,   -<?2
















NOTES,
CRITICAL AND PRACTICAL,
ON THE BOOK OF
N'UMBERS:
DESIGNED AS A GENERAL HELP TO
BIBLICAL READING AND INSTRUCTION
BY GEORGE BUSH,
LATE PROF. OF HEB. AND ORIENT. LIT. IN N. TY. CITY UNIVERbITY.
NEW YORK:
IVISON, PHINNEY, BLAKEMAN & CO.
CHICAGO: Sb C. GRIGGS & CO.
1865.




ENTERED, according to Act of Congress, in the vear 1858, by
GEORGE BUSH,
In the Clerk's offico of the District Court for the Southern District of Nsew-York.
JOHN F. TROW,
Printer,-Stereotyper, & Electrotyper,
8?7 & 379 Broadway, cor. White,
New-York.




INTRODUCTION.
~ 1. Title, Author, Scope, &c.
THE title by which this book is designated by the Jews is mu', va yedabbtvr
and he spake, from the first word of the original, or m2=-1. bemidbae?, in the wil.
derness, the fifth word of the first verse; the last, probably, from the fact that
the contents of the book relate in great measure to the history of the.sojourning of
the Israelites in the wilderness. The Septuagint terms it APIOfMOI Arigthmoi,
of which the Latin NUatERI, and tlle English NUMBERS are a translation. The
fact is somewhat peculiar, as every one of the other books of Moses is designated
by the Greek title in Anglicised form, viz., Genesis, Exodus, Leviticus, Deuteronoru.'J'he present book might as well have been called Arithmzoi, were it not
that the Latin rendering Numeri (Numbers) for some reason had an early preference given it over the Greek, and for this reason it has maintained its ground.
The book originally received its denomination mainly from its account of the
numbering, mustering, or marshalling of the people on two different occasions,
the first in the commencement of the history, the other towards the close. Besides which we meet with various lists or enumeratinns of persons and places,
that may have entered into the account with those who first adopted the title.
We have endeavored, however', in our Notes to show, from the genuine import
of the terms employed, that the precise idea conveyed is not so truly that of numbering, as of ordering, arrangibig, marshalling, or, otherwise, mustering. As
some important results flow from the establishment of this construction, we
commend our remarks on this head to particular attention.
The authorship of the book is, like that of some of the preceding, determined
by the general current of evidence which assigns the writing of the entire Pentateuch to Mloses. It is clearly recognized in the subsequent books as pertaining
to that body of documents technically termed " The Law," as for instance we
find in Josh. 4: 12, the following distinct allusion to the arrangement made with
the two tribes and a half to settle on the west side of Jordan after first crossing
over with their brethren; "And the children of Reluben,' and the children of
Gad, and half the tribe of Manasseh, passed over armed before the children of
Israel, as Mfoses spake unto them."  Compare 2 Chron. 29:11. 31:3. Ezek. 20:
13, Matt. 12: 5.
The time embraced in the book extends from the early part of the second
year after the exodus to the beginning of the eleventh month of the fortieth year
after that event; it therefore comprehends a period of thirty-eight years and
nine or ten months. Most of the transactions, however, recorded in the book




iV                          INTRODUCTION.
seem to have taken place near the beginning and the end of this period. The
date of the events mentioned about the middle of the book cannot now be ascertained. Up to ch. 10: 11, we find the people remaining at Sinai, and it is then
stated that on the twentieth day of the second month of the second year they
were directed to remove and advance towards the Promised Land. They proceed as far as Kadesh on its borders, where we find them in ch. 13: 46, and
where, on account of gross rebellion, the nation was condemned to wander in
the desert for forty years, till the then existing generation should have died
away (ch. 14). From this time onward to ch. 20, it is next to impossible to fix
with accuracy the order and date of the various transactions, laws, etc. recorded,
but at that time we find the Israelites again at Kadesh taking measures to enter
Canlaan. The book closes with the people resting on the borders of the Promised
Land on the east of the Jordan.
As to the time of its being written, the evidence adduced in the Introduction
to the "-Notes on Leviticus," ~ 1, relative to the date of the composition of that
book, leads obviously to the conclusion, that while the former was written during
the encampment at Mount Sinai, the latter, or the present book, was written at
the station on the plains of Moab. The authority for this statement is found
in Num. 36: 13, "These are the commandments and the judgments which the
LORD commanded by the hand of Moses unto the children of Israel in the plains
of Moab by Jordan zear Jericho."  We can glean nothing more definite than
this relative to the date of the writing.
~ 2. General  Contents.
The history presents us with an account of the census-taking of the tribes,
the consecration of the Tabernacle, and the offering of the princes at its dedication. It describes the journeys and encampments of Israel under the miraculous guidance of the cloudy pillar, the punishment at Taberah, and the signal
vengcance with which, on several occasions, the.Most High visited the distrustfull murmurs of the people, and that rebellious spirit which so often broke out in
sedition against his appointed ministers. The promptitude and severity with
which these rebellious outbreaks were rebuked are relieved by the signal mercy
and forbearance of Heaven in listening to the prayers of Moses in behalf of the
offending people. The narrative is interspersed with various incidents collateral
to the main thread of the history, which are full of interest and instruction.
Conspicuous among these is the account of the rebellion of Korah and his company, the visitation of the fiery flying serpents, the story of Balaam and his constrained predictions, and the miraculous budding of Aaron's rod. Henry remarks
in his usual pithy way that " an abstract of much of this book we have in a few
iwords, Ps. 95: 10, "Porty years long was I grieved with this generation," and
an application of it to ourselves, Ileb. 4: 1, " Let us fear lest we seem to come
short."  It is worthy also of reflection that while the annals of many distingllished and powerful nations who wore cotemporaries of the Israelites at this
perild, are all utterly lost, here we llave preserved to us the records of a handful
of people that dwelt in tents, and wandered strangely in a wilderness, but who
were thus favored because they were the children of the covenant, and the germ
of the Church for countless generations.




INTRODUCTION.                              V
~ 3. Synoptical Vikcw.
PART I.-P-reparationl for D)eparture from  Sinai.
CHAPTERE
1. Numbering or mustering the people at large,...      I
2. Order of the tribes in their encampment,...       II
3. The appointment and ministrations of the Levites,..       III, IV
4. Various laws respecting the unclean, the woman suspected, and
the Nazarite,.......   V, VI
5. The offerings of the princes, and the consecration of the Levites, VII, VIII
6. Regulations respecting the celebration of the Passover, the signals and order of marching, and the calling of assemblies,.   IX, X
PART II.-iThe Departure.from  Sinai and the Journeying to the Land of
Mfoab, with the iMlurmnerings on the Way.
1. Murmurings from the wearisomeness of the way and disgust with
the manna,........      X
2. Sedition of Aaron and Miriam,....         XII
3. Spies sent to explore the land,.....    XIII
4. The people murmur at their report and are punished,.       XIV
5. Various ceremonial laws,         -....     XV
6. Rebellion and punishment of Korah, Dathan, and Abiram,.         XVI
7. Blossoming of Aaron's rod,......   XVII
9. The duties and the support of the Priests and Levites,          XVIII
10. Law respecting the water of separation and the sacrifice of the.red heifer,........    XIX
11. Murmuring for want of Water, unbelief of Moses, perfidy of Edom,
and death of Aaron,....                       XX'
12. Renewed murmurings of the people and their punishment by fiery
flying serpents,                                                XXI
PART III. —Peparation for occupying the Promised Land, and Directions
respecting the Occumpancy.
1. The summoning of Balaam by Balak, and his compliance,            XXII
2. Balaam's sacrifice, and his prophetic benedictions,.   XXIII, XXIV
3. The sin of the people with the Midianitish women and
their punishment,.....               XXV
4. A new census taken of the people,.                            XXVI
5. Law  concerning inheritance, and the inanguratiofi of
Joshua,.......          XXVII
6. Various laws respecting offerings,...      XXVIII, XXIX7 Law respecting vows,....                   XXX
9. Occupation of part of the promised inheritance by reason
of the slaughter of the Midianites,...              XXXI
10. Allotment of the two tribes and a half in the east of the
Jordan,....      *                XXXII




vi                             INTRODUCTION.
CHAPTERS.
11. List of the stations in the wilderness,.  -....  XXXIII
12. The appointed boundaries of the land, and the names of the
surveyors......       XXXIV
13. Law conceriing the cities of refuge,.  -.               XXXV
14. Laws respecting inheritances for preserving the succession of
estates and the distinction of families,...        XXXVI
~ 4.  Commentators.
We are obliged to repeat here the remark made in the Introduction to Leviticus, that the commentators on this book' are few apart from  those who have
expounded the several books of the Pentateuch, or the Old Testament at large.
Yet we cannot say but our apparatus is sufficiently ample, although every year
is adding to its extent. No attempt at unfolding the genuine scope of the Mosaic
books can do justice to the theme, which overlooks the resources accumulated
by critics and travellers within the last twenty years. In the preparation of the
following Notes, the author has pursued the same general plan, and been governed by the same principles which characterize his former volumes on the
books of Moses. He is happy to acknowledge his indebtedness to the labors of
his predecessors, while at the same time he has thought and spoken for himself,
and ventures to claim  something more for his work than the mere culling out
and remoulding of the best critical or practical remarks of others. -Iaving the
inspired original, with its collateral ancient versions, continually before him, he
could scarcely fail to reach some results which are peculiar to himself, although
in a work intended for plain Bible readers as well as teachers, he has been
guarded as to launching forth into veins of mere curious or speculative research.
He is admonished by the lessons of advancing years that: he has no time for any
but useful inquiries, and that even in this department his labors henceforth must
be bounded by inevitably narrow limits.  He has endeavored, therefore, so to
conduct his studies, and so to shape the results, as to subserve the highest interest of the greatest number of his readers.
In the way of critical and ethical helps in his undertaking, the most important
have been the following, for the use of several of which he has been indebted to
the private and public collections which have been kindly placed at his service.
Walton's Polyglot.                      Barrett's Synopsis of Criticism.
Pool's Synopsis.                        Geddes' Translation and Notes.
Ainsworth on the Pentateuch.            Michaelis' Laws of Moses.
Attersol on Numbers.                         "    Germn. Translation of Scriptures
Diblia Maxima of de la I-IHaye.         Pyles' Paraphrase.
Origen's Homilies on Numbers.           Pool's Annotations.
Theodoret's Qumestiones in lNumeros.    Babington's Comf)ortable Notes,
Le Clerc's Commentary.                  Drusius ad Loca Difficilia.
Dodd's         do.                      Saurin's Dissertations.
Patrick's      do.                      Parker's Bibliotheca Biblica.
Cgamet's       do.                      De Wette's German Translation.
Cleaver's      do.                      Dathins' Latin Translation.
Rosonmuller's  do.                      Juricu's Critical History.
Gill's         do.                      Bishop Hall's Contemplations.
Henry's       do.                       Outram on Sacrifices.
ltewlett's     do,                      Kitto's Daily Bible Illustrations




INTRODUCTION.                              tii
Stackhvuse's History of the Bible.     Robinson's Researches.
Yatablus' Biblia Sacra.                Bonar's Sinai and the Desert.
Pfeiffcr's Dubia Vexata.               Lewis' Hebrew Antiquities.
Junius & Tremellius' Latin Bible.      Palfrey's Lectures on Hebrew Antiquities.
Haak's Dutch Annotations.             Kitto's Pictorial Bible.
Kidder on the Pentateuch.                "  Biblical Cyclopedia.
Wells' Sacred Geography.               Works of Philo and Josephus.' Help to the Sacred Scriptures.    Bishop Wilson's Bible.
ABBREVIATIONS.
Chald.          The C]aldee version, or Targum of Onkelos.
Gr. or Sept.    The Greek version of the Seventy.
Vulg.           The Latin version, commonly called the Valgate.
Arab.           The Arabic version of the Polyglot.
Sam.            The Samaritan Pentateuch.
Syr.            The Syriac version of the Polyglot.
Targ. jon.      The Targum or Paraphrase of Jonathan.
Targ. Jerus.    The Targum of Jerusalem.
In respect to these various versions and Targums, the reader will find
xmlple information in the Introduction to the Notes on Genesis. They are not
iall of equal value, but all of them will occasionally throw important light upon
passages occurring in the sacred text. The Vulg. and the Gr. are generally
quoted in the words of the English translation-the former of the Douay, and
the latter of Thomson or Brenton. In quoting from the Targums and the
Jewish Expositors, the author has usually availed himself of the version given
in Ainsworth's very valuable Notes, to which he has bad frequent recourse
throughout.








THE BOOK OF NUMBERS.
CHAPTER  I.                ually inured to the load which they
THIE Israelites, at the date of the  were called, for so many ages, to bear.
opening of this book, had remained  Hence their protracted stay at Sinai,
about a year in the vicinity of Mount which would naturally tend to break
Sinai, whither they had arrived within  tltenm il to the service allotted them in
little more than a month after their de- their typical capacity-a capacity in
parture from Egypt. During this time  which it appears from the whole drift
of nearly thirteen months they had - of the Epistle to the Hebrews they were
erected and furnished the Tabernacle, mainly called to act. For this end it
and had received the various laws and  was necessary, moreover, that a certain
institutions recorded in the preceding  external order and organization should
books, and had been undergoing a cer- be adopted, whereby the analogous
tiatu preliminary discipline or training  arrangements of the ulterior spiritual
in the matters of divine worship, which  body, of long subsequent development,
infinite wisdom saw to be of the utnmost should be suitably set forth. Hence it
importance for them  in the circum- was that a special mustering and eblustances in which they were placed. meratio7, of the people, together with a
They had but recently been delivered  prescribedform qofencamnppament, was orfrom a state of degrading bondage, and  dered at the time of the commencement
had come forth from under the hand of of the present history, for which we may
their oppressors as a somewhat rude  in addition suggest a number of collatand uncultivated horde, requiring to  eral ends to be answered; as, (1.) That
be put through a kind of educational the people might have palpable eviprocess before they would be fit to an- dence how fully the Lord had made
swer, in all respects, the ends of their good his promise to Abraham of multimarvellous selection and segregation  plying his seed. (2.) That every Israas a peculiar people. These ends were  elite might know for himself and be
in a great measure typical and represen- able to declare to his posterity, from
tative. A " church in the wilderness"  what tribe he descended -and to what
was to be formed that should, in its dis- family he belonged, and this more espetinguishing economy of rites and cere- cially with a view that the genealogy
monies, laws and judgments, fitly fore- of the future Messiah might be clearly
shadow that future Christian and spir- ascertained.  (3.) That in case of an
itual Church, in which it was ordained  attack from their enemies, they might
that all those shadows should be turned  know their strength as a military body;
into substance. It was indeed a bur- in which character however they are to
densome yoke that was to be imposed  be looked upon as pre-eminently typiupon them, and it is not difficult to per- cal of a chulrchA militant, for nothing
ceive that their shoulders must be grad- can be Conceived more abhorrent to the




0                             NUMBERS                       [. C. 1490.
CHAPTER   I.                 Sinaia, in the tabernacle of the
ND  the  LonD  spake  unto  congregation, on the first day
A   Moses in the wilderness of                a Ex. 1, 1. Nun. lO, 12.
-divine love and wisdom than wars and  sus, therefore, which yielded this fund
conquests viewed in any other light.:must have been taken previous -to the
They may be permitted, but never ap- erection of the sacred edifice, and this,
proved.  (4.) That a' more orderly  we learn, was finished and set up on
method of inarch in their journey to  the first day of the first month of the
Canaan might be secured.  "It is a second year of the' sojourn in the wilrout and a.rabble," says Henry, "not derness. But in the passage before us
an army, that is not mustered and put the command to number the people was
in order."  With these prefatory re- given on the first day of the second
marks we enter upon the critical expo- month of the same year, or precisely
sition of the text.                  one month after the erection of the
sanctuary. Were it not for this very
The AIustering of the Tribes.    explicit mention of dates we should be
V. 1. And the Lord spake  tnto M-oses inclined to Mr. Kitto's opinion, who rein the wtilderness  of Sinai. The true'marks of the present census, that "we
rendering of this clause depends upon  may doubt whether the enumeration in
the determination  of the question, Ex. 38:26 is the result of a different
whether the census here ordered to be one.  A census must always occupy
taken is the same with that previously  some time in making, and yet we find
mentioned, Ex. 30: 12. 38: 26, or an en- an interval of only a few months betirely different one-a point about which  tween the two periods; and if we supcommentators greatly differ.  In the  pose them different it is impossible to
one case, the present would be the cor- conceive why a second enumeration
rect rendering; in the other it would. should so inmmediately follow the first.
be, " The Lord had said."  The iden- Besides, the amount stated in both intity of the two enumerations is favored  stances is the same, namely, 603,550by the identity of the sum total of each, an identity of numbers scarcely possiviz. 603,550, and by the difficulty of bleevenin theinterval of afew months,
conceiving why a second numbering  had the enumerations been different.
should be ordered within so short a We therefore think that the census is
time-not more than a few months- the same: it was completed doubtless
after the first. But on the other hand, in time to make -the poll-tax available
it is disfavored by the express specifi- for the works of the Tabernacle, and
cation of dates. The census mentioned  the result is stated incidentally in EX.
Ex. 30:12 and 38: 26 was evidently  38: 26, in connection with the amount;
ordered in reference to the poll-tax of while here we have a more particular
half a shekel which was to accompany  account of the same-enumeration in or.
it, and from  which a portion of the  der to show the relative'strength of th
revenue necessary for the work of the: different tribe.". This would -be a'ver)
Tabernacle was to be-derived. Indeed, probable view of the matter but for thb
it is expressly stated Ex. 38: 25-27, that difficulty stated above. If the census
the silver sockets of the Tabernacle  was made in time to be available fo:
were made out of the half shekels con- the work of'the Tabernacle, it nlus'ributed on this occasion.  The cen- have been made prioi to the first day o




B C..   490.]               CHAPTER — I. 11of the second month, in the sec-  out of the land -of Egypt, say
ond year after they were come  ing,
the first month of the second year; but pany who had died in the interval, the
that brings it in conflict with the pres- name of some one who had grown up
ent, which was not ordered till the first to full age." (Lect. on Jewish Ant. vol. I.
day of the second month. In this emer- p. 313.) Thus too Dr. Chalmers (Script.
gency Rosenmuller adopts the sugges-  Readings in loc.):-" Henry speaks of
tion of Vater, that the text has been  their being numbered before from Ex.
tampered with by some one who, sup- 38: 25, 26, and remarks on the perfect
posing that a new census is here spoken  coincidence of the two censuses. But
of, took the liberty to affix a false nota- may it not have been one census, even
tion of the time. But as we are opposed  the present one? We have only to supfrom principle to all such gratuitous ex- pose that the levy, though begun and
pedients in the way of solving difficul- proceeded with, was not completed till
ties, it remains, if possible, to find some  after the enumeration was finished."
solution which shall not impeach the  The object of the measure in the presintegrity of the sacred text, and we  ent case was not therefore precisely the
have satisfied our own mind that in the  same that it was before. Then. it was
command here given as to numbering  to obtain a revenue per capita for the
the congregation, the preyvious one uwas service of the sanctuary. Now it was
to be assumed as a basis. As far as the  with a view to order and arrangement
bare numbers were concerned, the ta- among the different tribes, as well as
bles or register already made out would  to ascertain, perhaps, their relative
answer; and this accounts for the fact strength. But this design will disclose
that the sum total is the same in both  itself more fully as we unfold the import
cases.  Prof. Palfrey here remarks, of terms in what follows. We simply
with great probability, that "the sec- remark at present that the difference
ond was. not so much a distinct count- between this and the former numbering
ing, as a more formal verification of the  we regard as the difference between:a
first."'When Eleazar and' Ithamar,"  census and a muster. What that is the
he adds, "had already so recently made  reader will soon be able to apprehend.
out their enumeration of the people for - [ In the tabernacle of the congreone purpose, it is altogether unlikely  gation. Heb. ~qlr  5~2 beohel mood,
that their lists would be disregarded, in the tabernacle of appointment, or of
and a work so onerous be gone through  stated -meeting. -Gr. " Tent or taben;aa second time de integro. It is safely  cle of witness," doubtless from its conto be presumed, that the list first made  taining the book of the law, which- is
would be put into the hands of the offi- frequently spoken of as the witness of
cers who were to superintend the new  the covenant established between the
enrolment; and that as the number, Lord and his people. See Note on Ex.
supposing it to have been accurately  27: 21.' Tabernacle of witness.' —Covstated in the first instance, could not erdale.' Tent of the congregation.'have become materially different in so  Ainlsworth.' Tabernacle of the coveshort a space of time, the main purpose  nant.'-Doutay.' Public tent.'-Pusrver.
would be to authenticate it, without  There were three places in which the
disturbing it any further than to count, Lord gave audience to- Moses, and from
instead of each individual in Jany com-: which he spake to him. One was at




12                             NUMBERS.                         [B. C. 1490.
2 Takeb ye the sum of all the congregation of the children of
b Ex. 30. 12. c. 26. -. 63.' S.Am. 24. I.  1 Chr. 21. 2.
the door of the Tabernacle, near which  erection of the Tabernacle, which was
stood the Altar of Burnt-Offerings. Ex. accomplished in the first day of the
29: 42.  " This shall be a continual second year, and in the subsequent days
burnt-offering throughout your genera- of the first month the various laws retions at the door of the tabernacle of garding the sacrifices, the distinction
the  congregation  before the LORa: of clean and unclean animals, together
where I will meet you, to speak there  with all the details of the ritual that
unto you."  Another was out of the form the contents of the after part of
cloudy pillar. Ps. 99, "He spake to  the book of Exodus and of the whole of
them in the cloudy pillar."  Conip. Ex. Leviticus, were delivered. But for this
33: 9. Num   12: 5.  This, however, comparison of dates we should scarcely
concurred -for the most part with the  be aware of the vast amount of action
other, inasmuch as the pillar of cloud  condensed into so brief a space. It is
usually stood at the door of the Taber- clear that the sojourn at the foot of the
nacle when the Lord spake thence to  sacred mount was no idle vacation to
Moses, ch. 11: 17. The third was the the chosen people. The intimation is
Mercy-seat, the principal seat of the palpable, that in all matters pertaining
oracle, Num. 7: 89. It was hence that to divine worship a listless and languid
the Most High now addressed the com- deportment is sadly out of place, and
-mand to Moses.-       In, thefirst day  that the utmost activity of mind ana
of the second month of the second year. heart is called for. "Diligent in busiHeb. "In the one (day) to the second  ness, fervent in spirit, serving  the
month."  Gr. Ev  taL,'"In the one."  Lord," is the true motto.
The same phraseology occurs several   2. Take ye the sum of all the congre.
times in the Greek of the New Testa- gatioln of tihe childre7n oqf Israel. Heb.
ment. Thus Matt. 28: 1, "Toward the zwn >x'NsI seoo eth rosh, lit. take up,
first day (Gr. one day) of the week."  lift Up, elevate the head. The expresComp. Mark 16: 2. John 20: 1. Acts 20: sion would not seem to be in itself the
7. Titus 3: 10, " After the first (Gr. one) most natural for conveying the idea of
and second admonition."  Comparing  ccnsus-taking. We should be inclined,
this with Ex. 19:1. 40: 2. Num. 22: firom the force of the words, to render
11, it appears that the Israelites abode the  clause, "elevate the headship,"
in the desert of Sinai very nearly a that is, taking "head" as an abstract
whole-year; for they came into it on  equivalent to chif., princi-pal, we would
the first- day of the third month of the  understand it as implying that a special
first year, and continued there to the  prominence and distinction was to be
twentieth day of the second month of given to what might be deemed the
the second year. This second montl- is headship of the congregation composed
called in the Hebrew calendar Zif, and  of the males of above twenty years of
answers to a part of our April. It is so age, but excluding females, children,
called from the berightness and beauty of and the infirm and aged. These were
the flowers which then make their ap- to be enumerated and registered, which
pearance, as this is the import of Zif. was a kind of elevation predicated of this
Within this period God published the portion of the people, in contradistinct
bLawr from Mount Sinai, commanded the tion from the others. This construction




B. C. 1490.]                  CHAPTER  I.
Israel, after their famnlilies, by  the  number of  their  names,
the house of their fathers, with  every male by their polls;
is favored by thre Gr. Xa3ieT-e aepxv, were to be exempted, v. 47.-   ~ After
tak/e the principality of all the congre-  their families, by the house of their fagation, by which we suppose to be  thers. Heb. lemis7pehothdnm, according
meant the hpriscipal or most distinguish- to their families; Gr. Ka' a, vyyein(ypart. But however probable this Vreas auVTV, according to their kininterpretation, it is certain that the  dreds, Luke 1: 61. The precise distincmajority'of the versions agree with the  tion here designed to be understood
rendering of the English..  Thus, Chal. between "their families" and "the
" Take the sum, or computation, of the  houses of their fathers," is not entirely
congregation of the sons of Israel."  obvious. In the summoning together
Syr. " Take the sum of the number of of the congregation under Joshua, ch.
the heads of the whole assembly."  7:14, for the search which resulted in
Sam. "Take the sum of the congrega- the detection of Achan, they came by
tion," etc.  Arab. "Take the sum of tribes, by families, and by houses,
thle sons of Israel."  In this rendering  which would seem to imply that famiwe, oh the whole, concur, though with  lies denoted a wider range of kindred
some degree of doubt, and take the  than houses. But we find ourselves
leading idea to be that of capoitatioz.  forced to the conclusion that the phrase
"Taking the head" is ascertaining the  " house of their fathers " is merely excsum  total, and it is obvious that the  getical of "families;" that is to say,
summation of a series of numbers is the  that the way in which the different
brlinging them, as it were, into a head. families in any tribe were distinguished,
Thus we speak of heading ilp a row or  was by denominating them respectively
a column of figures. As in the human  from that individual who could properbody all the different parts are devel- ly be termed its father, fJbtzerer, or
oped from the head, and exist in it in  head.  Otherwise we are at a loss to
potency, so the sum total in any nu- conceive how the families could be dismerical count is in like manner a head  tinguished. Thus in the account of the
to all the different parts of'Which it is  numbering  recorded ch. 26:5-7, we
composed, and into which it may be re- seem to be furnished with a clew to the
solved. So the word capital, from ca- diction before us; "Take the sum of
puat, head, is familiar with us to denote  the people, from twenty years old and
the amount of wealth belonging to an  upward; as the LORD commanded Mhoindividual or a company. The parallel ses and the chi!dren of Israel, which
usage of the Scriptures in regard to this  went forth out of the land of Egypt.
word is worthy of note, Ps. 139:17, Reuben, the eldest son of Israel: the'How precious are thy thoughts unto  children of Reuben; Hanoch, of whom
sme, O God, how  great is the suns of cometh the family of the Hanochites.
them (Heb. rosh'hem, their head)." Ps. of Pallu, the family of the Palluites:
119: 160, " Thy word is true from the  of Hezron, the family of the Hezronites.
beginning;"  rather, " The stum total of Carmi, the family of the Carmites.
(Heb. rjsh, head) of thy word is truth."  These are the families of the ReubenFrom this general order it is evident ites: and they that were numbered of
from  what follows that the Levites  them  were forty and three thousand




14                            NUMBERS.                        [B. C. 149C6:
3  From-  twenty  years  old  thou and Aaron  shall number
and upward, all that are- able  them  by their arlnies.
to go  forth  to  war in Israel'
and seven hundred and thirty."  In  comes "Golgotha," the place of a skull.
this paragraph we see how it is that Gr. " According to their head." " Head
the families in a tribe are distinguish- by head."- Cov. " Poll by poll."-fbat.
ed. The eldest son of Reuben is Ha- " Man by man." —Gen.  The sum total
noch, and all his descendants are called  was to be made up of the separate units.
from him Hanochites. He was there-   V. 3. _Iom twenty years ancdsepward.
fore the head or father of that family; Heb. "From the son of twenty years."
and so, of the rest who are mentioned. That is, going on in the twentieth year,
We know not what to make of any  but not having completed it, which is
" houses of fathers " apart from these  the force of the original. This became
families, upon whom the fathers' names  ever after the age at which one was
are thus called. These several families thought fit for war. According to the
might each of them be numerously sub- Jewish writers, sixty was the age when
divided into minor branches, but they  they were considered to be exempt
would still, as we suppose, be called by  from military service, but this is nothe name of their common ancestor, where stated in the Scriptures.which is perhaps intimated in the Gr.  ~ All that are able to go forth to war in
version of the present passage, "Ac-  Israel. Heb. kol yotzE tzdbi, every one
cording to their kindred, according to  going.forth host-wise. "Every one that
the houses of their patriarchal fathers. "  goeth forth  (with) the army."-Ains.
-1  With the nutmber of their names. That is, every one that usually goes
Heb. bemispar shemroth, in, with, by, or forth, every one that is able to go. The
according to their'names. If our pre- present participle in Hebrew denotes
vious suggestions are well founded re-  an habitual course of action, thus inspecting'the relation whichthis census volving oftentimes the idea of-the fu
bears to the preceding, we may reason- ture, and occasionally of the past;
ably suppose that the actual number of whence some commentators contend
the host was ascertained by the number that the phrase here refers properly to
of half shekels received by Moses on  those that came forth out of Egypt,
that occasion, Ex. 38: 25, 26, but the  as appears from ch. 26: 4, where the
names may not have been recorded, nor very same Heb. term is thus rendered.
even the people duly classified accord- This would of course exclude all that
ing to the arrangement here prescribed, were not of Israel, all that were under
nor their pedigree accurately ascer- twentyv, and all that would naturally
tained, which was a work that would  be incapacitated from disease, old age,
require a considerable time, at least as  and other infirmities. It is to be obcompared with- the collecting the poll- served, however,, that there is nothing
tax above mentioned...      By their  in the original corresponding to " able,"
polls.  Heb. legulgelothdm, according  which word might therefore more propto their skulls. This is equivalent to  erly have been printed in italics.
man or person. Thus -Ex. 38: 25, "A  ~ Thou. and Aaron shall number them
bekah for every man." Heb.. "A bekah  by their armies. Heb. tiphkedu othdim
for a skull."  From  the same. root letzibothdm, rendered by Ainsworth,




B. C. 1490.]                  CHIAPTER  1.                                 ]
ye- shall mustee them, by their armies.  might be numbered. But the idea of
The Heb. term  (ItPrn t[iphkedu), ren-  lumbering has become attached to the
dered in our version "number," does  term  because the inspection, survey,
not primarily convey this idea,. Re- ordering, and disposition implied in the
cou'rse to lexicography will show that term  was usually an accompanimcnt
the leading sense of the word is to visit, of the capitation or census-taking. The
either with a view to mercy and bless- proper significance of pdhkad, to visit,
ing, or to punishment, and hence to in- has thus become, extended so as to
spect, to surv ey, to loak qfter, to oversee, cover a ground for which it was not
topreside, general ideas which include  originally designed.  The appropriate
also, from  the force of the Hiphil or term for numbering isl ~_  siphar, with
causative form, the import of giving in  which j  pcakad is not synonymous,
charlge, appointing over, ordering, dis- the two differing in the manner above
posing, and commandlng. In the use  stated.  The accessory has therefore,
of the termlsvisit and visitor as applied  in this instance, assumed the place of
to a class of men constituting a board  the principal-a fact which it is deof revision and superintendence in con- sirable for the reader to know.  "To
nection with universities and other in- inspect or visit the people," says Mr.
corporated institutions, whose duty it Bates (Heb. Lex. sub voce), "related
is to mark defects, to rectify wrongs, as well to their conduct, religious and
and to enforce statutes, we find an illus-  civil, as to their number, and at such
tration of the extended meaning which  musters, lustrations, purifications, and
this term  bears in the sacred writings. typical atonements were necessary."
The following  examples  will  throw  SeeEx. 30: 12. When it is said, therelight upon the usage. Gen. 21: 1, " The  fore, in the passage before us, " Thou
Lord visited Sarah, and did unto Sarah  and Aaron shall number them by their
as he had spoken."  Gen. 39: 4, "And  armies," the import is not so strictly
Joseph found grace in his sight, and he  that of nsumbering as of disposition and
served him; and he mnade him overseer  arreangement; they were to be inspectover his house, and-all that lie had he  ed and marshalled, and set in proper.
put into his hand." Lev. 26:16, " Iwill array. We are happy to be confirmed
appoint over you terror, consumption,  in the above interpretation by the reand the burning ague."  Num. 3: 10,  marks of a valuable writer of the 17th
" Thou shalt appoint Aaron and his  century (Robert Gell), whose work, ensons," i. e. give them  their charge;  titled "An Essay towards the Amendand so very often for appointing, in-  ment of the last English Translation of
trusting, and giving charge and power  the Bible," has come into our hand
to look after. Ex. 20:'5, "  isiting the  since the above was written. "They
iniquity of the fathers upon the chil- renderpdkad, to number-, which though
dren."   The overseer or visitor is  it so signifies, yet in the business of
clothed with power to punish or ani- this and the next chapter, it is a word
madvert upon offenders, in which sense  too general, and is more properly to be
the word often occurs. It is found also  termed to visit, or rather to muster; as
in the sense of mustering or numbering, the Latin phrase imports, "exercitum
as in the chapter before us, but this is  lustrare,"  "facere militum recognitioinmerely an incidental sense, for it does  nem."  So  "armilustrum"  signifies
not strictly signify to number, although   nsmstezing, a viewing of llarness, weaat the muster or review  the people  polls, and soldiers. For they who nmus.




16i                            NUMBERS.                         LB. C. 1490.
ter tkeiarforces do not only take account your eyes on high, and behold, who
how many their soldiers are, and so  hath created these things, that bringnuenmber them, but they also take notice  eth out their host by numrber."     So also
and inquire how able, how well appoint-  Ps. 147: 4, " le telleth the numbzber of
ed, how  well furnished they are for  the stars, he calleth them all by their
war. Besides, the Scripture through- names."  That by numbering in these
out this and the next chapter useth di- passages is signified to ordain, order,
verse words, as mispar for na7uvber, and  or arirange, is evident from the fact that
pdkad for visiting or muzstering. So  it is spoken of the Most High, who does
that the translation confounds those acts  not in reality number or name armies
which the Spirit of God distinguish-  or stars, but inspects, orders, arranges,
eth."  To this he adds that the muster  and disposes the things represented by
prescribed involved the idea of inspec-  them, which are of course things pertion as to sex, age, pedigree, etc., and  taining to the kingdom  of heaven and
as the design of this was to cull out the church. As this is the high prethe choice, the flower of the host, the  rogative of Jehovah himself, who alone
most hale, vigorous, and valiant, or the  is competent to the task, we may gather
truly "excellent ones,'" therefore the  fi'om  this source, perhaps, the true
term  visiting or neumbering is applied  grounds of the reason why David's conto them; for that" such are highly es-  duct in numbering  the people was
teemed, loved, cared for, numnbered, ap- viewed by the Lord in so heinous a
pears from the contrary; as it is said  light. As the people of Israel representof persons despicable and contemned,  ed typically the church, and as it is the
extra nuzmerazan esse;  zgllo  1u.mnero  province of the Lord alone to order the
esse;  nu-llius esse numerie- military  internal conditions and interests of the
phrases implying  such as are of no  church, therefore any measure wllin1
reckoning, no account, who stand for  by its representative significancy would
ceiphers. But the Lord's soldiers are  imply that man was invested with that
all numbered, visited, mustered."  That power involved a high degree of plethere is an ulterior purport in this, sumption, and therefore called for punwould appear from  the usage of the  ishment.  Such was the character of
term in the following passage: Luke  David's conduct in the transaction re12:7, "Even the very hairs of your  ferred to. He took it upon him to do
head are all neumbered."  The idea here  that which in its true bearings implied
is not precisely that of  2z.sember-ing,  an invasion of the divine prerogative.
which would of course be useless to  Hence its enormity. We may farther
Omniscience, but of the minutest in-  observe upon this subject of numbe?,spection, of the most intimate provi- ing, that while it evidently has no spedential cognizance, a knowledge ac-  cial moral character when viewed in
companied with the most watchful and  itself, yet it is occasionally introduced
tender care. Is. 13: 4, "The Lord of  in such connections as to compel us to
hosts zmustereth (Heb. msepakkcd) the  seek some sense beyond that of the
host of the battle."  The battle here is  simple letter. Thus for example, Ps.
spiritual, for the Lord wages no other, 90:12, "So teach us to nutmber our
arid mustering  the host is arranging, days, that we may apply our hearts
ordering, andl arraying the internal unto wisdom."  As man is ignorant of
states and principles of those who com- the number of his days on earth, Ps.
pose it.  Again, Is. 40:'26, "Lift up  71:-15, as" the number of his years-is




B.C. 1490.]                   CHAPTER  I.                                17
hidden," not to the "oppressor " only, be carried over, as we may say, to the
but to all other men, it is evident that more adequate and substantial subject
a man can " number his days" only by  of the Lord's church under the New
ordering and regulating the states of  Testament.  Thus, for instance, the
his life from one day to another in such  promises in regard to the excessive
a manner as to meet the demands of  multiplication of the seed of Abraham
true wisdom.  Is. 38:10, " I said, in  cannot be regarded as having been fulthe cutting off of my days, I shall go  filled in the literal history of that peoto the gates of the grave; I am deprived  pie. Gen. 13: 16, "And I will make
of the residue of my years (Heb. pik- thy seed as the dust of the earth: so
kedti, lanz bumbered as to the residue  that if a man can number the dust of
of my years)."  That is, the term of my  the earth, then shall thy seed also be
existence is ordered and arranged, and  numbered."   Gen. 15: 5, "And lihe
in the divine counsels brought to a  brought him  forth abroad, and said,
completion. Dan. 5: 25, 26, " And this  Look now toward heaven, and tell the
is the writing that was written, Mene, stars, if thou be able to Lnumber them:
Mene, Tekel, Upharsin. This is the in- and he said unto him, So shall thy seed
terpretation of the thing: Mene; God  be."  Num. 23: 10, "Who can count
hath numbered thy kingdom;" i. e. hath  the dust of Jacob, or nzmber the fourth
brought to an end, hath finished, thy  part thereof? "- This language can only
kingdom, after accurately exploring, be considered as holding good of the
weighing, and estimating its quality.  spiritual and not of the natural Israel.
And so elsewhere.-From  the whole, They became indeed a populous nation,
then, we gather that the numberinqj  but the expressions cited above far
here commanded to Moses and Aaron  transcend the actuality of their literal
has respect rather to the visitation, in-  increase. It is in the Christian church
spection, and orderly arrangement im- only that they receive a complete fulfilplied in the more genuine import of the  iment. The same remark may be made
term, and that in its typical bearings it in regard to the perpetuity of David's
refers to that inner process which causes  throne.  2 Sam. 7: 10, " Thine house
the church to " shine forth fair as the  and thy kingdom shall be established
moon, clear as the sun, and terrible as for ever before thee: thy throne shall
an armey woit] banners," in which last be established for ever."  Comp. Ps.
expression we are probably to recog-  89: 36, 37. Luke 1: 33. We are comnize an allusion to the appearance of  pelled to have recourse to an ulterior
the hosts of Israel when marshalled in  meaning in order to satisfy the demands
the order described in this and the fol- of these texts. In giving, therefore, a
lowing chapters. The principle we re-  similar scope to the word nzumber in
gard as sound that the nation of Israel this connection, we consider ourselves
sustained a typical relation  to the  warranted  by the  principle  above
church of after times-the relation, as  stated, and which has ever been conit were, of a shadow to a substance-  sidered sound by the great mass of
and that consequently it is no matter  Christian expositors.  The giving up
of surprise if we occasionally meet with  of this principle is in our view a most
terms which, though applied in the first injudicious and dangerous concession
instance to the Israelitish economy, yet to the spirit of German rationalism,
have not their meaning exhausted in  which would fain eliminate from the
that appli-ction, and are therefore to  Word of God every divine element.




18        V.NUMBERS.                       LB. C. 1499C
4 And with you there shall   -8:0f Issachar;  Nethaneel the
be a man of every tribe; every  son of Zuar.
one headc of the house of his            9 Of Zebulun; Eliab the son
fathers.  of Helon.
5 And these  are the names  - 10 Of the  children  of Joof the men that shall stand with  seph:  of Ephraim, Elishama
you: Of the tribe of Reuben;  the son  of Ammihud: of MaElizurd the son of Shedeur.           nasseh, Gamaliel- the  son  of
6 Of Simeon; Shelumiel the  Pedahzur.
son of Zurishaddai.                      11 Of Benjamin; Abidan the
7 Of Judah; Nahshon' the  son of Gideoni.
son of Amminadab.                        12  Of Dan; Ahiezer the son
c Ex. 1. 25. Josh. 22. 14. dz cla.. 10, etc. ch. 7. of Ammnlishaddai.
30, etc.  10. 18, etc.  e Ruth 4. 2:.
V. 4. And with SIou there shall be a  tribe of) Reuben.. ieb. "To Reuben."
maen of every tribe. Heb. "With you  Gr. " Of those of Reuben."  The supthere shall be (plur.) a man, a man to  ply of " tribe," "sons," "children," or
a tribe."  This is rendered for the most something equivalent is very proper, as
part by the different versions as in ours  appears from comparing v. 10, where
-"  a man of every tribe," as the subse- instead of simply " of Joseph," as here
quent verses show to have been the  " of Reuben," we read " of the children
fact; although from the plural usage  of Joseph."-In the ensuing verses to
and the repetition of "man," it might v. 16 we have barely a list of the names
seem  that more than one individual of the twelve chiefs, princes, or headwas intended for each tribe. But as men who were now selected as assistshown from parallel usage it is doubt-  ants to Moses and Aaron in the muster
less a distributive form of expression  enjoined. In regard to these there is
involving no special peculiarity  of  nothing of special note demanding atsense. Probably the more exact idea  tention, excepting, perhaps, that in the
is, "there shall be with you some man  order of recital Reuben, Simeon, Judah,
or other to each tribe," but whoever he  Issachar, and Zebulun, the sons of Leah,
were, he was to be one holding a con- and Ephraiin, MIanasseh, and Benjamin,
spicuous rank in his tribe. This is im- the sons of Rachel, take the precedence
plied- in the appellation " head of the  of Dan, Asher, Gad, and Naphtali, the
house of his fathers," which however sons of the handmaids Billah and Zildoes not signify the first-born in their pah. In the former -enumeration, Ex.
several tribes, but those who were ac- 1:2, 3, and in the inscription on the
knowledged as prominent on some  precious stones, Ex. 28: 9, 10, the order
other account, as their wisdom or valor, is very nearly the same, although the
or some other distinguishing trait.   name of Asher does not come in here as
V. 5. These are the names of the men  elsewhere.-Levi and Joseph are omitthat shall stand with you. To " stand  ted; the first because that tribe was to
with" is to "assist," which is evident be numbered by itself, and the second,
firom the fact that the word "assist"  because Joseph's t-to sons, Ephraim
itself is etymologically equivalent to  and Manasseh, representing the double
"stand with" (ad and sto).T        Of(the I portion that pertaine d to his birthright,




B. C. 1400.]                  CHAPTER  I.                                19
13  Of Asher; Pagiol the son           16 Thesef were the renownof Ocran.                              ed of the congregation, princes
14 Of Gad; Eliasaph the son. of the tribes of their fathers,
of Deuel.                             headsg of thousands in Israel.
15  Of Naphtali; Ahira the
son of Enan.                           f ch. 7. 2. 1 Chr.'27. 16, etc.   Ex.- 18. 21, 25.
were substituted in his place, Gen. 48:  "And the officers of the children of
5, d. I Chron. 5:1. 2.  Gad is also  Israel, which Pharaoh's taskmasters
omitted, as his tribe was virtually  had set over them, were beaten, and
merged in that of Judah, Numn. 2:10-  demanded, Wherefore have ye not ful14. "Deuel," v. 14, is called " Reuel,"  filled your task in making brick, both
ch. 2: 14. The similarity of the letter yesterday and to-day, as heretofore?"'7 D and'I R would make the exchange  - ~ Of the conlregation. From the
of the one for the other easy.        usage of this term in several instances
V. C16. These u'ere the renowned of the  it would appear that it does not always
congregation. Hleb. kerW hllledidh, the j denote the whole congregation, the encalled ones of the congregration..  The  tire mass of the Israelitish nation, but
original word signifies literally called I the deputies or representatives of the
or named, as if in this instance imply-  several tribes convened and acting in
ing those who were designated by the ] the name of the whole. Michaelis (Laws
Lord himself to this function, which  ojf ffoses, P. I. art. 45) draws this inferwould of course have the effect to ren-  ence from the fact that while Moses is
der them more distinguished and hon- said to have spoken " to the whole conorable than before.  The Latin Vulg. gregation," yet he could not possibly
accordingly has " nobilissimi principes  have been heard by one or two millions
multitudinis," most noble princes of the  of people, and therefore he must have
multitude.  The Gr. e7rtKA77ots, distin-  addressed himself to a certain number
guished, illustrious.  In other connec- of persons deputed to represent the
tions, as Num. 16: 2. 26: 9. Ez. 23: 23, rest. These persons he understands to
it is rendered to the same effect,famous  be denoted by "the called of the conand renowned; but for the most part gregation " here mentioned. Syr. "The
the English words answering to it are  celebrated of the assembly."  This imcalled, invited, bidden, and also guests. port of a national council or diet, of a
We may here perhaps unite the two  representative character, we regard as
senses, and consider the term as denot-  probably the correct one. The context
ing persons renowned for the wisdom of will generally determine when it bears
age, and therefore called to consult upon  this sense. s    Princes of thte tribes
all matters of importance pertaining to  of their fathers. Heb. nesie mattoth,
the tribes. This,is favored by some of princes or rulers of the tribes. "Capthe earlier English versions. "Ancient tains."- Cov.  "Lords."-Aiat., Cdran.
men (or elders)."-g-ov.  "Counsel-  The original is derived from a root siglors."-Mat.   "The  called." —Ains.  nifying to raise, to elevate, and denotes
"They who are called."-Pur.  Rabbi accordingly one who is lifted up and
Sol. Jarchi says these were the same  ojciallypre/terred above the rest of the
personages who in Egpyt were beaten  people.-    H eads qf the thousands
by Pharaoh's taskmasters. Ex. 5:14, in Israel.  Gr. XtXEPXoL,  h ciliarchs.




20                            NUMBERS.:                      rB. C. 1490,
17  And  Moses and  Aaron  ed- Moses, so he numbered them
took  these men which are ex-  in the wilderness of Sinai.
pressed h by their names i:             20 And the children of Reu18 And  they  assembled  all ben,  Israel's  oldest  son, by
the  congregation  together on  their  generations,  after  their
the  first day  of  the  second  families, by the house of their
month, and they declared their  fathers, according to the numpedigrees  after their families, ber of  the  names,  by  their
by the house of their fathers,  polls, every male front twenty
accordingk to  the number of  years. old and upward, all that
the  names, from   twenty years  were'able to go forth  to war;
old and upward, by their polls.    21 Those that were numbered
19 As  the LORD  command-  of them, even of the  tribe  of
A Rev. 7. 4, etc.  i John 10. 3.  k ver. 2), etc.  I ser. 2.
These "heads" were not only men of or conveyed to atovear, tables, denoting
note and weight in their tribes, such  a process of registration. As they demen as Jethro advised Moses to asso- dclared their genealogies, the proper
ciate with him in governing the people, officers took them down. The fair imEx. 18: 21, but also commanders of the  plication is, that in all matters pertainbands or companies of thousands into  ing to the order in which the Lord
which the tribes were divided, respect- would have his church arranged, while
ing which see Ex. 18: 21, 25. The HIeb. he in a supreme manner controls and
term  for "thousands"  is rendered  overrules every thing, yet his people
"' families" in Judg. 6:15, though re- are not to forego their own agency, but
tained in Mic. 5: 2, where it is trans- are to do all in their power to number
lated by the Gr. "rulers " or " govern-  and arrange themselves.   ~T By their
ors," which rendering is sanctioned by polls.  I-eb.." By their skulls."  Gr.
the Spirit of inspiration, as it occurs  " From head to head."
Mat. 2: 6.                              V. 20. And the chlidclren of Reubeni.
V. 17. WhYic7 are expressed by thenit  Reuben holds the first place, not benames. Heb. nilskebo,poricked ortierced,  cause his tribe was the most numerous,
i. e. desdignated. See Note on Lev. 26: 11. for in this respect it fell short of seveV. 18. And they assemzbled, etc. As ral of the others, but from his being the
the command was given by the Lord  first-born..       By their generations,
from the Tabernacle on the first day of after their families, etc. See on these
the second month, v. 1, so it appears it subdivisions of the tribes the Note on
was immediately executed, or began to  v. 2. above. " Generations" denotes a
ibe executed, on the same day. True  larger number than "families," and
obedience is ever a prompt obedience. " families"  than  " houses,"  while
-,~ And they declared their pedigrees.  "houses," or households, comprised all
lieb. yithyaledu, thley genealogized them- the individuals pertaining to each.
qelves. That is, recited their pedigree    V. 21. Those that wveire nzembered of
acrecording to their families and houses. them, etc.  ileb. pekud'hem  le-matteh
The Gr., according to one reading, has re-uben, the n'embered of themn to the
E a EeoCE'tcr3Tav, recounted, and according  tribe of Reube6-, or more correctly the
to another Fr7tovoru.sav, i. e. referred  arranged, the mars.7alled, the ordered;




B. C. 1490.]                   CHAPTER  I.                                 21
Reuben, were forty and six thou-           23  Those that were numbersand and five hundred.                  ed of them, even of the tribe of
212 Of the children of Simeon,                   were  fifty  and   nine
by their generations, after their  thousand and three hundred.
families, by  the house of their           24  Of the  children  of Gad,
fathers, those that were  num-  by their generations, after their
bered of them, according to the  families, by the house of their
number of the  names, by their  fathers, according  to  the numpolls, every  male  from  twenty  ber of the names, from  twenty
years old  and upward, all that  years old and upward, all that
were able to go forth to war;           were able to go forth to war;
for we still adhere to the view given  in Ex. 38: 26. In regard to each tribe
above of the purport, in this connec- the object is not to ascertain de nzovo of
tion, of the original word. We do not how many it consisted, but the number
regard it as implying strictly to num- already previously ascertained is mereber, but rather to,review, marshal, or  ly restated.  We here, after Ainsworth
arrange.  The numbering of the previ-  and Adam Clarke, present a comparaous census we take to be assumed in  tive view of the state of the tribes unthis transaction, and made its basis. der the present and a still later census
It will be observed that in every in- recorded ch. 26, which will preclude
stance the phrase " according to the  the necessity of farther comment upon
number of the names" occurs, which  a large portion of the chapter. In the
we take to imply that the number al-  first column the numbers are given in
ready ascertained was made use of. their decreasing proportion, in the seeWhat can be understood, for example,  ond the increase of some and the deby the expression predicated of the  crease of others will be seen at a glance.
tribe of Simeon "numbered according
Ist Census.   2d Census.
to the number of the names," especially                     ch. I     C.  xxvI.
when the word for "numbered" (pekz-   1. Judah,..........74,600........76,500
dde) is entirely different from that for   2. Dan,.........62,700...... 64,400
" number" (mispar)? What is it but an    3. Simeon,........59,300.......22,200
unmeaning tautology?  But take the    4. Zebulun,........57,400....... 60,500
term  "numbered" here to signify re-   5. Issachar....... 54,400........ 64,00
viewed, marshalled, arranged, and all is   6. N'aphtali,....... 53,400....... 45,400
clear.  In fact, the whole transactio. Reuben......... 46,500....... 43,30
recorded in this chapter, instead of be-   8. Gad.          5,650.      40,500
9. Asher,..........41,500.,..53.400
ing properly a census appointed for the. phrim,... 40,500          32,500
10. Ephraim,.........40,500........02,500
purpose of ascertaining the numbers of  11. Benjamin,....... 5, 4,600
the host, was undoubtedly an inspec-  12. Manasseh,.......2,200........52,100
tin, orderSing and classification of the                               __
Total, 603,550  Tot. 601,730
whole body, on the basis of a prior census, with reference to the order of the  Judah, as being the most distinguishmarch and the encampment during the  ed, is the most numerous tribe, and
sojourn in the wilderness. What else  hIanasseh the least so, the difference
can we infer from the absolute identity  between them being no less than 42,400.
o' the totals hele given with that given  But in the subsequent census, ch. 23>;




22                           NUMBERS.-                    [B. C. 149D.
25 Those that were numbered'   29 Those that-were numbered
of them, even of the tribe of Gad,. of them, even of the tribe of Iswere forty and five thousand six' sachar, -were fifty and four thouhundred and fifty.                  sand and four hundred.
26 Of the children-of Judah,b   30 Of the children of Zebuby their -generations, after their  lun, by their generations, after
families, by the house of their their families, by the house of
fathers, according to the number  their fathers, according to the
of the namnies, from twenty years number  of the  names, from
old. and upward, all that were  twenty years old and upward,
able to go forth to war;           -all that were able to go forth to
27 Those that were numbered  war;
of them, even of the tribe of Ju-    31 Those that were numbered
dab, were threescore and four-  of them, even of the tribe of
teen thousand and six hundred )'. Zebulun, were fifty and  seven
28 Of the children of Issa- thousand and four hundred.
char, by their generations, after    32  Of the  children of Jotheir families, by the house of  seph,n namely, of the children
their fathers, according to the  of Ephraim, by their generanumber of the names, from twen   tions, after their families, by the
ty years old and upward, all house of their fathers, according
that were able to go forth to  to thenumber of the names, from
war;                                twenty years old and upward,
m  2 Chr. 11. 14                     n Deut. 33. 17.
34, while Judah has the pre-eminence, without regard to units and fracti:on, it
Simeon the third in number before, is not easy to determine. We are inhas become the least, and Manasseh  clined, on the whole, to adopt Rosenhas risen to the seventh place. During  muller's solution, viz., that as the musthe interval between the two enumera- ter now instituted was in order to select
tions seven of the tribes had an in- from the whole body of the people those
crease,- five -a decrease. Which they  that were "able to go forth to war,"
were and to what extent the change oc- and to marshal them into proper array,
curred may -be learned from the fore- they were accordingly divided, as is
going table.-It is remarkable that ex- common in all armies, into divisions of
cept in the case of Gad-in this chapter, thousands and hundreds, leaving the
and Reuben.in ch. 26, all the numbers overplus uncounted, even although it
are whole or round numbers, beginning  may have consisted in -some cases -of
with thousands and ending with huan- those who were twenty years and uIdreds-Gad and Reuben alone ending  ward. This remainder would constitute
with tens. Whether this is to be un- a corps, from which recruits would be
derstood as the, exact enumeration of taken to supply the places of those who
the tribes, in which case a special prov- might die or be otherwise disqualified
idence is to be recognized in precluding  for military service. This confirms our
broken numbers, or whether it was de- previous suggestion: that the object of
signed to give simply round numbers the measure here recorded was not




B.C. 1490.]                CHAPTER -I.                              23
all that were able to go forth to  families, — by th  house of their
war;                                fathers, according to the number
33 Those that were numbered  of the names, from twenty years
of them, even-' of the tribe of  old and upward, all -that wereEphraim, were forty thousand  able to go forth to war;
and five hundred.                     39 Those that:were numbered
34 Of the children of Manas-  of them,even of the tribe of Dan,
seh, by their generations, after were threescore and two thoutheir families, by the house of  sand and seven hundred.
their fathers, according to the    40 Of the children of Asher,
number of the names, from twen- by their generations, after their
ty years- old and upward, all that families, by the house of their
were able to go forth to war;    fathers, according to the number
35 Those that were numbered- of the names, from twenty years
of them, even of the tribe of  old and upward, all that were
Manasseh, were thirty and two  able to go forth to war;
thousand and two hundred.             41 Those that were numbered
36 Of the children of Benja- of them, even of the tribe of
min, by their generations, after Asher, were forty and one thoutheir families, by the house of  sand and five hundred.
their fathers, according to the    42 Of the children of Naphnumber of the names, from twen- tali, throughout their generaty years old and upward, all that tions, after their families, by the
were able to go forth to war;    house of their fathers, according
37 Those that were numbered  to  the number of the  names,
of them, even of the tribe of  from  twenty years old and upBenjamin, were thirty and five  ward, all that were able to go
thousand afid-four hundred.         forth to war;
38 Of the children of Dan,    43 Those that were numbered
by their generations, after their  of them, even of the tribe of
strictly to make out an exact numerical   V. 22-43. The question may perhaps
census. This is still farther confirmed  be asked, why was it necessary to reby the fact that in every instance of the peat the formula of enumeration in
-epetition of the language of v. 21, every instance instead of stating in one
"those that were numbered of them, comprehensive passage that the tribes
even of the tribe of Reuben, were," etc. were all numbered, or that each tribe
The Heb. has it, "the numbered of  contributed such a quota, and the sum
them to the tribe of Reuben was," etc., total was so much? We suggest in reas if setting of or assigning to each from  ply that, although it might seem at first
the whole or exact number of which  view that a revelation from heaven, to
it consisted, a certain definite round  give all needed knowledge, and yet be
number, rejecting the units. This we comprised within reasonable limits,
conceive to be the force of the par- could not acord to devote space to such
tide to.                            repetitions as we find here and else —.




24                            NUMBiERS.                       FB. C. 1490.
Naphtali, were fifty and  three 1   45 So  were. all those  that
thousand and four hundred.           I were numbered of the children
44 These " are those that were! of Israel, by the house of their
numbered,  which  Moses  and  fathers, from  twenty years old
Aaron numbered, and the prin-  and upward, all that were able
ces of Israel, being twelve men:  to go forth to war in Israel;
each one was for the house of            46  Even all they that wereP
his fathers.                          numbered  were   six  hundred
o c  26. 64.           p  Ex. 12. 37.  38 26.  c. 2. 32.  2:. 51.  Dent. 10. *2.
where, particularly in regard to build-    Vs. 45, 46. So zoere all those that woere
ing the Tabernacle, yet there may be  sssumbered, etc. The rendering of these
moral considerations amply sufficient verses is not happy. The strictness of
to warrant the course pursued, One  the letter requires the following:reason may be, that the Most High is  "And  they were, all the mustered
particular to record to the honor of his  (ones) of the sons of Israel, to the house
servants an exact obedience to an exact of their fathers, from the son of twenty
command. He would, moreover, im- years old and upward, every one that
pressively teach that he is no respecter  was able to go forth to war in Israel;
of persons, that he has the same care  they were, (I say), all the mustered
of and regard for one as another; that ones, six hundred thousand, and three
as a common Father he neglects none, thousand, and five hundred and fifty."
but remembers all. He thus removes  The increase indicated by the sum total
too all ground of discontent and envy  is certainly remarkable, but not such as
on the score of alleged favoritism. to require the operation of a miracle.
The numbers of the fewest shall be as We recognize the effect rather of an exdistinctly and minutely specified as traordinary benediction than of a mirathose of the most numerous, and we can  culous generation in the multitudinous
easily see that the fulfilment of the di- progeny of seventy persons during the
vine promise in the multiplication of  space of 216 years.  The Lord had
the peculiar people would engrave itself  promised that he would make of the
more deeply on their hearts when each  seed of Abraham " a great nation," and
particular tribe was specifically remind-  the record before us shows that the
ed of its own separate increase. A mi- promise was abundantly fulfilled. This
nute recital leads to a more minute  promise was renewed from time to time
contemplation.                        to the patriarchs for their fuller assurV. 44. These are those that were nsum- ance and consolation, and the result
bered, etc.  Ileb. lit. "These are the  enumerated here is celebrated in wormarshalled or mustered which AMoses  thy strains, by the Psalmist, Ps. 105:
mustered and Aaron and the princes of 24. 37, "He increased his people greatIsrael: twelve men; one man each to  ly and made them stronger than their
the house of his fathers were they."  enemies.-He brought them forth also
Gr. " One man for one tribe according  with silver and gold, and there was not
to the tribe of their fathers' houses were  one feeble person among their tribes;"
they."  Here also we express our pre- from which we infer, that though the
ference for the rendering mustered in- course of nature was not violated, yet
3tead of sumbercd.                   its powers were extraordinarily aided




B. C. 1490.]                  CHAPTER  I.                                2g
thousand  and  three  thousand    49  Only thou shalt not numand five hundred and fifty.           ber the  tribe of Levi, neither
47 But q the Levites after the  take the stum of them  among the
tribe of their fathers were not children of Israel:
numbered among them.                     5.0 But' thou  shalt appoint
48 Foi' the loRD had spoken  the Levites over the tabernacle
unto Moses, saying,                   of testimony, and over all the
q.a.  33.   c. 3. 4.  1 Chr. 6. & 21, 6.  r Ex. 38. 91.  c. 3. 6, etc.
in accomplishing the result. The grand  dren of one month old. See oh. 3: 15.
lesson taught by the history is, that the  26: 62. The phrase "after, or accorddivine promises will all and always be  ing to, the tribe of their fathers" is
infallibly performed, as will also the di- probably a compendious form  of exvine threatenings.  It was said that pression denoting ini brief what is said
Caleb and Joshua alone should enter at length of all the rest, " by their genthe land of Canaan, Num. 14:30, and  erations, after their families, by the
such was the precise fiact. All the rest, house of their fathers," etc.
because of their murmuring, idolatry,   V. 49. Only thou s7aclt slot number
and disobedience, perished in the wil- the tiribe of Levi, neither take the sum
derness; some having been slain with  of them. The truth of our previous rethe sword, some swallowed up of the  marks on the distinction between numearth, some consumed with pestilence, bering and mzustering is evident from
some stung by serpents, and some hayv- the language of this verse, in which we
ing died a natural death. Consequent- cannot suppose that " numbering" and
ly neither their eyes saw, nor their feet "taking the sunl" signify the same
trod upon, the goodly land of promise, thing. The original in the former case
as the Lord had threatened. To friend  is tiphkod, which in its different forms
and to foe the Lord will be sure to be  we have generally  rendered muster,
as good as his word. Analogous to the  marsh?&al, etc. for the reasons stated in
increase of the natural seed of Israel is  the note on v. 3. Nothing was to be
that also of the spiritual. The church  done towards arranging or marshalling
says in heart, Is. 49: 21, "Who hath  the tribe of Levi together with the
begotten me these?" The Lord's king- others, because they were to be set apart
dom began to be preached by the twelve  to a peculiar function with which no
apostles and the seventy disciples, and  others were to interfere.
that immortal seed of the word soon be-   V. 50. But thou shalt appoint the Legat "many ten thousands of Jews,"  vites over, etc. Iieb. haphkld, shalt give
Acts 21: 20, and many more of the Gen- in charfge, or clothe withb a zisiloi'ial
tiles, even an "innumerable multitude," power, from the rootp(ikad, to visit, and
Rev. 7: 9.                            in the causative to make to visit, that is,
V. 47. Beut thte Levites, etc.  Heb. to set over. The special functions allot"But the Levites, according to the  ted to each of the several families of tile
tribe of their fathers, were not muster- Levites are detailed in the third chaped in the midst of them."  This tribe  ter.-  ~  Tabernacle qf testimony. So
was exempt from military service; ac- called from its being the depository of
cordingly when they were numbered  the Ark of the Covenant, within which
the census included all even from chil- were contained the tables of the Law,
2




26                              NUMiBERS.                        [B. C. 1490
vessels  thereof,  and  over  all  cie setteth forward, tihe Levites
things that belong  to it:  they  shall take it down: and when
shall bear the tabernacle. and  the  tabernacle is to be pitched,
all the vessels thereof; and they  the Levites shall set it up: and
shall minister unto it, and shall  the " stranger that cometh nigh
encamp" round about the taber-  shall be put to death.
nacle.                                     52 And the children of Israel
51  Andt when  the  taberna-  shall pitch  their  tents, every
a ver. 53.   t c. 10. 17-21.                    u  c. 18. 22.
called " tables of testimony," Ex. 31: 18. right boards from their sockets, to gath-~[ Over all thingys that belong to it.  er together all the component parts of
Vulg. "And whatever pertains to the  the edifice, with its various utensils,
ceremonies."  This is perhaps faivored  and dispose of them in the most conveby the next clause which is nearly equiv- nient way for travelling. So, on the
alent, and in which "they shall minis-  contrary, when a new resting-place was
ter unto it" seemns to answer to the  indicated, the Levites, and they alone,
phrase before us-" they shall bear the  were to attend to the re-erection of the
tabernacle, and all the vessels thereof,  tabernacle, and the putting in order of
and they shall minister unto it," in effect all its appurtenances. ~- f T7~e stranzthe same as having charge of the cere-  gefr.  That is, one who was not of the
monies connected with it. - T SAall tribe of Levi.  This was their peculiar
bear, etc. This service, the burdens of province, in respect to which every one
which were  appointed by the Lord  else was a stranger.  So in regard to
through Moses, is more particularly  the priesthood, as distinguished fiom
specified Num. 4: 25. 31. 36.  To aid  this inferior ministry or service, both
them  in it the use of six wagons was  Israelites and  Levites were counted
allowed to two of the three main Leviti-  " strangers."  Thus when Eleazer the
cal families. Num. 7: 7-9.   ~[ Shall priest took the brazen censers which
encamp  s.ound  about the  tabernacle.  had been profaned by Korah and hil
That is, in immlnediate proximity to it, company, and made them  into plat.es
between it and the stations of the rest  for covering the altar, it is said that
of the tribes. The Levites, therefore,  they were "to be for a memorial unto
may be said to have constituted a kind  the children of Israel, that szo stranger
of sacred legion around the palace of wUhicl is not of the seed of Acaros, comt
the Great King.  Of this arrangement near to offer incense before the Lord."
see in what follows, cls. 2 and 3.      This exclusiveness of function is recogV. 51. And wheen the tabenadcleseltelh  nized also by David, 1 Chron. 15: 2,.forcward, the Levites shall takte it down.  "Then David said, None ought to carIleb.'abi.so a han.msnishkan, and in the  ry the ark of God but theLevites: for
jotsrneyiny of the tabernaccle, i. e. whenu-  them hath the Lord chosen to carry the
ever the signal should be given by the  ark of God, and to minister unto him
motion of the cloudy pillar that the en-  for ever."    ~l AShall be put to death.
campment was to be broken up and the  Heb. syumoth, shall be snade to die;
tabernacle removed, then it was the  without expressly indicating whether
business of the Levites to take off and  directly by the stroke of the divine
roll up the curtains, to remove the up-  hand, or by the agency of the magis



B.C. 1490.]                  CHAPTER  1.                                27
man, by  his own  camp, and  pitch round about the tabernaevery man by his own standard,  cle of testimony, that there be
throughout their hosts.               no wrath   upon the congrega53  Blut the  Levites" shall  tion of the children  of Israel
v  c. 2. 2.  24. 2.  wo ver. 50.    x  c. S. 19.   16. 4.    15. 5.   1 Sam. G. 19.
trate. Targ. Jon. "He shall be killed  the tribe of Levi were distinguished by
by fire flaming out from  before the  any higher degree of spirituality or
Lord."  The case of Nadab and Abihu, sanctity than those of the rest of the
and of Uzzah, 1 Chron. 13:10, would  nation. But a ritual or official sanctity
seem to imply that a special interposi- pertained to them, which was a suffition of heaven was to be generally un-  cient ground for the command here
derstood by the expression.           given, and the truth or mystery shadV. 52. Everly maen by his own camp. owed forth is to be sought in the true
That is, at his own camping-place, in  spiritual priesthood of the Christian
his own allotted station. Gr. "In his  church, which consists of all those who
own order," equivalent to Paul's phrase  by the graces of their renewed spirits
in speaking of the resurrection, 1 Cor. are brought especially near to the Lord,
15: 23, "every man in his own order."  whether belonging to the ranks of the
The order here referred to is described  clergy or the laity. The import of the
in the next chapter.-q  Every man  name Levi is ad7zesion, and wherever
by his oson standard. Gr. "By his own  there is such a cleaving to the Lord
regiment."                            from the force of an internal attraction,
V. 53. That there be nbe o wraAh zpon  there are spiritual Levites, and in rethe congregation, etc.; as there would  gard to them  the above interdict, we
be danger of if the discrimination be- learn, is removed under the New Testween holy and common were not most tament dispensation.  Is. 56: 3, 6, 7,
rigidly observed. The exterior portion  "Neither let the son of the stranger,
of the encampment was not to press too  that hath joined himself (a' n     ha nnilclosely upon the consecrated centre. vdsh, conjoined 7inmsef, as it were, Levi.
The reason was the same that dictated  tically) to the Lord, speak, saying, The
the prohibition respecting the body of Lord hath utterly separated me from
the people approaching too near the  his people: neither let the eunuch say,
sacred mount from which the Law was  Behold, I am a dry tree. Also the sons
delivered. Ex. 19: 12, 13, "And thou  of the stranger, that join themselves to
shalt set bounds unto the people round  the Lord, to serve him, and to love the
about, saying, Take heed so yourselves  name of the Lord, to be -his servants,
that ye go not up into the mount, or every one that keepeth the sabbath
touch the border of it: whosoever touch- from polluting it, and taketh hold of my
eth the mount shall be surely put to  covenant; even them  will I kring to
death: there shall not an hand touch it, my holy mountain, and make them joybut he shall surely be stoned, or shot ful in my house of prayer: their burnt
through; whether it be beast or man, offerings and their sacrifices shall be
it shall not live."  The order here pre-  accepted upon mine altar; for mine
scribed was wholly of a representative  house shall be called an house of prayer
character, as there is no reason to sup- for all people."  Adhesion, in this relapose that the interior states of mind.of tion, is but another term  for spiritual




28                             NUMBERS.                       [B. C. 1490
and the LevitesY shall keep the                CHAPTER   II.
charge of the tabernacle of tes-          ND   the  LoRD  spake  untc
timony.                                     Moses and unto Aaron, say.
54 And the children of Israel  ing,
did  according  to  all that the         2 Everya man of the children
LORD commanded  Moses, so did  of Israel shall pitch by his own
they.                                  standard, with  the  ensign  of
y  c. 3. 7, 8.  31. 31, 47.  1 Chr. 23. 32.  2 Chr..13. 1n.  a  c.. 521.
conjunction, which is the effect of love,   V. 2. EuVery man of the chil'd-et of/
and all the subjects of genuine love to  Israel shall paitch by his ozcn slan-da dl.
the Lord and charity to the neighbor  Ileb. al diglo, by his banner. The origin
are spiritual priests.                of the Ileb. term is not very obvious,
V. 54. And the children of Israel did  though the Arab. has dagal, to veil, to
according to all that the Lord command-  coZer. The Gr. renders it by tagma,
ed Moses. HIis being able thus to refer an orderly band, a cohort. Vulg. tnsrevery thing to a divine command would  mas, troops.  Chald. tiksa, supposed to
effectually preclude the charge that be derived from the Gr. taxis, order. The
Moses designed to elevate and aggran-  idea of a banner, standard, jfla, is gendize his own tribe. The opponents of erally by commentators attached to the
revelation have always been disposed  word, and this is confirmed by the parto accuse Moses of being actuated by  allel usage in the following instances:
mercenary motives, whereas the whole  Ps. 20: 5, " We will rejoice in thy sildrift of the narrative shows that he was vation, and in the name of our God uill
merely an obedient instrument in the  set up our banners (nid-gol)."  Cant. 2:
Lord's hands for accomplishing his  4, "He brought me to the banqueting
purposes in respect to the chosen peo- house, and his banner? (diglo) over me
ple.  HIeb. 3: 5, "Moses verily was  was love."  Cant. 5:10, "My beloved
faithful in all his house as a servant."  is white and ruddy, the chisfest (dayul,
a bannered one) among ten thousands."
The twelve tribes were arranged into
CHAPTER II.                four divisions, three in each, and each
of the four was distinguished by a banThe Ordering of the Encamnpment.   ner. Comp. vs. 3, 18, 25.-   T IVith
V. 1. And the Lord spake unto AJoses the ensign of their fathers' house. Heb.
and,nto Aaron. The former order re- be-othoth, 4i~ or soith t7e signs. This is
specting the mustering was given to  usually understood to intimate that not
Moses alone; the present respecting  only the several tribes, but also the
the arrangement of the camp is given  several families and kindreds had their
to both Moses and Aaron. The typical distinct ensigns or banners. This, how
bearings of this arrangement had a more  ever, is doubtful, as the original othoth
important reference to the spiritual or- may refer to the signs or devices figured
der of the church, and therefore Aaron, on each of the above mentioned standthe high priest, has a prominent part ards. What these were it is now imassigned him in the transaction. 3Mo- possible to determine. Ainsworth supses represents that part of the economy  poses that they were particular colors
which was more distinctively secular.  I corresponding with those of the pre



B. C. 1490.]                  CHAPTER   11.                               29
their  father's  house:  far b off  about the tabernacle of the conbJosll,~. 3. 4. gregation shall they pitch.
cious stones in Aaron's breastplate, on  Apocalyptic platform  the four beasts
which were engraved the names of the  are said to have occupied the space in
different tribes.  This he derives from   the midst between the throne and the
the Targum of Jonathan, who expati-  circle or semicircle encompassing it at
ates thus:-" "The standard of the camp  considerable distance.  These " living
of Judah  was of linen of three colors, creatures" were symbols of a vast
according to the three precious stones  lultltude. As we can only give on the
inl the breastplate (Chalcedony, Sap- subject of the standards the conjectures
phire, and Sardonyx), and in it were  of Jewish writers, it is needless to dwell
e;lgraved and expressed, the names of upon it. It is sufficient to know that
the three tribes, Judah, Issachar, and  the several divisions of the host had
Zebulun; and in the midst thereof was  each of them  a banner to serve as a.
written,'Rise up, Lord, and let thine  rallying point to their respective tribes,
enemies be scattered;' in it also was  and to remind them of the necessity of
portrayed the figure of a Lion.  The  an orderly adherence to whatever posistandard of the camp of Reuben was of tion the Lord had assigned them. " As
linen of three colors, answerable to the  a bird wandeirog from her nest is a man
three precious stones in the breastplate  wandering from  his place."  The fol(Sardine, Topaz, and Amethyst), and  lowing is the rendering of the Gr. of
therein were engraved and expressed  the first two verses of this chapter:the names of the three tribes, Reuben,  "And the Lord spoke to Myloses and to
Simeon, and Gad; and in the midst Aaron saying, Let the children of Israel
thereof was written,'Hear, 0 Israel, the  encamp frionting (each other), every
Lord our God is one Lord;' therein also  man keeping his own rank, according
was portrayed the figure of an HIart."  to (their) standards, according to the
And so he proceeds with the rest. Anoth-  houses of their families; the children
er of the Rabbinical writers, Aben Ezra, of Israel shall encamp round about the
says, "there were signs in every stand-  tabernacle of witness."    t _Far oqi'
ard, and our ancestors have said that in  about the tabernLacle, etc. Heb. minxneReuben's standard there was the figure  ged, from before, i. e. aloof, at a distance
of a AMan, etc.; in Judah's standard the  fr om.  "Over against round about."figure of a Lion, etc,; in Ephraim's, the  Ains. "Away fromn the presence of."figure of a Bullock, etc.; and in the  Jlat.  "On the other side and round
standard of Dan the figure of an Eagle.;  about."-Cran.  "At a distance round
so they were like the Cherubim which  about."-Puerv.  The original imports
the prophet Ezekiel-saw (Ezek. I 10)."  that the tents should be stationed at
W~e may perhaps find in this circum-  some distance from the tabernacle, and
stance a clew to the symbolic scenery, yet that the doors of the tents should be
Rev. 4: 6, 7, where mention is made of inwards towards the tabernacle. The
four living creatures precisely corre-  following passages show the usage of
sponding with these devices upon the  the word, Ps. 38: 11, "My lovers and
standards of the four tribes here men- my friends stand aloof (minzeeged, froro
tioned. Their place in the encampments  before) from my sore, and my kinsmen
was between the Tabernacle and the  stand afar off;" i. e, they stand at a
outmost circuit of the tribes. So on the  distance, yet so that their faces look to



80                             NUMBERS.                        [B. C. 1490,
3 Andl on the  east side  to-  they  of the  standard  of  the
ward the rising of the sun shall  camp of Judah pitch throughout
wards the smitten one. 2 Kings 2:7, of eyes," respecting which see a previ"And fifty men of the sons of the pro- ous note. This feature of the symboliphets went and stood to view afar oq'f  cal scenery is evidently most appropri(mzi.nnwegedl qmihd'oq, in sight, or over  ate to the Levites, or the spiritual-priestacyaintst)."   Deut. 32: 52, "Yet thou  hood represented by them; for as eyes
shalt see the land before (thee) (minne-  denote inspection and watching, they
qed), but thou shalt not go thither," etc. shadow forth the function of the sacred
By the distant position a due reverence  ministry, which pertained to the tribe
for the sacred structure was inculcated,  of Levi, and not to those of Judah,
and it afforded space also for the inter-  Reuben, Ephraim, and Dan. But the
venting camp of the Levites who made a  scenery of the Israelitish camlp undernearer interior enclosure within the  goes various modifications when transgeneral host, and of the same form with  ferred to the stage of the Apocalyptic
the camp itself, which was quadrangu-  visions, and as the whole of the tribes
lar. From the distance which was re- are represented to John by the twentyquired to intervene between the body  four elders, and these elders adumbrate
of the Israelites and the Ark of the  the church as a Kingship, their heads
Covenant in crossing the Jordan (Josh. being adorned with "crowns," so the
3: 4), it has been reasonably conjectured  four living creatures "may represent the
that the distance of the camp of Israel same church viewed more especially as
from the Tabernacle was two thousand  a priesthood, seeing they evidently-lead
cubits, or an English mile. Rabbi Solo- in worship. Yet the two great classes,
mon writes thus on this passage: " Over the Elders and the Living Creatures,
against; that is, afar off; a mile, as it is  are so intimately associated and consaid in Joshua,'yet there shall be a joined in their acts, that we cannot
space between you and it, about two  easily regard them as two entirely disthousand cubits by measure."'  The  tinct and separate orders or castes.arrangement was such that the Lord  Moses and Aaron were on the east, the
dwelt in the midst of his people, who  Gershonites on the west, the Kohathites
were round about the sanctuary to guard  on the south, and the Morarites on the
it. Allusion is probably had to this ar- north side of the Tabernacle.
rangement in Rev. 4: 2-4, where the    V. 3. And on the east side towaerd the
prophet beholds in heaven a central rising of tohe sun shall they of the standThrone answering to the Tabernacle  ard of the camp qf Judah _pitch. Lit.
and Temple, which in Ezek. 43:7 are  "And they that encamp eastward (or
called God's Throne, and "round about foremost) toward the rising of the sun,"
the throne were four and twenty seats  etc. Gr, "They that encamp first to(Gr. thrones)," which, as double the  ward the east shall be the order of the
nurber of the twelve tribes, points per- camp of Judah."  The original Heb.
haps to the increase and enlargement kadmnah, denotes either the east, or beof the church under the Gospel, Is. fore,foremost, inffront, i. e. relative to
54: 2.' Between the Throne and the  the Tabernacle, which is at the same
circuit round about, which Vitringa. time equivalent to east, as in relation tc
supposes to have been a semicircular the west the east is said to be before
area, were "four living creatures full and the west behind.  The south is




iJ. C. 1490.]                CHAPTER  11.                                81
their armies: and Nahshonc the           4  And  his  host, and  those
son of Amminadab shall be cap-  that were  numbered  of them,
tain of the children of Judah.  were  threescore  and  fourteen
c...7, etc. 10. 14. 1 Chr. 2. 15. alt. 1. 4. Luke  thousand and six hundred.
t.2, 23.
called the right side of the world, Ps. was clothed with the supreme coimma ld
89: 13, and the north the left. Comp. of the lost, and after his death Joshua,
Job 23: 8, 9.  The general camp was  of the tribe of Ephraim, was chosen
appointed to be in the form of a square, leader, and he was succeeded by a sethe four sides of which corresponded  ries of Judges who were raised up now
with the four cardinal points of the  fiom one tribe, and now from another,
compass. Each side was to consist of till we come-to Saul, the first king, who
the united bodies of three tribes, near-  was ofthe tribe of Benjamin. Meantime,
est related by blood to each other. The  the pre-eminence of Judah was kept
eastern side, as being the most honora- in abeyance, nor was it till the time
ble from its relation to the sun, the  of David that the tree of his predictgrand symbol of the Deity, and from   ed renown began to bud and blossom.
lookinog toward the Most Holy Place of David was of the stock of Judah, and
the Tabernacle, was assigned to the  from him descended, according to the
standard of Judah, to which, as to their flesh, IIe who was to be the " lion of the
chief head, were annexed those of Issa- tribe of Judah," and in whose spiritual
char and Zebulun, to pitch on each side  supremacy all these prophecies culmiof him, the whole amounting to 186,400  nated to a head. In the character of
meni.-      S hall they of the stacndard  standard-hearer of the armies of Israel
of the camp of Judahe pitch.  Prece- Judah also  prophetically  represents
deace and pre-eminence are here as- Michael, who leads the heavenly armies
signed to Judah as frequently else- in their contests with the Dragon and
where in the sacred history. In this  his army. Rev. 5: 5. 12: 7. 19:11. So
we recognize an incipient fulfilment of in regard to all the divine promises,
Jacob's prophecy respecting the rank  though the performance may be long
which he should hold among his breth- deferred, yet it is certain to be realized
ren, Gen. 49: 8, 9. This prophecy was  at last. " Though it tarry, wait for it."
slow  in its accomplishment, though  - f ThLroughout their armies. Heb.
abundantly verified in the end. It is  letzibothrnm. That is, in the order and
true that in point of numbers this tribe  disposition of their several bodies or
exceeded the rest on their coming out corps, answering to our brigades, batof Egypt, and on the present occasion  talions, regiments, etc.-NT And Vl/h.was appointed to take the lead under shon, etc. shall be captain. By compar.
the standard of Nahslhon. But this was  ing this with the preceding chapter, it
but a dim foreshadowing of the future  will be observed that the comlnandersdistinction of Judah, for he wag still in-chief of the several tribes were the
without kingdom or principality. To  very persons who were selected to pre.
the eye of sense, moreover, it would  side over the numbering there related;
seem as if every thing was so ordered, which shows that they were men of disand that too for a long lapse of time, as  tinction among their brethren.
to frustrate the accomplishment of the    V. 4. And his host, and those that were
prediction, Moses, of the tribe of Levi,  neumbered, etc: Rather, " And his host,




32                            NUMBE.RS.                       [B..C. 1490.
5  And  those  that do pitch  be captain of the children of Zebnext unto him  shall be the tribe  ulun.
of Issachary   and l   ethauneel the     8 Aid his host, and those that,
son of Zuar shall be captain of  were nunmbered thereof, were fifthe c;hildtren of Issachar.           tv and seven thousand and four
6 And his host., and those that  hundred.
were numbered thereof, wtee fif-    9 All that -were  numbered
ty and four thousand and four  in the camp of Judah  were an
hundred.                              hundred thousand and fourscore
7 Then the tribe of Zebulun:  thousand and six thousand and
and Eliab the son of Helon shall four hundred, throughout their
even they that were mustered."  Oth-  c/uards should be stronger than the
erwise, if we suppose the women and  centre. —-   These slalt first set forth.
children and servants, together with the |Heb. h1yn,7:ON'  m-ishonah yJisste-v,
aged and infirm to be included, it would  shacellforeemost bleak utp; in reference to
have made the number much greater.  striking their tents and thus breaking
The transition fronm the words of the  up the encampment. The original is a
Lord himself commanding the order of term properly used to signify the pItc.hthe encalmpment, to those of Moses de- ifo Aup of the stakes, pins, or fixtures to
claring the respective numbers of each  which the cords of the tents were atdivision, is not to be overlooked. This  tached, and by which they were held
remark is to be applied to the whole of secure.  The corresponding word in
the present chapter.                 I Arabic is applied to plucking teeth7 out
Vs. 5-7. CU/ild ren of isacclm-tribe  of their sockets. See Note on Gen. 11: 2.
of Zebulun. Judah, Issachar and Zebu- See also Barnes on Is. 33: 20. As their
lun were all three born of Leah, which  journeying was mainly towards the
rendered it natural that they should be  East, so the eastern division would
associated under one banner.          naturally be the first to move. As the
V. 9. Anhundred thousand, etc. This  words stand, they would appear to be
vas by far the most numerous of the  uttered by Moses, as the previous part
four grand divisions, as will be evident of the verse contains his language in
from a tabular view.                  contradistinction from that of the Lord;
yet understood as a command they
The Camp of Judah,....lS6,400 East.
i' Steuben,.1al,450 Soutll~would seerm to be more appropriate to
Ephrainm,.108,100 West.
Dan......157,600 North.  ever, takes the clause as spoken by Moses in his own person, and translates it
The excess on the part of Judah is not in the past instead of the future, in
far from 30,000, This tribe, which led  which latter form it is found in the orithe van, and that Of Dan, which brought ginal. We incline to favor this conup the rear, were the most numerous. struction.  Considering the words as
This would contribute to the safety of those of Moses, we would take them in
the sanctuary, and its attendants march-  the narrative sense as equivalent toing in the middle between them, ac-  "those uniformly set forth first;" i. e.
cording to the well-known rule of mili- it was appointed to them, it was made
tary tactics, that the advanced and rear their duty, and it was their uniformu




B. C. 1490.]                CHAPTER  II.                              83
armies.  These shall firsts  set 1 were  fifty  and  nine  thousand
forth.                               and three hundred.
10 On the south side shall be        14 Then  the tribe of Gad:
the standard of the camp of Reu-  and the captain of the sons of
ben according to their armies:  Gad shall be E]liasaph the son
and the captain of the children  of Reuel.
of Reuben shall be Elizur the           15 And his host, and those
son of Sledeur.                      that were  numbered of them,
11 And his host, and  those  were forty and five thousand and
that were  numbered  thereof, six hundred and fifty.
were forty and six thousand and         16 All that were numbered
five hundred.                        in the camp of Reuben were an
12 And those which pitch by  hundred thousand and fifty and
him  shall be the tribe of Sime-  one thousand and four hundred
on: and the captain of the chil-  and fifty, throughout their ardren of Simeon shall be Shelu-  mies.  And they shall set forth
miel the son of Zurishaddai.         in the seconde rank.
13 And his host, and those           17 Thenf the tabernacle  of
that were  numbered of them, the congregation shall set ford c. 10. 14.                  e c. 10. 18.  f  c. 10. 17, 21.
practice. See ch. 10:14. This is the  eon was the next brother to him, of the
frequent usage of the Heb. future when  same mother, and Gad was the firstemployed to denote an action that is of born of Zilpah, maid to that mother
repeated or customary occurrence. See  (Leah.)  This relationship probably
Nordheimer's IHeb. Grammar, Vol. II. governed the arrangement.-It will be
p. 167.                              observed that the order of falling in,
Vs. 10-16.  On the south side shall be when. the tribes took up their march,
the standard of the host of Reuben, etc. was from the East to the South, thence
The south side of the camp was to con- to the West, and so on to the North,
sist of the companies of Rerben, with  " according," says Ainsworth, "to the
those of Simeon and Gad on e ither side  course of the sun, and the climates of
of him, pitching under his banner, the world."
though under their own commanders.   V. 14.'liasaph, the son of JReuel.
These formed the second great camp, See ch. 1:14, where he is called Deuel,
called the camp of Reuben, consisting  the similarity of the Heb. D ('r) and
of 151,450 men, who were in all their n (m) doubtless having caused the in
marches to occupy the second rank. To  terchange of the one for the other.
the tribe of Reuben is assigned the pre-   V. 16. They shall setforth in the see
cedency in this division, while those of ond rank. Heb. sheniyirn yissi-u, thec
Simeon and Gad are adjoined to it. Reu- shall break up second. See Note on v.
ben was the firstborn, and by birth was 9. This closes the account of the seecentitled to take the lead of all the tribes, ond division.
but having lost his birthright by trans-. V7.17. 17/en the tabernacle of the congression, the first place fell to Judah, gregation shall set folrward. Iteb. ncsa,
and the second rank became his. Sim- shall break up; i. e. by plucking up the
2*




84                            NUMBERS.                        [B. C. 1490.
ward with the camp of the Le-            18  On  the west side  shall
vites in the midst of the camp;  be the  standard  of  the  camp
as they encamp, so shall they  of   Ephlaini   according    to
set forward, every man in his  their armies:  and the  captain
place by their standards.             of the solns of Ephraiml  shall
pins as in the case of the -other tents, for striking pre-intimation of Him who was
the Tabernacle was a tent, though of a  to be called " Emmanuel, God'with us."
different construction from all others.   ~[ hI the midst of the cam2p. It apThe Tabernacle was to follow the two  pears from ch. 10, that this is to be undivisions above mentioned, and to be  derstood with some qualification, as in
followed by those of Ephraim and Dan; the march the Tabernacle was in fact
but the particular mode of transporting  carried in two separate portions, one
the Tabernacle and its appendages will by the sons of Gershon and MIerari, and
be more fully considered in the Notes the other by the Kohathites.  Still the
on ch. 10:14-21. It appears that in  expression: "in the midst" is entirely
one respect they did not march as they  proper in reference to the fact.-~  As
pitched; for then there was a camp on  they encamp, so shall they set forward.
each side of the Tabernacle, but when  This doubtless is to be understood of
they marched there was none on the  the Levites instead of the tribes at
sides, but two divisions went before it, large. ~s[ Everey maie in his place.
and two behind. This, however, does Heb. al ycilo, uepon his hand, i. e. tonot describe the exact order, as we shall wards the side or quarter to which he
see on. ch. 10. When the host was en- belongs.
camped a central position was assigned    Vs. 18-24. There is but little to be
to the Sanctuary, in reference to which  noted in respect to this third division,
it is said of the Church, Ps. 46: 5, " God  except that Ephraim  has the preceis in the tmidst qf hler, she shall not be  dence assigned him instead of Manasmoved."  The original word here el- seh, which, however, was according
ployed (bekirbdh) is used to denote the  to Jacob's blessing (Gen. 48: 19, 20).
interior parts of the body, the seat of With him  were associated Manasseh
the various viscera, as the heart, the  and Benjamin, all three being descendstomach, the womb, etc., implying that ed from Rachel.
the divine presence is central to his    V. 18. O the zcest side. IReb. yinmcih,
church, constituting its inmost heart seawacl, i. e. towards the Mediterraand life. The place, then, of the Tab- nean,.which lay to the west of Canaan.
ernacle, the grand symbol of the Lord's  See Note on Gen. 12: 8. The west side
habitation among his people, was not of the camp was to contain the tribes
in a corner of the host, nor upon one  of Ephraim, Manasseh, and Benjaminside, nor outside, but in their very  all three descended fiom Rachel-un
midst. So it is said, Lev. 26: 11, 12, der their several heads or captains,
"And I will set my tabernacle among  now united, for the sake of order, unyou: and my soul shall not abhor you. der the standard of Ephrailm, and makAnd I will walk among you, and I will ing the third great division, consisting
be your God, and ye shall be my pco- of 108,100 men. This, therefore, was
ple."  Thus placed, with the Shekinah  the smallest body of all the four, being
enshroudpd in it, it served as a more  about 80,000 less than that of Judah.




B. C(. 1490.]              CHAPTER  II.                             15
be Elishama~ the son of Ammi-    25 The standard of the camp
hud.                                of Dan shall be on the north
19 And his host, and those  side by their armies: and the
that were  numbered  of theln,  captain of the children of Dan
were forty  thousand  and five  shall be Ahiezer, the  son of
hundred.                            Ammishaddai.
20 And by him  shall be the         26 And his host, anda those
trib3 of Manassch: and the cap-  that were numbered  of them,
tainm of the children of Manas- were threescore and two thouseh shall be Ganlaliel the son  sand and seven hundred.
of Pedahzur.                           27 And those that encamp by
21 And his host, and those  him shall be the tribe of Asher:
that were numbered  of them, and the captain of the children
were thirty  and two thousand  of Asher shall be Pagiel the son
a. d two hundred.                   of Ocran.
i2'2 Then the tribe of Benja-    28 And his host, and those
mil:  and the captain  of the  that were numbered of them,
sonls of Benjamin shall be Abi-  were forty  and  one thousand
da-l t~hef son of Gideoni.          and five hundred.
23 And his host, and those    29 Then the tribe of Naph
t'i.at were  numbered  of them, tali: -and  the captain  of the
were  thirty and five thousand  children  of Naphtali shall be
and four hundred.                  I Ahirah, the son of Enan.
24 All that were numbered     30 And his host, and those
of the camp of Ephraim  were  that were numbered of them,
an   hundred   thousand,  and  were fifty and three thousand
eight thousand and an hundred, and four hundred.
throughout their armies.  And          31 All they that were nullthey  sh.ll go  forward in  the  bered  in  the  camp  of  Dan
third  rank.                        were an hundred thousand and
g c. 10. 22.
V. 24. And they shall goforward i- pah-and furnishing the largest numthJe third rank. Heb. seelishinz yisasa-u, ber of men except the division of Judah,.
shall breae* uep third. There is no ade- viz. 150,600 men. They were appointquate reason for rendering the original ed, therefore, in all their marches, to
in this place by "go forward" when  bring up the rear, as Judah led the van,
precisely the same word in vs. 9 and 16 for the greater security of the Sancis rendered by "set forth."  It is far tuary, which was to be guarded by
better, as a general rule, not to break  them.
the uniformity of rendering where it   "The collective encampment enclosed
can well be avoided.                a large open square, in the centre of
Vs. 25-31. The last of the four divi- which stood the Tabernacle. The posisions is made up of the tribes of Dan, tion which the Tabernacle thus occuAsher, and Naphtali-three sons of Ja- pied still remains the place of honor in
cob by the handmaids Bilhah and Zil- grand oriental camps, and is usually oc



836                            NUMBERS.:                       [B. C. 14901
fifty  and  seven  thousand and  hindmost  with  their   standsix  hundred.   They shall go"  ards.
h e. 10. 2..
cupied by the king or general. The dis-  the circumference of the entire enca.mptance between it and the common camp  ment was about twelve miles; a statewas indicative of respect and reverence.  inent which seems sufficiently moderThe interior was not, however, wholly  ate, when we recollect the hollow square
vacant, being occupied by the small in the centre, and consider the vast excamps of the Levites, who had the  tent of ground required for the tents of
charge and custody of the Tabernacle,  two millions of people." —Pict. Bible.
and pitched their tents around it; the    The accompanying  sketch will aftents of Moses, Aaron, and the priests  ford the reader an idea approximating
occupying the most honorable place,  the truth of the plan and order of the
frontinr the entrance to the Taberna-  encampment, whenever they pitched
cle, or rather to the court which con-  during their march through the destained it. The Jewish writers say that  ert.
EAIST.
186,400 Men.
FIRST GRAND DIVISION.
JUDAH.
I14,60,.
ISSACHArP, and ZEBULON.
54,400.      5T,00.
r MOSES, AARON,
AND
THE PRIESTS.                     bd
0      -                  055.n 1                     0/~-~
NOISIXICISAIII I        lD. -  001  000;'m10
NIKYCNEE pmi'5HassvNYv
*             N" ~ ~'.'OISIAI(I (I ID (luIIH
nuEWo 001S
V. 81. 17tey shall go hindmost wvith  to the sear of their standards, i. e. of the
their standaerds. - Heb.  eaharon.h yisu  standards of the preceding tribes, calllediglehem;, they shall break vp (march)  ed "theirs" from their all'forming one




B. C. 1490.]                CHAPTER  III.                              37
32  These  are  those  which  did  according  to all that the
were numbered of the children  LORD  commanded  Moses:  so'
of Israel by the house of their  they pitched by their standards,
fathers;  alli those  that were  and so they set forward, every
numbered of the camps, through-  one  after  their  families,  acout their hosts, zwere six hun- -cording  to  the  house of their
dred  thousQalud and three thou-  fathers.
sand and five hundred and fifty.
33  But the Levites were not               CHAPTER  III.
numbered  among  the children    THESE  also are  the genera
of Islael;    as the  LORD  corn-         tions of Aaron  and  Moses
manded Moses.                        in the day that the LonD spake
34 And the children of Israel  with Moses in Mount Sinai.
i Ex. 8.   26.  c. 1.46, 47.   11. 21.  k  l's. 119. 6.  / c. 94. 2, 5, 6.
united body. On any other construc- is borne witness to on a former occasion
tion it is not easy to see how  " stand-  (Ex. 39: 42, 43), so here also their exact
ards" in the plural should be ascribed  compliance with the divine directions
to one division, when it is clear that as to an orderly encamping round about
each had but a single standard.      it, and marching before and after it.
V. 32. These are those that were nsum-  The practical lesson inculcated throughbelred, etc. Ieb. " These are the mus-  out is the beauty and the benefit of ortered ones."  Gr. avr77  7 Er7riOce4l/, der in all things pertaining to the
this is the surveyj or visitation.  See  Church. The camp of Israel, viewed in
Note on ch. 1:2.   ~1 By the house of  its external aspect, was arranged with
their fathers. Collective singular for so much regularity and beauty, that
the plural. Gr. /caT' olcovs, according  Balaam upon beholding it was led to
to the houses.                        exclaim, Num 24: 5, "How goodly are
V, 33. But the Levites sverte not num- thy tents, 0 Jacob, and thy tabernacles,
bered among the children of I rael. Heb. O Israel!" A similar exclamation would
bethok benP YisrSiel, in the midst of the  be drawn from us if we could see, in
sons of Israel, implying that the Leviti-  clear vision, the exquisite and heavenly
cal tribe was centrally interfused in the  disposition of the true church in its inmidst of the general mass of the tribes, ternal economy.
Typically understood it denotes that the
true priesthood of the church exists in
the midst of the body, instead of consti-        CHAPTER III.
tuting a class distinct from the body.
The priesthood consists in the priestly    The family Stock  of Aaron.
function which is to be exercised by    V. 1. These also are the generations
those who are possessed of certain gifts of Mltoses and. Aaron.  That is, these
and endowments that enable them  to  are the offspring of Aaron, and the geedify their brethren.                 nealogy of the Levites, as also the narV. 34. And the childrlen of Israel did  rative, the rehearsal, of the events, acts,
according to all that the Lord command-  or transactions, that occurred in reed Moses. As the obedience of Israel!in  spect to them. In this sense we find
making and setting up the Tabernacle: "generations'" employed   en:. 5:1.




38                            NUMBERS.                        [B. C. 1490.
2 And  these are  the names  were anointed, whom  he conse.
of the sons of Aaron;  Nadaba  crated to minister in the priest's
the first-born, and Abihu, Elea-  office.
zar, and Ithamar.                       4  And  Nadab  and  Abihu
3 These are tile nanlesof the  diedC before  the  LoRD, when
sons of Aaron, the6 priests which  they offered strange fire before
a Ex. 6. 6.  b  Ex. 68. 41. Lev. 8.2, etc,  e Lev. 10. 1, 2.  c. 26. 61.  1 Chr. 24. 2.
6: 9. 25: 18, where see Notes.-The in- tioned from the fact of their being but
spired historian being now about to  common Levites, the priesthood being
enter upon a recital of the appointed  given exclusively to Aaron's posterity,
order and functions of the tribe of Levi, for which reason we may suppose that
who were exempted from the former  he is here named before Mioses, though
nlumbering or muster, first pauses to  generally mentioned after him.
advert to the family of Aaron as the    V. 3. Whoom.he consecr-ated.  Heb.
head of the priestly caste. He then  "Whose hand he filled."  Upon this
goes on to relate their numbering and  phraseology, see the  Note on Ex.
the order of their ministration in the  29: 9. Gr. "Whom they perfected, or
department to which they were devo- accomplished, as to their hands."ted.   ~[ Ih tle day that the Lo:rd spake  ~1  To minister in the priest's oice. This
uwitie lfoses in, Jfoent Sinai. That is, is expressed in the Heb. by a single
when he spake on a former occasion; word, lekahE.n, the root from  whence
a. clause introduced probably with a  comes kooltin, a priest. It is a term of
view to intimate that Nadab and Abihu, peculiar significancy, and sometimes
mentioned in the next verse, were then  implieslprince as well asp rieet.
living, whereas they were now dead.   V. 4. And lNadab and Abikh  died beIt is as if he had said, "These are the fore the Lord, etc. Of which, see Lev. 10:
generations of Aaron and Moses that 1, 2. Numb. 26:61. 1 Chron. 24:1, 2.
were then alive in the day that the Lord  As they offered strange fire, they perspake with Moses in Mount Sinai."  It ished by strange fire, showing that
is evident that at the time when this  men's punishments often bear a strikpart of the history commences Moses ing analogy to their sins. —~[ And
was not in the mount, but in the midst they hcad no chilriven. This is mentionof the camp.                          ed that it might be known in all subseV. 2. And these ar.e the names of the  quent time, that none were to be adson.s of Aaron. As the first verse nat- mitted to the office of the priesthood,
urally leads us to expect an account of but such as could trace their genealogy
Moses' posterity as well as Aaron's, it to Eleazar or Ithamar.  Had Nadab
becomes a question why that of Aaron  and Abihl left any sons, they would
only is given. To which it is answered, have inherited their fathers' office bethat Moses' lineage is probably included  fore Eleazar. The Rabbins say, " Whounder the general name of the Amram- ever is foremost in inheritance, is foreite, v. 27, embracing all the children  most for honor or dignity."-~' In
and grandchildren of Ams'am, with the  the sight of Aar'on their father. tieb.
exceptions only of Moses and Aaron. "Before the face of."  That is, while
The "generations" or descendants of Aaron lived.  So it is said of Haran
Moses are perhaps thus obscurely men- (Gen. 11.: 28) that he died "before the




13. C. 1490.]                CHAPTER  III.                               3S
the LoRD in the wilderness of            5 And the LoRD s],ake unto
Sinai, and  they  had  no  chil- Moses, saying,
dren:  and  Eleazar  and  Itha-          6 Bring" the tribe  of Levi
mar ministered  in  the  priest's  ncar, and  present them  before
office in the sight of Aaron their: Aaron the priest, that they may
father.                                minister unto him.
d  c. 8. 6.  18. 2, etc.  Deut. 33. 10.  Mal. 2. 4.
face of Terah," i. e. while Terah was  Ex. 23: 8. Indeed, so emphatically is the
alive:  So "before the moon and the  tribe of Levi spoken of in this characsun" (Ps. 72: 5, 17,) i. e. while those  ter, as solemnly dedicated to the service
bodies continue to give their light. Gr. of the Sanctuary, that the very terms
"With Aaron."  In 1 Chron. 24: 1 9, are applied to them which are elsewhere
they are said to have ministered " un- employed to denote the sacrificial offerder Aaron."  Heb. "By the hand of  ings.  Thus ch. 8:11, "And Aaron
Aaron."  From these two descended so  shall offer (Heb. eeave) the Levites belarge a company of priests, that in the  fore the Lord for an oqeriyng (Heb.
days of David they were distributed  ewave-offering) of the children of Israel,
into twenty-four courses, sixteen of  that they may execute the service of the
Eleazar and eight of Ithamar. The He- Lord."  Having spoken of Aaron and
brew Doctors say, "Over every course  his immediate descendants, -he now
there was one President.  And they  comes to give order respecting the rest
went up to Jerusalem to serve by course  of the tribe of Levi, who had been omitevery week.  And every sabbath day  ted in the late muster. ~[ Present
they changed; one course went out, and  tlenz. Heb. haamadtC otho, cause him?
the next after them came in."  Comp   (or it) to stand before Aaron, etc. The
1 Chron. 9: 22, 25. 2 Kings 11: 5, 7. whole tribe is spoken of in the singular.
The words carry with them the impli- Gr. steseis autous, thou shalt place, set,
cation, that they exercised their minis-  or station themn. The original, in the
try so entirely in conjunction with their  Hiphil or causative conjugation, is frefather, that they were little liable to  quently rendered to present, as also to
such dangerous lapses as had been fatal set, to establish, to appoint. This tribe
to Nadab and Abihu.  They kept under  had on a former occasion (Ex. 32: 29)
their father's eye, and took instructions  "consecrated." themselves to God by a
from him in all they did. Their breth-  signal act of obedience, in consequence
ren, perhaps, wrere out of their father's  of which they had now secured to themsight when they offered strange fire.    selves the " blessing" which they were
then promised.   ~ That they may
minzister unto bimt.  Heb. ve-shk'ret?,u
Tlhe Gift of the Levites to Aaron for
the Serl~vice of? the STabernacle.  otho, and they shall minister (to or wait
upon~) him. -There is nothing of special
Vs. 5, 6. Bring the tribe of Levi near,  importance in the meaning of this term,
etc.  Heb. hakr'Eb, cause to approach.  except that it is a different term in the
The word has the double import of lo- original from  "minister," "ministercal aipproximation and of setting apart ed" in vs. 3, 4, which implies the minand ofering to the Lord in a special istry or service of the priests instead of
dedication to his service. See Note on  that of the Levites, which was of a low



40                             NUMBERS.                        [B. C. 1490
7 And they" shall keep'his           8 And they shall keep all the
charge, and the  charge of the  instruments of the tabernacle of
whole  congregation  before the  the congregation, and tile charge
tabernacle of the congregation,  of the children of Israel, to do
to do' the service of the taber-  the service of the tabernacle.
nacle.                                   9 And thou  shalt give g the
e I Chr. 26. 20, 2.    c. 1. l5.            g c. F. 19.  18. 6, 7.
er order. It were desirable that words  to them a solemn charge or commanddiffering in the original, even though  ment respecting their services which
by a slight shade, should be represented  they are here required to obey.by different words in a version. In this  ~[ Before the tabernacle of the congrecase it is to be observed, however, that gation. This expresses very precisely
the Heb. n-s shdreath, is frequently ap- the nature of their office, which was to
plied to the ministry of the priests, minister before the sanctuary and not
though the other word Jln  kaihan, is  in it, like thee priests.-~-''o do the
never applied to that of the Levites. service. Heb. laabcd eth abodath, to serve
V. 7. And they shall kee  his charge. the service. We give the literal renderHeb. shdmeru eth mislhmarto, they shall ing simply to let the English reader
keep his keeping. In Lev. 18: 30 it is  know what it is; and so in multitudes
rendered, "Ye shall keep my ordi- of other cases.
nance."  Elsewhere the original is ren-   V. 8. 411 the instruments of tle tabdered ward, watchk, safeguard, ogice. ernacle. That is to say, the tabernacle
The leading idea is that of something  itself and all its contents, which are
imposed as a matter of strict observ-  particularly described vs. 25, 26, 31, 36,
ance, custody, and care. A part of this  37. The Levites, as the servants of the
charge was evidently keeping watch  priests, were to perform the most comday and night at the door of the taber-  mon and laborious offices.  It was a
nacle. Lev. 8: 35.  By keeping the  special part of their charge to take
charge of Aaron and of the whole con- down, put up, and carry the tabernacle
gregation is meant the performance of with its various utensils.-   [ And tzhe
those duties and services about the  charge of the children qf Israel. Tl:at
sanctuary which would otherwise have  is, the general charge of the children of
devolved upon the principals in whose  Israel, the charge which would otherbehalf they acted. This clause, there- wise have been theirs, but which was
fore, would more properly be rendered, transferred to the Levites.
"even the charge of the whole congre-    V. 9. And thou shalt give the Levqites
gation," as it is in one of the old Eng- unto Aalon, and to his sons.  Being
lish versions. As it now  reads, the  first virtually presented to the Lord as
"charge of the whole congregation"  his peculium, they are now, by his comseems to imply the charge which would  mand, bestowed as a gift upon the
have devolved upon the whole congre- priests, ch. 8:19. So ministers undee
gation, provided the Levitical tribe had  the N. T. are called "gifts," Eph. 4: 8,
not been substituted for this purpose in  11.   ~ T/hey are wzoolly given. Heb.
their stead. This, however, does not nethuanim, nethunimn, given, given. A
exclude the additional idea in regard  Hebraism well represented in our verto Aaron, that he may have delivered  sion by " wholly given," implying a




B. C.- 1490.]                 CHAPTER  III.                                 41
Levites unto Aaron, and to his  cometh  nigh  shall be  put to
sons:  they  are  wholly  given  death.
unto him  out of the children of           11 And the LoRD spake unto
Israel.  -                              Moses, saying,
10  And  thou  shalt appoint            12  And  I, behold, I  have
Aaron and his  sons, and they  taken the Levitesi from  among
shall wait on their priest's of-  the children of Israel instead of
fee;  and  the  stranger'  that  all the  first-born that openeth
h ver. 38.  Eph. 2. 19.  Heb. 10. 19-22.       i ver. 41.   c. 8. 16.
comI)lete dedication.  In like manner  thinL of the altar and within the veil,"
the Gibeonites devoted by Joshua to  ch. lS: 7.   ~[ The stranger that cometh
menial services about the sanctuary  nigh. That is, to take upon him the
were also called Nlthinim, given.-   duties of the priests. Gr. " That touch1 2'b him.  Ileb. ~} lo, for which the  eth." By the stranger is to be understood
Gr. evidently read } li, to mle, as it has  any and every one who was not "ofthe
AoL, to me.                             seed of Aaion,"  as explained ch. 16: 40;
V. 10. Antd theo shatlt a:lppoingt  aron I for "' no man taketh this honor unto
an~d his sons. Ileb. tiphcod,.shalt causc  himself, but he that is called of God, as
to preside or s'pLr.itetd; the term  i -as Aaron."  Even the common Levite
which we have so fully explained in tle  was excluded as well as the rest of IsNote on ch. 1: 3.  Gr. katastPseis, tlhou  rael from  the sacred function of the
ShCalt constitrlte or set.  It is to be re-  priests. Cornp. ch. 18:3, "Andthey (the
marked, however, that others render it Levites) shall keep thy charge, and the
by thou shalt snumber, or muster, as the  charge of all the tabernacle: only they
term  is precisely the same with that shall not come nigh the vessels of the
which occurs ch. 1: 49, "Only thou  sanctuary and the altar, that neither
shalt not nLumber (HIeb. tip/hkod) the  they, nor ye also, die."-   T Shall be
tribe of Levi."  In that case the Levites  put to death. That is, by the magiswere not to be included in the general  trate, or, by the immediate hand of God,
census' in the present case they also  as in the case of Korah and his comwere to be numbered apart by them-  pany.
selves. But we doubt if the precise
idea of numlzbering is intended to be   T7he Substitution of the Levites for
conveyed by the term  in this connec-               the First-born.
tion. The dominant import of the ori-    V. 12. 1 have taken the Levites from
ginal, as we have seen, is to order, ar- among the children~ of Israel. - Ieb. nmitrange, adjust in, a visitoial woay, and  tb6k, forsm the midst; a more emphatic
this we incline to adopt as the true  form of expression than "from among."
sense in the present passage. Moses,  The Levites are frequently spoken of
as clothed with a visitorial or superin-  subsequently as an element centrally ingtending power, was to order the priestly  teL fused throughout the whole mass of
functions of Aaron and his sons accord-  the people. As to their substitution for
ing to the divine will. -    And they  the first-born and the grounds of it, see
~shall wait upon theirpriest's office. He. Heb.  the note on Ex. 13: 2. It is very genshameru  eth kehonnethdm, they shall erally conceded that prior to the estabkeep their priesthood, i. e. " for every I lishment of the priesthood of Aaron and




42                              NUMBERS.                        [B. C. 1490.
the matrix  among the  children  both man and beast; mine shall
of Israel: therefore the Levites  they be: I am  the LOreD.
shall be mine;                            14 And the LORD spake unto
13 Because all the first-born ~  Moses in the wilderness of Sinai,
are mine: for on the day that  saying,
I smote all the first-born in the         15 Number the  clildren  of
land of Egypt I hallowed unto   Levi after  the  house c f their
me all the first-born  in  Israel,  fathers, by their families: every
k Ex. 13. 2, 12.  Lev. ~7. 96.  Luke 2. 2'1.
his sons, the first-born in the patri-  vabh, inasmuch as they might be consic
archal families officiated in that capa-  ered by their parents as having  been
city.  The Talmud says, "Before the  virtually taken from them by the avengi
Tabernacle was erected, the use of pri-  ing stroke.  It was not because they
vate Altars and High Places was per- were intrinsically better than the firstmitted, and the eldest of each family  born of the Egyptians that they were
performed the sacrifices." (Tr'act. Afili- spared, but merely out of the sovereign
kinm ind Jfishnza, 14.)  See Note upon  good pleasure of the Lord himlself, who
Ex. 24: 5, respecting the " young men"  "giveth not account of any of his matsent by Moses to perform the office of ters."   He therefore says of them,
sacrificers. The conclusion seems fair  "Mine they shall be."  A separate and
that priesthood was one of the privi-  independent reason is given for the subleges of primogeniture. We are aware  stitution of the Levites in their stead, to
that this opinion is questioned by Out-  wit, the devoted zeal they had maniram, Patrick, and others, but their oh- fested on the occasion of the iniquity
jections do not strike us as satisfac-  connected with the worship of the goldtory.-i-   T/hat openeth tthe matrix. en calf, Ex. 32: 26. Dent. 383: 9, on
Heb. peter  ehem, the opening, or open- which see Notes.-  ~ I hallowed unto
er, of the woomb; in apposition with  ze all theferst-born. That is, sanctified
the first-born," by which is to be un-  and set apart from all profane and sec-derstood the first-born of the father, ular use, and appropriated as something
and not merely the first-born of the  holy.
mother.          -
V. 13. On the day that Ismote oal thle T1e J2ezsbering  or' ifuster of the
first-born in the land of E'gypt. This                 Levites.
clause assigns the reason why the first-    V. 15. J2Number the child ren, of Levi.
born were especially set apart and dedi-  Heb. )pehkd, visit, muster.  The comncated to the Lord. As Moses says to  mand is here directed solely to Moses,
Pharaoh that the AMost Higih had raised  but it is evident from v. 39 and ch. 4:
him up (or, Heb. "caused him to stand, 34, that the duty was performed by
to survive") when he was as good as  Moses and Aaron, and by the princes
dead by reason of the  destructive  of the congregation. — T 4ifter the
plagues, so here the first-born of Israel,  house of their fathers.  Gr. kat' oikous,
that were graciously exempted when  according to the houses.  They were
the first-born of Egypt were destroyed,  counted after the houses of their fathers
in the midst of whom they were, are  and not of their mothers, inasmuch as
claimed as the special property of Jeho- I if a woman of the tribe of Levi were




B. C. 1490.]                CHAPTER  III.                              43
male' from  a month old and up-  of the sons of Gershon, by their
ward shalt thou number them. families; Libni ", and Shimei.
16   And  Moses  numrnbered           19 And the sons of Kohath
them, according to the -word of  by their families; Armram, and
the Lo,D)  as he was com1mand-  Izehar, Hebron, and Uzziel.
ed.                                      20 And  the sons of Merari
17 And these "L were the sons  by  their families; Mahli, and
of Levi by their names;  Ger-  Mushi.  These are the families
shon and Kohath and Merari.    of the Levites according to the
18 And these are the names  house of their fathers.
I ver. 3'3.  c. 6.  62.  m  Gen. 46. 11.  Ex. 6. 16.  n Ex. 6. 17-19.
married to a man of the tribe of Judah, Lord. Heb. at pi Ye7oreah, accorditng
or any other tribe, her son was not to the mouth of the Lord. Gr. "Bythe
reckoned a Levite.  M3aimonides, the  voice of the Lord."
great expounder of the Hebrew Canons,
says, "IPriests and Levites and Israel-     The Descendants of Zedi.
ites may lawfully go in one to another   V. 17. And these wser9e th/e sons. Heb.
(i. e. to marry) and that which is born  va-yihyta Wlleh, anrzd these became or vwere
goeth after the male, etc., as it is writ- made to be. A nice shade of meaning
ten, According to the house of their is conveyed by this phraseology. As a
fathers; the house of his father, that is, general fact, in enumerations of this
his family, and not the house of his mo- kind, the substantive verb is omitted in
ther."-'     Evzey male from a rzonth  the original and "are" in the present
old. IIeb. mibbbn'hodesh, fr'om tle son  tense supplied, as in the next verse,
of a monthI.  3Male children were not where it is said, "And these arne the
reputed wholly purified from their un-  names," etc. So if nothing more was
cleanness till they were a month old, intended in the present passage than
Lev. 12: 4, when the first-born were  the simple specification of the three
brought and presented before the Lord, sons of Levi, it would doubtless have
Luke 2: 22, and when also they were  read, "And these wlere the sons," etc.
redeemed. The main reason, therefore, The true meaning, therefore, we think
of the Levites being  numbered or is given in the Vulg. version, which
mustered from this age doubtless was, renders it "inventi sunt," Tere feound
that as they were substituted for the  to be, i. e. were made out to be, by confirst-born of the other tribes, and  sulting the genealogical tables to ascertheizr redemption was appointed from  tain their names, for they themselves
a month old, the same period is fixed  were not now living. Allusion is probupon in this case. To this we may  ably had to Gen. 46: 11. Ex. 6:16.add, that as the males of all the other ~ Gershon, and Kl ohath, anzd Llerarii;
tribes were numbered "from  twenty  whose descendants are ordinarily termlyears and upward," had the Levites  ed the Gershonites, the liohat kites, and
been numbered in the same way, they  Ai'era/rites.
would have fallen far short of the    V. 20. Accolrding to the house of
counit of the first-born of the twelve  theirfathers. Gr. "According to the
tribes.                               houses of their fathers;" as above,
V, 16, According to the word of the  v, 15,




44                              NUMBERS.                         [BC..1490.
21  Of Gershon was the fain-  sshonites~ shall pitch1 behind the
ily  of  the  Libnites, and  the  tabernacle westwarId.
family  of the Shimites:  these            24 And the chief of the house
are the families of th1c Gershon-  of the father of the Gershonites
ites.                                   shall be Elias:aph the son of Lael.
22 Those that'were nun1beredC         25 And  th1e  charg1ye  of trhe
of theml  according  to the  num- I 8ons'of Gershon' in. the taber
her of all the  males,  froom  aq  nacle of' the congregation  shall
month  old  and  upward. even I be  the   tabernaclel, and  the
those  that were  numbered  of  tent", the covering thereof, and
them, wsere seven thousand  and  the  hanging  for  the  door  of
five hundred.                           the tabernacle of the cong'rega23  The families  of the Ger-  tion.
o c. 53.  p     c. 4. - 21-6.  q Ex.. 5..9.    Fx. Vx. 1,eto,
the father" is probably equivalent to
Die Families of t      he I~ouse o  Af Ge(seon,
t.fi.thebe,11oused  "father-house," and as to its import;
their Yusmsber, Position, and Clarge.   see Note on ch. 1: 2.
see Note on ch. 1: 2.
V. 22. TiLose tihat were numbered of    V. 25. In the tabernacle of the conyarethem accolrding to the unzber, etc. Heb.  gation, (s/hall be) the tabernacle, and thee
pelkudEhel? bemispar, the mznstered ones tent, and the eoverincg theereof.  The
of them in (i. e. according to) the num-  ternms here employed may lead to some
ber. This makes it still plainer that confusion in the mind of the reader.
there was a real distinction between the  The original has three distinct words
acts denoted by these two words, and  applied to denote the different parts of
which we have endeavored all along to  the tabernacle.-(1.) Ohel snoSd, tent of
set forth by rendering the one by mnrus-  the conzsgegation, here rendered "tabter and the other by szzmber. Of the  ernacle of the congregation."   This
nature of this distinction, see Note on  is applied to the edifice as a whole.
ch. 1:3.  Inspection, adjustment, ar-  (2.) Jlishkae, habitation, sometimes
rangement, are mainly implied by the  also denoting the whole tabernacle, but
first, and enumeration by the second. here the inner set of ten curtains made
Granting, however, that the distinc-  of fine twined linen, and described EX.
tion is somewhat subtle and obscure, 26:1, 7, 14. 36: 8, 14, 19. (3.) OhelZ,
still it is desirable that a translation  tent, used to designate the next outer
should in some way indicate the fact set made of goat's hair. To these may
that different words are employed in  be added milkseh, covering, the term apthe Iebrew.                             plied to the outer envelope of rani's
V. 24. And the chief of the house, etc. skins spread over the whole. See Note
An officer in chief was to be set over on Ex. 26: 1, where a fuller account i!s
each of the families, and over all these  given.  The care of the curtains and
chiefs a supreme or presiding inspector,  hangings in general fell to the lot of the
v. 32. The exact order and regularity  Gershonites.-~ -   The hanyZingfor tAe
established throughout the camp, in the  door. Of this see the Note on Ex. 26:
disposition of the tribes, the services  36, andl of the hangings of the court and
of the Levites, etc. is every where to  the curtain for the entrance, see Note
be observed.  The phrase "house of on Ex. 27: 9.




B. C. 1490.]                 CHAPTER  -III.                               45
26  And the hangingst of the           29  The families of the sons
court, and the curtain  for the  of " Kohath  shall pitch on the
door of the court, which is by  side  of  the  tabernacle  souththe tabernacle, and by the altar  ward.
round about, and the cordst of            30 And the chief of the hbuse
it, for all the service thereof.       of the father of the fanlilies of
27 And of Kohath   w twas the  the Kohathites shall be Elizafamily  of the  Amraimites, and  phan the son of Uzziel.
the family of the Izeharites, and         31 And  their " charge shall
the family  of the  Hebronites,  be the ark, and the table, and
and the family of the Uzzielites:  the candlestick, and the altars A,
these  are  the  families of the  and the vessels of the sanctuary
Kohathites.                            wherewith  they  minister, and
28  In the number of all the  the hanging a, and  all the sermales, from  a  month old  and  vice thereof.
upward, were  eight  thousand             32 And Eleazar the son of
and  six  hundred, keeping  the  Aaron the priest shall be chief
charge of the sanctuary.
A, 1.i. 1.3.   e C 4. 15.    a Ex.. 10.  Ex. 25.
8 Ex. 27. 9, stc.   t Ex. 35. 18.   u 1 Cbr. 26. 23.  23, 31.    z Ex. 27. 1.   0. 1.    a Ex. 2 3. 32.
V. 26. And the cords of it. That is, for "men  of peace and righteousof the tabernacle, and not of the altar. ness."
The affixed pronoun in Ilebrew often    V. 29. Southwardl.  Ieb. ttmi:ncifh,
refers not to the nearest noun, but to  to the rigit.  The points of the cornone more remote. See Glassius Phlil.  pass, according to Scriptural usage, are
Sac. p. 155. ed. Dath.                 supposed to be determined by the position of one who looks to the east. In
this case the south will be to the right.
Tize Families of the Iorouse of Ijgohatrh, 
So Ps. 89: 12, "The  north antud the
eir   mer, Position, and  e.   south (Heb. yrnmin, the rigeht), thou hast
V. 27. And of Iohath ewas the fam-  created them."
ily of the Amramites. A precedency is    V. 30. Plizapz)han the son of Gzzige.
given to this family because Moses and  This man was of the fonrth and youngAaron pertained to it, they being the  est family of the Kohathites, and yet
sons of Amram. The branch of the  was preferred to the chief rank among
family here alluded to must have been  them. This, according to some of the
the descendants of Moses, for they were  Hebrew writers, gave offence to Korah,
mere ordinary Levites, whereas those  who was of the second family, or that
descended from Aaron, and called his  of Izhar, and prompted the rcbellion
" sons," were priests.                 of which he was the leader, recorded in
V. 28. ]eeping  the charge  of the  h. 16:1-11.
sanctuary.  HIeb.'kodesh, the h7oly, or,   V. 32. Chief over the chief of the Ie.
the holiness.  Gr. "the holies."  The  rites. HIeb. "Chief of the chiefs," which
abstract is here  used  for the  con- is an expression implying somewhat
crete. Thus, Is. 60: 17, "peace" and  less of official pre-eminence. Eleazar,
" righteousness" are used as abstracts  who was appointed to this dignityv, was




46                              NUMBERS.                        [B. C. 1490.
over the chief of the Levites,'the side of the tabernacle northand have the oversight of them   ward.
that keep the charge of the sanc-         36 And  under the  custody
tuary.                                 and d charge of the sons of  Ie.
33  Of Merari b was the fain-  rari shall be the boards of the
ily of the Mahlites, and the faim-  tabernacle, and the bars thereof;
ily of the Mushites: these are  and the pillars thereof, and the
the families of Merari.                sockets thereof, and all the ves34 And those that were num-  sels thereof, and all that serveth
bered of them, according to the  thereto,
number of all the males, from  a          37  And  the  pillars of the
month old and upward, were six  court round  about, and  their
thousand and two hundred.              sockets, and their pins, and their
35 And the chief of the house  cords.
of the father of the families of          38. But those  that encamp
Merari was Zuriel the son of  before the tabernacle toward the
Abihail: these  shall pitch  on  east, even before the tabernacle
b 1 Clr. 6. 19.  c. 1. 53.                    d  c. 4. 31', 32.
more than a Levite, being a priest, and  this branch of the Levites, except that
hence arose the distinction  between  it was fewest in number of all the rest,
high-2riest and second priest, as inti-  being 1800 less than the children of
mated 2 Kings 25: 18.-      Of the Le-  Gershon.  They had charge of the
dites, IIeb. halli'vi, the Levi. The name  framework of the tabernacle.  As their
of the individual becomes collective by  burden on this account was heavier
prefixing the article T h. So in all such  than that of their brethren the Gershonwords as Gershonites, Libaites, lohJath7-  ites, therefore they were allowed four
ites, Hlebronites, Jorarites, etc. They  wagons and eight oxen for their serare the names of the heads of the fami-  vice, whereas the Gershonites had only
lies with the article prefixed. In 1 Chr.  two wagons and four oxen.  See ch. 7:
12: 27, " the Aaronites " is " Aaron " in  7, 8.
the original without the article.
T Have the oversight.  IIeb. pek'sddah,  Thie ncalspment of Mioses and Aaron.
visitation or visitorial ovresight, from  V. 88. Toward the east. HI-eb. hkdethe root pdckad, on the import of which  mazh, which may also be rendered isn
we have had such frequent occasion to  jfont, foremost, a rendering probably
remark. See Note on ch. 1: 3. The  to be preferred on account of the occuroriginal is often rendered in the Gr. by  rence of the word " eastward" in the
episkopg?, bishopric,  implying  the o nice  next clause. The -east, in the Scripof overseer.                           tures, is always supposed to take the.  o era.  precedence of the other quarters, as it
Th7e -Farmilies  descen     anded f Mari     is there that the sun rises, and the sun
their PS'uvzber, 2ositio,, ca.nrd ChUcale.,    from the earliest ages has ever been acV. 33. These are the families of _Me-  counted the most striking symbol of the
rari.  There is nothing peculiarly wor- Deity. The position now assigned to
thy of note to be remarked respecting  Moses land Aaron was of course the




B. 0. 1490.]                CHAPTER  III.                              47
of the  congregation  eastward,    39 A11 Y that were numbered
shall- be Moses, and Aaron and  of the Levites, which Moses and
his sons keepinge the charge of  Aaron  numbered  at the  comthe sanctuary for the charge of  mandment of the LORD, throughthe children of Israel; and the I out their families, all the males
stranger  that cometh nigh shall from  a month old and upward,
be put to death.                      wzere twenty and two thousand.
e ver. 7, 8.  f yer. 10.                   g  c. 96. 62.
most honorable, being between the  suggestion of Hiller, who regards these
standard of Judah and the door of the  points as a Masoretic symbol to indicate
tabernacle, which it was their province  the absence of the entire word in other
to guard.    ~ K ]eeping the charge of   manuscripts; and accordingly it is actthe sanctuaryfjr the charge of the chil-  ually found wanting in the Samaritan,
dren, of Israel. The original is vari- Codex, and in vs. 14, 16 of this chapter,
ously rendered by the versionists;-   Aaron is not named with Moses. Ken"Keeping, the charge of the sanctuary, nicott also observes that the word is
for the charge of the sons of Israel."-  omitted in the most ancient Hebrew
Ains. "That they may wait upon the  manuscript in the Bodleian library.
sanctuary  and the children of Is- There are fifteen of these words in the
rael."-CUov.  " Wait on the sanctuary  whole Hebrew text, printed with dots
instead of the children of Israel."-lilat.over eerletter
"Wait to keep the sanctuary and to' e
ait to  eep the sancty and to  whereas  normally there  should  be
keep the children of Israel."-Cran.  but one dot over the whole aord.
B~ish. The Latin Vuig. has;-" Hay —     Twenty and two thousand. A diffiing the custody of the sanctuary in the  culty here arises from the fact that the
midst of the sons of Israel."  The idea  sum total resulting from the enumerais undoubtedly that of a charge allotted  tion of the several families as given
to Moses and Aaron and his sons, which
above is 22,300. Thus,
would otherwise have devolved upon
the Israelites as a body.                  Gershon,             7,00
V. 39. XMoses and _Adron. The reader      oerai..               00
of the original Hebrew will observe that
there are in this place a number of ex-                         22,300
tra diacritical points over the word  The prevailing mode among commentaAaron, which doubtless have some pe- tors of reconciling the discrepancy is to
culiar significancy, but what they indi- suppose that the  rsVt-born of the Lecate it is not possible to ascertain with  oites themselves were deducted firom the
certainty. Some of the Rabbinical wri- gross census of the tribe, and their
ters say it is to denote that Aaron him-  number, if in proportion to the other
self was not embraced in the numbering  tribes, would not have been far from
of the tribe; but as we find no reason  three hundred.  It would have come
given for this opinion, it can pass for sufficiently near to it to warrant the
nothing more than a conjecture, al-. present expression. By the fact of their
though it may be in itself true. J. H. being the first-born, they belonged to
3Michaelis, in the notes to his invaluable  God of course (Ex. 13: 2. 34: 20), and
edition to the IHeb. Bible, approves the  could not be exchanged for the first.




48                              NUMBERS.                         [B.  C. 1490.^
born of other tribes, and substituted- in  vor. Accordingly, it was most safely
their stead, as-other Levites were. We  committed to that division of the. peoknow of no more probable solution than  ple, which was much the least forthis, and yet it is not quite satisfactory,  midable through its numerical force."
for ivhy should the first-born be enu-  (Paif. Lect., Vol. I. p. 323.) We recogmerated in the census of the several nize the leading drift of all these instifamilies and yet not counted in the vg-  tutes as spiritual, and not political.
gregate sum? And why did God order  We may  here recapitulate, in brief
all the males to be numbered, without compass, the principal items pertaining
at the same time making express esx-  to the Levites.
ception of the first-born?  Again, it is
thought scarcely credible that out of    1 Numbers
22,000 Levites there should have been
Gershonites, 7500.
no more than 300 first-born. But to            Gershonites, 00.
this it is suggested that those only were      Merarites,  6200.
reputed the first-born in this and the
other tribes who were born s8mbsequent    2. Position when encamped.
to the slaughter of the Egyptian first-        Gershonites, behind westward,v. 23.
born, as it was fiom  this date that the       Kohathites, southward, v. 29..
Lord claimed them as 1-is own; and on          Merarites, northward, v. 85.
this supposition 300 may have been but         Moses and Aaron, in filont easta fair proportion. But after every ex-           ward, v. 88.
planation the point must be left in some
degree of uncertainty.  Happily, it is    3. Charges.
not one of any great importance.-It is          Gershonites; the tent, coverings;
worthy of notice, that the Levites were          veil, hanging of the court, etc.
the fewest in number of any of the             Kohathites; the ark, table, altar.
tribes, being but 22,000, whereas the            and instruments of the sanctuary,
least of the others had 32,600, and the        Merarites; the hoards, bars, pillars,
greatest 74,400; and to make the dis-            sockets, etc.
parity still more striking, out of these
4. Special Prerogatives of Kohath.
22,000 there were but 8,580 that were
fit for service in the sanctuary (ch. 4:       1. Excelled in the multitude offam47, 48.)  We may safely admit a provi-              ilies,or chief fatheoss  having
dential ordering in this, for if this tribe         four, et eren s each of hi
brethren had but two.
had increased proportionally to the rest,      2. Excelled in multitude of chilthere would have been more Levites by
far than the first-born of all the tribes.          more than his elder brother
Mlichaelis and Palfrey, in their peculiar           Gershon, and 2400 smore than
mode of commenting on the Laws of                   Merari.
Moses would make more of the follow-            8. Of him came- Moses, "king in
ing suggestion than we are inclined to              Jeshurun," Aaron the priest,
attribute to it.  "The sacred authority             and Miriam  the prophetess.
was a balance in the commonwealth;                  Thus inl the priests were of
this family.  Es. 6:15, 20.
wlhich must not be suffered to become                 u. 26: 5
Num. 26: 58, 59.
a preponderating weight. It furnished          4.. Is fmilies had the chief place
great advantages for political usurpa-              about the sanctuary, to wit,
tion, if other circumstances should fa-             the south quarter, next to




B C. 1490.]                  CITAPTER  III.                               49
40 And the LORD  said  unto  the children of' Israel; and the
Moses, Number" all the  first-  cattle  of  the  Levites  instead
born of the males of the children  of all the firstlings among  the
of Israel, from  a month old and  cattle  of the  children  of  Isupward, and take the number of rael.
their names.                              42  And Moses numbered, as
41  And' thou shalt take the  the  LoRD  commanded him, all
Levites for me (I am the LonD)  the first-born among the children
instead of all the first-born among  of Israel.
A ver. 15.       i vcr. 1., 45.     43  And  all  the  first-born
Moses, Aaron, and the priests. for me. Heb. U> i, to or unto me.
ch. 8: 29.                 Chald. " Thou shalt bring near the Le5. They had charge of the most holy  vites before me."  The expression in a
things within the Tabernacle, previous passage, v. 12, " I have taken
as the ark, table, candlesticks,
as the rk, table, candestic, the Levites," denotes rather the divine
altar of incense, etc..  heres the whole tribe of Lei   purpose of takingf, which was then
6. Whereas the whole tribe of Levi;.
had 48 cities allotted them  communicated to Moses, whereas the
in Canaan, Kohath's posterity  language in this connection conveys a
had 23 of these; the priests, command to Moses to declare this pur1S; the other Kohathites, 10: pose to the people, and to have it exeso that he had, as it were, a  cuted by actually making the exchange.
double portion, as much as - [ And the cattle of the Levites, etc.
both his brlethren, Josh. 21: This does not imply that the cattle were
actually to be sacrificed, or taken away
ite Numnberinsg of the First-born of from the Levites, but simply that they
Israel and the Substitution of the Le- should be accounted as the Lord's catvites.                               tie. They were to be considered as
V. 40. N7rmber all the first-born, etc. alienated, though still left on the hands
Heb. pekod, muster. If the idea is pre- of their former owners. This is a very
cisely that of numbering, it is not easy  proper light in fact in which to view all
to see why it should be said in the next our worldly possessions; as really beclause, "Take the nmber (mispar) of longing to the Lord, but left in trust
their names."  This goes strongly to  with us.
confirm our previous suggestion on the    V. 42. And Moses numbered —all the
subject. The object of this enumera-  flrst-born, etc. iHeb. yiyhkdd, mustertion was that their number and that of ed; on which see above. It will be obthe Levites might be compared, so that served that it is not said that he numthe proper adjustment might be made  bered either the cattle, or the firstlings
between them. —-  Fs'om a month old  of the cattle, of the Levites, inasmuch
and upwarsd. This period is designated, as the exchange was not made by prebecause the first-born males were to be  cisely substituting one for one, but was
a month old before their parents were  made in the gross, by taktling all the
bound to redeem them: if they died be-  cattle of the Levites for all the firstlings
fore, they were not to pay any thing for  of the Israelites' cattle.
them.                                    V. 43. And all thet irst-born males by
V. 41. And thou shalt takle the Levites  the nunmber f names, etc. The phrase3




o50                           NUMBERS.                        [B.C. 1490.
males, by the number of names,  of the Levites instead of their
from  a month old and upward,  cattle; and the Levites shall be
of those that were numbered of  mine: I am  the LORD.
them, were twenty and two thou-          46 And for those that are to
sand two hundred and threescore  be redeemed z of the two hunand thirteen.                         dred and threescore and thirteen
44 And the LoRD spake unto  of the first-born of the children
~Moses, saying,                       of Israel, which are more I" than
45 Take A the Levites instead  the Levites;
of all the first-born  among the         47 Thou shalt even take five 
children of Israel, and the cattle
I Ex. 13. 13  c. 1i5 15.    m  ver. 39-13.    n Lev.
k ver. 41.              7. 6.    c. 18. 16.
ology of the original is here again pecn- founded, although even in that case
liar from the use of the substantive verb  other considerations are not precluded;
to be (fnin va-yehi, was (were) which, as  as (1.) there may have been an unusuin v. 17 implies more than simply the  ally large proportion of fenlale firstfact of existence, namely, the making out born, which of course are not reckoned.
to be, the ascertainingf, or determining, (2.) It is probable that those only come
for it is very seldom indeed that this  into the count who were born subsequvent
verb is employed in the specification of to the slaughter of the Egyptian firstnumbers. The phrase "by the num- born, which occurred a few months
ber of names" we suppose to refer to  previously, and not those who were
a list or census previously made, and as born before; for thus reads the law,
the subsequent term "numbered" is in  Ex. 13: 2, "Whatsoever openeth the
the original a different word (CIp, z   womb (i. e. hereafter) both of man and
liphkede'Biem, acco rding to their mustered  beast shall be mine."
onles), the distinction between numbering and mustering, so completely lost    Th7e Redemption of the Slepern1sight of in our English version, is still,          merares.
we think, designed to be kept up.-    V. 45. c`bke the Levites, etc. That is,
~I Twenty and two thousand two hun- he was to take the two and twenty thoudred and threescore and thirteen. It is  sand Levites above mentioned instead
no doubt a circumstance well calculated  of so many first-born. As for the cattle,
to excite surprise, that out of a body *they were not numbered as before:reof upwards of 600,000 men, reckoning  marked, but exchanged in the lump.
from  twenty years old and upward, -~  And the Levites shall be mine.
there should not have been more than  Chald. "And the Levites shall minister
this number of first-born sons. Accord- before me."
ingly, various solutions have been pro-    Y. 46. And for those that are to be
posed to account for the fact. Ains- redeemed. ITeb. lit. "And the redeemworth and others recognize in it a spe- ed."  Bat the participle in the Heb.
cial providence, designed to bring the  has often the force of the future. Gr.
first-born of Israel at large and the  "And the redemptions (or ransoms.")
first-born of the Levites more upon a  And so afterwards, vs. 48, 49, 51.
par in point of numbers.  This is a    V. 47. Toum shalt even take Se s]hekuious suggestion which. maay be well els apiece. Ieb. "Thou shalt take five,




B. C. 1490.]                CHAPTER  III.                              51
shekels apiece by the poll; after        49 And Mloses took the rethe shekel of the sanctuary shalt  demption money of them  that
thou take them: (the shekel  is  were over and above them  that
twenty. gerahs )                      were rudeemned by the Levites:
48 And  thou shalt give the           50  Of the first-born of the
money, wherewith the odd num-  children of Israel took he the
ber of them  is to be redeemed,  money; a thousand  three bununto Aaron and to his sons.           dred  and  threescore  and  five
Ex. 0. 13.   Lev. 27. 25.  Ezek. 45. 1a.
five shekels."  ~  By the poll. Heb. it burdensome."-Palfrey.          TIhe
iegzldoleth, by the head (lit. the skEll.) shekel is tiwenty gerahs.  Or, twenty
Gr. kata kephalen, by the head. This pence. The ger'ah was a piece of silsum of five shekels became ever after ver supposed to have weighed about 16
the fixed price of redemption, as ap-  barley-grains, while the shekel weighed
pears firom ch. 18:16.  This amount 320 grains. Concerning the shekel, see
had recently (Lev. 27: 6) been appoint-  Note on Gen. 20: 16.
ed as the valuation of a man-child from    V. 48. And thou shalt give the msoney.
a month to five years old. As this was Heb. keseph, the silver. This was but
the least of the valuations, it showed  reasonable, inasmuch as the Levites
that the AMost High would burden his  being given to Aaron and his sons by
people as little as possible with the im- the Lord (vs. 6, 7), the money that was
positions he saw fit to lay upon them. paid to make up what was lacking in
The arrangement now ordained furnish-  their proportion to the first-born of
ed the precedent of a permanent tax, right belonged to them. --      Whereintended to be laid on the first-born in  with the odd sgumber of th7em is to be
after times, as one of the perquisites of redeemed. Heb. " (The money) of the
the priesthood. " In the first instance  redeemed of the supernumeraries among
it could not have been onerous, the  them. Gr. " The redemptions (or rannumber of supernumeraries, on whom  sorns) of those that are over."
it was assessed, being so small, and the    V. 49. Of themn tehat wesre over and
whole amount being probably levied on  above, etc.  Heb. ]h.-odephim, that exall the first-born, since one had no bet- ceeded. The original word is the same
ter right than another to consider him- that occurs in the  preceding verses
self redeemed by the substitution of a  where the overplus of first-born is imenLevite in his place. Once established, tioned. In these different verses it is
the tax would be one likely to be cheer- variously rendered by " more than,"
fully paid, both on account of the inter-  "odd number," and " them that were
esting associations belonging to its ori- over and above."  The root dadph, sigginal institution, and the happy circum-  nifies to be superabundant or ssupelyustances under which a parent would be  ous, to exceed. In the process of recalled on to pay it for his heir. On the  demption the first-born were redeemed
one hand, it would furnish a perpetual as far as thei number would reach;
revenue to the priesthood, considerable  the rest, forming the excess over the
in amount; while on the other it would  Levites, were redeemed by money.
come from  those whose domestic ex-   V. 50. Of thefirzst-born.- Ileb. bekor,
penses were not yet such as to render  in the singular, whereas the Gr. ren



52                            NEUMBERS.                      [B. C. 1490.
shekels, after P the shekel of the           CHAPTER   IV.
sanctuary:                             A ND the LORD spake unto Mo51 And Moses gave q the mo-             ses and unto Aaron, saying,
ney of them  that were redeem-    2 Take the sum  of the sons
ed, unto Aaron and to his sons, of Kohath froum  among the sons
according  to  the word of the  of Levi, after their families, by
LORD, asr the LorD commanded  the house of their fathers,
Moses.                                  3 From a thirty years old and
p  ver. 46, 47.  q ver 48.  r Mal. 4. 4.  a c. 8. 94.  1 Cbr.;.3..3.  1. 7.
ders plurally 7rapa 7Tv  7rpTroTrov,            C
from  the first-born (sons), as implying all. As to the precise manner in  Thte Duties of the resective Levitical
which this affair of the redemption of   JcTnzilies it connection WitJh the Tabthe first-born was conducted, it is not   esnacle.
possible to speak with certainty. Some    V. 2. Tabke the sum, etc. HIeb. niso
of the Jewish writers say it was done  eth, sosh, take the head.  See Note on
by lot, ~o many scrolls having inscribed  ch. 1: 2.  Chald. "Receive the count
on them " A son of Levi," and so many, (or reckoning) of the sons of Kohath;"
"Five shekels;" but the assertion rests  whose families stand foremost here, beprobably upon conjecture or tradition, cause they carried the holiest things.
and cannot have authority with us at Of Kohath's pre-eminence, see Note on
the present day. Still such may have  ch. 3: 28.  Though Gershon was the
been the method.   ~ A Ihousand three eldest, yet Kohath has the precedence
hundred and threescore and five shekels. by reason of the sanctity of his funcTwo hundred and seventy-three, which  tion.-~-  After their fcamilies, by the
was the surplus number to be redeemed, house of their fathers.  See Note on
mnultiplied by five gives just this total. ch. 1: 2.
V. 51. AThe money of them that were    V. 3. From thirty years old and vpredeemed.  Gr. "The silver, the re-  lard, even until fifty yeaes old. Heb.
demptions (or ransoms) of them that "From the son of thirty years to the
were superfluous (or over and -above.") son of fifty years;" of which phrase see
This was given to Aaron, because the  Note on Gen. 5: 32. All the commentaLevites were given to him, v. 9, and  tors here advert to an apparent diswhen the requisite number of persons  crepancy between this passage and ch.
fell short, the deficiency was supplied  s: 24, where five-and-twenty is the age
by this redemption mone y.  The re- specified, and 1 Chron. 23: 24. 2 Chron.
deeming men in this manner by silver l31:17. Ezra 3: 8, where twenty is deforeshadowed a better redemption by  signated as the age at which these serChrist, the Lord, and is probably refer- vices were to commence. The Greek,
red to by the apostle Peter when he  with a view apparently to conciliate this
says (1 Pet. 1:18, 19), " Ye know that passage with ch. 8: 24, reads twenCt&;&flve
ye were not redeemed with corruptible iinstead of thirty, while Le Clere supthings, as silver and gold, etc., bhut with  poses that twenty-five in the latter place
the precious blood of Christ.." -S Ac- to be a wrong reading for t7irtly. But
cording-to the wvord of the Lord.- Heb. the intimation of error in the manu"According to the mouth of the Lord."  script is merely conjectural. The JewGr. -"-By the voice of the Lord.'"   | ish writers, for the most part, in order




B. C. 1490.]                 CHAPTER  IV.                                 83
upward  even  until fifty  years  old, all that- enter into  the host,
to reconcile these -various statements,  counted by number of names by their
maintain that Moses here speaks of polls, that did the work for the service
entering upon their full ministration,  of the house of the Lord, from the age
which being laborious, involving the  of tventy years and upward. ForDl)carrying the burden of the sanctuary, vid said, The Lord God of Israel bath
required the utmost vigor of body and  given rest unto his people, that they
discretion of mind; it therefore began  may dwell in Jerusalem  for ever: And
at thirty. But in ch. 8: 24 the age of also unto the Levites; they shall no
twenty-five, they say, denotes the time  more carry the tabernacle, nor any yeswhen they entered upon the prelimi-  sels of it for the service thereof. For
nary work of learning the duties which  by the last words of David the Levites
they were afterwards to perform. Thus  were numbered from twenty years old
3Maimonides says, " A son of Levi com- and above." This would appear to have
eth not into the court unto his service, been done by divine direction, 1 Chron.
until they have first taught him  five  28:13, 19, in order that by beginning
years, as it is said Num. 8: 24,'from   early to be instructed they might be
five and twenty years old;' but where-  the more fit at thirty to serve the Lord
as it is said Num. 4:3,'from  thirty  and his people.  The age of thirty,
years old,' lo, five are for him to learn;  therefore, became probably from this
and he entereth not upon his service  circumstance somewhat canonical for
till he hath grown great (attained his  full induction into the priestly office, as
full stature) and become a man; as it is  we learn was the case with John the
said, Num. 4: 49,'Every man accord-  Baptist and with our. Lord himself.
ing to his service."'"  Chaskuni, anoth-  ~ U~ntilfifty years old. At this period
er rabbi, says moreover, "At twenty-   of life the strength and vigor of manfive years old they entered all of them  hood begins somewhat to decay, and it
to do the lighter works, as to watch  was therefore ordered that they should
that no stranger came into the. sanctu-  be henceforth exempted from the harder
ary, etc. etc., and at thirty years of age  kinds of service, but they still. retained
they were in their strength, and did  a.lighter species of ministry about the
bear the sanctuary," etc. This solution. tabernacle, of which see ch.:8: 24, 27.
is on the whole satisfactory; and the  -.   All that enter into the host. Heb.
arrangement indicated continued till kol bo letzdba, every one that cometh to
the time of David,- who, near the close  the army.  "All that are meet for the
of his life, recognized the present ordi-  war."-Cov.  "All that. were able to
nance, 1 Chron. 23: 3, but as the ser- war." —AJat.  "All that are able- to go
vice had then, when -there was no taber-  forth to the war."-eCran. The term is
nacle to carry, become lighter and the  military, but as it is spoken of the Ledemand-for them at the same time in- vites, the import is spiritual, denoting
creased, the period was fixed at twenty  that kind of ministry or service which
years instead of thirty.  The following  the priesthood was expected to perform,
are the -words of the sacred historian  for which reason the Greek renders it
relative to that subject, 1 Chron. 23: ]paseisporeutomenosleitourgein, every one
24, 27. " These weree the sons of Levi that entereth in to liturgize, i. e. to offiafter the house of their fathers; even  ciate sacerdotally.  In v. 23, the origithe chief of the fathers,. as they were  nal phrase embracing this word is ren



~NU'MT3U BERS.                                              [B. C. 1490.
to do the work in the taberna-  forward, Aaron shall come, and
cle of the congregation.              his sons, and they shall take down
4 This I shall be the service  the covering vail', and cover the
of the  sons of Kohath in the  ark' of testimony with it;
tabernacle of the congregation,          6 And shall put thereon the
about the c most holy things.         covering of badgers' skins, and
5 And when the camp setteth
d  Ex. 026. 31. Is. 25. 7. Ieb. 9. 3.   10. 20  e Ex.
b ver. 15.     c ver. 1.. 10-16.
dered " to war the warfare," and this  of the word " about " would give a preprobably gave rise to the N. T. diction, ferable sense;-" This shall be the serin which the work of the ministry is  vice of the sons of Kohath, etc. (even)
called, 1 Tim. 1: 18, " warring a good  the most holy things," the ark and its
warfare," and where we find mention  appurtenances.  Comp. vs. 19, 20, in
also of" fighting a good fight of faith,"  the latter of which it is called "the
of "' the weapons of our warfare," of holy," and in the former "the holy of
" good soldiers of Jesus Christ," etc.; holies," as here.
all which speak of the Christian life  "V. 5. A- nd when the camp settet7L foras a spiritual warfare.-   ~ To do the  waord. IHeb. bansaa, ie the breaking or
rook~. Gr. panta ta erga, all the works.  ulliong ul2. See the term explained in
Chald. " To serve the service."  Vulg. the Note on ch. 2:17. "When the host
"To stand and to minister."  This is  breaketh up."-Cov.  "When the host
exegetical of the warfare above men- removeth."-f~cat.  The signal for settioned as holy and spiritual. Accord- ting forward was the removal of the
ingly, the bishop's office is called by  pillar of cloud.  [- Aarons shall comse,
Paul " a good work," 1 Tim. 3:1, as it and his sooes. The express law prohibis to "labor in the word and doctrine,"  iting any one except the high-priest
1 Tim. 5: 17.   ~ lts the tabernacle of  once a year, entering into the most holy
the coo gregatios. Not precisely it, the  place, which held good while the cloud
tabernacle, but about it, for none but rested on the tabernacle, must have adthe priests were allowed to enter with- mitted an exception when it was about
in.-IT (About) the most holy thiongs.  to be taken up.  Then the inferior
HIeb. kodest htakkodoshinm, holiness of priests might enter to prepare the saholinesses. This stands in the original in  cred vessels for removal.-   ~ Shall
apposition with tabernacle, which is  take down. IHeb. horiduc, shall cause to
called "most holy " from the holiness  descend. - E ThLe covering veil., Heb.
of th6 various utensils, etc. which it paroketh heamdsok, that is, the veil that
contained.  See the usage ch. 3: 28. hung between the holy and most holy
l): 21, where "sanctuaryI" is the col- place, as described Ex. 26: 31, where
lective name for all the sacred contents  see Note. Gr. "shadowing veil." Ileb.
of which it was the receptacle, such as  9: 3, " The second veil."  It was made
the ark of the covenant, the altar, the  of blue, purple, scarlet, and fine linen.
table of shew-bread, the candlestick, etc.   V. 6. And shall put thereon the cov-' In the tabernacle of witness, which is  ering of badgers' skins. As to the mamost holy."-Cov. Mat. Bp. Patrick, terial indicated by the term " badgers'
however, suggests, with considerable  skins," see Note on Ex. 25: 5. Here:'how of probability, that the omission  the term does not mean the covering of




B. C. 1490.]                CIIAPTER  IV.                              55
shall spread over it a cloth whol-  them  a cloth of scarlet, and covly of blue, and shall put in the  er the same with a covering of
staves f thereof.                     badgers' skins, and shall put in
7 And upon  the table g of   the staves thereof.
shew-bread they shall spread a          9 And they shall take a cloth
cl!oth of blue, and put thereon  of blue, and cover the candlethe dishes, and the spoons, and  stick  of the light, and his lamps,
the bowls, and covers to cover  and his tongs, and his snuff-dishwithal: and the continual bread  es, and all the oil vessels thereshall be thereon:                     of, wherewith they minister unto
8 And they shall spread upon  it:
f  I K. S. 7, 8.    g Ex. 25. 23-30.    h  Lev. 24. 5-8.  L   Ex. 25. l-tu8.
badgers' skins made for the tabernacle, table of the bread of faces, or presence,
which was carried by the Gershonites  of the, etc., of the import of which see
(vs. 24, 25), but one made for the pur- Note on Ex. 25: 30, where a full expose of concealing and sheltering the  planation is given. Instead of blue the
aark when it was carried. The proper Sept. here renders by pzjeple. As it is
rendering would therefore be, "And  not said, like the other, to have been
shall put thereon a covering of badgers' whu7olly of blue, it was doubtless someskins," as in v. 8.- ~ Shall spread  thing of a different color.-.[  And
over it a cloth wholly of blue. This was  co vers to cover withal,; or, Heb. "to
one among the "clothes of service"  pour out withal."  Probably some kind
mentioned Ex. 31:10, on which see  of cups or goblets are intended, into
Note. This covering  of blue, it seems, which wine was poured. See on this
in the case of the ark, was put on over point the Note on Ex. 25: 29. " Goblets
the coarser skin-covering, in order and pots to pour witb."-Bish. " Gobdoubtless to invest that symbol with  lets and cups to pour the libaments."
higher honor as a type of Christ, in  -Dou.  "Libation-vessels."-Gr.whose heart was the divine law (Ps.      TShe continual bread.  That is, the
40: 8), as the two tables were enshrined  bread which was to stand continually
in the sacred chest. Rabbi Bechai in- in the divine presence, the old being
timates that this blue-colored cloth  changed for new every sabbath.. The
spread over the ark was an emblem of Israelites were doubtless able to prothe skies which are spread as a curtain  cure corn enough from  the adjacent
between us and the Majesty on high. countries, even when in the wilder----  And shall2ut in the staves there-  nless, to make the shew-bread and to
of. Heb. vesaznu baddatuv, and adjcust present the daily meal-offerings. The
the staves thereof; i. e. dispose them  land of Midian, where Moses' father-inrightly under the covering, that they  law dwelt, was not far distant.
might be laid on their shoulders; for   V. 8. Shall spread upon thermn a cloth
the staves were never taken out of the  of scarlet. Of the import of the origirings, to which they were no doubt in  nal for "scarlet," see Note on Ex. 25: 4.
some way fitted to prevent slipping.    The ark only and the table of shewV. 7. Ady u2pon th7e table of shewo- bread had three coverings; the rest of
bread. IIeb. shlul7han pdaniin, thle table  the sacred utensils had but two  None
of faces, or of presence, instead of the  but the table had a covering of scarlet,




66                             NIUMBERS,                      [B. C. 1490.
10 And they shall put it and  the  instruments  of ministry,
all the vessels thereof within a  wherewith they minister in the
covering of badgers' skins, and  sanctuary, and  put them  in  a
shall put it upon a bar.              cloth of blue, and cover thenl
11  And upon the golden al-  with a covering of badgers' skins,
tar " they shall spread a cloth of  and shall put them  on a bar:
blue, and cover it with a cover-         13 And they shall take away
ing of badgers' skins, and shall  the  ashes- from  the  altar, and
put to the staves thereof:            spread  a  purple  cloth  there12 And  they  shall take all  on:
k  Ex  3;!. 1-5.                   I Fx.'25..   1 Chr. 9. 29.
Of the various minor articles specifierc John 19: 2, we read, " They put on him
in these verses, see a minute explana- a p.rple robe."  So also SMark 15.17,
tion in the Notes on Ex. 25, throughout.  "They clothed hitm withpurle." Some
V. 10. And shall put it,upon a bar. have supposed that purple was employHeb. al lhammot, upon a bar, lever, or ed in this instance as a color that would
bier. The original is a different word  naturally be formed by aire smothered
from that employed to denote the staves inb blue, and infer that the sacred fire,
inserted in rings, and implies some  which was to be kept always burning,
kind of hand-vehicle carried between  and of which nothing is expressly said
two. It is the word used ch. -13: 23, to -in this connection, was in fact carried
denote the instrument of carriage on  on the depressed or concave- grate of the
which the grapes were borne by the  altar, where it might be covered over
spies, though there translated stayqt.  with some kind of lid, and still leave
V. 12. All tzhe -izstruments of qni7is-  the upper surface of the altar even.
try. - By these are probably to be un- But we consider it after all as doubtful
derstood the various utensils or vessels  whether the injunction respecting the
not elsewhere particularly specified, continual burning of the altar-fire (Lev.
such as are spoken of 2 Kings 25: 14, 6:13) is to be so strictly construed as
15, among the different articles eanuie- to forbid the supposition that it might
rated as being carried away. from the  go out during the actual journeyings of
temple at Jerusalem to Babylon.       the people, and be rekindled again from
V. 13. Shall take away the,ashesfrom   heaven, as at first, when they became
the altar.  That is, from the brazen  stationary, and so resumed their daily
altar, or altar of sacrifice, which stood  worship. The law of the daily sacrifices
in the court, and of which the ashes  (Ex. 29: 38) was equally express as to
were to be often cleansed; but espe- its being perpetually observed, and yet
cially upon removals.   ~[ Spread a  the observance was no doubt occasionpurple cloth thereon. The brazen altar ally interrupted during their marches.
only was covered with purple, as the  Should we be satisfied that the holy firl
table only was with scarlet, v. 8.  It had at any time disappeared or gone
was probably owing to the large infu- wholly out, still we do not perceive that
sion of red that these colors were occa- this would'any more have affected its
sionally used interchangeably for each  legal perpetuity, than would circumciother.  Thus Msat. 27: 28, "They put sion cease to be a sacramental or coveon him a scarlet robe;" for which in  nant sign because it was -dropped for a




B.: C. 1490,.]               CHAPTER  IV.                                57
14 And  they  shall put up-  skins, and  put to  the  staves
on it all the vessels.' thereof, of it.
wherewith they minister about    15 And when Aaron and his
it, even the censers, the flesh-  sons hlave made an end of coverhooks, and the shovels, and the  ing  the sanctuary, and all the
basons, all the vessels of the  vessels of the sanctuary, as the
altar;  and  they  shall spread  camp is to set forward;  after
upon it a covering of badgers' that, the sons of Kohath" shall
A c. 7. 9.  10. 21. Deut. 31. 9. Josh. 4. 10.  2 Saem.
s  Ex. 38. 3.     Cr. 4. 19.  6.13.   1 CIr. 15. 2, 15.
course of years in the wilderness. They  specified. "It may be conjectured that
were both of divine appointment, and  the Laver is left uncovered and always
both ordained to be of lasting perpetui- open to the eyes of the people, that it
ty, but both, we suppose, might tempo- might be alively representation of God's
rarily lapse without doing away the  grace in Christ, continued and opened
grounds of the language implying such  as an ever-springing fountain; that by
-perpetuity.  An occasional exception  the washing of the new birth, by redoes not destroy a general rule.       pentance and faith in this blood, we
V. 14. C(ensers. This word is render- may in all our travels, at all times,
ed by "fire-pans," Ex. 27: 3, on which  cleanse our hands and feet (our works
see Note.-It is remarkable that Moses  and ways), as the sacrificers did from
says nothing in this connection respect- the Laver, Ex. 30: 19, 20; that albeit
ing the Laver, which was one of the  the face of the church is sometimes hid
principal of the sacred vessels.  The  (as the tabernacle wrapped up), and
omission is supplied in the Greek ver- the light of the Word shineth not, nor
sion, as at the end of this verse it reads, public worship performed, yet always
"And they shall take a purple cloth, God's elect having faith in him  may
and cover the Laver and his base (foot), wash and purge themselves in Christ's
and they shall put it into a blue cover blood unto forgiveness of sins, sanctiof. skin, and put it on bars."  Upon  fication of the spirit, and salvation."
what authority this addition rests is not   V. 15. -Iave made an end qf coverin~,
known. Capellus, Grotius, and Houbi- the sanctuary.  Heb. hakkodesh, the
gant, however, agree in supposing that sanctity or holiness. Gr. ta eagia, the
this clause has in some way slipped out holy things. See v. 4, also ch. 3: 28.
of the Masoretic copies of the Hebrew  We may safely recognize a spiritual imtext, and with them Rosenmuller is dis- port in this veiling from the public eye
posed to coincide. The fact is certainly  of Israel the holy things of their econsomewhat singular, when elsewhere the  omy. As Moses' covering his face with
Laver is especially enumerated among  a veil denoted that " the children of Isthe other- articles here spoken of. In  rael could not steadfastly look to the end
the absence of any satisfactory light on  (i. e. the scope or drift)-of that which is
the point, we may perhaps safely give  abolished," or, in other words, were insome weight to the pious suggestion of competent to grasp its typical signifiAinsworth that the Laver is not men-  cancy, so the Tabernacle in like manner
tioned because it was not to be covered, -and for a like reason was folded up and
as were all thie other sacred things -here  shrouded iith veils and coverings from




58                             NUMIBERS.                        B. C. 1490.
come to bear it: but they shall the burden of the sons of Konot touch~ any holy thing, lest  hath  in  the  tabernacle  of the
they  die'.  These   things are  congregation.
o 2 Sam. 6. 6, 7.  1 Chr. 13. 9, 10.    p  Hub. 12. 29.
e.-B. 3i1.
the gaze of the people. They were not the ark.") The prohibition now utterin a state to penetrate its mysteries to  ed was of equivalent bearing with that
their spiritual good, and therefore the  respecting Mount Sinai, which, by reasight was precluded. But the end and  son of the divine presence associated
accomplishment of these types we are  with it at the time, might not be touchnow enabled, by the light of the Gos- ed upon pain of death, Esx. 19:.12. Heb.
pel, to discern, even "the revelation of 12: 18. The meaning is, that they were
the mystery, which was kept secret not to touch the things themselves that
since the world began, but now is made  were covered, although in order to carmanifest, and by the scriptures of the  ry them they must of course touch the
prophets, according to the command-  staves. These, we may suppose, were
ment of the everlasting God, made  sometimes, during the transportation,
known to all nations for the obedience  held in their hands, and sometimes
of faith."  Accordingly in the Apoca- borne on their shoulders, as they belyptic vision we have God's Throneand  came fatigued with one or the other
the true Tabernacle set forth in all their mode. —~ Lest they die.  Heb. 2dunveiled glory, Rev. 4: 2, etc. So also  mnthu, and they die. Chald. and Gr.
Rev. 11: ]9, "And the temple of God  " That they may not die."  The "not"
was opened in heaven, and there was  in this kind of phraseology is someseen in his temple the ark of his testa- times inserted, and sometimes omitted.
ment."-   ~ Bult they shall tsot touch  The judgment here thieatened was exeany hzoly things.  Heb. hakkodesh7, the  cuted upon Uzzah, a Levite, who for
sanctity. Gr. ta hagia, the holy things, putting forth his hand to steady the
implying  the totality of the sacred  ark was immediately smitten of God
things. It does not mean the taberna-  and died. 1 Chron. 13: 10.- T  These
cle particularly, having, if any thing, a  (things) are the burden of the sons of
more especial reference to the ark of IKohath. Gr. tauta arousint, they shall
the covenant, which was the heart and  bear these things, implying upon their
core of the whole typical establishment,  own shoulders, and not by means of
to which it belonged. A comparison  wagons or any other mode of conveyof the following passages will show  ance.  This was clearly the general
conclusively the soundness of this con- province (of the sons of Kohath, as a
struction,  1 Kings 8:8, "And they  part of the Levitical order contradisdrew out the staves, that the ends of tinguished from the priests. But judgthe staves were seen out in the holy  ing from several portions of the snbse(place.")  According to the Heb. it is  quent history, it does not appear that
2z5i 7hakkodesh,sfrom t/he holy, i. e. pro- this arrangement was of such inviolable
jecting out from the holy. The parallel sanctity as never to be infringed upon,
text, 2 Chron. 5: 9, has it thus:-" And  for the following passages have only-to
they drew out the staves (of the ark), be consulted to make it evident that
that the ends of the staves lwere seen  the priests did, on particular occasions,
from the alrk (Heb. smin h.dlsron, fromn  assume the office of the Levites in bear



B. C. 1490.]                  CIHAPTER  IV.                                  59
16  And to the office of Elea- I of all tlle  tabernacle, and  of
zar, the son of Aaron the priest,  all that therein is, in the sancpertaineth the oil" for the light,  tuary, and in the vessels thereand the sweet  incense, and the  of.
daily  meat offering t, and  the            17  And the LORDn  spake unanointing oil", and the oversight  to Moses and  unto Aaron, sayr Fx.'5. 6. Lev-. 24..     Ex.?.  3.. t Ex.  9in
29. 4 i.   u Ex. 30. 23.
ing the ark.  Deut. 31: 9. Josh. 3: 3. bowls, or lamp-sconces.  The Jewish
1 Chron. 15: 12, 15. It was undoubt-  writers say that the four following
edly fitting in itself that the most wor-  things were to be carried by Eleazar
thy things should be handled by the  himself, to wit, "The oil of the light
most worthy persons, provided their  and the oil of anointing, the one in his
numbers were such as would enable  right hand and the other in his left;
theml to do it. But as this was not the  and the incense in his bosom, and the
case at the outset of the Jewish polity,  meat-offering  on his  shoulder."the burden was devolved upon an in-  ~ -.And the daily veat-ofTerin7.q.  Heb.
ferior class, to which it was mainly, miszchatl,  hattdl2id, t/he meat (meal)
though  not exclusively, confined in all oafefring  of the contiinual. -~  The
after tirnes.  David's setting the ark  ovesight of all the tabernacle.  Heb.
on a cart (2 Sain. 6:1:3. 1 Chron. 13: 7) p6elucddath, the same word which in
wVas his infirmity, for he afterwards  the beginning of the verse is transcoInfeisses (1 Chron. 15:13) that "the  lated "office."-T In the stsanctuary.
Lord our God made a breach upon us,  Heb. be:kodes7, in thze sanctity, or holifor that vwe sought hins not after the  ness; that is, in. regard to the holiness,
due order."  But his error being cor-  by which is meant especially-the ark of
recteed in this matter, he subsequently  the covenant, the holiest of the holy
returned to the primitive order, causing  things. " Sanctuary " here is evidently
the prliests and the Levites to " sanctify  something distinct firom " tabernacle,"
themselves to bring up the ark of the  as otherwise we have a merye repetition.
Lord God of Israel" (1 Chron. 15:13), -~-   In the vessels thereof. That is, isn
which it would seem  they did con- regard to the vessels thereof; by which
jointly.                                is meant the vessels pertaining to the
tabernacle and not to the sanctuary.
The q/fice of Eleazar.          The remarks of Ainsworth on the typiV. 16. And to the oie of Elleazalr-   cal purport of all this are very appro(pertainsth) th7e oil, etc. Lit. "And the  priate:-" In this office Bishop Eleazar
office (IHeb. pebeheddath, charge, over-  was a figure of Christ,' the Bishop of
sigh7t, visitation,) was the oil, etc." Gr.  our souls' (1 Pet. 2: 25), unto whom it
"And Eleazar, the son of Aaron, was  pertaineth to give grace (the oil of the
overseer (episcopos, bishop) - his over-  Spirit) for understanding the Scripsight (episco9, bishzoplric) was the  oil,"   tures (Luke 4: 1S. 24: 45. John 1: 16);
etc.  The use of these ecclesiastical  to put odors of sweet incense, to the
terms helps us to apprehend the spirit-  prayers of all saints by his mediation
ual import which runs through  the  (Rev. 8:3. 1 Tim. 2: 5); to present his
whole.-s 7~ 7ze oilfor the light. that  Church as a pure meat (meal) offering
s, for the golden candlestick with its  and sacrifice unto his Father (Eph. 5:




60                             NUJMBERS.             [:. c. -1490.
18  Cut- ye not off the tribe -his sons shall go in, and appoint
of the families of the Kohath-  them  every  one to his service
ites from  among the Levites:          and to his burden:
19  But thus do unto  them,    20 But they shall not go in
that they may live, and not die,  to" see when the  holy things
when  they  approach  unto  the  are covered, lest they die.
most  holy  things: Aaron and
v ver. 4.                  t  Ex. 19. 21.  Lev. 10. 2.  1 San  6.19.
206, 27. 1 Cor. 5:7); to give the anoint- tribe being cut off "fIfrom  among the
ing oil of the Holy Ghost for our sancti- Levites," showing clearly that it must
fication and the rejoicing of our hearts  bear a narrower sense than it ordinarily
(John 7: 39. 1 John 2: 27); to oversee  does.
all churches and ministers, and all ac-   V. 19. Thiat they mnay live and not
tions in churches where he is present (die. On the import of this phrase see
and walks among them till the world's  Note on Deut. 33: 6. The Targum  of
end. Matt. 28-: 10. Rev. 1:13. 2: 1, Jonathan thus expounds it:-"That
2, etc.":                         they may live in the life of the rightcons, and not die with flaming fire," in
A Special CUharge to Jroses and Aaron. i reference to Lev. 10: 2.-~  Appoint
V. 18. C(Jt ye ~not oq, ele. I-eb. al I thicn every one to his service, etc. Heb.
takrit hZe, cause ye not to be cut of   Gr.  "Place or put them  man, lman, upon
me olotlhreusate, dcstroy not. That is, be  his service and upon his burden;" so
careful lest by your nogligence the peo-  that all disorder and confusion of serpile give way to vain cluriosity, and thus  vice might be avoided.  Maimonides
expose themselves to be cut off by a di- says, " The Levites are to be warned
vine interposition, as happened in the  that they do not each other's work, as
case of Nadab and Abihu.  The practi- that the singer help not to do the porcal lesson taught in these words is a  ter's work, nor the porter the singer's;
verv-solemn one, to wit, that we our- as it is written, Eve1ry man unto h-is serselves become chargeable with those lice andd his bu.'devn. The Levites that
judgments which befall our fellow-men  do the priest's service, or a Levite that
through our procurement, which are  employeth himself in that work which
occasioned by our heedlessness or neg- is not his own, are in danger of death
lect.  "Those who do not what they  by the hand of God."
can to keep others from  sin, do what   V. 20. They shall not go int to see.
they can to cut them off." —Ienry.     So also in Ex. 19: 21, the people were
Tlhe t~ribe of the families of tie Ji2o-  charged not to "break through unto
hathites. Gr. "Ye shall not destroy of the Lord to gaze," and the men of Beththe tribe the family of Kaath."  The  shemesh, because they "looked into the
form of the expression in the original is  ark of the Lord," were smitten to the
peculiar, and would indicate that the  number of upwards of 50,000 men,
word " tribe " is here to be taken in a  1 Sam. 6: 19. The real internal ground
more restricted sense than usual, as  of this prohibition is the contrariety of
equivalent -to stock. The whole of the  state between a holy God and sinful
Levites properly constituted a t       nibe,  men. As their minds were incapable of
and -yet in this instance -we read of a' perceiving the sacred mysteries couch



B. C. 1490.]                GCHAPTER  IV.                                61
21 And the LoRD spake unto  houses of their fathers, by their
MIoses, saying,                       families;
22 Take also the sum  of the          23  From  thirty   years  old
sons of Gershon, throughout the                       x,er. 3.
ed under the symbols, so it was fitting  "They shall not see, for one moment,
that the symbols themselves should be  the holy things."  But the true renderwithholden from their eyes.-       The  ing we take to be this:-" They shall
the holy things are covered. Ileb. Yj:=  not go in to see, as it were, to swallow,
keballa, as the suwallowing up; a pecu- the holy things;" i. e. they shall not preliar phraseology, of which the true im- sume to gratify themselves with a hasty
port is not very easy to be determined. view, with a quick and furtive glance,
The general usage of the term may be  as if they would swallow the objects
judged of from the following instances:  with their eyes. The two ideas of swalCh. 16: 30, "But if the Lord make a  lowing and of sulddenne.s are obviously
new thing, and the earth  open her included in the expression, and this is
mouth, and swallow them up," etc. Job  corroborated by the Greek, " They shall
20: 15, " Ile hath swallowed dozun rich- by no means go in to look suddenly
es." Ex. 7: 12, " But Aaron's rodswal-  upon the holy things, and die."  The
loweed 1tp their rods."  Ps. 106: 17, j concealment thus enjoined plainly point" And the earth opened and swallowed  a ed to the darkness of that dispensation.
tip Dathan."  Job 7: 19, "How long   "That which is now brought to light
wilt thou not depart firol  me, nor let by the gospel, and revealed to babes,
me alone till I swallow down, my spit-  was then hid from the wise and prutle?"  In other cases it is rendered by  dent.  They saw only the coverings,
devowur1, destroy, and spend. Its general not the holy things themselves; but
purport is that of absorbing, and thence  now Christ has' destroyed the face of
abolishing, making way with, and caus- the covering.' "-,lenry.
ing suddenly to disa2yp)ear. It is n1owhere else rendered by cover except in  Tle lfeustering and the Charge of tih
the present passage, though that sense             Gshonites.
is somewhat countenanced by the ver-    V. 22. Take also the sums Of tIhe sons
sion of Onkelos, " While they cover the  of Gershon. The literal rendering of
sacred vessels," and by the Syriac and  the leb. is here preferable:-" Take
the Arabic, " When the holy is cover- the sum of the sons of Gershon, of theni
ed."  Yet for reasons soon to be given  also;" implying that although the Kowe doubt if this is the true sense, and  hathites (the sons of the second broMichaelis in his "Supplement to the  ther) were first numbered, because they
Hebrew Lexicons " (sub voce r5) says  were to carry the holiest things, yet the
this sense is unknown to all orient-  Lord would not overlook the other fllnal tongues.  Gesenius intimates that  ilies nor permit their ministry to be
the expression may perhaps be eluci-  discharged any more irregularly. They
dated from  the phraseology in Job, also were to be carefully enumerated
"till I have swallowed my spittle," i. e. and assigned their particular charges.
for a moment's time, a proverbial mode    V. 23. Shalt thos num bes themsn. Ieb.
of speech in vogue among the Arabs.: tiphkod, shalt thou muster. Gr. episkep
According to this the sense would be,  sa, suwvey. --      All that enter in to




62                              NUMBERS.                         [B. C. 1490.
and upward until fifty years old,  is above upon it, and the hangshalt thou  number  them;  all ing for the door of the tabernathat enter in to perform  the ser-  cle or the congregation.
vice, to do the work in the tab-           23 Aind the hangingsa of the
ernacle of the congregation.            court, and the hang'lng for  the
24: This is the service of the  door of the gate of the court,
families of the  Gershonites, to  -which is by the tabernacle, and
serve, and for burdens.                 by  the altar round  about, and
25  And!' they shall bear the  their cords b, and all the instrucurtains of the  tabernacle, and  meents of their service, and all
thle tabernacle of the congrega-  that is made for them: so shall
tion, his covering, and the coy-  they serve.
ering of the badgers' skins-' that         27 At the  appointment  of
3 c. 2. 25, 2:.  z Ex. 2.!. 14.       a  E x. i. 9. b. 18.
pe;form the service.  -leob. litzbo tzabae, tabernacle.  That is, the ten fine curto war the cqvwayre.  Gr. leitouzrgein, to  tins that formed the inward hangings
liturgize, i. e. to minister sacerdotally.  of the Tabernacle (Ex. 26: 1, 2, etc.).
Vulg. Qui ingrediuntur et ministrant in  As nothing is said of Aaron or his sons
tabernaculo fcederis, all who go in and  being employed to take them down and
mninister in the tabernacle of covenant.  make them ready for carriage, it may
" All that are meet for the war to have  be presumed that all this was done by
an office in the tabernacle of witness." —  the Gershonites.  The foregoing prohiCov.  "All that are able to go forth in  bition did not include the curtains of
w'ar, for to do service in the tabernacle."  the Tabernacle.    ~ And the taberna-3fat.  See Note on v. 3.   ~ To do  cle. Not the boards, the framework, of
the work.  " To serve the service."-  the Tabernacle, which fell to the charge
Aiens. This is doubtless exegetical or  of the Merarites (v. 31), but the eleven
explanatory of the " warfare" just be-  curtains of goats' hair which covered
fore mentioned. A succeeding phrase  the boards, and which are here called
in this manner is often inserted with  collectively the Tabernacle (Ex. 26: 7,
the express design of elucidating a pre-  8, etc.).  See Notes on ch. 3: 25, 26.
cedlnig one.                              V. 26. rAnd all the instrlzuments of
V. 24. This is the service, etc.  Gr.  their service, and all that is made for
leitourgia, liturgy, i. e. sacred ministry. them. Or perhaps more correctly, "All
— ~  To serve, and for burdens. A  that is to be done by them."  Gr. "All
definite distinction is undoubtedly to  the vessels of service that they minister
be understood here between service and  with they shall attend to."  "All the
burden, the former referring to their  instruments that serve for thel, and all
ministry in the Tabernacle while it that belongeth to their occupying."stood, in which they assisted the priests,  Cov. " All the instruments that serve
and also took down and set up the sa- unto them, and all that is made for
cred structure (ch. 10: 21); and the  them."-Jfat.  It is not easy to fix the
latter denoting their carrying the edi-  precise shade of meaning intended.
flce and its furniture, when it was to be    V. 27. At the yapointsn entt of Aaron,
vemoved.                                etc. Heb. al yi, at the mouth. Chald.
V. 25. Shall bear the curtains of the i "At the word."    ~ iva all their' bzr



B. C. 1490.]                 CHAPTER  IV.                                 63
Aaron and his sons shall be, all  and upward even unto fifty years
the service of the  sons of the  old  shalt thou  number  them,
Gershonites,  in  all their bur-  every one that entereth into the
dens, and in all their service:  service, to do the work of the
and ye shall appoint unto  them   tabernacle of the congregation.
in char'ge all their burdens.             31  And  this e is the charge
28 This is the service of the  of their burden, according to all
families of the sons of Gershon  their service in the tabernacle
in the tabernacle of the congre-  of the congregation: thef boards
gation; and their charge shall  of the tabernacle,  and the bars
be under the hand of Ithamar,  thereof, and the pillars thereof,
thle son of Aaron the priest.          and sockets thereof,
29 As for the sons of Mlerari,         32  And  the  pillars  of the
thou  shalt number them  after  court round  about, and  their
their families, by the house of  sockets, and their pins, and their
their fathers;                         cords, with   all  their  instru30 Fromn  thirty e years old  iments q, and with  all their sere ver. 33.   d  ver. 3.          e c. 3. 36, 37.    f  Ex. 26. 15.    g Ex. 25. 9.
de.Qs, and in all their service. Rather,
"i as to all their burdens, and as to all  7he 2ersveuing and the Charge of the
their service."  Gr. According   to all11lerarites.
their ministrations, and according to    V. 29. Thou shaMlt number.  Heb. tiph-7
all their'Works." -i   And ye shall kod, thou shalt mtuster. "Thou shalt ap-:pppoint unto them in charge all their  point."-C-ov. -.eat. See Note on v. 37.
burdens.  Heb. pekadtem, the same    V. 30. JF'rom thirty years old and upword which is elsewhere rendered num7- wsard.  Gr. " Twenty-five years;" on
ber, and which we have for the most  which see Note on v. 3.   ~ Every one
part rendered muster, denoting not so  that enteretl  into  the service.  Heb.:
strictly enumeratiorn as arrangement,  "Every one that entereth into the warmnarshalling, etc. See Note on ch. 1: 3. fare."  See Notes on vs. 3, 23. The
Gr. " Thou shalt take account of them   original here is precisely the same with
(Gr. epishejpse) by name in all their  that in v. 3, and which is there rendered
works," as in v. 32. The original ren-  "all that enter into the host," in which
dered " in charge " (beinishlzereth) de- appears a striking instance of that want
notes literally in or moith observation,  of uniformity which is so conspicuous
and may be understood of the care, dil-  throughout our common version.
igence, and exactitude with which the    V. 31. The boards of the tabernacle,
appointments of Aaron and his sons  etc. Of the various articles mentioned
were to be carried out relative to the  here and in v. 32, see a particular acGershonites and their functions.       count in Ex. 26, throughout.  The
V. 28.  dhis is the service. Gr. leitour-  charge of this family was evidently the.ia, liturgy.-S    And their charge. Or, most cumbersome of any, and therefore
their observation, their custody.- they were accommodated with wagons'i Under the hand. That is, under the  for the purpose, ch. 7: 8.
government and direction. So in v. 33.    V. 32. And by name ye shall r eckon




64                             NUMBERS.                        [B. C. 1490
vice:  and  by  name  ye  shall  and  after  the  house  of their
reckon the  instruments of the  fathers,
charge of their burden.                   35  From   thirtyi years  old
33 This is the service of the  and  upward   even  unto  fifty
families of the sons of Merari, years old, every one that enteraccording to all their service in  eth  into  the  service, for the
the tabernacle of the congrega-  work in  the tabernacle of the
tion, under the hand   of Itha-  congregation:
mar, the son of Aaron the priest.         36 And those that were num34  And  Moses and  Aaron,  bered of them, by their families,
and the chief of the congrega-  were  two thousand seven hun,
tion, numbered the sons of the  dred and fifty.
Kohathites, after their families,         37 These were they that were
h  ver. 28..Josh. 3. 6.                   i yer. 47.
the instruments.  Heb. beshgmoth, by  to which the act of numbering was subnames.  Chald. "By their names."  ordinate. See previous Notes.
"By name ye shall reckon the things    V. 35. Every one that entereth into
that they- must wait upon to bear.-  the service.  Heb. N!th N_t  k Dolt
rMat. "All the vessels and implements  habbd letziba, every one that entereth
they shall receive by account, and so  this wafare.  Gr. leitourgein, to litur,
shall carry  them."-Y Vlg.  As the  gize. See Note on vs. 3, 30.
sockets, pillars, pins, cords, etc. per-    V. 36. And those that were numbered
taining to the Tabernacle were very  of then,       were, etc. Heb. va-yihyts
numerous, and many of them  small, pekudEhenm, and these woere of the musthey: were liable to get misplaced, neg- tered ones of thenm, that is, these were
lected,  or lost, and therefore it was  made to be, or found to be, according
commanded that an inventory should  to the explanation given in the Note on
be made out of all these particulars, as  ch. 3: 43. The process denoted by the
a security against the risks to which  term pdkad, which we have rendered
they would naturally be subject.       by muster, seems first to have been ac~, Shall reckon. IHeb. tiphkedu, shall complished, and then their number
muster.  It is important to keep before  subsequently ascertained. It does not
the eye of the reader the peculiar use  appear that the above word in itself deof this word.                          notes both processes.-  s Two thousand seven hundred  and fifty. By comThe Nhumber of the Iohathites.     paring this with ch. 3: 28, it appears
V. 33. This is the service of thefam-  that out of 8600, the total number of the
ilies of the sons of AIerari. That is, in  Kohathites, there were only- about a
taking down and carrying the taberna-  fourth part fit and able for service.
cle, which was done under the super-    V. 37. These (were) they that were
intendence of Ithamar, who had the  lnumbered, etc. It will be observed that
oversight both of the Gershonites and  while the verb " were" is inserted in
Merarites, as Eleazar had of the Ko- the preceding verse it is omitted here,
hathites, vs. 16,- 28..               which goes to confirm  our suggestion,
V. 34. And  Aoses and Aaron          that its import in certain connections is
zuvmbered.  Heb. yiphkod,  mustered;  not simply to be, but to be made, or to




B. C. 1490.]                CHAPTER  IV.                              65
numbered of the families of the  and Aaron did number, accordKohathites, all that might do  ing to the commandmeut of the
service in the tabernacle of the  LORD.
congregation, which Moses and           42 And those that were numAaron did number, according to  bered of the families of the sons
the commandment of the LORD  of Merari, throughout their fanmby the hand oe' Moses.              ilies, by the house of their fathers,
38 And those that were num-    43 From thirty years old and
bared of the sons of Gershon, upward even unto fifty years old,
throughout their falllilies,  and  every one that entereth into the
by the house of their fathers,       service, for the work in the tab39 From thirty years old and  ernacle of the congregation,
upward even unto fifty years old,    44 Even those that were numevery one that entereth into the  bered of them, after their famiservice, for the work in the tab-  lies, were three thousand  and
ernacle of the congregation,         two hundred.
40 Even those that were num-          45 These be those that were
bered of them, throughout their  numbered of the families of the
families, by tile houjse of their  sons of MIe-ari, whom Moses and
fathers, were two thousand and  Aaron numbered, according to
six hundred and thirty.              the word of the LORD' by the
41 These' are they that were  hand of Moses.
numbered of the families of the         46 All those that were numsons of Gerohon, of all that might bered of the Levites, from  Modo service in the tabernacle of  ses and Aaron and the chief of
the congregation, whom  Moses  Israel numbered, after their famk ver..                             I ver. 29.
be made out to be, as the result of some  The  uember of the ifferarites.
previous process.  The act indicated    V. 44. Three thousand andl two hunby -the term pjkad seems to be, to ascer- dred. Here also out of 6200 Merarites
tain by inspection or visitation what i-  (ch. 3: 34) only somewhat more than
dividuals werefit and competent to per- half were found fit for service in their.form certain oiles. This is the idea  appropriate sphere.  In a tabellated
vwe attach to the word,muster. The form the numbers stand thus:actual enumeration of these individuals, though accompanying the muster,  KOIXATIITES, *         Able men,  2,750
Unable,  5,850
was not identical with it. A similar
Total,..........8.600
phraseology occurs in vs. 38-40.
Able men, 2,630
Unable,  4,870
zThe XNutmber of the Gers7.honites.    GaassOmT-s,...    UnAble,  4,870
V. 40. Two thousand six hzundred andotal...,o00
thirty. From ch. 3: 22, it appears that  BAEITES      Able men,-3,200
tr      Unable,  3,000
the total of the Gershonites was 7500.
Of these a little more than one third                    Total,........ 6,20(
were fit to serlve in the Tabernacle.  Grand total,.........2,800




66                              NUMBERS.                         [B. C. 1490.
ilies, and after the house of their  sand and five hundred and fourfathers,                                score.
47  From.' thirty  years  old         49  -According  to  the  comand upward even unto fifty years  manldment of the LoraD they were
old, every " one that came to do  numbered by the hand of MJoses,
the service of the ministry,  and  every one according  to his serthe service of the burden in the  vice  a,and according  to his burtabernacle of the congregation,  den: thus were they i:rumbered
48 Even those that were num-  of him, as the LorD commnlll             ded
bered of them, were eight thou-  Moses.
3m ver..  3, 30. 1 Chr. 23. 3, 97.  na Romn. 12.
C-8.  1 Cor. 12. 4-31.                          o ver. 15, 24. 31.    ver. 1. 21.
Thus, out of the whole number of the  were strong men, between the ages of
Levites, amounting to 22,300, only 8,580  thlirty and fifty. This we may regard
were fit for service, leaving 13,720 un-  as the result of a special or.dering of the
fit, either from  being too old or too  divine Providence.
young, or otherwise disqualified.  " Of   V. 47. ]Every one that carne to do the
the many that add to the numbers of service of the minristry, and the service
the church, there are comparatively but of the burden.  IHeb. laabod abodath7
few that contribute to the service of it.  abodah, to serve the service of the service,
So it has been, and so it is; many have  i. e. the nlost laborious service, even
at place in the tabernacle that do but that of the burden.  The service is here
little of the work of the tabernacle."-   probably to be distincguished from the
Henry.  The family of Merari, though  burdens according to the explanation
numerically smaller than either of the  given in the Note on v. 19. Gr. "Every
other families of Levi, had yet a great-  one that goes in to the service (e'goln,
er number of able men than either of  ovek) of the works, and the charge of
them; for out of 6200 males of a month  the things that are carried in the taberold and upwards, we find 3200 who  nacle of witness."
were neither too young nor too old for    V. 49. Aclecording  to the comnzarndthe service of the sanctuary; which was  iment. Heb. alypi, at or.upon the mouth.
more than one half the whole number.  Gr. "By the voice."  -i TJhey were
In this the divine wisdom conspicuous-  nzenzbered by the hand of l-oses, etc.
ly appears; for the Merarites were  Heb. "He nustered them by the hand
charged with the heaviest part of the  of Moses, every one according to his
burdens, such as the boards, bars, sock-  service and according to his burden."
ets, etc.; and though wagons were af-  " Ile mustered " (i. e. one mustered) is
terwards provided for them, yet their  an impersonal form of expression equivduties in loading and unloading would  alent to " they were mustered," as renbe peculiarly onerous.  It was requi-  dered in our version; but it is always desite, therefore, that those charged with  sirable to exhibit the exact literal sense
this responsibility should be adapted to  of a passage.  From  the tenor of the
it both in numbers and strength.  In  verse it is still farther apparent that the,nLost cases, in any given number of fam- import of"' muster" in this connection,
ilies, the young and the aged exceed  is not precisely to " number," but to arthose in middle life; but here it is oth-  range, or~der, and marshal, in reference
eriwise, as more than half the Merarites  to the discharge of certain functions.




B. C.- 1490.]                CHIIAPTER  1V.                              67
CH-IAPTER   V.                camp  every lepera, and  every
A.ND the LORD spake unto Mio-one  that hath  an  issue, and
tses saying,                     whosoever  is  defiled  bly  the
dead'.
Comnmand the children of
~ thast they~ put out of the   a Lcv. 13. 3, 4S,. c. 19. 14. Deut..'24., 9.  b L-v.
Is- ae], that tlhey put out of the  15.2.  c Lv. 5I. l. c. 9. 6, 10. 1. 11-1n-  31. 19.
CHAPTER V.                 timately connected with it.-   ~ Every
leper. For a full account of the leprosy
S']he -Removal of the Ufnclean from    and the laws pertaining to it, see Note
the Camp.                on Lev. 13, throughout.- ~ Every one
V. 2. Command the children of Is- that hath aen issue. See Note on Lev.
clael, etc. The camp of Israel having  15: 2. —-   Whosoever is defiled by the
been now arranged according to the di- dead. Heb. tdme clinep2lesh, defiled by
vine program, with the sanctuary in  a soul. The usage is very peculiar, but
the centre, as the palace of "the Great a reference to the following passages
Kinog," orders are given with a view to  will show beyond dispute that the usual
preserve its sanctity inviolate. Accord- Heb. word for soul does in several ining to laws enacted on these subjects  stances denote a dead body, Lev. 21:11.
at different times, lepers and persons  22: 4. Num. 6: 6. Hag. 2:13. An atotherwise unclean were to be excluded  tempted solution of the grounds of this
from  the camp.  For this exclusion  usage will be found in my work entithe following reasons may be cited. fltied, "The Soul; or, an Inquiry into
(1.) Physical; the diseases were con- Scriptural Psychology," p. 62.  It is
ta4ious, anid therefore there was a ne- obvious that these legal pollutions repcessity for putting those afflicted with  resented our pollution by sin of whatevthem apart, that the infection might not cr kind, and the exclusion of persons
be communicated. (2.) Spir'ritual; the  affected by these different species of decamp was the habitation of God, a being  filements from the camp pointed to a
of infinite purity, and therefore in honor similar allotment in regard to those who
of him who had thus condescended to  are spiritually defiled, and thus liable
dwell with them, nothing impure should  to be cast out of the Church, into which
be permitted to remain. (3.) Typical; it is said that " any thing that defileth
the camp was the emblem  of the  may in no wise enter," Rev. 22:27.
church, where nothing that is defiled  "Henceforth there shall no more come
should enter, and in which nothing that into thee the uncircumcised and the unis unholy should be tolerated. Comp. clean," Is. 52: 1. As in the preceding
ch. 12: 14. Lev. 13:46. Deut. 24: 8, 9. chapters the chosen people are exhibit2 Kings 7::3. That Moses was to com- ed as a great, numerous, and highly fasssand the children of Israel to do this  vored people, so we ale tautght in this
shows the weightiness of the matter in  and several following chapters that they
the divine estimation; and it is very  were to be a holy people; that is, that
natural to infer that so stringent a law  they were to be externally and ceremoin regard to external or natural purity  nially holy; they were to be strict in
would tend to produce a more careful the observance of all the divine rites
study of internal or moral purity, the  and institutions, as the condition of enone being emblematical of the other, joying the tokens of the Lord's presand therefore by association of ideas in- ence among them, and the outward




68                            NUMBERS.;                      [B. C. 1490.
3 BRoth male and female shall  out the, camp:  as the  LORD
ye put out, without'  the camp  spalke unto  Moses,  so did  the
shall ye put thel, that they de-  children of Israel.
file not their camps, in the midst    5 Anrd the  LORD spake unto
whereof I e dwell.                    Moses, saying, 
4 And the children of Israel    6 Spealk unto the children of
did so, and put them  out with-  Israel; -When.' a man or w-oman
shall commit any sin that men
d'2 K. 7. 3.  2 Chr.  26. 21.  e Lev..  11, 19.
2 Co. 6. 16. 1,.        f  1.v. 6. 2.
blessings of his Providence which were  camp of the Shekinah, or of the Lord's
promised to their obedience. As a mat- divine presence, viz., the Sanctuary
ter of historical fact it does not appear with its courts. (2.) The camp of Levi,
that the nation of Israel, as a nation, who, with his sons, camped round about
were at all distinguished by a corre- the sanctuary.  (3.) The camp of Issponding internal sanctity and purity. rael, which encompassed them all. A
Their religious character has probably  threefold division somewhat analogous
always been substantially what it now  was recognized in reference to the Temis.  But their reprsentative function  pie and its precincts in aftertimes.
could still be discharged independent Lepers were accounted so unclean, that
of their personal qualities. Hence it is  they were not admitted into any of
that we meet with such an ordinance  these three camps, but shut out of them
as the present. The purity of the Jew-  all, Lev. 13: 46. But he that had an
ish camp pointed typically to the purity  issue, or seminal flux, Lev. 15: 2, was
of the Christian church.              only shut out of the first two, the camp
V. 3. Both/ male and female shall ye  of the Lord and the camp of the Levites;
put outt.  Heb. mizzkfir ad nekA'b~h  while he might remain in the camp of
teshallehsu,from male tofeelaZe shall ye  Israel.  le that was "defiled by the
send out. The command here given  dead," Lev. 21:1, was only excluded
took effect upon Miriam as related ch. from the first, but not from the other
12: 15. --  Without the camp shall ye  two. -- [ Issthe midst whelreof I dwell.
put them. Heb. el mihootz, to without, That is, by the visible symbol of the dithat is, to a place without the precincts  vine presence. Chald. " My Shekinah
of the camp. —~ liiat they defile not dwelleth among you."  As the divine
their canmps. -Heb. "And let them not presence consecrates whatever comes
defile (or, make unclean) their camps."  in- contact with it, it behoves all unThat is, as we suppose, at whatever cleanness and iniquity to hide its head
place they might encamp during their  before him.
journeyings, they were always to be
careful and observe the same exemplary   Restitution to be made ins the case of
purity by excluding the causes and oc-              Trespasses.
casions of pollution. Yet the fact is not   V. 6. WhVen a man or wooman shall
to be overlooked that many distinguish- commit any sin that men commit. Heb.
ed expositors, both Jewish and Chris- "A man dr a woman, when they shall
tian, give another reason for the use of do (any) of all the sins of man."  That
the plural in this connection. They say  is, any of the sins which men, as frail
thalt there were three camps: (1.) The  mand fallen beings, are prone-to commit.




B, C. 1490.]                 CHAPTER -V.                                  69
commit, to do a trespass against  their sin which they'have done:
the  LORD, and that person  be  and  he shall recompense " his
guilty;'                 trespass with the principal there7 Then  they  shall confess' of, and add untoit the fifth part
g  Lev. 5. 5.  2.. 40.   Josh. 7. 19.  Jb  33.'7.  Ps.
732.5.   Frov. 2.  13.     1 Johnl 1..             IA Lev. 6. 5-7.  7. 7.
Gr. "Of all human sins;" sins incident The prevarication and falsehood supto humanity.  Pool and others give the  posed in such a case, the denial of hayexpression a little different shade of im- ing received a deposit in trust, would
port, and understand by "sins of man"  be an aggravated offence against the
sils against menns ins whereby other  Lord, who requires universal equity and
men are wronged and injured. It is  honesty. —         And thatperson be guily.
therefore an example of what is termed  Heb. ne hesh hahiv, and that soul. That
a genitive of the object, being classed  is, according to Pool, shall be sensible
with the following, "Blasphemy of the  of his guilt, or be convicted of his conSpirit," i. e. blasphemy against the  science.  Otherwise it would amount
Holy Ghost. (Comp. }Mat. 12: 31, and  simply to a tautology, for the being
Mark 3: 29. Luke 10:12.  " Power of really guilty is implied in the previous
all flesh," John 17: 2, i. e. power over  expression, "when one shall commit
all flesh. "Power of spirits," Mat. 10:  any sin."  Rosenmuller, however, in1, i. e. power over or against spirits,  terprets it, "And shall in this manner
Luke 9:1. " Prayer of God," Luke 6:  have contracted guilt." Compared with
12, i. e. prayer directed to God. " Spoil the following verse this appears to be
of the poor," Is. 3:14, i. e. spoil taken  the most probable construction.
frorn  the poor.  " Violence of the chil-   V. 7. Tihen they shall cofej.lss their sitn,
dren of Judah," Joel 3: 19, i. e. violence  etc. Ieb. hit hlvaddu,, shall make themagainst them, as it is also translated.  selves to confess, implying somewhat of
This construction is favored by vs. 7, 8;  self-compulsion.  Although here made
but it is not very material which is  a condition in a particular case, yet conadopted. —~ To do a trespass against fession is the invariable requisite to ret7]e Lord. Heb. "To transgress a trans-  mission in all cases. "Whoso that congression; " that is, to commit (or, by  fesseth and forsaketh (sins) shall have
committing) a transgression, as in Lev.  mercy," Prov. 28: 13.  It is evident
6: 2, where see Note.  Chald. " To fal- that the design of the divine Lawgiver
sify a falsehood," that is, to speak or  was to encourage confession in regard
deal falsely.  On the force of the Heb. to such offences as could not be discovterm see Note on Lev. 5: 15. Gr. " De- ered by the testimony of witnesses.
spising shall despise," is also in Lev.  This was merciful and wise. It tended
6: 2.-~ Against the LZod. See this  to relieve the mind of a sense of guilt,
phrase explained in the Note on Lev.  and to promote an ingenuous disposi6: 2. It implies that wrongs done to  tion. In orderstill farther to effect this
the neighbor are in fact sins against  object, it will be observed that the fine
God. The Chaldee understands this of in case of theft is much less than it
frauds and deceptions practised upon  would have been had not the crime been
others by means of a false oath, which  acknowledged, but had -been proved
would seem to be countenanced byLev.  in a court of justice. — T  Shall re0 2, where the same command is given.  compense htis 9treslpass  Heb. actshib eth




70                             NUMBERS.                        [B. C. 1490.
thereof, and give it unto  him   pensed unto the LorD, even to
against whom   he  bath  tres- the priest;  beside the ram  of
passed.                                the   atonelnent,  whereby   an
8 But if the man have no kins-  atonement  shall be   made  for
man to recompense the trespass  him.
unto, let the trespass be recom-          9 And every offering of all
ashomo, shall restore his treslpass (or, man. RHeb. go'l, redeemer. On theimhis guiltisness), meaning the thing for port of this term, see Note on Gen. 9: 5.
which he is guilty. On the wthole sub- It denotes the person who, according to
ject of aseanms, trespasses, and trespass- oriental custom, assumes the office of
offerings, see the introductory observa- redeemer, avenger, and genelal agent
tions to Lev. 5, where the nature of in behalf of one who is deceased. On
these offences and the prescribed offer- this ground the Hebrews apply this
ings is fully discussed. See also Note  law mainly to the str-anger, supposing
on Lev. 6:4. Maimonides says, "The  there would not be apt to be any one in
ashanm (guiltiness) here spoken of is the  Israel without kinsmen of' some kind,
thing taken by rapine or the price  either parent, brother, child, or other
thereof."   NT With theprincipal these- relative; "but this," says Jarchi and
of. Heb. berosho, in his head, i. e. with  Maimonides, " is meant of the stranger
the sum  total in all its items, every  that dieth and leaveth no heirs."whit. See Note on ch. 1: 2, on the  ~T iet the trespass be recompensed unto
peculiar use of " head " in the sense of the Lor-d, even unto the nr'ieet.  The
sunt.   ~r And add unto it the fifth  Lord and the priest are here, as it were,
part thereof.  See the Notes on Lev. 6: identified, from the fact that the priest
4, 5. This penalty was enjoined both  was the Lord's representative or depuas a compensation to the injured party  ty, acting on his behalf and in his name.
for being deprived of the use of his  The case contemplated is where the
property for a longer or shorser time, man to whom an injury had been done
and as a proper though mild punish-  was dead, and he who had committed it
ment to the offender, with a view to pie- was required to make satisfaction to his
vent the recurrence of similar wrongs.  heir, if he had one, by restoring the
It is enacted in Ex. 22:1, that "If a  principal and adding a fifth part to it.
man shall steal an ox, or a sheep, and  In case he had no heir and no kinsman
kill it, or sell it; he shall restore five  to act the part of a Goal, the restoration
oxen for an ox, and four sheep for a  was to be made-to the Lord, in the persheep."  But in this instance the law  son of his representative the priest,
evidently contemplates the case of a  though Jewish writers say, with much
high-handed and wilful act of theft, plausibility, that it was afterwards
where the perpetrator is convicted by  equally distributed among all the priests
legal process, and not by his own con- who were then serving in their course.
fession, of the crime; whereas, in the     ~[ Beside the ram  of atoneenent.
passage before us, the fraudulent act is  Comp. Lev. 6: 6, 7. The guilty party had
regarded as of milder form, and is ex- offended both God and mall by his trestenuated by the voluntary confession of pass. By restitution he was to satisfy
the guilty party.                      the latter, and by atonement the former.
V. 8. Buit if the man have no kins-    V. 9.-:reey   qfiering. Ieb. teru emah,




B. C. 1490.J                 CHAPTER  V.                                 71
the holy things of the children  any man  giveth  the priest,- it
of Israel, which they bring unto  shall be his.
the priest, shall' be his.                11 And the LoRD spake unto
10 And every man's hallowed  Moses, saying,
things shall be his: whatsoever           12 Speak unto  the  children
of Israel, and say unto them, If
i Ex. 29. 28. Tev. 6. 17, 18. 7. 6-14. c. 18. 89,919. any  man's wife  go aside, and
Denit.  18. 3, 4.  Ezek. 44. 29, 3,3. Mal. 3. 8-10.  1 Cor..
9. 13.   H     a      zc4 2, 3O.       Commit a trespass against him,
Ieeave-ofericng, taken here in a large  shall be his. That is, every man's halsense so as to include the wave-ofesring, lowed things are to be considered, in
both which, according to Ex. 29: 26-28, the first instance, as being his own, and
fell to the portion of Aaron. Chald. subject to his own voluntary disposal;
" Separation, or separated thing."  Gr. but when he has determined to make a
" And every first-fruit according to all present of any of them to the Lord, then
the hallowed things." —     Which they  they fall to the share of that priest into
brisg unto the priest.  Heb. yakcribt, whose hand it is delivered, who is to
bring near, cause to approach, i. e. by  consider it his. The former verse speaks
way of religious offering.  As before  of the holy things of the children of Isremarked, it was offered to the Lord in  rael in general, this of what any particthe person of the priest. Comp. ch. 18. ular person bestowed upon a priest.
Gr. " Whatsoever they shall offer to
the Lord, to the priest to him shall it       Tlie Trial of Jealousy.
be."   XT Shall be his.  That is, his    V. 12. If any man's wife go aside.
who officiates as offerer at the time. IIeb. ish, ish, a man, a snian, that is, as
Compare with this what is said about rightly rendered, the wife of any manthe provision for the priests, Ezek. 44: a not unusual Hebrew idiom. Adultery
28-30, "I am their inheritance: and ye  was a crime expressly forbidden by the
shall give them no possession in Israel: seventh commandment, and the punishI am their possession. They shall eat ment assigned by the law to both the
the meat-offering, and the sin-offering, adulterer and the adulteress was death
and the trespass-offering; and every  by stoning, when the commission of the
dedicated thing in Israel shall be theirs. crime was discovered. But sometimes
And the first of all the first-fruits of all the crime might be suspected, and a
things, and every oblation of all, of spirit of jealousy, with or without just
every sort of your oblations, shall be  cause, might come over the mind of the
the priest's: ye shall also give unto the  husband. In such a case express propriest the first of your dough, that he  vision was made, by this law,;for demay cause the blessing to rest in thine  termining the guilt or innocence of the
house."  These verses appear to have  wife; and although God might have
no specially intimate connection with  declared her innocence or guilt at once,
the foregoing, but having spoken of a  yet he chose that it should assume the
recompense to be made under certain  form of a public trial, that the attention
circumstances to the priest, he takes  of the people might be the more called,
occasion to deliver some other laws in  both to the crime of adultery, as also to
which the priests were concerned.     his own presence and active agency in
V. 10. Every man's hallowed thinojs the administration of the law lie had




72                             NUMBERS.                        [B. C. 1490.
given them. The connection of this  sions, and take the law into his own
enactment with the preceding is not hands. To meet such a case, a trial
very obvious, but it may be that inas-  was instituted, by which the innocence
much as the preceding verses allude to  or guilt of a suspected wife might be
various kinds of frauds, this may be in- established beyond question. The trial
troduced here as the most- aggravated - of a case of- only suspected guilt, and
form of that iniquity which a man could  incapable of proof, could not be other
have practised upon hil. The law -in  than an ordeal; and no one who pays
itself is one of the most remarkable of attention to this awful process can doubt
all the Mosaic institutes. It goes on  that it must have had a powerful effect
the assumption that as the Lord is the  for the intended purpose, or believe
author of marriage, so he will show him- that any really guilty woman could go
self the revenger of the breach of it; and  through- it and brave its results.  It
it would naturally carry with it, so far must have been an awful thing even to
as the predicted results ensued, indu- the innocent, who knew that the result
bitable evidence of miraculous agency, would clear their character from suspiand consequently afford full proof of the  cion; and this was perhaps intended
divinity of its origin; and if this par- in order that their conduct might not
ticular law were divine, it could not only be free from actual guilt, but that
well fail to make out the same character they might avoid all conduct calculated
for the whole system. Here is a crime  to give cause for suspicion. We read
threatened with a punishment which  no instance in which the trial took
could only fall upon it through a-special place; and if the administration of the
divine interposition, and such a fact ordeal were really infrequent, we may
would establish a permanent supernat- regard that as an evidence of its pracural administration of the affairs of the  tical utility. For it would seem that
Jewish nation. It is one of the earliest the trial and its result were so dreadful,
specimens on record of what is termed  that the guilty rather confessed their
the trial by ordeal. Ordeal (Lat. orda- crime, as they were earnestly exhorted
lienw) is plausibly supposed to be de- to do, than go through it. The innorived from the Saxon ordal or ordel,  cent only would then drink the bitter
compounded of or, great, andt dcel, judg- water; and as it produced no marked.menLt, implying the greatest, most sol- effect upon them, this may have led to
emtn, and decisive mode of jzudgment. the gradual disuse of the trial, under
It always implied an appeal to the im- the impression that it had ceased to be
i,,sediate in terosition of God, and was  operative.  The Jews, however, say
therefore resorted to only in momen- that this form of trial continued in use
tons cases, where there was no sufficient till towards the latter end of the second
evidence whereby accused parties could  temple; for they were of opinion that
be convicted of guilt. Such were the  the bitter water would have no effect
cases of jealousy described in this chap- if the husband himself were guilty of a
ter. "Cases would frequently occur,"  similar crime; and they add that the
says Mr. Kitto, " where the husband  adulteries of men became so common,
might suspect adultery without being  that the ordeal ceased to distinguish
able to prove it, and in that case, the  the guilty woman from the innocent."man and wife could not fail to live mis- Pict. Bible.  Although there is good
erably together, or else the man would  reason to believe, with Spencer, that
feel inclined to act on his own impres- the ordeal, as a.purgation of crime, ex



B.C. 1490.]                  CHIAPTER  V.'                               78
13 And a man l  lie with her  close, and  she be defiled, -and
carnally, and it be hid from  the  there be no witness against her,
eyes of her husband, and be kept  neither she be taken with the
k Lev.. 1 0..          manner;
isted in the customs of heathen nations  never used except in doubtful cases."
prior to its enactment among the Jews, The ensuing verse makes it evident that
yet it is probable that this appointment the man is harboring a suspicion which
embodied in a divine code has served  may or not be well founded. In this
as an authority, or rather as a prece- state of suspense he is directed what
dent, for various similar usages which  to do.-~  Neither she be taken (with/
have prevailed in later times for the de- the mann;er.)  The concluding phrase
tection of crimes, such as witchcraft,  " with the manner" conveys no intellifor instance, of which it was impossible  gible sense as the words are now unto produce satisfactory proof. We have  derstood. They might be omitted withgrounds for abundant~ -gratitude, that out any apparent detriment to the sense.
under the milder dispensation in which  It is in fact a peculiar idiomatic phrase
our lot is cast, no such direct appeals  occurring in the older English writers,
to a divine decision find a warrant.  and now almost wholly obsolete, except
V. 13. A.nd a m7an lie with her carnal-  in law documents, to which it originally
ly. iHb. "A man lie with her (with)  and properly belongs. It is equivalent
the lying of seed."  -'I Andc be kelpt to being taken in the act. Johnson, in
close.  Ileb. M-i:n  nisterah, she hat7  his Dictionary, under the word " manbeen hidden, or, acted inysteriously, /has ner," gives a definition almost identical
mystified. Concealment, mystery, is the  with that of Blackstone, who says of
leading idea, and in fact the very word  certain methods of prosecution, that
mnystery is supposed to be derived from   "one was when a thief was taken wvith
the root of the original Hebrew sSthar, the meainour, that is, with the thing
to hide, to conceal. It has evidently a  stolen upon him in manmt, in his haend."
close relation with mistoer, a hidging-  "Mainour," it seems, was the ancient
place, formed directly from the above  spelling, which Blackstone says comes
root by prefixing n =.-s.      And  from the French mainzzu re, a mnatu,
there be no witness against her. For if and this gradually became changed into
there were, she must have been punish-  manier, and then into mnanner.. Whied by being put to death. See the law  shaw's "'Law Dictionary" has the folLer. 18: 20 and 20: 10. The remark may  lowing g:I-'" MANNER (from the Fr. mahere be made, that,the case described  nier or inciner, i..  nzamrs tractare.)
in this verse is not to be considered as  To be'taken with the marizier, is where
actual, but hjypothetical, that is, the  a thief, having stolen any thing, is taken
husband has some reason to s~uspect that with the same about, him, as it were in
his wife has gone aside; she has gone  his hands; which is called jiagtr totge
aside in his opinion; for it is clear from  detieto."  So in "Nares' Glossary,"
the context that he had no proof of it, which contains the fullest exhibition of
nor indeed does the law seem intended  the usage of the phrase, it is said, " To
for unequivocal cases, as in all such  be taken wit7b or in the manner, is to be
cases the punishment was death, as just caught in a criminal fact; originally
observed; and it is a saying of the He- in a theft with the thing stolen in hand."
1 rew doctors that " the bitter'waters are  To the -above,' we may add' the follow4




7'4                            NUMIBERS.                        [B.. C. 1490,
14  And the spirit of jealousy' filed:  or if the spirit of jealousy
come upon him, and he be jeal-  come upon him, and he be jealous of his wife, and she be de-  ous of his wife, and she be not
I Prov. 6. 34, 35. Cant. 8. 6. Zepll. 3. 8.  defiled;
ing from  "Junius' Letters" (Let. 68), by which to express zeal, jealousy, envy,
which goes to confirm all that is said  and emiulation.  Thus Phineas was
above. " It is worth the reader's atten- "zealous for his God," ch. 25: 11; Elias
tion to observe how nearly, in the ideas  was "very zealous" for him, 1 Kings
of our ancestors, the circumstance of 19:10; Joshua was envious for Moses''being  taken  with the maner" ap- sake, Num. 11: 29; and jealousy is an
proached to the conviction of the felon. affection termed " hard (or cruel) as the
It fixed the authoritative stamp of veri- grave, the coals whereof are coals of
similitude upon the accusation; and by  fire," Song 8: 6. Jealousy is said also
the common law, when a thief was taken  to be " the rage of a man; therefore
switJ tihe maner (that is, with the things  he will not spare in the day of yenstolen upon him in manzz) he might, so  geance," Prov. 6: 34. The same affecdetected Jfagrante delicto, be brought tion is ascribed, by the figure termed
into court, arraigned and tried without  anthropopathy, to the Lord himself,
indictment; as by the Danish law, he  who is termed "a jealous God," Ex.
might be taken and hanged upon the  20: 5. In all these cases the original
spot, without accusation or trial."    word is the same with that in the presY. 14. And tlespirit ofjealousy come  ent passage.  The phrase "spirit of
~pon Meinm. Heb. )ip-rn; %~p  7=.1 jealousy" belongs to a mode of speech
se-ebar dlauv ruac7b kind7i, and tese spir-  which is usual when any strong, vehle
it of jealousy pass uqpon him.   Gr. ment, or violent affection, passion, or
"And the spirit of jealousy (rather, prompting takes possession of a man,
zealousy —AXwaTLs) come upon him."  as though his whole soul was carried
By the "spirit of jealousy" is implied  away by it, and he had searcely the
a jealous or zealous affection of mind, power of resistance. At the same time,
one by which the subject of it is power-  we are doubtless at liberty to recognize
fully impelled.  In like manner the  an allusion to the power and infucence
Scriptures elsewhere speak of " the spir- of evil spirits who are present and acit of'Wisdoml the spirit of counsel, the  tive in instigating all such promptings
spirit of knowledge," Is. 11: 2. Eph. 1: of our fallen nature, exciting them when
17; "the spirit of fornications,"  Aos.  there is no ground, and aggravating
4: 12; " the spirit of fear," 2 Tim. 1: 7; them when there is. If we are author-'"the spirit of mieekness," Gal. -: 1-; ised to recognize the: influence of the
" the spirit of- slumber," Rom. 11: 8;  IIoly Spirit in ill such- affections as are
and in 1 Cor. 14: 12, "spirits" are put termed the spirit of wisdom and meek-for the gifts and movings of the Holy  ness, the spirit of knowledge and unSpirit. Jealousy is a zealous affection -derstanding, the spirit of grace and
taken sometimes in a good and some- supplication, the spirit of prophecy, of.times in an evil sense, as zeal is some-  faith, and of a sound mind, so on the
times spoken of as good and sometimes  other we may property refer the oppoas' evil, John 2: 17. 2 Cor. 7:: 11. Gal. site affections to an opposite source,
5: 20, and is called bitter zeal, James 3:  and see an evil demon in an evil dispo14. The Hebrew has one term (hi2.nsa7) sition, —-.  And Ale be jealous of his




B. C. 1490.]                 CHAPTER  V.-                                7
15 Then shall the man bring  no -il upon it, nor put frankinhis wife unto the priest, and be  cense thereon; for it is an offershall bring  her  offering-" for  ing of jealousy, an offering of
her, the tenth part of an ephah  memorial, bringing'" iniquity to
of barley meal: he shall pour  remembrance.
m  Lev. 5. 11.               A  1 K. 17.18.  Ezek. 23. 16.  Hetb. 10. 3.
Uefe, and site be defiled. Two distinct was no grateful offering of thanksgivcases are evidently supposed, one in  ing, but an expression of humiliation,
which the woman has committed adul- grief, and shame. The Hebrew writery, giving thereby occasion for a just ters say, " meal, not flour; barley, not
and well-founded jealousy; the other in  wheat: she hath done the act of a beast,
which she chas snot been guilty of the  and her oblation is the meal of a beast."
crime, and consequently given no legiti- It may here be asked, Why the jealous
mate cause for distrust.  Both these  wife was not equally privileged to arsuppositions are involved in the lan- raign her husband and put him to an
guage of the present verse. But what- oath of purgation similar to that here
ever were the/acts in the case, the pre- prescribed for the woman. To this it
scribed course was the same. -[ And  may be replied (1), that women genershe be defied. That is, whether she be  ally speaking are more prone to suspidefiled.-  I And she be not defiled. Or cion and jealousy than men, and therewhether it be only his suspicion. The  fore more liable to make an improper use
language is all along to be understood  of such a liberty. (2.) Because, among
of the impressions of the husband, and  the Jews the marital pre-eminence and
not of the actual fact.               authority was so marked, that the greatV. 15.  henl shlall the man bring his est violence would have been done to
wife unto thepriest. Together with the  the husband's prerogative by such a
witnesses, if any, who were prepared to  concession to the wife. (3.) Because,
testify to the act.  According to the  an injury to the conjugal relation on the
Jewish writers, the priest first endeav- part of the wife was a more heinous
ored to persuade her to confess the  offence than one on the part of the hustruth, suggesting hypothetically vari- band, inasmuch as he was thereby made
ous apologies and extenuations for her, liable to father another man's issue, and
and if she confessed,'saying, "I am de- to leave his inheritance and estate to
filed," she was not put to death, but children that were not his.  (4.) Besimply divorced, with the loss of her cause, wives under the instigation of
dowry; if she said, "I am pure," they  jealousy, had not so much power to opthen proceeded. —'. The tenth part of  press and wrong their husbands, as the
an ephaih qf barley meal.  A  coarse  husbands had to wrong their wives.
offering of barley-meal, without oil or The law was prompted by a prevailing
frankincense, is here prescribed in ac- kindly regard to the welfare of woman
cordance with the nature of the trans-  — ~ An, o.ering qf memorial bringaction and the state of the parties. As ing iniquity to rememnbrarnce. The charall the circumstances were disagreeable,  acter and design of the offering deterso the offering was not of the usual pal- mined its quality. It was an offering
atable material. It was unaccompanied  composed of the lowest and meanest
by the other usual requisites, because it kind of grain, such as was used by the




'0T                           KN-U-MBERS.                      [B. C. 1490.
16 And the priest shall bring         17 And the priest shall take
ner near, and set her before the  holy water in an earthen vessel;
LORD:                                 and of the dust that is in the
poorest of the people, and therefore  at the altar of burnt-offerings standing
adapted to remind the woman of the  before the door of the Tabernacle. She
humiliating circumstances into which, was thus to consider herself as standfor the time being, she was brought. ing and about to hold up her hand e:t
It was to have no oil, because oil was a  the bar of God's judgment-seat, where
symbol of love or charity, and its ac- no prevarication was to be allowed.
companying joy and gladness, in which    Y. 17. And the priest shall take hol;y
her reputed conduct showed her lack- water.  Heb. mayivns ledos7li?, ]holy
ing; while frankincense denoted that seaters, plur. Chald. "~Waters of the
sweet spiritual savor which renders all laver."   Gr. "Clean living water,"
offerings acceptable to the Lord, and  which would seem  to imply that the
this also was supposed to be wanting  translators understood it of the " water
so long as her innocence was in ques- of separation" mentioned ch. 19: 9,
tion. It was an offering that brought which was sprinkled with the ashes of
iniquity to remembrance, not only in  the red heifer and applied to those who
the conscience of the guilty party, but were separated from the congregation
also in the minds of others, who would  for uncleanness, that after being washbe impressed by its heinousness. Again, ed and cleansed with it they might be
it was a memorial offering in that it again received. But it is with more
was a solemn appeal to the Most High, probability called "holy" as being tareminding him that he had engaged to  ken from the laver, and thence sepajudge, and expecting from him a dis- rated from common to sacred uses. It
covery of the woman's sin, if sin had  was from thus being appropriated that
been committed, or of her justification  it acquired the epithet " holy." Intrinif she were innocent. See Notes on  sicallyit had no more holiness than any
Lev. 5: 11 and 2: 2.                  other water. This water was to be put
V. 16. And the priest shall bring  her in an earthen vessel, inasmuch as what
albear, and set her before the Lord. Heb. was coarse and plain was most suitable
"Cause her to stand."  Most commen- to the occasion. The baseness of the
tators understand-the original pronoun  vessel tended to set forth the degradaothe, his or it, of the offering and not tion of the party on supposition of her
of the woman; consequently they ren- guilt, and being of a fragile material it
der "bring it" and "set it before the  could be easily broken after being thus
Lord," instead of "her," as she is com- employed, so that no monument of the
manded to be set before the Lord in v. crime should remain. Comp. Lev. 6:
18. The Hebrew will admit of either  28. 11: 33. 15: 12.-     Of th]e d-let
interpretation, and it is not possible to  that is in the floors of the tabernacle.
pronounce absolutely which is the true  The design of putting dust into the
one. He was to place her by the sanc- water was to signify the reproach and
tuary, the Lord's dwelling-place, that shame she lay under.  Ainsworth reshe might consider herself as in his im- marks, that as dust was the serpent's
mediate presence, and that she and all food, so it was implied that if she had
the spectators might solemnly await his  hearkened to the serpent's temptation,
decision. " Before the Lord," signifies  she might expect to partake of the ser



B. C. 1490.]                 CHAPTER  V.                               77
floor of the tabernacle the priest I and uncover the woman's head,
shall take, and put it into the  and put the offering of nimemowater:                                rial:in hIer hands, which is the
18 And the priest shall set  jealousy-offeling: and the priest
the woman  before the  LORD, shall have in his hand the bitter
o H.b. 13. 4. Rev. 2. 19-23.  water that causeth the curse.
pent's curse.  Yet it was to be dust operate also. as a warning to others not
takeu from' the flor of the taberna-  "to do after her lewdness." — [ And
cle," whence it acquired a certain de-  mncoaver the woman's head. A covering
gree of sanctity, and thus an honor was upon the head of a woman was regardput upon every thing pertaining to the  ed as a sign of subjection to her husplace which God had chosen to put his  band and of corresponding protection
name there, and an awe inspired of the  upon his part towards her. It intinadivine judgments. "Nothing could be  ted a tender relation whicl was supmore unexceptionable than taking dust posed to be broken for the time being,
from  the floor, and this in presence  and a certain degree of epivos're toju@dgof the woman and her friends. This meat coupled with deep degradation,
was very unlike the case of the ordeals  indicated by the act of denuding the
among the heathen, when  the persons  head.  The act would also naturally
accused were required to drink things  carry with it the implication, that if
naturally pernicious; to handle hot guilty it would be in vain any longer to
iron; or to dip their hands into boiling  attempt to hide her sin, as the divine
water, hot oil, etc., when nothing but a  Detector would now disclose the facts,
miracle, or some artifice, would save  and discover to the eyes of all Israel
the innocent; whereas here, nothing  whether she were unjustly accused or
but a miracle could hurt the guilty. It not. In addition to this, the Jewish
was therefore an excellent method to  writers say that her hair was loosed,
set the mind of the husband at ease, in  her garments torn open to the breast,
a case which is firequently the occasion  and whatever ornaments of gold or jewof much distress."-Priesttl/. —-- Put els she wore were taken from her, all
it into the water. Hb., el hammzyinm, with a view to render her external conto the s2ater; as the Rabbinists say, dition accordant with her supposed
" He put it upon the top of the water, moral state.-~T And pat the qfering
that,it might be seen upon the upper of meimorial in her hand. This offering
part of the water."  And again, "If he  having been:brought by her husband
put in the dust before.the water, it was for her, v. 15a, she was now to-take and
unlawful."                            offer, emblematical of her offering herV. 18. And the priest shall set the  self to the Lord's trial, as. the oblation
weomamn before the Lord. Heb. "Shall was to be presented to him. I-  f And
cause to stand."  She was to be placed  the priest shall have in his hand. "All
before the door of the tabernacle with  the while that her head is bare, and the
her face towards the ark, where was the  meal-offering in her hands, the water is
symbol of the divine presence. This  to be in a vessel in the priest's hand,
was a place of constant resort, and the  that she may see the water."-Mainzonpublicity of the exposure would not only  ides. — If Dle bitter water that causeth
tend to affect duly her own feelings, but the curse. Ileb. mn hammcZsim,  waters




78                             NUMBERS.                        [B. 0. 1490.
19 And the priest shall charge  band, be  thou  free  from   this
hler by an oathP, and say unto  bitter water that causeth  the
the woman, If no man have lain  curse:
with thee, and if thou  hast not          20  But if thou  hast gone
gone aside  to uncleanness with  aside to another instead of thy
another  instead  of  thy  hus-  husband, and if thou be defiled,
p Mat. 2o. 63.
of bitternesses. Gr. to udor tote elegmou, by an oath. Ileb. hishbia, shall adjttre,
seater of convictlion, so called firom its  shall cause to swear. Gr. Gr. "Shall adjure
convvincing Of guilt. Some of the He- her in or b3 the curses of this oath."
brew writers intimate that the witer  The priest was thus, in the most solemn
vwas made bitter by the infusion of manner, to adjure the woman to tell the
twormwood or something else of similar  truth, and to denounce the curse of God
qualitA, but the far preferable opinion  against her if she were guilty, at the
is, that it was so called from its effects,  same time declaring to her what would
Ior if she were guilty, the drinking of be the effect of her drinking the water.
the water would prove fatal, and death  Maimonides says that in after times,
is said to be bitter, 1 Sam. 15: 32, " And  when the Jews had, in their dispersion,
Agag said, Surely the bitterness of death  lost their own language, this adjuration
is past." Eccl. 7: 26, "And I find more  was to be uttered in a language that she
bitter than death the woman," etc. The  understood, in order that she rmight insame is said of afflictions, Is. 38: 15, telligently say A4men..-~ If no man.
17, "I shall go softly all my years in  That is, no other man than thy husthe bitterness of mezy sol."  "Behold,  band. Thus Gen. 36: 6, "went into the
for peace I had great bitterness."  Solo-  country from the face," etc.  Chald.
mon, speaking of an harlot, says, Prov.  "into  another country."-   ~  }Vith,
5: 4-, " Her end is bitters as weornmwood,"  another instead of thy hucsband. Heb.
that is, both to herself and to her vic-  tahath ishEick, vnder thy husbaszd; that
tims. We may reasonably conclude, is, by the substitution of another for thy
therefore, that" rwaters of bitternesses,"  husband.  The usage is illustrated by
an intensitive form of expression, de-  the following passages; Gen. 4: 25,
note waters which produced the most " God hath appointed me another seed
bitter and baneful effects, as a just pen- instead of Abel;" Ileb. " under Abel."
alty for the offence. Comp. vs. 24, 27. Ez. 23: 5, " And Aholah played the har--      T'hat causeth the oerse. Heb.  lot wzhen she weas mine;" IIeb. "Munder
ha'morerinm, rendered  by Ainsworth,  me."  Hos. 4: 12, "They have gone a
bitter eursee-bringiszg.  Syr. "Explor-  whoring fron  under their God;" that
ing."  Sam. "Declaring;" both point-  is, by adopting some other one in his
ing to the effect of the water as deter-  place. -   Be thou free from this bitmining or revealing the guilt of the  ter water.  Ileb. "Be thou innocent,"
delinquent.  This, however, is to be  that is, free, guiltless, clear; this water
attributed to no inherent virtue of that  shall be innocuous to thee; thou shalt
kind in the water itself; it was due  receive no harm from it. The inmperaonly to the divine power operating in  tive for the future.
and with it that it produced such bale-    V. 20. Instead of thy husband. fleb.
ful results.                           " under thy husband," as in the preV. 19,  nd the priest shall charge her  ceding verse. —~- Some man have lain




B.C.- 1490.]                 CHAPTER  V.                                79
and  some man have lain with  LORD make thee a curse r and
thee beside thine husband:            an oath among thy people, when
21   Then  the  priest shall  the LonD doth make thy thigh
charge X the  woman  with  an  to rot, and thy belly to swell:
oath of cursing, and the priest    22 And this water that causshall say unto  the woman, The  eth the curse shall go into thy
q Josh. C. i6. 1 Sam. 14.'4. Neh. 10.'9.        Jer. 29. 22.
wvith thee. HIeb. "Some manll have given  droesy signified by the other. So it is
with thee his lying."  See Note on v. understood by lorsley and others. We
13; also on Lev. 15: 18.              find the sense of " rot" given to this
V. 21. Then the priest shall charge  word no where else but in the present
the wom-an, etc. This is not to be un- connection, though it is often used as.
derstood as an additional adjuration,  equivalent to "die."  If it be underbut merely the continuation of that be- stood of the thigh, properly speaking,
gun v. 19. Purver renders the verse  it denotes doubtless the withering or
more accurately thus: "Thus shall the  shrinking away of the muscles and fat,
priest go on, causing her to swear with  but in that case it is difficult to conan oath of cursing; the Lord make thee  ceive why the effect should be confined
a curse and an oath among thy people, to one thigh, instead of embracing both,
by his making thy thigh f;all and thy  although the original word is singular.
belly swell." -'I[ The Loird nmake thee  The evidence, therefore, on the whole,
a curse and an oath. The context here preponderates in favor of the first concontains a species or formula of adjura- struction. The term "rot " implies an
tion which the priest administered to  ulcerating process, for which we find no
the accused party. It was equivalent authority in the general usage of the
to saying, "The Lord make thee such  original. It seems, also, somewhat acan object- of cursing, that men may  cordant with the laws of the divine
make thee a model of imprecation, say- Providence, that the penalty of transing, if I swear falsely, let God punish  gression should be visited upon the
me, as he did such a woman."  So Is. offending part, if it be localized at all.
65: 15, "Ye shall leave your name for In the Greek, the epithet applied to the
a curse (or an oath) to my chosen; " i. e. belly is "burst" instead of " swollen,"
for an oath ofexecration. -   i[lake t7hy  and this is supposed by the Rabbinical
thigh to rot and thy belly to swzell  The  writers to have been the actual effect,
precise nature of the punishment here  of which, however, there is no special
threatened is not perhaps fully convey- proof. It is also a trad/idon of the same
ed by the words employed in our com- writers, that the water which Moses
mon version.  The "rotting" of the  made the Israelites to drink with the
thligh is in the lIebrew the "falling" of powder of the golden calf, Ex. 32: 20
the thig;h, and if we understand " thigh "  produced a similar effect.
in the euphemistic sense in which it is    V. 22. Shall go into thy bowels. To
used Gen. 46: 26, "the souls which  this there appears to be an obvious alcame out of Jacob's thigh," we may in- lusion in Ps. 109: 18, "As he clothed
fer thatro polalsus ulteri, or/falling of the  himself with cursing like as with a garwomb, was the real effect implied in the  ment, so let it come into his bowels like
language of this clause and ovariacn   water,"-        And the woman shasll say,




80                             NUMBERS.                         [B. C. 1490.
bowels', to make  thy  belly  to          23 And the priest shall write
swell, and  thy  thigh   to  rot.  these curses in a book, and he
And  thet   woman   shall  say,  shall blot them   out with  the
Amen, amen.                            bitter water:
s Ps. 109 1.   t Deut. 2?. 15.
Amezn, o.amen. Gr. yveVolro, YevOlTO, SO  defiled, or, which was equivalent, if she
be it, so be it. The response is proba-  declined drinking, then, according to
bly doubled to express her full consent  the Hebrew tradition, she was pernmaand concurrence with the import of the  nently separated from her husband, but
malediction. Some have supposed an  without dowry.
allusion to both parts of the a.djuration,    V. 23. And tlhe prie.t sshall write these
viz. that which freed her if innocent,  curses in a book. HTeb. basseyp7er, in a
and that which  condemned  her if scroll or tablet. The Hebrew denomiguilty, but this is unnecessary; such  nates all writings by the term  we'reduplications are common.  "This is  translate  "book,"  whether long  or
an instance of what we have already  brief, whether bills, bonds, letters, etc.
mentioned, that an oath was not pro-  Comp. Deut. 24: 1. 2 Sam. 11: 14. Is.
nounced at length by the persons who  39: 1, in all which the original is setplcr,
took it, but it was read or pronounced  book. "The whole context," says Mr..
to them by a proper officer.  When he  Kitto, " is quite averse to rendering the
had finished, the party swearing appro-  Hebrew word by " book" in this place.
priated its terms  as his own by saying,  The word is generally applicable to
AMiEN, AMIEN!-" So let it be "-or some  every roll, scroll, or tablet in which any
equivalent expression. Although, how-  thing was written,; and the context
ever, this was the formulary of assent must in all cases determine the probato an oath, it did not, in all cases, bear  bility as to what is intended.  The
that force, being sometimes merely a  Rabbinical writers think that the curse
protestation.  The word Anzen, like  in this awful ceremony was written on
the words JIallelujalh and fIosanna, has  a scroll of vellum or parchment. This
been retained in the religious services  we inay very well doubt; but without
of the Western Christian church, and  at present inquiring whether the art of
is understood as an expression of assent preparing vellum  was known at this
on the part of the people to that whbih  time, it seems more probable that, for
the minister has said in their name;  such a temporary purpose as the presthus formally adopting his expressions. ent, the writing was made on a tablet
It was probably thought that the word, of wood, properly prepared. Such tabas well as the others we have mention- lets were very anciently used, and still
ed, possessed in the original a peculiar  are so, in some countries, not only for
emphasis and force, for which it would  writing intended to be soon obliterated,
be difficult to find a preciie equivalent but for that which is designed to be
in any European tongue."-Pict. Bible. I permanent. Whatever was used in the
It is difficult to conceive how a woman  present instance, it was certainly nothcould respond Amen in such circurm-  ing at all resembling in its form  the
stances, if she were really guilty, unless  idea wliich the word "' book " suggests
she had become so hardened in sin as to our minds."-' —       Shall blot (themn)
to be utterly reckless what she uttered. out with the btter Moate.  Ieb. eeehdXh
But if -she -onfsesed that ah had been j el nzZ hammenrim,, shall wuie th/: o-eut to




B. C. 1490.1                 CHAPTER  V.                                 8?
24  And  he  shall cause the  that causeth the curse: and the
woman to drink the bitter water  water  that causeth  the  curse
(orinto) the bitter water. The process of ter, it would enter with it into her bowobliteration was such that the characters  els, even "' like oil into her bones," Ps.
written wcre to be wiped or scraped off 109:18, as we read of a curse entering
into the bitter water, and this water was  into a house, Zech. 5:4.  These rethen to be drank by the woman. She  marks will afford a sufficient answel to
would in consequence drink the very  the question, why the curse should be
c, ords of the execration. " It would seem  written and afterwards blotted out. if it
from this that the ink made no perma- were to be blotted out, why should it be
nent marks on the skin, linen, wood, or written? If it were to be written, why
whatever other substance the words  should it be blotted out?  It appears
were written on.  It is precisely the  that the act had a double significancy,
same with the ink now in use in the  the writing implying one thing, and the
East. In its composition no calx of obliteration another.
iron, or other material that could make    V. 24. Shall cause the ooman to drinke
a permanent dye, is employed, and al- the bitter twater.  Previous to which,
though the writing made with it has an  however, it appears that the jealousyintense and brilliant black color, which  offering mentioned v. 26 was to be
will remain unchanged for ages, the- presented. The following note by Mr.
characters may at any time be sponged  Kitto will be read with interest in this
or washed out with water. We have, connection: "There is still a strong im.n
while writing this note, tried this; and  pression entertained among the inhabfind it quite easy to obliterate, by the  itants of Africa, and some Asiatic counslightest action of the moistened finger, tries, that the full force of a charm, or
words which were written several years  of a prayer or a curse, is obtained by
since, at different times, with inks pro- having it written, and by washing the
cured in different countries of Western  writing off in water, and drinking the
Asia. It is unnecessary, therefore, to  draught.  The idea on which this is
suppose, with some who judge only  founded is sufficiently intelligible when
from our own ink,.that the ink employ- the virtue of a written charm is beed on the present occasion was prepared  lieved-and such belief is by no means
in a peculiar manner, and used only on  rare in countries nearer home than those
this occasion."-Pict. Bible. The im- of Africa or Asia. It is then an obvious
port of this part of the ceremony is well act of the mind, or rather of superstiinterpreted by Henry, to wit, that it tion, to conclude that the virtue inherwas the curse which impregnated the  ing in the written charm may be best
water and gave it its strength to effect imbibed by its words being swallowed,
what was intended; signifying at the  which they cannot well be by any prosame time, that if she was innocent the  cess more convenient than washing
curse should be blotted out, and never them off in water. Travellers, particappear against her, as it is written, "I  ularly African travellers, abound in inam he that blotteth out thy transgres-  stances of their being applied to for
sions for mine own sake, and will not written charms, by drinking the words
remember thy sins;" while on the other of which the applicants believed- they
hand, if she were guilty, the curse as it would obta'n some desired good,-some
was written being infused.into the wa- security from evil, or a remedy against




82                            NUM BERS.                       [B. C. 1490.
shall enter into her, and become  the' memorial thereof, and burn
bitter.                               it upon the altar, and afterward
25 Then the priest shall take  shall cause the woman to drink
the jealousy-offering out of the  the water.
woman's hand, and shall wave u    27 And when he hath made
the  offering  before the  LORD, her to drink the water, then it
and offer it upon the altar:          shall come to pass, that, if she
26 And the priest shall take  be defiled, and have done tresan handful of the offering, even  pass against her husband, that
u Lev. 8.'7.                        v Lev. 2. 2. 9.
disease.  One instance from  Mungo  by the priest, unless the husband was
Park will illustrate this subject:' At a priest, when it was scattered among
Koolkorro my landlord brought me his  the ashes. This offering, in the midst'
writing-board that I might write him  of the transaction, was a solemn aca saphie to protect him from wicked  knowledgment that the whole affair was
~men. I wrote the board full, from top  to be conducted under the Lord's austo bottom, on both sides; and my land- pices, and that he was appealed to as a
lord, to be certain of having the full God "from whom no secret is hid."
force of the charm, washed the writing    V. 27. Then it shall come to pass, ec.
from the board into a calabash, with a  All things being thus performed accordlittle water, and having sail a few pray- ing to the tenor of the divine directions,
ers over it, drank this power ful draught;  the issue was to be awaited.  If the
after which, lest a single word should  woman charged with the crime was
escape, he licked the board until it was really guilty, the water she drank would
quite dry."'"  (Travels, p. 236.)-P-ict. prove in effect a deadly poison to her,
Bible.-   ~ Sheall enter into hers, (and  operating in the manner above debecome) bitter. Heb. "Shall enter into  scribed, in addition to which the Jewher to bitterness."  Chald. " Shall en- ish writers say that her face would turn
ter into her to cursing;" that is, they  pale and yellowish, her eyes were ready
shall work in her the evil and bitter to start from her head, and the cry was
effects of a curse.                   raised, "Carry her forth, carry her
V. 25. Shall wave the ofering bebfore forth, lest she defile the court of the
the Lord. Shall move it to and fro in  temple," i. e. by dying within its pretoken of presentation or dedication to  cincts. Such signal effects could not
the Lord. " The priest took the minis- of course be attributed to the water
tering vessel wherein the meat-offering  viewed in itself, but only to the efficacy
was, and put it upon her hands, and the  of the divine operation working in and
priest put his hands under hers, and  with the external agent. The millgled
waved it." —eaimonides.               water and dust had in themselves no
V. 26. Shall take an handcflu. This  more power to produce the effects dehandful was to be the memorial imme- scribed than had the clay and spittle,
diately after spoken of. See Note, Lev. employed by our Saviour, to open the
2: 2, where the nature of the " memo- eyes of the blind. The effect in either
rial" is explained. The portion of the  case was equally supernatural. It is a
offering that remained after the memo-  tradition of the Jews that the adulterer
rial-handful was taken out was eaten  also died the same day and hour that




B.C. 1490.]                 CHAPTER  V.                                88
the water that causeth the curse  to another instead of her hus.
shall enter into her, and become  band, and is defiled;
bitter, and her belly shall swell,    30 Or when the spirit of jealand her thigh shall rot: and the  ousy cometh upon hirn, and he
woman shall be a curse "U among  be jealous over his wife, and
her people.                           shall set the woman before the
28 And if the woman be not I LouD, and the priest shall exedefiled, but be clean; then she  cute upon her all this law.
shall be firee,  and  shall con-    31  Then  shall the man be
ceive x seed.                         guiltless from  iniquity, and this
29 This is the law  of jeal- woman  shall  bear~ her  iniousies, when a wife goeth aside  quity.
1, i t. )e:..:;.   Is. 6. 15.    Jer.'24.9.    29. 18, 22.
i. IS.   Z.sZ... 1:3.  x  1s. 113. 9.  Ver. 19.
Z Lev, i0.
the adulteress did, and in a similar  Lord. Heb. "Shall cause to stand;"
mlanner; which may or may not have  i. e. in the manner and for the end bebeen the fact. The Jewish doctors add  fore described.   ~ Sh/all execute uspon
also, that the waters had this effect upon  her all this law. Reb. "Shall do unto
the adulteress only in case the husband  her all this law."
had not offended in the same way.       V. 31. Thlse  shall the man be guiltV. 28. Y7en2 slhe shall be free. That less. That is, he shall be blameless in
is, shall receive no harm  from  the  this matter, inasmuch as he has done
draught; as in v. 19.  Dou., "Shall what in him lay towards detecting and
not be hurt."- I T Shall conceive seed. removing the evil which he suspected
Heb. nizreih7 zeea, shall be sown with  in his wife.
seed. Chald. "Shall prove with child."    The law which webhave now considThe Jewish writers speak in high terms ered is fertile of suggestion. (1.) It inof the effects of this water upon the in-.volved a striking proof of that special
nocent woman, as may be seen from  providence which governed the affairs
the words of Maimonides:-" If she be  of the Jews. The inquest was not reundefiled, when she hath drunk she will ferred to the scrutiny or ingenuity of
wax strong, and her face wax clear; human judges, but was carried to the
and if she have any sickness, it will tribunal of God himself for his express
leave her; and she shall conceive and  decision. There was clearly nothing in
bear a man-child; and if she were wont the water itself when thus mixed that
to have hard travail, she shall have  could have the effect described, or inspeedy travail; and if she were wont deed, any injurious effect at all. The
to bring forth females, she shall bring  effect was wholly supernatural.  The
forth males."                         offender might brave the trial, though
V. 29. IVhe~n a  omnTan goethb asideto  conscious of her sin, in unbelief of the
another instead qf her husband. Heb. declared providential results, but she
" Goeth aside under her husband." Our would nevertheless assuredly find there
version gives the correct idea, but some- was a God in Israel who would verify
what paraphrastically.  See Note on  and vindicate his own ordinance. It is
v. 19.                             - supposed that the crime commlitted had
V. 30. Shall set the wonman. before the, been so secret that no human being, ex



84                             NUMBERS.                        [B.:C. 1490.
cept the guilty persons, were cognizant males'would be exceedingly great. It
of it. It is supposed, also, that no clew  would tend to preserve them  not o ily
to the discovery of it could possibly  from the actual commission of the sin,
be found. But the issue of the ordeal but from the slightest approximation
brings the truth into the light of noon- towards it. How careful and circumday. Could any doubt remain whether  spect must every wife have been lenthe Lord's hand was in the detection ofI dered by knowing that she might at
the crime? Every such instance would  any time be subjected to such an ordeal
tend to work the powerful conviction in  even Upon suspicion, and what shame
the minds of all the Israelites that the i and punishment, and what a miser able
Most High ruled indeed among them, I death was before her, if she became
and that his providence would fulfil- all guilty. Add to this, that whenever an
his threatenings, as well as all his prom- instance of the execution of this law ocises. (2.) Such a direct appeal to the  curred, all who saw it, both imale and
Lord himself would serve to mark, in  fem.le, would be deeply affected by it;
the strongest manner, the guilt of adul- the innocent would feel themselves yet
tery. Not only was that sin punished  more afraid of the sin and be more fully
with death when discovered, but here  resolved to abstain from it. All Israel
was a particular mode appointed for its  w ould hear and fear, and do no more so
detection when suspected, in which God  wickedly. (4.) It would be a guardian
thought it not below him to act inmaoe- of doomestic peace, and a great comfort
diately as judge, and to inflict a fear- to the oppressed. The " spirit of jealful punishment upon the transgressor. s   osy " is a formidable enelmy to family
What could serve rmore effectually to  quiet. It corrodes and eats out all dostamp the impress of a peculiar enor- i  cstic happiness, and among a people
mity upon this above mlost other forms  so hard-hearted as the Jews, and so
of evil in the sight of heaven?  (3.) It ready to put away their wives on the
would operate as a powerful preserva- slightest occasions, would  naturally
tive of public morals. It is the hope  lead to the most cruel treatment. But
of concealment that gives an edge to  when a'woman of blameless character
temptation. A thief will not steal, if was made the victim of her husband's
he knows that he must infallibly be de- jealousy, with what holy confidence
tected; nor will the adulterer or sedu- would she drink the appointed cup, and
cer lay their plans for compassing the  make her appeal to thim who searches
ruin of their victims, if they know t.hat the heart! With what triumph would
they cannot possibly conceal their guilt. she depart from  the tabernacle when
In view of such a law as this, all parties  God himself had borne a public testiwould be put upon their guard. Every  mony to her innocence!- The Jewish
mlan of common feeling would shrink  "law of jealousy" has now ceased, but
from being the occasion of exposing a  let us not suppose that the Lord is any'woman to so unerring a test and so cer- less observant of sin, any less opposed
tain and dreadful a punishment. He  to it, or any less intent upon its punishcould not but feel for the danger into  ment. IHis providential interpositions
which he would bring his partner in  may not be so immediate or so visible
guilt, and fear the sting of a perpetual-  in this world as they were among the
ly accusing conscience in case he should  Jews; but in the world to come, if not
be the cause of her condemnation and  before, every transgressor will learn,
death, And then its influence upon fe- that "his sins shall find him out."  Not




B.-C. 1490.]                 CtHAPTER  VI.                                8[
more plainly did the Most High make  devotion than was ordinarily enjoyed
manifest the guilt of the adulteress un- by those who were occupied simply with
der this law than he will bring out the  the common routine of life and its diiwickedness, however secret, of adulter- ties. It was for the time being a sepaers and adulteresses, and all other  ration from and a renunciation of the
transgressors of every kind, in the fear- pleasures of the world, and of all fleshful revelations of the future. So like- ly gratifications and indulgences.  The
wvise they who labor under false accu-  Nazarite was one who had purposed,
sations; they may securely commit for the good of his soul, to lead an ascetheir cause to God. Any person may  tic life and to "mortify his members
be unjustly accused, and not always  i'vhich were on the earth," living in all
having at hand the means of clearing  purity and holiness, and manifesting to
himself, he may lie long under the  theutmost that character and conduct
weight of injurious suspicions, but the  which under the Gospel consists in " detruth will eventually come to light, and. nying ungodliness and worldly lusts,
every wrong be abundantly redressed.  and living  soberly, righteously, and
godly in this present alworld."  The various abstinences involved in the NazaCHAPT:ERP  VI.              rite vow will be considered in detail as
we proceed, but we here remark on the
7T7e Law of tUe Nazarite.       institution in general, that it was deAmong. the religious practices of the  signed to prefigure  the Lord the SaJews, that of maeking vows, from a vol- viour, who, though not observant of the
untary prompting, was one of the most laws relating to that order of men, was
remarkable.  It does not appear, in- nevertheless consecrated by divine dedeed, that vows originated with that signation and by voluntary engagement
nation; they seem rather to have been  to the service of God in the work of
one form in which the religious senti-  human redemption, to which he was
ment of all nations and ages was prone  devoted without intermission, and from
to express itself.  But, though not a  which he desisted not till he could say,
product of the Mosaic system, yet it "It is finished."  In pointing typically
was adopted into it and laws made for to him, it points also to his people.
its conduct. These vows consisted of The fornmal vow and its ceremonies have
some solemn engagement voluntarily  now indeed ceased; but the general
assumed by those who made them, or  duty of devoting ourselves to the Lord,
of the consecration of some person or in all the branches of a holy life, still
thing to some particular use or service, subsists in all its binding force, being
such as might redound to the honor of founded on the most powerful obligaGod.  The vow  of the Nazarite, de- tions and motives.  "Ye are bought
scribed in the present chapter, is one  with a price," says the Gospel, "thereof the most remarkable of these, espe- fore glorify God in your body and your
cially when viewed in its typical rela-  spirit which are his."  It inculcates an
tions. The vow of the Nazarite in- entire separation from the world in its
volved the dedication of a person to  corrupt principles, its erroneous lesGod, either temporarily or permanently,  sons, its vain pleasures, its ambitious
and implied in its own nature a peculiar projects, its sinful works. Its language
aspiration towards a closer conjunction  is, "Come out from among them, and
with heaven in the acts of piety and  be ye separate, saith the Lord, and




88                             NUMBERS,                        [B. C. 1490
CHAPTER   VI.    -               2  Speak  unto  the  children
AND the LoRD spake unto Mo- of Israel, and  say unto  them,
ses, saying,            When  either  man  or woman
touch not the unclean thing, and I will nqlly separate. See Notes on Ex. 8: 22.
receive you, and will be a father unto  Lev. 27: 2, where the import of the oriyou, and ye shall be my sons and daugh- ginal term is largely unfolded.  The
ters, saith the Lord almighty."  The  root from which yaphlil comes (pr-l),
spirit of'this injunction is plainly Naza- signifies the doing of something exritic, containing an express allusion to  traordinary and marvellous, and is the
the separation and the danger of un- word that occurs Lev. 27: 2, concerning
cleanness which were incident to that the making of a singular zow, and conclass of men. Although we cannot fair- veys doubtless the idea of one's acting
ly draw from this chapter an absolute  from an extraordinary zeal for God and
prohibition of the use of wine, or of  religion.  To sep2caate, in this connecother worldly enjoyments of a harmless  tion, is to exempt in a special and markind, yet we are taught from it to study  vellous manner. Gr. " Whosoever shall
a holy superiority to all the p2easueres  greatly vow a vow."  A vow is a reliof sense as tending to subject the soul to  gious promise made to God, and it is
the body, and thus retard our ascent to  here supposed that it might be made
heaven. Though not required to aban- by either a man or a woman; but it is
don the world and its secular cares, yet presumed in this case that the parties
we are required to "use the world as are free, each in their own power or at
not abusing it," and to repose our bur- their own disposal; as otherwise a sudens on the Lord. Though not called to  perior might annul the vow of an infethat singularity of dress which marked  rior by the law recorded Num. 30: 4, etc.
the Nazarite to public view, yet neither So in respect to this particular kind of
are we called to be conformed to every  vow  the Hebrew  canons say, "The
idle fashion, or to run into all the ab- father (of a child) or the husband (of a
surdities which characterize the world. wife) may disannul the Nazariteship of
Though we are not to shrink from vari- his child or his wife, if he will, as in
ous contacts forbidden to the Jewish  other ways."   Philo, in his treatise
votary, yet we are to keep at the remo- "' On Animals fit for Sacrifice," after detest distance from all moral pollution, scribing the voluntary or votive oblain the profound dread of walking un- tions which were occasionally made by
worthy of our holy profession, and  the people, goes on to say, "And when
bringing dishonor upon the Lord's ven- they have no longer any materials left
erable name. Thus let us walk, and as in which they can display their piety,
the Nazarite, after his term of separa- they then consecrate and offer up themtion was fulfilled, "might drink wine,"  selves, displaying an unspeakable holiso after the short period of mortification  ness, and a most superabundant excess
and self-denial here we shall "enter  of a God-loving disposition, on wnich
into the joy of our Lord," even into  account such a dedication is fitly called
"his presence, where there is fulness  the great vow; for every man is his
of joy and pleasures for evermore."   own greatest and most valuable possesV. 2.- When either man or wooman  sion, and this even he now gives up and
huall separate. Heb. apeb. 72ii, shall sig- abandons.". The more particular ua.




B. C. 1490.]                 CHAPTER  VI.                                87
shall separate  -themselves   to  separate  themselves  unto  the
vow  a vow  of a Nazaritea, to  LORD;
a Judg. 13. 5.  Acts 21. 23, 24.
r.ure of the Nazarite vow will be consid-  object altered than be wholly eradicated
ered in what follows.. [ Of a.Zaza- In viewing the laws of Moses, it is as-'rite. HIeb. enazib, fromn the root nizac,  ways useful, so far as may be possible,
to se2earate, denoting one who was espe- to distinguish those which originate
cially seplarated and set al-2art, either by  usages, from those which only correct,
the act of his parents or his own, to the  modify and alter usages alleady existworship and service of God, and that ing."-Pict. Bible. It does not appear
either for life or for a temporary season. that the assumption of the Nazarite
Such vows are recognized in the Mosaic  vow  is anywhere positively enjoined
laws, although there is good reason to  or recommended, yet neither is it disbelieve that they were of far more an-  couraged where one's spirit moved him,
cient origin. That the present, at any  fr'om devout impulses, to undertake it.
rate, was not the first occasion of the  From the following allusions we may
institution is evident from the fact, that infer that the institution was in itself
the ordinance here mentioned was given  capable of being made subservient to a
in the second year after the departure  good and acceptable use. Lanm. 4: 7,
from Egypt; but in an earlier law con- " Her Neazarites were purer than snow,
cerning the Sabbatical year, which was  they were whiter than milk, they were
made in the first year, a figurative ex- more ruddy in body than rubies, their
pression drawn from Nazaritism occurs, polishing'was of sapphire."  Am. 2:
in calling the vines which in that year 11, "And I raised up of your sons for
were not to be pruned, vines or grapes  prophets, and of your young men for
of sepalation or Ncazaritehi27ip. (See Note  Neazarites."  Of the Nazarites who were
on Lev. 25: 5.) This implies that the  such by reason of a vow made by their
thing itself must have been already in  parents, Samson, Jeremiah, John the
vogue, and that too, probably, for a long  Baptist, and probably Samuel, are contime. Spencer also shows, in his great spicuous instances: of examples of volwork on the " Hebrew Laws," that the  untary Nazaritism we meet with scarcecustom of special consecration prevail-  ly any in the sacred history, though the
ed from the earliest ages among the  case of Paul, Acts 18:18, approachGentile nations, so that under the Mo- es it, as it is said of him that he had
saic dispensation the object was to reg-  shorn his head in Cenchrea in conseulate a pre-existing custom, that it quence of having made a vow. But it
should not minister to superstition or  is certain that there is nothing of this
idolatry, and to establish a usage which  nature that is now obligatory on Chris
carried with it a rich typical signifi- tians, although smonastic institutions
cancy. On this head Mr. Kitto remarks, would seem to have had their origin in
that the practice was probably allowed  promptings very similar to those which
to the chosen people, "with a reference  operated with the Jewish Nazarite. To
to the true God, in order to take away  the due accomplishment of this kind of
occasion for its being preserved in hon-  vow, we learn that the following requior of idols. A rooted custom, in itself sites were indispensable.
harmless, but applied to purposes of   1. Total abstinence- from  wine and
evil, may with less difficulty have its  every thing that could intoxicate.:This




-88              U             NUMBEPTRS                      [jB C.  149C.
interdiction was so severe, that they  undervalue any of the secondary or inwere not only obliged to avoid the use  cidental results that may have accrue-c
of any strong liquor, and were to taste  from the usage.
no vinegar made of wine, nor wine    But in our view the principal ihnpormade by macerating grapes in water, tance of this institution;arose from its
after the juice had been pressed out, but typical or representative significancy.
they were not even permitted to eat The Jews as a nation were but little
moist or dried grapes, nor paste or addicted to ascetic devotion, and it was
sauce that had any of the juice of grapes  probably only now and then that an
in it, nor pulp or stone, or even so much  individual was found disposed thus to
as the bark of the vine.              sequester himself front the routine of
2. Letting the hair grow without cut- ordinary life and give himself up for at
ting. No razor, or scissors, or any other longer or shorter time to the rigid exerinstrument was to come upon the head  cise of a purely religious course. Nevtill the expiration of the vow, which  ertheless, as the Nazarite institute had
was seldom less than thirty days.      obtained in the world, the divine wis3. Avoiding the touch of a dead body, dom saw that important ends could be
whereby pollution might be contracted.  answered by incorporating it into the
He was not at liberty to enter a house  Levitical system  as a foreshadowing
where a corpse lay, nor to follow it to  mainly of that pre-eminent consecrathe grave, nor, if we may believe the  tion which was to distinguish Him who
Hebrew writers, was he so much as to  was " holy, harmless, undefiled, and
wear mourning even at the decease of separate firom sinners." One of the aphis nearest relatives or friends.      pellations by which he was to be known
The reasons of these prohibitions, as  was that of " Nazarene," and although
well as the ceremonies observed during  we are well aware that other grounds
the continuance and at the close of the  may be assigned for this title, yet we
vow, will be considered in the sequel. see no sufficient reason for excluding
Writers of the school of Michaelis and  this from among those grounds. The
Palfrey, who have a very dim percep-  original term  nzt.zar, as we have obtion of the spiritual drift of the Mosaic  served, signifies to separate, to set apart
institutes, are prone to recognize in this  or dedicate to ca holy ttse.  It is clear
a civil and prudential use in addition to  from the prophetical writings that the
the religious; and we may safely admit Messiah was to be a person of eminent
that the sobriety and temperance which  sanctity.  He is called by the Psalmist
the Nazarites were obliged to observe  "the Holy One," and the actual record
were very conducive to health.  But of his life shows that holiness was his
whether they were intended to be cele- grand distinguishing trait. How reabrated by the prophet for their fair  sonable, then, to suppose, that an epiand ruddy complexion, when it is said  thet derived from the word zdzari' may
(Lam. 4: 7) that they were " whiter be applied to him by the pen of inspithan milk and more ruddy than ru- ration in calling him a "Nazarene."'   It
bies," inasmuch as these are sure signs  is admitted that our Lord's external life
of a sound and healthy constitution, was not conformed to the rules of thle
may well be questioned.  We are  order, for he ate and drank like other
prompted ourselves to recognize a far men, and mingled indiscriminately with
deeper -import in these expressions, all classes, though still in such a man-while at the same timq, we would not j ner that it could ever be said of him




..C. 1490.]                 CHAPTER  VI.                                89
3 He shall separate himself  and shall drink no vinegar of
fromb wine, and strong  drink,  wine, or vinegar of strong drink.
b Jer. 35. 6-S. Ames 2. ]2. Lluke i. 15.  neither shall he drink any liquor
that he was "undefiled and separate  be a Nazarite if I do so, or if I do it
from sinners."  Still we may recognize  not, and the like, he is a wicked man,
tilesubstance of the Nazaritical character  and such Nazariteship is like wicked
in his ineffably pure and spotless life, men's. But he that voweth to the Lord
wherein we recognize the essential ver-  by way of holiness is honest and comity of all that was typically reflected in  mendable; and of him it is said, the
the qualities and actions of such men as  crown of his God is upon his head
Joseph, Sampson, Samtiel, Jeremiah,  (Num. 6:7), and the Scripture comand John the Baptist, who are regard- pareth him with a prophet, Am. 2: 11."
ed as personal prefigurations of the  It appears from 1 Macc. 3:49, that in
Lord himself.  It is perlhaps for the  public calamities this vow was more
reason that the Nazariteship of Christ severely kept.
is to be seen in his gevze al character    V. 3. lie sh/all separate (himrnself)from
and deportment instead of a specific swine alnd strong dirink. Heb. "Shall
conformity to the laws of the institu- be a Nazarite from  wine," etc. - Gr.
tion, that commentators have been un-  "Shall be sanctified from wine." Vulg.
able to point to any e.xpr'es predsictiosn  "Shall abstain from  wine and from
in the prophets which could be said to  every thing that will make a man
have been fulfilled by his being called  drunk."  On the original term sheka'r,
a Nazarene. It may have been solely  here rendered strong drink, see the
upon the ground of the general tenor  Note on Lev. 10: 9. In strict propriety
of the ancient oracles respecting him. the term shekar denotes strong drink
Add to this, that when -it is said, "he  made fiom any kind of fruits, such as
shall be called a Nazarene," it is equiv- dates, etc., but the Hebrews restrict it
alent to its being declared that he shall in this connection to such only as is
actually be such, as verbs of namiing are  made of the fruit of the vine. "Three
in multitudes of cases used for verbs  species of things are forbidden to the
of being. Comp. Is. 5G: 7 with Luke  Nazarite, viz., pollution, shaving, and
19: 40. From all this the reader will the fruit of the vine; but strong drink
perceive the light in which we regard  made of dates, or such like, is lawful
the Nazarite law as mainly important. for the Nazarite; and the strong drink
V. 2. CUnto the Lord. Chald. "Before  forbidden him  by the law is strong
the Lord." Targ. Jon. " To the name of drink made with mixture of wine."the Lord."  This indicates the motive.Maizonides. The same writer observes,
and end proposed- in a Nazaritic vow, that by the sobriety and sanctity thus
which was a nearer approach to the  enjoined, and especially by their avoidLord with a view to his honor and glo- ance of dead bodies, the Nazarites were
iry, to the expression of gratitude for raised, as it were, to the dignity of the
mercies received, and for the strength- high priest, who was laid under similar
ening of faith and love, and all the  restrictions.  The special design of the
graces and virtues of the servant of prohibition is supposed to have been
God. On this subject the Hebrew wri- that they might reduce to: subjection
ters teach,  "Iie that saith, Lo, I -will the sensual man, retain their faculties




90                             NUMBERS.                         [B13. C. 1490
of grapes, nor eat moist grapes,    4 All the days of his separaor dried.                              tion shall he eat nothing that is
clear and unclouded, and thus be better  wine, and it conveys the important lesqualified for that devout study of the  son, that we are not only lo avoid sin
law to which they would naturally ad-  with the utmost care and caution, but
diet themselves during the period of every thing that borders upon it and
their separation.  "By this prohibi-  leads to it, every thing that would servo
tion," says Ainsworth, "God taught as an occasion, or operate as a tempra..
the Nazarites sanctification in mortify-  tion, to it. " Abstain from every aping the lusts of the flesh; for the drink- pearance of evil." The Hebr ew doctors
ing these beverages endangereth men  teach that "it is unlawful for a Nazato "forget the law" of God, Prov. 31:  rite to stand in the compnany of them
45, to mock and to rage (as "wine is  that drink wine, but he is to keep
a mocker and strong drink raging"),  away, for there is a stumbling-block
Prov. 20: 1, they" take away the heart,"  before him.'Our wise men have said
Itos. 4:13; and the priest and the pro-  (moreover) that he should not come
phet through them "err in vision and  near a vineyard." -Kiizmonides.
stumble in judgment," Is. 28: T. There-    V. 4. Alt the days qf ibis sepa7ration.
fore Daniel in his mourning drank no  Heb. I-n nizro, q/ his iStzariteship.
wine, Dan. 10: 3; John Baptist, the  Gr. "Of his vow."  -'  i'at nothing
Nazarite, drank no wine, and was there- that is made of the vine tree. That is,
fore counted a mourner, Luke T: 32, 33, nothing which is yielded or produeced by
and the Nazarites, by this abstinence,  the vine, for a tree is said to malkefruit
were taught, instead of wine, "to be  when it yields or brings it forth. See
filled with the Spirit," Eph. 5: 18, and  Note on Gen.: 11. Instead of vine
with the love of the Lord, which is  tree the literal rendering is vine of the
" better than wine," Cant. 1:2.-   wine, to which, however, vine tree is
T CViYnedgar of wiine. Heb. T__, hometz,  equivalent.  The only other passage in
which implies acid fermentations. --  which this phrase occurs is, Judg. 13:
IT Vrnegaro  f strong drink. Both these  14, "She may not eat of any thing that
drinks were forbidden because they had  conmeth of the vinle (I-Ieb. "that cometh
virtually the same intoxicating effect of the vine of the wine"), implying in
with the principal liquors themselves. both cases not so much artifcialt p2epa~T Liquor of grapes.  Or, Heb. "prepa-  ratiois of the fruit of the vine as its
ration of grapes."  Gr. "Whatsoeveris  native growth or product. From  the
made of grapes."  Vulg. "Any thing  above passage in Judges it appears that
that is pressed out of the grape."  The  the mothers also of sueh as were sancimport of the original is that of some-  tified to be Nazarites from the womb
thing macerated or steeped in water al-  were required, during their pregnancy,
most to solution.  Grape-skins steeped  to abstain from the things which were
in water after the juice is pressed out,  forbidden to the Nlazarites themselves,
form  the drink here alluded to.-   inasmuch as the unborn child was susaT, T:or eat noist grapes izor dried.  This  tained by the mother's food and drink.
was doubtless forbidden on. the ground  It is easy to infer that its symbolical
that the grapes either in a moist or import was that of a full and complete
dried state (as raisins) might tend to  renunciation of worldly pleasures from
stir up the appetite for the juice, or  the commencement of the new  birth




B.C. 1490.]                  CHAPTER  VI.                                 91
made of the vine tree, from  the  the days be fulfilled, in the which:
kernels even to the husk.              he separateth  himself unto the
5 All the days of the vow of  LORD, he  shall be  holy, and
his separation there shall no ra-  shall let the locks of tile hair of
zorc comie upon his head: until  his head grow.
c Judg. 16. 11, 19.  1 Sam. 1. 11.
through the whole period of sanctifi-  or purity."- ~ ShAall 1zo razor0 come
cation.   MT Fr2om the kernels even? to  upon his head. Heb. "Pass upon his
the h-usk. Or, from the stones to the  head." On this the Rabbins say: "The
outer skin.  "From  the grape-stones  Nazarite that shaveth his head is to be
to the rind." —Gid. Booth. This is but beaten, whether it be with razor or withl
a repetition of the charge given in the  scissors; likewise if he pluck off his
preceding verse relative to abstaining  hair with his hand, he is to be beaten."
from whatever might serve as an occa-'  Zrntzil the days bofulfilled. There
sion or provocation to sin. So we are  is nothing explicit in Scripture as to. the
commanded not only to avoid pollution, length of time which the Nazarite's vow
but to "hate even the garment polluted  might embrace.  The shortest term
by the flesh," 1 Thes. 5: 22. Thus too  fixed by the Jewish writers is thirty
are idols not only to be renounced, but days, but from the example of Paul it
"'ye shall defile also the covering of thy  would appear that it might be for a
gr'aven images of silver, and the orna- week only, Acts 22: 26, 27. The periments of thy molten images of gold."  od, however, was in fact left optional
As occasionally gleams of light are re- with the votary, though we are natuflected upon these laws from the com- rally led to suppose it was of sufficient
ments of the Rabbins, we furnish the  duration, in ordinary cases, to allow of
reader with suitable specimens.  "All the growth of the hair to a considerable
things forbidden of the vine are equal length, so that there should be enough
one with another; so that if he put to be burnt at the conclusion of the term,
green grapes with dry, or with unripe  v. 18.-       S7all let the lockZs of the hair
grapes, and with kernels and husks, of' his head fgroow. ITeb. "Letting his
and eat of this mixture but so much as  locks grow, the hair of his head."  The
an olive, he is to be beaten. Also if he  reasons assignable for this appointment
drink a quarter of a log of the mixture  are various.  (1.) It served as a sign
of wine with vinegar, he is beaten. If  of mortification to worldly delights, as
he eat the like quantity but of the husks, the cutting off or pulling out of the
which are the outward skins, or of the  hair was a usual accompaniment of
kernels, which are the seeds within, he  deep sorrow and affliction, of humiliais beaten."-riamoszides.  It appears  tion and self-abas.ement. It is, morealso from Judg. 13:4, 14, that as the  over, a fact unquestionable, that all
Nazarite was not to taste of wine, so  forms of ascetic and monastic life tend
neither was he to eat any unclean thing, to the cultivation of the hair and the
which was an additional sign of the  beard, although the tonsure is characsanctification.implied in the observ- teristic of certain orders of religious
atnce.         -                       devotees. Particular causes may opeV. 5. All the days of thLe vow of his  rate in these cases, but there can be no
separation. Heb. Weeder inzro, vow of  doubt that the tendency is what we have
7-is Nglzaerite>slki2. Gr. " Of his sanctity,  stated.  (2.) It was a testimony to the



92                             NUIMBERS.                      [B. C. 1490.
6 All tlie days that he sepa-  unclean for his father, or for his
rateth~ ]himnself  unto  the LoRD  mother, for his brother, or for
he shall come-at no dead body d. his sister, when they die; be7 He shall not make hlimself   cause  the  consecration  of his
d..v. 21. 1. 2, 11. c. 5... 1.. n, I6.  God is upon his head.
purity which the Nazarite professed, and that which is pure and lto!y cannot
for when the Nazarite (v. 9), or the lep- come in contact with that which is siner (Lev. 14: 8, 9) was cleansed from  ful without pollution.  Othlers might
impurity, the hair was shaven off; touch dead bodies wlithout contracting
wherefore the keeping it friom  being  any thing more than a temporary cereshaven implied that the parties had  monial pollution; indeed, some must
kept themselves from uncleanness. Ac- do this, or the dead would remain uncordingly, when the Lord would denote  buried; but it was forbidden to the
the rejection of Israel, as being unclean  Nazarite on the pain of forfeiting all the
before him, he did it by this sign of cut- honor and advantage of his vow. The
ting off the hair with a razor, Is. 7: 20. tendency was to remind them of the
Ez. 5: 1-10. (3.) It was to be kept un- necessity of keeping their consciences
shorn as a symbol or badge of the pecu- pure from dead works, and of not touchliar strength and virtue which should  ing the unclean thing.
mark a prevailing holiness of spirit and    V. 7. Shall not naeke hnirselt' ncleanl,
life.  The case of Samson illustrates  etc. That is, by touching, mourning
this idea of the import of the long hair for, or burying them. This rule would
of the Nazarite, although it is carefully  teach them to moderate their affections
to be borne in mind that the strength  amid griefs, on account of earthly telawas not intrinsically in the hair, any  tives, and to consider themselves more
more than the healing virtue by which  entirely consecrated to their Father in
Naaman was cured of his leprosy was  heaven. In this respect they stood upin the Jordan, but in the divine potency  on a par with the high priest himself,
which cooperated with the outward  Lev. 21:11. ---   Because the consecrasign. (4.) As the long hair of woman  tion of his God is upon his head. Ileb.
is regarded in the Scriptures as a sign  nezer, the Neazas-iteship, or sparation.
of her husband's power over her, and  Gr. "The vow."  Chald. "The crown
her subjection to him (1 Cor. 11: 5-10), of his God;" as the original, nezcr, is
so the Nazarite's hair might properly  also rendered, Lev. 21:12.'The allube regarded in the same light, as a to- sion is to the unshorn locks of hair upon
ken of his special subjection to the Lord, his head, constituting the principal exto whose power and auspices he had  ternal badge of the Nnazarite. The high
committed himself by his vow.         priest was in likle manner distinguished
V. 6. Shall come at no dead body. by what is "the crown (nezer) of the
IIeb. al nsep.hesh, mith, at the soul of a  anointing oil of his God," and both the
deadl2erson. Anotherinstance ofthepe- one and the other in their consecration
culiar usage by which the original word  were types of Christ, on whose head it
for " soul" is applied to a dead body. is said, Ps. 132: 1S, "the crown (nezer)
On this usage see Note on Lev. 21: 1. shall flourish."  So also Christians,
Num. 5: 2. Targ. Jon. "Shall not come |" made kings and priests unto God,"
at the son of man that is dead."  All i have "on their heads Frowns of gold,"
death refers the mind naturally to sin,  Rev. 1: 6. 4: 41




B.C. 1490.]                  CHAPTER  VI.                                 93
8 All the days of his separa-  suddenly by him, and he hath
tion  he is holy unto the LORD.  defiled the head of his consecra9 And if any man die very  tion; then he shall shave-' his
e 2 Col. G. 17, 18.                     f Acrs IS. 1S.
V. 8. Ioly unto the Lord. The lead-  imputed and purification enjoined. It
ing idea conveyed by the term "holy"  is a legitimate, practical inference from
in this connection is undoubtedly that this, that even sins of infirmity, or
of external ceremonial holiness, evinced  faults in which we are overtaken by
in scrupulously abstaining from  what surprise, and to which we are moved
was forbidden, while at the same time, by no ill-intention, are a proper ground
if an inward and spiritual sanctity  of repentance and  humiliation.could be superadded to this it would  ~[ Shall shave his head in the day of /his
redound so much the more to the ad- dceansing, etc. The sense of the origivantage of the votary. But the Jews, nal is not perfectly clear, but the probaas a general fact, were a people very  ble import is, that the shaving of the
little receptive of the deeper internal head was not to take place immediately
workings of spiritual life. Their func- upon the occurrence of the defilement,
tion was rather representative or typi- but on the seventh day afterwards, at
cal, and this function could be dis- the close of the season for wL;ch he was
charged independent of the interior  to consider himself unclean. Accordstate of the subjects.                 ing to this the final clause of the verse,
V. 9. If any man die elry suddenly  "on the seventh day shall he shave it,"
by him. Heb. "If the dead dieth- by  is merely exegetical of the preceding.
him suddenly unawares."  That is, by  Theodoret, however, and some others
apoplexy, violence, or in any other way. suppose a twofold shaving to be indiA provision is here made for the cleans- cated, the one on the first day of his
ing of a Nazarite in case he happened  uncleanness and the other on the last.
unavoidably to contract a ceremonial But in tLis case, it is difficult to unpollution by the touch of a dead body.  derstand why the first day that he was
Should such a thing occur at any time  to be considered  unclean  should be
after the commencement of his separa- called " the day of his cleansing." The
tion, the uncleanness would nullify the  shaving now enjoined was to cleanse
proceedings up to that point, and he  from the incidental pollution contractwould have to begin anew. The cere- ed, and was entirely different from the
monies for such an occasion are here  shaving prescribed upon the fulfilment
prescribed. -   irHath defiled the head  of the vow, v. 18, which was to be done
of his consecrdtion.  Heb. rosh] nizro, at the door of the Tabernacle, where
the head of his Nazariteship. Gr. "Im-  also the hair was to be burnt.  "  lWhen
mediately shall the head of his vow be  the Nazarite shall shave himself for his
defiled."  It was requisite that he  uncleanness, he need not shave him at
should be strictly exempt from pollu- the door of the Sanctuary, nor cast his
tion by the dead during all the days of  hair into the fire. But whether he be
his Nazariteship. In the case supposed  shaved within or without the Sanctuthere was evidently no blame to be at-  ary, his hair is unlawful to be put to
tached to the person who happened to  any use, but must be buried." —hfaibe providentially present at the death  monides.  The import of all this was
of a fellow-being; still defilement was  equivalent to that of the shaving-of the




94                            NUMBERS.                       [B. C. 1490.
head in the day of his cleansing,    11 And tle Fprriest shall offer
on the seventh day shall he shave  the one for a sin-offering, and
it.                                   the other for a burnt-offering,
1G  And on the eighth day he  and make an atonemlent for him,
shall bring two 9 turtles, or two  for that he sinned by the dead,
young pigeons, to the priest, to  and shall hallow his head that
the door of the tabernacle of the  same day.
congregation:                            12 And he shall consecrate: Lev,-5. a. 14.?. o. 14,?'..  unto the  LORD  the days of his
leper when cleansed, Lev. 14, signify- which is good in his eyes." 2 Samn. 24:
ing the renunciation of one's own right- 22, "Let my lord the king take and oflf'
eousness by any works he can perform,  vp what seemeth good unto him."  So
and the acknowledgment of pollution  also Ps. 66: 15, "I will qfer (I-Ieb. ovill
even in his best doings. Comp. Phil. do) bullocks with goats."  The same
3: 8, 9.   ~ 1Thze seventh day. The day  word occurs Ex. 29: 36. Gen. 18: 7.
when all who were defiled by the dead  27:17.  ~[ For that he sinned by the
were made clean by the sprinkling of  dead.  HIeb. nTn jb  al nephesh, uvpon
holy water, ch. 19: 11, 12, 19.       or over a soaul. Chald. "By the dead."
V. 10. Shall bring tzwo turtles. That The act is termed sin-ning, though not
is, two turtle-doves. The appointment with strict propriety, as it was merely
accords with that which the law made  a casual and undesigned contraction of
for atonement in behalf of those who  legal uncleanness. The original term is
had unclean issues, and went through  xtDT 7ldtd, to miss, to fail of one's ainz,
a process of cleansing on account of  and such Was the effect in the present
them. See Notes on Lev. 15: 14, etc. instance.  Though done without his
"When a Nazarite is defiled with any  agency and against his will, yet in the
uncleanness for which he is to shave  eye of the law it was a defilement, and
himself, one is to sprinkle upon him on  as such was to be atoned for. It was
the third day, and on the seventh day  designed to make men very cautious
(Num. 19: 12), and he is to shave off  how they came in contact with any thing
the hair of his head, in the seventh day, that should cause pollution.- -~ Shall
and to wash in the seventh day, after hallow his head. - Heb. kiddE'sh, shall
he is sprinkled, as do all that are defiled  sanctfjfy. By " his head " is meant " the
by the dead, and when his sun is set, head of his Nazariteship," as v. 9. The
he shall-bring his offerings on the eighth  observance of his vow was to commence
day, and they are two turtles, or two  anew by the consecration of the hair of
young doves." —fcaimonides.           his head, which was to be suffered to
Y. 11. And the priest shall qofer. Heb. grow without cutting henceforth to the
asjh, shall do. This is a peculiar phrase- expiration of the period embraced in his
ology, made use of where mention is vow. Rabbi Sol. Jarchi says, "Sanctify
made of sacrificial rites. It is equivalent his head, i. e. to begin again the count
to sacificabit, parabit, mactabit in Lat- of his Nazariteship." This is confirmed
in, i. e. to make ready and offer up in  by the ensuing verse.
sacrsi.ce.  The parallelism  in the fol-   V. 12. And he shall consecrate. Heb.
lowing passages will unfold the usage. hizzir, shall separate as a lTazarite, the
1 Chron. 21:23, "Let my lord do that original root from which comes ndzir,




B. C. 1490.]                  CIIAPTER  VI.                                95
separation, and shall bring a  separation arefulfilled': he shall
lamb  of the  first year  for  a  be brought unto the door of the
trespass-offering i: but the days  tabernacle of the congregation;
that were before shall be lost,            14 And he shall offer his ofbecause his separation  was de-  fering unto  the LORD, one hefiled.                        -          lamb  of the first year without
13 And this is the law of the  blemish for a burnt-offering, and
Nazarite, when the days of his I one ewe-lamb  of the first year
7i Lev. 5. 6.                          i Acts 21. 26.
tle Neazarite.  The import is, that he  ently, though not certainly favored by
shall begin, with the eighth day, a new  the Gr. (2.) That the priest brought
term of self-consecration or separation, him. (3.) That the word "him" should
to continue for the same length of time  rather be rendered "it," referring to
that he had first vowed.-        [ bFor a  the lamb'which the man was to bring
trespass-oqler ing. Which was the pro-  as an oblation. We prefer the construcper offering for involuntary sins. Lev.  tion which makes the subject of the
8: 15. 22: 14. —--    Thle days that were  verb indefinite, " one shall bring him,"
before shall be lost. Heb. yippelu, shall i. e. he shall be brought, as our version
fall, or fall out. Chald. "Shall be  has it.
frustrated."  Gr. "Shall not be reck-    V. 14. l~e shall qioer. Heb. hilrib,
oned."  Vulg. "Shall be made void."  shall being near, the appropriate term
This single act of defilement, however  for sacrificial and other offerings.  See
insignificant it might appear in itself,  Note on ch. 8:9, 10. —-T Of the first
would still be sufficient to annul all that year. Heb. " Of his first year," and so
he had done before, so that it should be  in the subsequent clause respecting the
accounted for nothing. " It teaches us,"  she-lamb, "of her first year."    ~[ Iht.
says Henry, " that' if a righteous man  a burntz-ofring.  COne of each of the
turn away from his righteousness,' and  three great classes of offerings mendefile himself with dead works, all his  tioned Lev. 1: 3: 4: is here prescribed,
righteousness that he hath done shall corresponding to the threefold prohibibe' lost to him,' " Ezek. 33: 13.      tions of wine, tonsure, and corpse-defileV. 13. This is the latw of the 7 aza- ment specified above. The design of
rcite, etc. That is, that which follows is  them  is well expressed by Patrick:the law in regard to the closing cere-  "A  bu.rnet-offering,  as an acknowledgmnionies of the Nazariteship, the speci-  ment of God's sovereign dominion.- A
fled period having expired. It points  sin-offering, imploring pardon:for ally
out the manner in which the votary was  omissions of which he might have been
to express his gratitude to God, on the  guilty during his vow; and a _peacefulfilment of his vow, and receive an  offering, in thankfulness to God, who
orderly  discharge.     [ Ile s]hall be had given him grace both to make, and
brougJlt. Heb. ydbi otho, he shall bring  to keep, and to fulfil this vow."  The
him. As the original leaves it doubtful duty of bringing these offerings, though
who are meant by "he " and "him,"  the vow had been fulfilled without any
three different modes of interpretation  pollution, would teach the Nazarite that
have been suggested.  (1.) That the  so far friom meriting any thing by his
man brought himself, which is appar- I pious consecration of himself, a secret




96                            ~'~NUMBERS.                    [B. C. 1490.
without blemishl  for a sin-offer-  offer his  sin-offering, and  his
ing, and one ram  without blem-  burnt-offering.
ish for  peace-offerings,               17  And he  shall offer the
15 And a basket of unleav-  ram  for  a  sacrifice  of peaceened bread, cakes "' of fine flour  offerings unto  the LORD, with
mingled with oil, and wafers of  the basket of unleavened bread:
unleavened bread " anointed with  the  priest shall offer also his
oil, and their meat-offering, and  meat-offering, and  his  drinktheir ~ drink-offerings.              offering.
16 And the priest shall bring         18 And  the  Nazarite  shall
them  before the LORD, and shall shave.the head of his separa
k Lev. 4. 3, 28, 32. Mall. 13, 14. 1Pet. 1. 19. tion at the door of the tabernaI Lev. 3. 6.  ml Lev.'2. 4.  n  Ex. 2..,.  o c. 15.
5, 7, 10.                                          p  Acls 2]. 1'4.
and unseen guiltiness still clave to him  ter that he was shaved."-2-.aimonides.
even in his best and most perfect works, Having made his peace with God by
and though "he knew nothing by him- the sin-offering, the other two which
self (i. e. against himself), yet was he  followed were made acceptable.
not thereby justified, but he that judged    V. 17. Shall qorer the Sram.  Heb.
him was the Lord."  I Cor. 4: 4.      "Shall do the ram," as in the preceding
V. 15. kAnd their mneat-offering and  verse. On the nature and design of the
their drink-offerings.  The possessive  peace-offering, see Note on Lev. 3:1.
"their-" in this connection seems to  It was here a token of thankfulness that
refer to the buvzrt-oering and peace- he had been enabled to fulfil his vow,
offering mentioned in the preceding  and a kind of rejoicing festival before
verse, and which were always to have  the Lord, as the flesh of the peace-offerthe meat-offering (meal-offiring) and  ings was eaten by him who brought the
drink-offering as an accompaniment,  sacrifice after the Lord and the priest
besides the basket of unleavened bread, had had their portions.   ~ TVith the
with the cakes and wafers. See Lev. basket of unleavened bread. From Lev.
7: 12. Num. 15:2, 3, etc.             8: 26, it would appear that not the
V. 16. Shall bring (them.)  Heb. whole contents of the basket were thus
7iakrib, lit. shall cause to come near; a  offered to the Lord, but one of each kind
term which is interchanged with "-of- of the cakes was dedicated to him as a
fer," 1 Chron. 16: 1, "they offered (yak- wave-offering, and the rest was eaten
rib') burnt-sacrifices,"' etc. compared  by the offerer and his friends invited on
with 2 Sam. 6: 17, "And David ojfered  the occasion. -~ 0 ] iepyriest shall oqer.
(yaal) burnt-offerings," etc. —~ Shall Heb. " Shall do."  From this it is obvioffer his sin-of'ering. Heb. "Shall do  ous that the meat-offering (meal-offerhis sin-offering."  See Note on v. 11. ing) and the drink-offering were distinct
For an account of the nature and use of from the basket of unleavened bread,
the sin-offering, see Note on Lev. 4: 1. although Boothroyed and Geddes are
This, though mentioned second, was disposed to identify them.
offered first, according to the Hebrew    V. 18. TYhe Vazarite shall sha.ve the
writers: —"HIe killed the sin-offering  hkead of his separation. Heb. "Of his
first, and after the burnt-offering, and  Nazariteship."  That is, the hair of his
after that the peace-offerings, and af- head, which was the grand visible dis



B. 0. 1490.]                CHAPTER  VI.                               97
cle of the  congregation;  and  them upon the hands of-the Nazshall take the hair of the head  arite, after thle hair of his sepaof his separation, and put it in  ration is shaven:
the fire which is under the sac-    20 And the priest shall wave
rifice of the peace-offerings.        them for a wave-offering before
19 And the priest shall take  the Lon:D  this is holy for the
the  sodden s shoulder of  the  priest, with the wave-breast and
ram, and one  unleavened cake  heave-shoulder: and after that
out of the basket, and one un-  the Nazarite may drink wine.
leavened wafer, and  shall put    21 This is  the  law  of the
q l S.m.. 2. 1;.  r F. 291. 23-23.  Na.zarite who hath vowed, and
tinguishing badge of his separation or to the priest. In this case, accordingly,
consecration to the Lord as a Nazarite. the left shoulder was added to the right
The Hebrews call this " the shaving of as a special token of the Nazarite's
purity," for having now fulfilled his  thankfulness to heaven for the many
vow, this hair was holy, not having  mercies vouchsafed.     ~ ABfter (the
been defiled like that which he was or-  hair of) his separation is shaven. Heb.
dered to shave off before, v. 9.  The  "After his Nazariteship is shaven."
ceremony, therefore, was like cancelling   The thing signified being put for the
a bond when the condition is perform- sign.
ed.   ~ At the door of the tabernacle.   V. 20. And the priest shall ocave them.
That the act might receive an appro-  On the import of the words "wave,"
priate notoriety; that it might be pub- "waving," "wave-offering," see Notes
licly known that he had completed his  on'Ex. 29: 24-28. Whatever were the
vow.  After the Tabernacle was suc- distinction between wzave-qofering and
ceeded by the Temple, this was done in  heave-ofering, the act was performed
the precincts of the latter. Acts 21: 26. by the priest's putting his hands under
- I Pt it in tlhe fire which is uender th6se of the offerer, thus intimating
the sacrifice qf the peace-o]ferfings. Be- that the acceptance of all our services
ing considered consecrated and holy it is through the mediation of our great
was consigned to the fire, where it was  High Priest, Jesus Christ, by whom we
consumed in honor of the Lord whom  are to offer " the sacrifice of praise to
the fire represented.  The fire, how- God continually." —~[ This is holy
ever, in this case, was not the fire of the  for the priest. HIeb. kodesh, holiness;
altar, which was too pure for such an  that is, a holy portion for the priest to
oblation, but the common fire under the  eat.-  -  With the  eave-breast and
pot or caldron in which the peace-offer- heave-shoulder. HIeb. "Upon, or in adings were boiled. This might be called, dition to, the breast of waving and
in one sense, holy, because it was em- shoulder of heaving," which were the
ployed to boil holy meat, and for that rea- perquisites of the priests, of all the
son was more sacred than common fire. peace-offerings.-T [ifay drink eincze.
V. 19. Shall take the sodden shosulder. Heb. " Shall drink," i. e. if he pleases,
That is, the boiled shoulder, which was  being now discharged of his vow and
the left, the right, called the heave- restored to his former freedom, to live
shoulder, v. 20, being by a previous  as other men.
law (Lev. 7: 32, 33) appropriated raw    V. 21. This is th- law of sBe N2aza
5




98                             NTUMBERS.:                      l1. C. 1490.
of his offering unto  the LORD            22  And the LORD spake unto
for his separation, beside that  Moses, saying,
that his hand shall get: accord-          23  Speak unto  Aaron  and
ing to the vow which he vowed,  unto his sons, saying, On  this
so he must do after the law  of  wise  ye shall bless  the  chilhis separation.                           Lsev. "9.52.  Deut. 10..   21. 5. Josh. 8.3:3.
i.  Chr.  3,. 13.
rite, etc.  The common rendering and  occurs in the final clause of the verse,
interpretation of this verse does not " after the law  of his separation (al
strike us as satisfactory. It is for the  torath nizro"). If the preposition 57
most part understood to mean that all al may be properly rendered in one case
the observances above mentioned he  after, i. e. accordis.g to, we see not why
was bound to compily with, however  it may not be also in the other.poor he might be, besides which he  ~1 According to the vow which he zozoed.
might add whatever his circumstances  Heb. kepi nidro, according to the mouGth
and inclinations iiilght prompt him to  of his vow. That is, according to the
over and above vr.-ihat was thus pre-  tenor, purport, and intention of his vow.
scribed.  (' Beside tlA, that his hand  It is reiterating the general declaration,
sIall get.') But to Lhis it is a serious  that he must conform, with the utmost
objection, that the preceding law makes  strictness, to the terms of the vow which
no allusion to any sucit additional vol-  he has voluntarily made. Oil the genuntary offerings, and yet the writer is  eral purport of the latter part of this
professing to recite the terms of the  chapter, in which various offerings are
law.  We proposte, ei:-lerefore, the fol- commanded, the following remarks of
lowing, as the litiera;l and more correct Calvin will be seen to be very approrendering of the p)a!SSg.e: —"  This (i. e. priate: "Here we clearly perceive, that
what is said above) i:.: the law of the  however cheerfully and earnestly men
Nazarite who shatll  vow, (and the law  endeavor to offer themselves altogetlher
of) his gift (korlbofo;(, /ias korba.s) -unto  to God, yet they never attain to the
the Lord according to  his Ntazariteship,  goal of perfection, nor arrive at what
beside that which his hand shall have  they desire, hut are always exposed to
attained; accordin-g to the vow which  God's judgments, unless UIe should parhe shall have vowed, so shall he do ac- don their sins,  Even when the work
cording to the law of his Nazariteship."  of the Nazarites is complete, God comThe phrase, " beside that that his hand  mands them to confess their guilt, and
shall get," denotes, we think, that which  suffers not this service to intrude into
fell within the measure of his ordinary  the place of merit, but requires of them
ability.' Over and above what he ordi-  a sacrifice, that they may borrow from
narily did in the way of gifts or obla-  elsewhere what belongs not to themtions, he was especially bound as a vo-  selves, though they appear to be the
tory to discharge punctiliously all the  most perfect of all nmen." —Jlatrm. of
requirements above specified  which  Pent.
were involved in his vow, The phraseology in the clause " for his separation "  The _Formula of.Blessing pIronouncedc
(al nizro), which we have rendered                zpo,  the _People.
" according to his Nazariteship," is in    V. 23. On this wise shlall ye bless, etc.
the original closely akin to that which  The Lord here prescribes the form c~




B. C. 1490.]                 CHAPTER  VI.                                99
dren   of  Israel,  saying  unto         24  The  LorD  bless' thee,
them,                                  and" keep thee;
t Ps. 134. 3.  u  1's. 121. 7.  John 17. 11.
blessing which Aaron and his sons were  mere signal for the breaking up of the
to pronounce upon the people, espe- congregation, but be looked upon as
cially at the close of the daily services. the expression of the Lord's good will
The office of benediction was in a pecu- to each of his worshippers involving
liar manner committed to them, as ap- the exhortation to do as well as to learne
pears from Deut. 22: 5, " And the priests  his commandments. The threefold i epethe sons of Levi shall come near; for tition of the name "Jehovah" undoubtthem the Lord thy God hath chosen to  edly carries with it an allusion to the
minister unto him, and to bless in the divine mystery set forth in the august
name of the Lord."  And 1 Chron. 23: titles Father, Son, and HIoly Spirit, as
13, "Aaron was separated, that he  evangelically explained by the apostle,
should sanctify the most holy things, 2 Cor. 13: 14, "The grace of our Lord
he and his sons for ever, to burn incense  Jesus Christ, and the love of the Father,
before the Lord, to minister unto him, and the communion of tlhe Holy Ghost
and to bless inz his name for ever,"  In  be with you all."  Indeed, the Iebrew
this act they represented one grand  writers confess that as the name "Jeprerogative of Christ, the great High  hovah," in this connection, is differently
Priest of the Church, who is pre-emi-  pointed each time, some mystery unnently the fountain of blessing, and "in  known to them  is couched under it.
whom all the nations of the earth are  Under the Christian dispensation this
(to be) blessed."  The uniform practice  mystery is unfolded. The term " bless,"
of the Apostles in blessing the people, though here predicated of the priests, is
leads us to infer that it was to be con- properly to be understood of the Lord
tinned under the Christian dispensa- himself, and the part of the priests was
tion; and accordingly, in conformity to  simply that of invocation, for they could
their example, the Christian Church  not bless of themselves. At the same
has universly retained the custom of  time, as they acted as official intercesclosing the service with a pastoral bene-  sors, and spake in the name of Him
diction. Not that ministers dan, by any  who conmmnanded the  blessing," the
power or authority of their own, con- prayer on that account involved a virvey a blessing; but as stewards of the  tual promise, and was uttered with a
mysteries of God, and mediums be- certain authority which gave assurance
tween himself and his people, they may  of its accomplishment. This blessing
still act as the appointed vehicles of  was pronounced in a standing posture,
blessings which he sees fit to impart. with uplifted hands, and probably with
The priestly benediction was in itself  a lound voice, and the face turned tovery simple, yet as the divine appoint- wards the people.  Dent. 10: 8. Lev.
ment it undoubtedly brought down  9: 22. With the Levitical priests this
many blessings upon those upon whom  was typical.- In our Lord himself it
it wis pronounced. And shallwe sup- was veritably fulfilled.  Luke 24: 50,
pose that the Most High will put any  " And he led them out as far as to Bethless honor upon his ordinances under  any; and he I:ftcd up his hands, and
the Gospel?  Let not then the benedic-  blessed them."lion be slighted, as though it were a    V. 24. TheL-crdg: des t;hee, and keep




100                            NUMBERS.                         [13. C. 1490
25  The LORD make his facet            26  The  LORD  lift up  0 his
shine upon  thee, and be gra-  countenance upon thee, and give
cious w unto thee;                     thee peace Y.
v Ps. 31. 16.  67. 1.    0. 3, 7, 19.   119. 135.   Dan.  x Ps. 4. 6.  89 15.  Ps. 29. 11.  Is. 26. 3, 12.
9.17      w  Gen. 43. 19.  Ex. 33. 19.  AIl1. 19.   John 14.  7.  Phil. 4.7.  2 Thes.:. 16.
thee. The blessing is here pronounced  of his countenance upon thee, and be
in the singular ("thee"), although its  propitious to thee."  Gr. "The Lord
import is of course plural. In this re- make his face to shine upon thee, and
spect it -is like the precepts of the Deca- be merciful to thee."  The face of God
logue, which address themselves to  sometimes denotes his anger, Lev. 20:
every man in his individual capacity, 6. Ps. 21:10. 34:17, and sometimes
the implication being in either case that his favor, Ps. 21: 7. But the light or
no one is to lose himself in a multitude, the shining of his face usually carries
but to make a personal application of  with it the idea of loving-kindness and
whatever is included in the blessing or salvation in Christ, as Ps. 80: 7, " Cause
the command. The leading import of  thy face to shine, and we shall be saved."
blessing, when spoken of the Lord, is  Comp. Ps. 44: 3. It is equivalent to,
abundant increase and mnultiplication  " smile upon thee," and this implies the
of good things both temporal and spir- opposite to the hiding of the face, and
itual.  " The Lord bless thee and keep  covering it with a cloud.  The term
thee," therefore, is equivalent to, the  gracious, it will be observed; has, in
Lord bestow upon thee plentifully the  most of the ancient versions, the sense
favors of his providence and his grace, of pity, compassion, mercy, while with
and kindly guard and preserve thee in  us it has somehow received a sense in
the happy enjoyment of them.  The  conformity with the idea of atonement
original term for," keep" is often em- or propitiation upon which it is supployed to signify the tutelary care, the  posed to be built, and therefore is usufaithful guardianship, which the Most ally explained, in this connection, as
High exercises towards those who put implying theforgiveness of isin. Probtheir trust in Him. Thus, Ps. 121: 7, ably, however, the leading idea is that
" The Lord shall preserve thee from all of benignity, and the clause may be paraevil, he shallpreserve thy soul."      phrased, " The Lord bless thee with the
V. 25. The Lord make his face to  sensible effects of his favor, and visit
shine upon thee, etc. Heb. ygrc2panauv  thy soul with an influence like that of
el'kd, make his face (lit. faces) to be the sun upon the face of nature, cheerlight (lightsome or luminous) to thee. ing and enlivening it."
The Targ. Jon. adds, "when thou art   V. 26. The Lord lift'up his cou'ctenstudying the law, and reveal to thee its  ance uposl thee, and give thee peace.
hidden things."  The ancient versions,  Ieb. " The Lord lift up his countenance
though somewhat various in the form  to thee, and put, or dispose, unto thee,
of expression, evince a substantial peace."  Chald. " The Lord take away
agreement. Chald. "The Lord display  his anger from thee, and impart to thee
his Shekinah (or Divine Majesty) upon  peace."  Vulg. "The Lord turn  his
thee, and have compassion upon thee."  countenance to thee, and give thee
Syr. "The Lord illlun-inate thee with  peace."  The phrase "lift up the counhis countenanrce  -and vivify thee."  tenance," when spoken of men, implies
Arab. " The Li:;rd kindle the splendor  a free, open, and cheerful air and de



B. C. 1490.]               CHAPTER  VI.                              101
27  And they shall put my  Israel,  and   I   will;   bless
namez upon  the  children  of  them.
z Deut. 28. 10.   2 Chr. 7.14.   Is. 43. 7.    Dan. 9.  a  Gen. 1'2. 2. 3.  c. 23. I. 0 s..  12.  67. 7.   115.
18, 19.                              19, 13.  Acts 3. 26.  Eph. 1. 3.
portment, the opposite of downcast and  liar kind, implying mainly the invocamelancholy, as Job 29: 24. 2 Sam. 2: tion of the divine name upon the chosen
22; so when spoken of God it imports people, whereby is understood the minthat favor and complacency which pro- isterial or mediatory communication,
dcle such an elevation of face in the  in a measure, of the very qualities and
subject of it, being attended with an in- attributes for which the 1asme of Jehoward calm of conscience, a peace and  vah stands. Chald. " They shall put,
assurance which could flow fnom no  or impose, the blessing of my name."
other source. This peace is but anoth- We may doubtless suppose that the
er name for all manner of prosperity  threefold blessing above mentioned inand welfare, being opposed to war, to  volved the essential import of the name
discord and enmity, to tumult and con- Jehovah, so that in pronouncing that
fusion, and also to adversity.  This  blessing they did in effect impart the
threefold invocation, therefore, is very  virtue of that divinely significant name;
comprehensive in its range of import, and it may be questioned whether this
being laden with the richest blessings  verse is not, in fact, the Lord's own inwhich heaven  can impart to men. terpretation of the purport of the bless"There be many that say, Who will ing which he ordered to be pronounced,
show us any good?  Lord, lift thou up  and which is given in the preceding
the light of thy countenance upon us."  verses. It is not, at any rate, clear
We may here remark, that some in- what more is intended to be conveyed
terpreters are of opinion, that the last by the language of this verse than is
clause of each benediction explains the  embraced in the true sense of the three
foregoing, as if it were said, " The Lord  preceding. Ainsworth remarks, that it
bless thee, by keeping thee; the Lord  is apparently meant of the priests' gesmake his face to shine upon thee, by  ture in lifting up their hands "' towards
being gracious unto thee; the Lord lift the people," as did Aaron, Lev. 9: 22,
up his countenance upon thee, by giv- as a sign that the name and blessing of
ing thee peace."  This may be admit- God was imposed upon them. But this
ted, without-at the same time supersed- was probably done in the benediction
ing any of the other senses which we  itself, and therefore cannot well indihave attributed to the language. "As  cate a distinct act here. Why may we
I came along the road, I met Raman, not regard the benediction pronounced
and he lifted up his face upon me; but by Aaron and his sons upon the chilI knew not the end;" which means, he  dren of Israel as a dim, but real forelooked pleasantly. Does a man com- shadowing and revelation of that great
plain of another who has ceased to look  truth which lies at the very foundation
kindly upon him, he says, "Ah! my  of the Christian system-the love of the
friend, you no longer lift up your coun- Liverlasting Father, the grace of the Intenance upon me."-1Roberts.          carnate Son, the comfort, the teaching,
V. 27. Th/ey shlyal  ut my name upon  and the communion of the Holy and
the children of Is'rael. Heb. sanvmu, shall Blessed Spirit-not as three Gods, but
put, or inmrpse; a phraseology of apecu- as one Gcod viewed under a threefold




102                           NUMBERS.                       lB. C. 1490.
CHAPTER   VII.                set up a the tabernacle, and had
A ND  it came to pass on the  anointed  itb, and sanctified it,
day that Moses had  fully            a Rx. 40.18.    b Lev. 8. 10, 11.
aspect. According to this suggestion,  35), and the dedication here spoken of
God the Father is referired to in the 24th  took place after that. It must be unverse-" The Lord bless thee and keep  derstood, therefore, that after the Tabthee;" the Son, the Itedeemer, is re- ernacle had been erected, and conseferred to in the 25th verse-" Make his  crated with all its appurtenances, the
face to shine upon thee, and be grabious  priests anointed, their services defined,
unto thee;" and the Holy Spirit is al- the tribes registered and arranged unluded to in the 26th verse-" Lift up the  der their several standards, the, Levites
light of his countenanceeupon thee, and  distinguished into their appropriate
give thee peace," This-View appears to  classes; that "in that day," or about
u1s a reasonable one, anil therefore, on  that time, the chief heads of the differthe whole, we would read the passage as  ent tribes entered upon the work of dedif written, " And (thus)shiall ye put my  ication as described in what follows.name," etc. That is, by pronouncing  The general scope of the Israclitish histhe above blessing-ye shall in effect put tory as typical of the Christian church
my triune name upon the' children of  undoubtedly warrants the idea of such
Israel, and thereby challenge them as  a bearing in the present narrative. The
mine; as especially bound and conse- Tabernacle, it will be observed, is first
crated to me in the acknowledgment of  set up, and then, with all its implemy divine nature and peifections.-   ments and utensils, anointed and sancAT And I will bless them, Targ. Jon. tified, and thus made fit to be conse"I will bless them in or by my Word."  crated to the holy uses for which it was
Gr. " I the Lord will bless them." That designed.  The actual dedication folis, both the people and the priests. For lowed, and this was signalized by the
the strengthening of their faith the Lord  voluntary gifts of the heads of the
promises to bless the blessing of his  tribes, as recorded in the present chapappointed servants.                  ter. The ceremony of unction in the
O. T. is a standing symbol of the effusion of the Holy Spirit in his purifying
CHAPTER VII.               and gladdening influences. As applied
to the Tabernacle and its contents it
points typically to the inauguration of
Ded.ication of the Tabernacle. 
Christ as head of his church, and in and
V. 1. On the day. That is, about the  through him to the universal church ittime. The Tabernacle was fully set up  self, which is the fulness of his spiritual
on the first day of the first month of the  body.  The representative import of
second year after the departure from  the Altar is not materially different,
Etgypt, Ex. 40: 17, 18. The history here  though it has a more especial reference
seems to revert to that period, and yet to the Lord and the church in respect
we are not to interpret it in such a  to the worsship rendered by the one and
strictness of sense as to confine what received by the other. We may say,
is here said to the space of a single  then, that the dedication of the altar is
day; for the anointing or consecrating  the consecration of thle church.  The
process occupied seven days (Lev, 8: day of the anointing of the altar denotes




It. C. 1490.]               CHAPTER  VII.                                103
and all the instruments thereof,  sels thereof, and had  anointed
both the  altar and all the ves-  them, and sanctified them,
the time of the Lord's inauguration,  "Some people seem to think, that to
when, after the resurrection and ascen- publish one's name in a list, or in an
sion, the IH-oly Spirit was poured out in  advertisement, as the donor of so much
rich abundance, and his precious gifts  to a charitable object, is wrong. It may
imparted to believers.  "As a recomn  be right or wrong; in the thing itself
pense in the same" their hearts were  there is nothing necessarily wrong, nor
also opened " as the hearts of a willing  is there any thing necessarily right. If
people," and they were ready to bestow  it be done from vain glory, it is wrong;
at once their goods and themselves up-  but if it be done simply as expressing
on the Lord as a holy dedication. " Thy  one's gratitude to God, and one's symnpeople," says the Psalmist, Ps. 110: 3, pathy with His cause, then it has prece" shall be willing in the day of thy pow- dents in the Old Testament, it has a
er;" Heb. " shall be a people of volun-  precedent in the New. That woman's
tarinesses, or liberalities;" and it is  name, who anointed the Saviour's feet
lerhaps with a tacit reference to this  with the precious perfume, is recorded,
noble, liberal, generous  spirit and  and recorded as a precedent for us.
prompting that the chiefs of the tribes  And it may be ldone to induce others,
are here termed " princes."  The char- who have more in their coffers, but at
acter thus typically given to the Chris-  present less liberality in their hearts, to
tian church in its primitive period, when  go and do likewise. We are not called
its disciples were in this respect of one  upon ostentatiously to display what we
heart and one mind, ready to possess  do; that is sin: it is not only sin, it is
all things in common, is to be consid-  absurd; but we are at the same time
ered as virtually the character of the  called upon to let our light, whether it
Lord's disciples in all ages; for of them   be bright or dim, so shine before men,
it may be properly said, "the liberal that others seeing our good works-our
soul deviseth liberal things."  In the  names recorded in the annual list-may
present case, it might be said of the Is-  glorify not us, but our Father who is in
raelites, as of-the early Christians, that heaven.  And if these men, the princes
"their deep poverty abounded to the  of the ancient tribes of Israel, gave so
riches of their liberality," for though  much, and so liberally —for it was a vast
they had little to spare, yet they gave  amount of gold nid 0 of.-dlver-to that tab.
it with a princely generosity.  The in-  ernacle that was tio',i< taklen down, how
ventory is here made out, and the  should we rejoice,il -:very opportunity,
names of thle donors stand recorded to  as it presents it -el; ll the.Providence
their honor, as we often see in modern  of God, of cot.b uhig to build up- a
times the names of contributors to mis- living temple of li:-i-, stones on Christ
sionary and other benevolent enter- the foundation rock;  until that comnprises published to the world, not to  pleted and perfec-.d 1tnple shall sound
trumpet or eulogize their benefactions,  with the praises of eHiim that redeemed
but to attest their zeal, and serve as aii  it-' Grace, grae  llaeo it.' "-   H ofad
encouraging example to others.  On  anointed it, That is, with oil, accordthis subject we quote the apposite re- ing to the coml.-!:,  Ex. 30: 23-28, the
marks of Air. Cumminm s, in his "Scrip-  execution of w-bti -h-l is related Lev. 8:
lure Readings on Numbers," (in loc.):-  107 11, As the'bper!unacle   Aad the Al



104                           NUMBERS.                        [ B. C. 1490.
2  That the princes  of Is-  offering  before  the  LORD, six
racl, heads of the house of their  covered wagons, and twelve oxfathers, who were the princes of  en;  a wagon  for two  of the
the tribes, and were over them   princes, and  for each  one  an
e that were nuimbered, offered:        ox; and they brought them  be3  And  they  brought their  fore the tabernacle.
c c. 1. 4, etc,
tar were the principal things, and what   V. 3. Andc they brought th7ei qifering.
sanctified the oblations (fMat. 23: 17, 19), Heb. korbidndfz, their koarban. The detherefore the princes' offerings were de- sign of this offering was to perform a
ferred till these were duly set up and  public service, by affording convenient
inaugurated.                          vehicles to transport the heavier mateV. 2. Thiat the princes, etc. -    offer- rials of the Tabernacle when it was recd. See ch. 1: 16, where the same term  moved from place toplace.   ~.BeAfore
occurs, which Geddes renders "patri-  the Lord. That is, before the door of
archal chiefs."  The word "offered,"  the Tabernacle, as appears from  the
which in our version is the last word  final clause of the verse.-  T Six coein the verse, is in the Hebrew the  ered wagons. HIeb. shesh egloth tzdb.
first. Accordingly, Ainsworth renders, The original tziib is from a root signify-' Then offered the princes," etc.-   ing to swell, to grow  turgid.  It is em~ Ieads qf the house of their fathers.  ployed in reference to the swelling of
For "heads of the houses."  See Note  the adulterous woman under the opera.
on ch. I: 20.   ~ And swere over themz  tion of the waters of jealousy, and is the
that were numnbered.  -leb. " That stood  term rendered tortoise, Lev. 11: 29, from
by, upon, or over them that were mus- the turgid form of his shell. The simitered."  As this is the same term that lar form of a covered wagon will show
occurs ch. I: 5, in speaking of the num- the ground of its usage in this sense in
bering of the people by Moses and  the present instance. The same word
Aaron and their assistants, "these are  in Is. 66: 20, is translated "litter."
the names of the men that shall stand  The Gr. has  aaas AauarWn7s:cas, coach
with you," the inference would seem  wagons, the epithet implying, according
fair, that the writer intended to say  to lexicographers, a kind of vehicles
these were the same persons who offi. such as were used by illustrious men
ciated with Moses and Aaron on that and women. Though comparatively of
occasion.  Gr. "That presided over a rude structure, they were doubtless
the visitation," i. e. the muster. Vat. the best and most costly that could be
" That stood by while the people were  furnished under the circumstances.numbered." Calvin, however, does not  [ And twelve oxen. "It appears that
recognise any allusion to these twelve  each cart was drawn by trwo oxen, end
assistants.  His explanation is, that a greater number does not seem to have
after the people were numbered, and  been employed on any of the different
separated into their several divisions, occasions mentioned in Scripture. Oxen
these were chosen as the chiefs of the  seem to have been generally used for
tribes. This may have been so, and  draught in ancient times among other
yet the men chosen may have been the  nations as well as the Hebrews; and
twelve above mentioned.               they still continue to be employed in




B.MC. 1490.]               CHAPTER  VIT.                              105
4 And the LORD  spake unto  shon, according  to  their  sert
Moses, saying,                        vice 1:
5 Take it of them, that they          8 And four wagons and eight
may be to do the service of the  oxen he gave unto the sons of
tabernacle of the congregation;  Merari e, according unto their
and thou shalt give them  unto  service, under the hand of Ithathe Levites, to every  man ac-  mar the son of Aaron the priest.
cording to his service.                  9 But unto the sons of Kohath
6 And  Moses took the wag-  he gave none; becausefthe serous  and  the  oxen, and  gave  vice of the sanctuary belonging
them  unto the Levites.              to them  was, that they should
7- Two wagons and four oxen  bear upon their shoulders.
he gave unto the sons of Ger-   d c. 4. 24-8.   e c. 4. 29-33.   f c. 4. 4-15.
dragging the few carts which are in use  ing to the measure and proportion of
in some parts of Western Asia."-Pict. his service; or, in other words, accord-Bible,. -   A 4wagon for two of the ing as every one had a greater or less
princes. Heb. "A wagon upon two of  burden to carry. Accordingly, to the
the princes; " i. e. according to, orfor Gershonites, who had the lightest burtwo. Such is the peculiar force of the  den, the curtains and hangings, ch. 4:
Heb. particle al.  From which it ap- 24-28, he gave but two wagons and four
pears that there was a certain kind of  oxen.
concert in this presentation of the wag-   V. 8. Four wqagons and eight oxen
ons, as if each two of the princes com- he gave sunto the sons of Merari. The
bined to furnish a wagon, while each  largest allowance of wagons was made
one contributed an ox.               to this family both because it was the
V. 5. Take it of them. It is perhaps  most numerous, and was charged with
in reference to this expression that Jo- the heav iest. burdens, ch. 4: 31, 32, 48.
nathan in his Targum says that Moses  The boards, bars, pillars, sockets, etc.,
at first refused the presents, to which  fell to their lot. ~1 According unto
Rab. Sol. Jarchi adds, that "he received  their service. Heb. "According to the
them not from their hand till he was  month of their service."   ~[ Under
commanded by the mouth of God."  the hand of Ithamar. Heb. "In the
The words imply, perhaps, some de- hand of Ithamar," that is, under his
murring on the part of Moses- until he  guidance and direction.  He had the
had taken time, according to his usual general superintendence of both the
custom on all doubtful points, to con- Gershonites and the Merarites, ch. 4:
sult the Lord, and definitely ascertain  28, 33.
his will.-  ~ That they may be to do    V. 9. Because the service of the sancthe service. Heb. "And let them be to  tuary, etc. Heb. abodath hakkode sh, ~ths
serve the service."  Gr. "And they  service of the holy, that is, of the holy
shall be for the ministerial work of the  things, such as the Ark, Table, CandleTabernacle of testimony."  Vulg. "To  stick, Altar of Incense, etc. Gr. "Beserve in the ministry of the Taberna- cause they have the ministrations of
cle."-~ To every man according to  the holy (ro  ayLov). —-    (That) -they
his service.  Heb. "According to the  sholred bear ucpon their shoulders. This
month of his service."  Thatis, accord- was with a view to the greater honor
1-v




106                            NUMBERS.                         [B. C. 1490.
10 And the princes offered the day that it was anointed,
for dedicatingg of the altar in  even  the  princes offered  their
g Deut. 0. 1 K. 8. 63. 2 Chrl., 9.   zla 6.16. offering before the altar.
Nell. 12. 97.  Ps. 3:). title.
and dignity of the Ark and of the Law  or enjoying of them, which was usualcontained in it. -The violent motion of  ly done with some special solemnities.
a wagon might injure the exquisite  Thus, Solomon "dedicated the house
workmanship of the sacred chest, and  of God," 2 Chron. 7: 5, and kept " the
shake and ruffle the ephod and breast- dedication of the altar seven days,"
plate, which by carrying on the shoul- 2 Chron. 7: 9; and at the return firoml
der would be effectually avoided. From   Babylon " they kept the dedication of
the fearful judgment that befell Uzzah, the house of God with joy, and offered
2 Sam. 6: 3, 7, it would appear that the  at the dedication thereof an hundred
order as to this mode of transportation  bullocks," etc., Ezra 6:16, 17. In like
was exceedingly strict.  The bearing  manner the people kept "the dedicationl
of the Ark and the other holy things  of the wall of Jerusalem with gladness,
was not, however, so exclusively the  thanksgiving, singing, cymbals, psalprovince of the Kohathites that it might teries, and harps," Neh. 12: 27-43. Danot be assumed by the priests, the sons  vid also composed the thirtieth Psalm
of Aaron, on e.rtain special occasions,  on the occasion of the dedication of his
as appears fron. Josh. 3: 3.           house; and it appears from Deut. 20: 5,
V. 10. Tie princes oqredfor dedica- that all the Israelites were in the habit
ting of the altar, etc. Heb. eth eanszek-  of dedicating their dwelling-houses. In
katiL, the initiation,'or conse(ration. the time of the Maccabees " they kept
Although our version renders the clause  the dedication of the altar eight days,"
"for dedicating,.' etc., yet there is noth-  with sacrifices and gladness, and oring in the original to:,answer to "for,"  dained it to be so kept yearly, 1 Mac.
and the true sense undoubtedly requires  4: 54, 56-59, which ordinance was obthe rendering:-" Offered the dedica-  served in our Lord's time, John 10: 22,
tion of the altar,"  etc:., i. e. the sacri-  in what is termed "the feast of the
fices which constituted the dedication-  dedication."  A like ceremony obtained
offering, or, as Geddes proposes, the  among the Gentiles, as is evident from
initial-offering, by a: figure of speech  what is said Dan. 3: 2, 3, of Nebuchadsimilar to that by which the I-Ieb. " sinl "  nezzar's "dedicating the image" which
is sometimes used to signify a "sin-  he had set up. We may trace the conoffering."  The usage" il regard to tilhe  tinuance of these usages in the custom
original term  (from lhe root 7hnak)  of dedicating or consecrating churchis peculiar and somewhat important.  as and chapels, and other public buildWhen spoken of men -it denotes cate-  ings, and in the ceremonies connected
c7hisiny, irnitiation, iinstp iction, train-  with the'opening' of roads, maring Up to any new thing to which they  kets, bridges, and occasionally with the
were previously unaccustomed. Thus  launching of ships. In all these cases
Prov. 22: 6, Train  lp (IsatLo) a child  the original word is the same with that
in the way he should go," etc., where  employed in this passage. The custom
the margin has catechise. -When ap- is expressed in Greek by EyKaivWL.ouo G,
plied to other things, as temples, altars,  and the feast by eylcatvela, Lat. encehouses, etc., it indicates the first using  nia, from tcalvos, sneew, implying renocva




B. C. 1490.]                 CHAPTER  VII.                               107
11 And the LonD said unto              12 And  he  tlrat offered his
Moses, They  shall offer their  offering  the first day was Nahoffering, each prince on his day,  shon " the son of Ai3mmi nadab,
for  the dedicating  of  the  al-  of the tribe of Judal;
tar.                                                   1..  2.
tion.,'restorationl, or the re-cpeproopriatio   enough to give so much gold and silof any thing to its intended use. So  ver of his own."-Ifarnz. l'f Pent.the solemnity of covenant-making at  ~[ In the day that itu wtas anoinI&tedl. Helb.
Mlount Sinai, related Ex. 24: 3-8, is  "In the day of its being —anointed."
called by the Apostle, I-eb. 9:18, a  That is, about or near the time; not
dedication,;  as he says "it was not ded- precisely on the very dty.  See Note
icatedt  withont blood," and Christ is  on v. 1.
said to have " dedicated a new and liv-    V. 11. And ti e ford said unto Mns"os8e,
iug way" into the holy heavens, Heb.  Thzey s/hall q0i toei~'t oofetivt, eaci
10: 20. So in the present case, in or-  1prince on his dat. Iteb. "One prince
dei that the altar might be consecrated  for a day, one prince for a day, shall
four the oblations of Israel at all times, they offer their offteling." Repeated for
the princes -of the twelve tribes are  the sake of emphasis and the greater
mlove;d to dedicate it with gifts and sac-  solemnity of the proceeding, as well as
rifices of various kinds, continued with  to indicate the equal right which all the
great solemnity fobr twelve days, thus  princes and tribes had in the altar to
representatively testifying  their faith  be dedicated.  It would probably be
and joy in Christ, who was symbolized  better to rend6r' the first clause of the
by the altar, and by whom they should  verse, "For the Lord had said," intioffer the sacrifice of praise to God con-  mating that God had previously retinually, Ileb. 13: 10-15.  It is to be  quired this tribute of the people. As it
observed, however, that this is a dis- now stands, it would seem as if Moses
tiict ofering from that of the wagons  had not been ordered to receive it beabove-mentioned.  Rabbi Sol. Jarchi fore it was actually presented by the
observes: " After they had voluntarily  princes and the people. A preferable
given the wagons and oxen to carry the  sense results from considering the whole
Tabernacle, their heart stirred them up  verse as parenthetical, with the pluperto offer voluntary offerings to the altar  feect rendering. — r For the dedicating
to dedicate it."  Though not expressly  of the altar.  The dedication here menintimated, it is yet to be presumed that tioned is not to be understood as if the
the offerings made by the princes on this  altar was now for the first time to be
occasion were not exclusively an expres- inaugurated into its stated use. This
sion of their own personal promptings,  had in fact been done before, and seven
but made on the behalf and at the ex- days spent In the ceremony; but the
pense of the tribes to which they sever- idea conveyed is that of its beginiing to
ally belonged. Ct.Ivin appropriately re- be used after having been previously set
marks, that " although mention is only  apart and sanctified.
made of the'princes,' it is probable    V. 12. [ iNahast on, tI7e son of Ainmmin.
that each of them presented what the  adab.  It will be noticed that in every
whole tribe had subscribed, since there  other instance throughout the chapter,
was no person at that' time wealthy  the title "prince" is attached to the




108                           -NUBERS.                          [B. C. 1490.
13 And his offering was one  enty  shekels, after the shekeli
silver charger, the weight there-  of the sanctuary: both of them
of was an hundred  and thirty  were full of fine flour mingled
shekels, one silver bowl of sev-  with oil, for a / meat-offering:
i    Ex  13.    k   Lv. 12. i.
name of the person designated. Here  1. Judah: NTahshoen, v. 12........
it is omitted, for which the reason may   2. Issachar: Te neel, v. 13..... st.
be, that the distinction of offering first
involved in itself a kind of principality,  4. Reuben: Elswr, v. 30........
inasmuch as the tribe of Judah, in the. Simeon: Seliel, v. 6..... South.
6. Gad:.Eiasa;7h, v. 42........ X
person of Nahshon, represented the
Lord the Saviour, descended from him,  T. Ephraim: Flish7ama, v. 48....
and who was, " in all things to have the   8. *Manasseh: Gamraliel, v. 54...  West.
9. Benjamin: Abidan, v. 60.....
pre-eminence."  Chazkuni, a Rabbinical writer, remarks thus upon the fact: —  10. Dan: Ahiezer, v. 66..........
"He is not called prince, that he might 1. Asher: Pgie, v. T2......... North.
not be puffed up because he offered first; 12. Napltali: Ai, v.........
and all the others are called princes, for    This ceremony of offering was conthat they submitted themselves and  tinnued for twelve successive days, on
offered -after him."  It is not, however,  each of which the prince or chief at the
very easy to perceive how the recording  head of his tribe, forming a grand proor not recording of his title should have  cession, marched forward and laid his
had any effect in the way of inflating  rich offering upon the common altar,
his spirit, when for.aught that appears  ill regard to which all the tribes stood
the history of the transaction might on a footing of dignified equality. And
have been written years after its occur-  in order still further to cement the union
rence.-~-  Of the tribe of JztcaI. Heb. of the whole body of the people, each
lematteh, for the tribe. Several versions  day of the celebration was made a day
render it " of the tribe," but the above  of festivity for the whole, by the Feast
is the most literally exact, and doubt-  Offering which made part of the tribute.
less the true sense. As such it confirms    V. 13.  One silver? charger.  Ileb.
the remark made above, that the offer- kaarath, dish, platter, or deep bowl. Gr.
ings were not made so much by the  "Trublion," which in Mat. 26: 23, is
princes in their own names, as in the  rendered dish. Its precise use has not
names of the tribes to which they per-  been clearly determined, but it would
tained, and over which they presided.  seem to have been designed for receivIt will be observed that the off'ering  ing the fine flour of which the meat
of the chiefs of tribes, each in his day,  (meal) offering was made, or for the
is not in the order of their births, or  mixing of the flour into a paste. See
as they stand in ch. 1, but according to  Ex. 25: 29.-~T An h7undred and thirty
the order in which they were ranged  shekels.  About sixty-five ounces.around the Tabernacle, ch. 2, beginning  ~f Osne silver bowl. Heb. enizrok, bowl,
at the east, proceeding thence to the  basin.  Gr. "Phiale," translated uialsj
south, next to the west, and ending at Rev. 16, which however does not conthe north. This order we may present vey a correct idea to the English readin tabellated form, thus:-            er, as the vessels intended were of very




B. C. 1490.]                 CHtAPTER  VII.                              i0o
14  One spoon of ten shekels           15  One  young  bullock, one
of gold, full of incense':            ram, one lamb of the first year,
for" a burnt-offering:
I Ex. 30. 34.                         in Lev. 1. 2, 3.
different construction from  our vials. ferent kinds of vessels, made fer offer"Goblets " would be a rendering nearer  ing libations, were intended to denote
the truth. The use of these vessels in  the varying capacities of men in respect
the holy things was to hold the blood  to the reception of divine things. One
which was carried to the altar and there  and the same kind of teachingo is not
poured out or sprinkled, Ex. 27: 8. It equally adapted to all classes of  men.
is obvious, too, from  the concluding  The wise, the sinple, the rich, the poor,
clause, that it was used for containing  the sound, and the infirm, require difthe fine flour mingled with oil, the me- ferent modes of instruction. The rude
morial of which was to be burnt in the  race of the Jews, abiding under the
fire of the altar, Lev. 2: 2.-   T Shekel shadow of the Law, were to be trained
of the sanctzuary.   leb. shekel hakko- in one way; in quite another way is a
desh, shekel qf the holiness or sanctity;  Christian people, beholding the mystethat is, the shekel employed as a stand-  ries of the Law unfolded in the verity
ard in regard to the weight of all holy  of the Gospel, to be nurtured into a
things.-~[ For a meat oqflring; that perfect man."  He then goes on to exis, for a meal-offering, or mincha, which  plain the symbolical purport of the difwas to be an accompaniment of the  ferent kinds of vessels, the bowls,
burnt-offering and peace-offering men-  goblets, cups, etc., intimating that they
tioned vs. 15, 17.                     here represent the various capacities
V. 14. One spoon. Heb. kayh, Cup;  of truth distinguishing different pera vessel for holding incense, called a  sons in the church, all of whom, howspoon from its concavity. See Note on  ever, are prompt to present their seveEx. 25: 29. Geddes and Boothroyd ren-  ral faculties to the Lord to be filled
der by " incense-pot."  As this was of  from the fulness of his Spirit, and then
gold, it doubtless pertained to the altar  solemnly dedicated to his service.
of incense, and not to the brazen altar    V. 15. One youni  bullock, etc. The
standing in the outer court; and this  offerings here mentioned, the plate and
would indicate that both altars were now  the sacrifices, of which latter there were
dedicated, that is, began to be first used  no less than twenty-one, were very
for the purposes of the whole congrega-  costly, and must have constituted a
tion. As to the use of incense in connec- magnificent donative for a people now
tion with the meat-offering, see Note on  sojourning in a wilderness beyond the
Lev. 2: 1, et seq. If these dedication-  bounds of civilization.  " The occasion
offerings have, on the whole, as wehave  must have been one of great and strikendeavored to show, a Christian aspect,  ing solemnity, and, from  the account
then it may be presumed that these va- here given, reminding us strongly of
rious vessels of gold and silver come in- the annual festival of Nurooz in Persia,
to the general category of typical, and  when the king sits in great state and
we see nothing more probable than the  glory, with the nobles of his court at
suggestions of the old commentator Ra-  tending in their most gorgeous attire,
banus Maurus, who says:-" Thesedif-  and thus receives in succession a lonl




110                          NUMBERS.                     [LB. C.1 490.
16 One kid of the goats for  the sen of Helon, prince of the
a n sin-offering:  children of Zebulun, did oqer:
17  And  for a sacrifice  of    25 His offering was one silpeace-offerings, two oxen, five  ver charger, the weight whereof
ramns,  five he-goats, five lambs  was an hundred and thirty shekof the first year.  This was the  els, one silver bowl of seventy
offering of Nahshon the son of  shekels, after the shekel of the
Aimninadab.                         sanctuary; both  of them  full
18 On the second day Netha-  of fine flour mingled with  oil,
neel P the son of Zuar, prince of  for a mneat-offering:
Issachar,  did offer.                  26 One golden spoon of ten
19 He offered  for his offer-  shekels, full of inceDse:
irg one silver charger, the weight    27 One young  bullock, one
whereof was an  hundred-and  ram, one lamb of the first year,
thirty shekels, one silver bowl for a burnt-offering:
of seventy  shekels, after the         28 One kid of the goats for
shekel of the sanctuary; both  a sin-offering:
of thenm  full of fine flour min-    29 And  for a sacrifice  of
gled with oil, for a meat-offering: peace-offerings, two  oxen, five.
20 One spoon of gold of ten  rams, five he-goats, five lambs
shekels, full of incense:           of the first year.  This was the
21 One young  bullock, one  offering of Eliab the son of Heram, one lamb of the first year, lon.
for a burnt-offering:                  30 On the fourth day Elizurs
22 One kid of the goats for  the son of Shedeur, prince of
a sin-offering:                     the  children  of Reuben,- did
23 And  for a  sacrifice  of  offer:
peace-offerings, two  oxen, five    31 His offering' was one silrams, five lie-goats, five lambs  ver charger, of the weight of an
of the first year.  This was the  hundred and thirty shekels, one
offering of Nethaneel the son of  silver bowl of seventy shekels,
Zuar.                               after the shekel of the sanctua24 On the third day Eliabr ry; both of them  full of fine
ns Lev. 4. 25.  o Lev. 3. 1.  p. 1.8.  2.5.
q  ver. 13, etc.    r...,,. 7.     c. 1. 5.  2. 10.  t ver. 13, etc.
series of costly offerings, which the  more numerous than in the case of the
princes who govern the provinces of  burnt-offerings or the sin-offerings for
his empire send, at that season, to the  the reason that the priests, the princes,
capital for his acceptance, and which  and as many of the people as were inare of such value as to form one of the vited had their share of them, and feastprincipal portions of his yearly reve- ed together before the Lord with great
nue."-Pict. -BibZe.                 rejoicing.
V. 17. And fo;l a sacrifice of peace-   V. 18. On the second day   eftl hanee,
oferiyngs. The victims here are much  -   dd offer. It may here be remark




B. C. 1490.]              CHAPTER    IL.                           i1\
flour mingled  with  oil, for a  - 40 One kid of the goats for
meat-offering:                      a sin-offering:
32 One golden spoon of ten          41  And  for a sacrifice  of
shekels, full of incense:           peace-offerilngs, two  oxen, five
8)3 One young bullock, one  rams, five he-goats, five lambs
rain, one lamb of the first year, of the first year.  This was the
for a burnt-offering:               offering of Shelumiel, the son of
34 One kid of the goats for  Zurishaddai.
a sin-offering:                       42 On the  sixth  day EliMi35 And  for a sacrifice  of  saph' the son of Deuel, prince
peace-offerings, two  oxen, five  of the children of Gad, ofered:
rams, five he-goats, five lamlbs    43 His offering  was one siof the first year.  This was the  ver charger, of the weight of an
offering of Elizur the son of  hundred  and  thirty shekels, a
Slhedeur.                           silver bowl of seventy shekels,
36 On the fifth day Shelu-  after the shekel of the sanctumiel' the son of Zurishaddai, ary; both of them  full of fine
prince of the children of Sime-  flour mingled  with  oil, for a
onl, did ofier:                     meat-offering:
37 His offering  was one sil-    44 One golden spoon of ten
ver charger, the weight whereof  shekels, full of incense:
was an hundred and thirty shek-    45  One young bullock, one
els, one silver bowl of seventy  ram, one lamb of the first year,
shekels, after the shekel of the  for a burnt-offering:
sanctuary; both of them full of    46 One kid of the goats for
fine flour mingled with oil, for a sin-offering:
a meat-offering:                      47 And  for a sacrifice  of
38 One golden spoon of ten  peace-offerings, two  oxen, five
shekels, full of incense:           rams, five he-goats, five lambs
39 One young bullock, one  of the first year.  This was the
raml, one lamb of the first year, offering of Eliasaph the son of
for a burnt-offering:               Deuel.
u  c. 1. 6..1. 12.   ver. 13, etc.  w  c. 1. 14.  2. 14.  x  ver. 13, etc.
ed that every tribe, through its prince  finite wisdom has seen fit to adopt
or chief, offers precisely.the same kind  another course, and it may have been
of offering, and in the same quantity, upon the same principle with that to
and that the offering of each is distinct- which we have adverted, ch. 1: 20-43,
ly described, although it necessitates a with which compare Note on Ex. 36:
repetition in the same words, whereas 8-38. The witnessing of the actual prowe should doubtless have supposed  cessions and offerings continued from
that, after specifying the first, the sacred  day to day would have produced a deep
writer would have said:-" And so in  and solemnizing.impression upon the
like manner with all that followed; each  mind, and it may be that the leisurely
one made the same offering." But in- perusda of the distinct account of each.




112                         NUMBERS.                    [B. C. 1496.
48 On the seventh day Eli-    56 One golden spoon of ten
shama I, the  son  of Ammi- shekels, full of incense:
hud, prince of the children of    57 One young bullock, one
Ephraim, offered:                  ram, one lamb of the first year
49 His offering" was one sil- for a burnt-offering:
ver charger, the weight whereof    58 One kid of the goats for
was an hundred and thirty shek-  a sin-offering:
els, one silver bowl of seventy    59  And  for a sacrifice  of
shekels, after the shekel of the  peace-offerings, two  oxen, five
sanctuary; both of them full of  rams, five he-goats, five lambs
fine flour mingled with oil, for a  of the first year.  This was the
meat-offering:                     offering of Gamaliel, the son of
50 One golden spoon of ten  Pedahzur.
shekels, full of incense:            60 On the ninth day Abidan',
51 One young bullock, one  the son of Gideoni, prince of the
ram, one lamb of the first year, children of Benjamin, qffered:
for a burnt-offering;                61 His offering d was one sil52 One kid of the goats for ver charger, the weight whereof
a sin-offering:                   was an hundred and thirty shek53 And  for a  sacrifice  of  els, one silver bowl of seventy
peace-offerings,. two  oxen, five  shekels, after the shekel of the
rams, five he-goats, five lambs  sanctuary; both of them full of
of the first year.  This  was the  fine flour mingled with oil, for
offering of Elishama, the son of a meat-offering:
Ammihud.                             62 One golden spoon of ten
54 On the eighth day offered  shekels, full of incense:
a Gamaliel, the son of Pedahzur,    63 One young bullock, one
prince of the children of Manas- ram, one lamb of the first year,
seh:                               for a burnt-offering:
55 His offering b was one sil-    64 One kid of the goats for
ver charger, of the weight of an  a sin-offering:
hundred and thirty shekels, one    65 And  for a sacrifice  of
silver bowl of seventy shekels, peace-offerings, two oxen, five
after the shekel of the sanctu- rams, five he-goats, five lambs
ary; both of them  full of fine  of the first year.  This was the
flour mingled  with  oil, for a  offering of Abidan, the son of
meat-offering:                     Gideoni.
66 On the tenth day Ahiey  e. 1. 10.  2. 18.  z ver. 13, etc.  a  c. 1 10.
2.'20.    -        ver. 13, etc.    e c. 1.11. 1. 2. 22.  d  ver. 13, etc.
when set before us in written recital, one, or perhaps two sabbaths must have
was presumed to be productive of a intervened in the time, and yet it apsomewhat similar effect.           pears that the ceremonies suffered no
V. 48. On the seventh day. Asvtwelve interruption on that account. But the
days were occupied in the celebration, Lord is " Lord also of the sabbath," and




B. -C. 1490.]             CHAPTER  VII.                          -113
zere, the son of Ammishaddai,    75 One young  bullock, one
prince of the children of Dan, ram, one lamb of the first year,o-fered:                            for a burnt-offering:
67 His offering. was one sil-    76 One kid of the goats for
ver charger, the weight whereof  a sin-offering:
was an huudred and thirty shek-    77  And  for a sacrifice of
els, otne silver bowl of seventy  peace-offerings, two  oxen, five
shekels, after the shekel of the  rams, five he-goats, five lambs
sanctuary; both of them full of  of the first year.  This was the
fine  flour mingled with oil, for offering  of Pagiel the  son of
a meat-offcring,                  Ocran.
68 One golden spoon of ten         78 On the twelfth day Ahishekels, full of incense'          ra  the son of Enan,  prince of
69 One young bullock, one  the children of Naphtali, qfered:
ram, one lamb of the first year,    79 His offering  was one silfor a burnt-offering:              ver charger, the weight where70 One kid of the goats for of was an hundred and thirty
a sin-offering,:  shekels, one silver'bowl of sev71 And  for a sacrifice  of  enty shekels, after the shekel
peatce-offerings, two oxen, five  of the sanctuary; both of them
rams, five he-goats, five lambs  full ot fine flour mingled with
of the first year.  This was the  oil, for a meat-offering:
offering of Ahiezer, the son of    80 One golden spoon of ten
Ammishaddai.                        shekels, full of incense:
72 On the eleventh day Pa-    81 One young bullock, one
gielg, the son of Ocran, prince  ram, one lamb of the first year,
of the children of Asher, oftered: for a burnt-offering:
73 His offering' was one sil-    82 One kid of the goats for
ver charger, the weight whereof  a sin-offering:
was an hundred and thirty shek-    83 And  for a sacrifice of
els, one silvei bowl of seventy  peace-offerings, two oxen, five
sllhekels, after the shekel of the  rams, five he-goats, five lambs
sanctuary; both of them full of  of the first year.  This was the
fine flour mingled with oil, for  offering of Ahira, the son of
a meat-offering:                    Enan.
74 One golden spoon of ten          84 This was the dedication
shekels, full of incense.           of the altar, in the day when it
c. 3. 12.   2. 25.  f  ver. 13, etc.  g  c. 1. 13.?.   2.  2             v. 13, e tc.    i c. 1. 15.  2. 29.  k  ver. 13, etc.
the work which he himself appoints for cation of the anointing of the altar."
that day is holy work, suitable for that It was dedicated by the oblattions and
sacred season.                      sacrifices ahove recited, which, though
V. 84. Th2is was the dedication of the simple and plain,, were of great value,
altar. Targ. Jon. "' This was the dedi- leaving us to infer that wve are to servo




114                             NUMBERS.                         [B. C. 1490.
was anointed, by the princes of  gold of the spoons was an hunIsrael: twelve  chargers of sii-  dred and twenty shekcelf.
ver, twelve silver bowls, twelve           87 All the oxen for the burntspoons of gold;                         offering  were  twelve bullocks,
85  Each  charger  of  silver  the rams twelve, the lambs of
weighing an hundred and thirty  the first year twelve, with their
shekels, each bowl seventy: all  meat-offering:  aLd   the   kids
the silver vessels weighed  two  of  the  goats  for  sin-offering
thousand and four hundred shek-  twelve.
els, after the shekel of the sanc-  8- 8  And all the  oxen for the
tuarly:                                 sacrifice  of the  peace-offerings
86 The golden  spoons were  were twenty and four bullocks,
twelve, full of incense, zoeigh- the  rains  sixty,  thle   lie-goats
inzg ten shekels apiece, after the  sixty, the lamibs of tlie first year
shekel of the sanctuary: all the  sixty.   This was the dedication
God with the chiefest and choicest of  "By this," says Adam  Clarke, "it is
our possessions, and that too in a large  easy to see, that though the place in
and liberal spirit. Comp. Ex. 25:22. which they now sojourned was a wil-    f;T. the day whenz it zoas anointed.  derness, as to cities, villages, and reguThat is, at or about the time when it lar inhabitants, yet there was plenty of
was anointed, for as the pageant oc- pasturage, else the Israelites could not
cupied twelve days, the term  " day"  have furnished these cattle, with all the
must of course be taken in an extended  sacrifices necessary for different occasense.  " TIhen it was anointed," is  sions, and especially for the passover,
plainly equivalent to  "/j'tes  it was  which was celebrated during their soanointed."                              journing in the desert, and which itV. 85. All the silave;  vessels weic/ghecl,  self must have required an immense
etc. The surm total of all these various  number of lambs, when each firamily of
offerings in silver, gold, and cattle, may  600,000 males was obliged to provide
be thus exhibited:- -                  one," (ch. 9.)  It is not, however, to be
disguised, that there are serious diffi12 Silver Chargers, each 130 shekels.    cullties to be encountered in the attempt
12 Silver Bowls,    "   70   "       to show how such a vast multitude of
12 Gold Spoons,    "   10   "        cattle as would be requisite for the purTotal Shekels of Silver, 2400   poses of the people of Israel could be
"   of Gold,   120   subsisted in this desert, rocky region.
Of bests or sacrifice:  Mr. Stanley, in his recent work on Sinai
and Palestine, alludes to this subject,
Billocks.....................  12  and though he does not consider any
LRams......................   12    solution of the problem  yet given as
Lmbs........................  12
Goats...........24       wholly satisfactory, yet he offers seveRaonms........................ 60
ti-msG                      6       ral StggeStions  calculate.. greatly to
weaken the force of the objections
Rie-Goats,................                       fc
Lambs.......................  60   brou ght against the Mosaic history on
this score. He remarks, that there is
Total,,....,. 240,abundant evidence that the resources




B.. C. 1490.]               CHAPTER  VIII.                               115
of the  altar, after that it was              CHAPTER   VIII.
anointed.                              A ND   the  LoRD  spake  unto
89 And when Moses was gone               Moses, saying,
into the tabernacle of the con-           2 Speak unto Aaron, and say
gregation to a' speak with  him, unto him, When thou lightest the
then he heard  the voice of one  lampsa, the seven lamps shall give
speaking unto him  from  off the  light over against the candlestick.
miercy-seat'* that was upon  the          3  And  Aaron  did  so:  he
ark of testimony, from  between  lighted the lamps thereof over
the  two  cherubims:   and  he  against the  candlestick, as the
spake unto him.                        LORD commanded Moses.
I ver. 1.   a?  c. 1. S.  Ex. 33. 9,11.   n Ex. 95. 22.   a  Fx.'i5. 37.   40. 25.
of the peninsula were anciently far But now every Christian has in effect
greater than they are now.             all the rights that Moses had.  The
V. 89. And wh7en  oses was gone into,  humblest believer is a priest in the
etc. HIeb. bebo Afosheh, in Moses' going  truest and only existing sense of the
in. The meaning undoubtedly is, that word; and has access as a priest into
from  this time henceforth, whenever  the immediate presence of God. The
Moses went into the Tabernacle to con-  monopoly of the few is now the privilege
sult the divine oracle, he was privileged of all mankind that believe. The narto hear the voice speaking to him, as  row gate that once gave access to a sinhere described.   ~[ To speakc  with, gle nation, is now opened so wide that
hinm. That is, with God.    [ f Hecard  all nations may pass freely through it.
the voice of one spealinig qith, hins.
Gr. " Heard the voice of the Lord speaking."  Targ. Jon. "Heard the voice of
the Spirit speaking."  This was in ac-           C-APTER  VIII.
cordance with the prerogative vouchsafed to Moses of being admitted to
more intimate converse with the Lod                        the 
than any of the rest of the prophets.    V. 2. TJhen th,,ou, tightest,th7e lamps.
See ch. 12: 8.- ~ lironm off the mercy-  Heb. "In thy causing  the lamps to
seat. Heb. "From  above the mercy-  ascend." See the import of thlis phrase
seat." In this was fulfilled the promise fully explained in the Notes on Ex. 25:
made Ex. 25: 21, 22, "And thou shalt 37. Gr. " When thou shalt set up, or
put the mercy-seat above upon the ark  put up, the lamps."  Chald. "(When
-    and there I will meet with thee, thou shalt kindle the lamps." The lamps
and I will commune with thee from   or sconces containing the oil, were so
above the mercy-seat, from  between  constructed as to be capable of being
the two cherubims."  For this reason,  detached, and taken down fromn the
the most holy place of the Sanctuary,  branches, to be filled and then raised sop2
where the ark and the mercy-seat were  (made to ascend) to their proper places
stationed, was called debit, sveaking-  on the candlestick. —--     Shall give theis
place or oracle, from the root -diibar, to  light over against the candlestick. Heb.
]speak. Into this sacred recess Moses  "Over against the face (lit. faces) of the
alone was then thus privileged to enter. candlestick,"  The meaning is not en



116                            NUMBERS.                         [B.0C. 1490
tirely obvious from the literal render-  should be so disposed in the lanlp-cups
ing, but the explanations drawn from   or sconcs that they should incline to
the Rabbinical comments throw a satis- the edge un'.rest the centre, and thus
factory light upon it.  "Over against should shine towards the candlestick
the candlestick". we take to be equiva-  emphatically so called.  The central
lent to " towards the central shaft," for lamp, it is supposed, was lighted from
the term  "candlestick" is occasionally  the fire of the altar, and all the others
applied by way of eminence to the shaft  from that.  We give in this connection
from which the branches issued. See  the form of the candlestick as we have
Notes on Ex.. 25: 31-37. At other times  been enabled to deduce it from  the
it stands for the whole structure. The  words of the sacred historian, as conmeaning undoubtedly is, that the wicks  tained Ex. 25: 31 —40.
CANDLESTICK.
The Hebrew doctors say, "The six  shall give light; the six which are upon
lamps-that were fastened unto the six  the six branches, the three that are
branches that went out of the candle- eastward having the wicks in them
stick, all of them had their faces towards  turned towards the middlemost; and
the middlemost lamp which was on the  so the three that are westward having
branch (the shaft) - of the candlestick; the tops of the wicks towards the midand this middlemost lamp, the face of it dlemost."  The same thing is briefly
was towards the Most Holy Place, and it expressed in the latter clause of Ex.
is called the western lamp." —ilaimon-  25: 37.  It is indeed said that "the
ides. In like manner Sol. Jarchi says, seven lamps shall give their light" in
" Over against the face of the candle-  the manner above described, but we are
stick, that is, the middle lamp, which is  still at liberty to understand this with
none of the branches, but of the body  the due discrimination as implying thai
of the candlestick.  The seven lamps  tthe words strictly considered hold good




B. C. 1490.]               CHAPTER  VIII.                              117
4 And this workof the  can-  according  unto  the  patternd
dlestick was of beaten gold, unto  which  the  LORD  had  showed
tice shaft thereof, unto the flow-  Moses, so he made the candleers thereof, wasc beaten work:  stick.
b Ex. 25. 31.     o Ex. 25. 18.                 a Ex. "5. 4).
of the six branches only in their rela-    V. 4. And this work of the candletion to the central shaft. Similar modes stick (was of) beaten gold. Or, as the
of diction could easily be cited. Thus, Heb. will admit, "This was the work
what our Lord says of the twelve apos- of the candlestick, (viz. it was) beatel
ties sitting upon twelve thrones and  gold," etc. For a detailed account of
judging the twelve tribes of Israel, the fabrication of the candlestick, see
must be understood as exclusive of  Ex. 25: 18, 31-39. 37:17-24, where, in
Judas. The opposite interpretation to  our Notes, we have endeavored to show
this is, that by giving light over against that the epithet "beaten " implies simthe candlestick is meant, causing the  ply hard, solid, as the Gr. has it, and
light to fall upon the north side of the  that it implies the nature of the mateTabernacle, especially illuminating the  rial and not the mode of constrscction.
table of show-bread, whereas the can-  The candlestick with the branches,
dlestick itself stood upon the south side. bowls, knops, and flowers, was conThis is the sense affixed to the passage  structed of one piece, although not by
by the Vulg., which, however, is rath- beating or hammering, bhut the lamps
er a paraphrase than a translation:-  were formed apart, like the tongs and
"When thou shalt place seven lamps, snuff-dishes. So one of the Rabbinists.et the candlestick be set up on the  says, "The lamps were vessels by themsouth side. Give orders, therefore, that selves, and might be removed from the
the lamps look over against the north, branches."-Chazkuni. ——.     nto the
towards the table of the loaves of prop-  shaft thereof, etc.  That is, both the
osition; over against that part shall shaft and the flowers.   The word
they give light, towards which the can-  "unto" is equivalent to "in'cluding,"
dlestick looketh."  For ourselves, we  and the clause is thus expounded by
give a decided preference to the other Sol. Jarchi:-1" As if he should say, the
construction. The typical be'aring of  body of the candlestick, all of it, and all
the candlestick with its lamps is largely  that pertained to it." -r   According
unfolded in our Notes on Ex. 25: 31-37, unto the pattern. Heb. karmmzareh, acand in consistency with that the sug- cording to the sight, show, Vision,, ap2gestion flows easily from what is here  pearance; the word being derived disaid, that as the central shaft more espe- rectly from the root rddh, to see.  The
cially represents the Lord the Saviour, reference, however, is undoubtedly to
who is to the church what the vine is the visionary pattern or model exhibitto the branches, and as whatever of  ed to Moses in the mount, Ex. 25:40, alspiritual light and heat is possessed  though in this latter passage the original
by his ministering servants flows from  word for pattern is tabnith., and not that
him, so it is eminently proper that they  which is here so rendered.    WTihch
should by a reciprocal turning or in- the Lord had showed.dioses.  Heb.
clination, reflect their light towards its  " Which the Lord had caused Moses to
divine source, as in grateful acknow- see."  The phraseology of the Hebrew
ledgment of its derivation therefrom.   implies a peculiar effect wrought upon




118                            N'UMBERS.                        [l. C. 1490.
5 And the LORD  spake unto             7  Anrd  thus  shalt thou  do
Moses, saying,                         unto  them, to  cleanse  them:
6  Take  the  Levites  from   Sprinkle  water e of purifr ing
among  the  children  of Israel,  upon them, and  let them  shave
and cleanse them.                          e c. 1.. 9, 17, etc.  y Lee. 14. 8, 9.
his interior vision, by which he was  "The mere circumstance of birth did
enabled to behold what otherwise would  not entitle the Levites to enter abruptly
have been beyond his power. Ile was  upon the duties which devolved on
favored with a spiritual perception. them. They were to receive a sort of
The objects seen were seen by the in- consecration, which is described in this
ward and not by the outward eye, and  chapter, and which, although solemn,
to this he was incompetent unless +he  is different firom, and more simple thian,
Lord had made him to see.              that which the priests received. They
were properly purified by sprinkling
h17e Consecration  of the Levites.  and shaving, and after suitable offerV. 6. Take the Levites, etc. That is, ings and sacrifices, were presented benot the whole body of the Levites, but fore the Lord. They were not washed,
all besides the priests, who had been  or anointed, or invested with official
consecrated on a former occasion, Lev. robes, like the priests. -Pict. Bible.
8. To them the other Levites were to    V. 7. Sperinkle sgater of purifying
be adjoined as ministers and assistants,  upon them. Heb. " Sprinkle upon them
ch. 3:6, etc., and their consecration  the sin-water;" that is, the water of
forms the subject of the present chap-  purifcation ofrom sin; which we learn
ter.- ~ Froimn among the c/ilZdreea of  fi'om chll. l1 1:,  1,  as p-erepared from
Israel. We see in this the basis of the  the ashes of a red heiter, cedar-wood,
familiar distinction of the chosen peo-  hyssop, and scarlet. It is called "sinple into the different classes mentioned  water" (H-Ieb. sie''hattath, walters of
1 Chron. 9: 2, "The Israelites, the  sin,) as the sacrifice of atonement for
priests, Levites, and the Nethinims."  sin is called "sin-offerinrg."  Indeed,
--     An d cleanse them. Or, "purify  we may say with Adam Clarke, that as
them," i. e. in the manner about to be  the heifer herself was sacrificed, and
described. Although it was required, her blood sprinkled seven times before
as a general rule, that all the people, the Tabernacle, ch. 19:3-6, she may
when they approached the sanctuary, be considered as a proper sacrifice for
should be ftiee from any ceremonial un- sin, and consequently the water thus
cleanness, 2 Chron. 23:19, yet there  prepared be termed the weater of the
was a manifest propriety in the minis- sin-ofe'rinlg.  "As the ashes wrere kept
ters of the Lord's house complying with  ready at hand for purifying fi-om all lethe words of the prophet, Is. 52:11, gal pollutions, the preparation might
"B!e ye clean that bear the vessels of  be considered as a concentration of the
the Lord; " and such a purification was  essential properties of the sin-offering,
represented by this external washing  and might be resorted to at all times
of the body in water. So the apostle  with comparatively little expense or
makes "pureness" one of the requisite  trouble, and no loss of time. As there
characteristics by which the ministry  were so many things by which legal
is to be distinguished, 2 Cor. 6: 4, 6. pollution might be contracted, it las;




B. C. 1490.]                CHAPTER  VIII.                              119
all their flesh, and let them wash  bullock with his meat-offering 9,
their clothes, and so make them-  even fine flour mingled with oil,
selves clean.                          and another young bullock shalt,
8 Then let them take a young  thou take for a sin offering.
g Lev. 2. 1.
necessary to have always at hand, in  they shave their whole body ever third
all their dwellings, a mode of purifying  day, lest any vermin or other foulness
at once convenient and unexpensive.  should cleave to the worshippers of the
As the water by which the Levites were  gods. As to the Levites, it does not aphere purified must have been the water pear that the direction here given was
prepared from  the ashes of the red  to be observed except on special occaheifer, this ordinance was undoubtedly  sions.-~I Let them wash their cloth;es.
instituted before this time, though not  Another rite prescribed in purifying
described till chap. 19: 1-10 of this  the unclean. Comp. Ex. 19:10, in allubook; but that chapter might be in  sion to which it is said of the redeemed,
connection with any of the preceding  Rev. 7: 9, 14, 15, their garments are
ordinances, as well as where it is now  " washed and made white in the blood
found."-A. Claeke.-i  Let them shave  of the Lamb," that they may "serv,
all their flesh.  Gr. " Let them shave  him day and night in his temple."
all their body."  " Let a razor go over    V. 8. Let themn take a pyoung bellocc.
their whole body."-Cov.  "aMake a   uob. " A youngling the son of the herd."
razor to run along upon all the flesh of  That is, of the second year. See Note
them." —lAat., Cran. "Let them cause  on Ex. 29: 1, where the same offering
a razor to pass over all their flesh."-  was brougl-lt for the priests. This was
Ains.  This was another symbol of  to constitute a burnt-offering or holopurification similar to that of the leper,  caust' to make an atonement for the
who shaved off' all his hair as well as  Levites, and as the Jewish Rabbins say,
washed his flesh, as a part of the pro-  " For the consecration of their service."
cess of his cleansing, Lev. 14: 8, 9.    ~T TWith his mneal-cqfee'ng.  That
The same ceremony was ordained also  is, meal-offering, composed of fine flour
in the case of the polluted Nazarite, ch. mingled with oil, and which was under6: 9). One of the Hebrew doctors re-  stood to be an accompaniment of course
marks, that there was a moral signifi-  of the burnt-offering.  The ordinary
cancy in the act, to wit, that the Levites  meal-offering for a bullock was " threewere thereby  admonished  "to  cast tenth deals of fine flour mingled with
away all worldly cares, as much as  oil," and for a drink offering "half a
might be, and give themselves wholly  hin of wine," ch. 28: 12, 14. See Notes
to their sacred ministry."  The exam-  on Lev. 2.-~ ACnothere young bullock.
ple may also be properly understood as  Heb. "A second bullock tl e son of the
teaching that all Christians, and espe- herd." This, though mentioned second,
cially all Christian ministers, should  was offered first, v. 12. Lev. 8: 14, iS.
" purify themselves from all filthiness  14:19. The only case in which a bulof flesh and spirit, perfecting holiness  lock was offerod for a sin-offering was
n the fear  of God," 2 Cor. 7:1. It is  that in which thile priest, and through
worthy of remark, that Herodotus says  him the whole congregation had sinned,
expressly of the Egyptian priests, that Lev. 4: 3, 13, 14, 22, 23, and the reason




;120                           NUMBERS.                        [B. C. 1490.
9. And A thou shalt bring the  Levites before the LORD: and
Levites before the tabernacle of  the children of Israel shall put k
the congregation: and thou shalt  their hands upon the Levites:
gather the whole assembly of the         11 And Aaron shall offer z the
children of Israel together:          Levites before the LORD for an
10 And thou shalt bring the  offering  of the  children of IsA  Ex. 29. 4, etc.   40. I).  i Lev. 8. 3  k Lev. 1. 4.    l ver. 15.
that this kind of offering was made on  and made atonement for them, vs. 18,
this occasion was, that it was offered  19. The act of imposition of hands in
for the Levites in a body who represent- this instance denoted a certain kind of
ed, as it were, the whole congregation. transfer from one party to another of a
V. 9. And tiaou shialt bring thte Levites. right, function, or prerogative which
Heb. hikrabtt, thou shalt bring near, or originally pertained to the transferring
cause to approach; a sacrificial term  party. The act, therefore, as Mr. Kitto
almost constantly in use in speaking of  suggests, had virtually the same signithe offerings made upon the altar. It ficancy as that of the Levites in laying
denotes that the Levites were viewed  their hands on the bullocks which were
in the light of a species of sacrifice ded- to be sacrificed for them  (v. 12), or to
icated and devoted to the Lord. For suffer and die for them; and the applithis purpose they were to be brought cation from the first-born to the Levites
like other sacrifices to the door of the  would express, not only the consecratabernacle, which is usually to be un- tion of the latter, but their substitution
derstood by the phrase "before the  to attend tothe service of the sanctuary
Lord."-~  Thou shalt geathe? the whole in the room of the first-born. The Lcassembly. The occasion was one in which  vites represented typically the ministhe whole body of the people were equal- ters in the Christian church; and the
ly interested, for the Levites being now  transaction before us carries with it the
to be taken for the first-born, it was  implication, that the functions which
proper that the whole congregation  they discharge are inherently approprishould signify their concurrence in the  ate to the whole body to which they
transaction.  This was according to the  pertain, and that it was never intended
established rule in law, Quod onniu,in  that they should be absolutely and eninterest, ab omnibusfieri debet, what con- tirely alienated to a particular class
cerns all ought to be done by all. In like  perpetuating itself by an ordination
n tanner the congregation was assembled  rite in which the people at large have
v.t the consecration of the priests, Lev. no share. Even when the imposition
8: 3, 4.                               of hands devolves upon those who have
V. 10. The children of Israel shallput been themselves set apart in this mantheisr hands Bupon the Levites.  Heb. ner, it should still be distinctly underscimneku, shall lean, their hands, etc. stood that the act is performed in thie
That is, not the whole body of the peo- name and behayf of the mass of the people, but some of the chief of them, the  ple. Under the present dispensation
elders, in the name of the rest. Ains- all true Christians are "kings and
worth suggests from Chuzkuni that the  priests unto God," and they should not
first-born performed that office, as the  lightly part with their birthright.
Levites were substituted in their place    V. 11. And Aaron shall ofer the Le



B. C. 1490.]                CHAPTER  VIII.                             121
rael, that they may execute the  their hands upon the heads of
service of the LORnD.                 the  bullocks:  and thou shalt
12 And the Levites shall lay  offer the one for a sin-offering,
sites, etc. Heb. h]tniph, shall wave. -A  Aaron "lifting up his hands, and turnsacrificial term  applied to the wave- ing about to all sides, as he did when
offering, respecting which see Notes on  he offered a wave-offering, they, at his
Ex. 29: 23-28. The original is render-  command, imitated the same motion,
ed in the Gr. by aplhoriei, slall separate, and so were offered, up to God, and bewhich is transferred into the N. T. in  came wholly his."  Le Clerc, however,
reference to the setting apart of Barna-  conjectures that they were led round
bas and Saul (Paul) for the work to  about the altar, thus favoring the conwhich the Lord had called them, Acts  struction of the Arabic, which we on
13: 2. In like manner Paul speaks of  the whole are inclined to adopt.himself, Rom. 1:1, as "separated unto  ~f For asn offering. Ileb. tenuphdJb, a
the Gospel of God."  As the leading  eoa, e-offeriny. See Note on ch. 3:6.
idea of the Heb. term is that of afita-  Gr. apodoma, a cift, as the ministers
tion, so the Gr. applied to ministers and  of the church are also called Eph. 4: 8,
apostles denotes more than simple sep- 11. —    That they may execute the seraration, viz., the trials, tossings, and  vice. Heb. "That they maiy serve the
afflictions which, for the most part, service."  Gr. "That they may be to
should accompany their dedication to  work, or do, the works of the Lord;"
the special service of the Lord and the  as also in v. 15. The same phraseology
church. The rendering of the Arab. is  occurs in the original of 1 Cor. 16:10,
here remarkable:-"  And Aaron shall "For he worketh the work of the Lord,
lead them  about by a circuitous lead- as I also do."  The language of 1 Cor.
ing," implying that they were conducted  9: 13, is equivalent:-" Do ye not know
about through the camp, somewhat as  that they which minister about holy
in the East a bride is conducted in a  things, live," etc.
procession from her father's -house to    V. 12. Shall lay their hands upon the
the house of the bridegroom, to whom  heads.  Heb. " Upon the head," sing.
she is ever after to be solemnly dedi- doubtless because the ceremony was
cated and devoted.  The agitation or performed- upon the head of each one
waving to and fro indicated by the ori- separately. —XT Thoe sh7alt ofter. Heb.
ginal Heb. term implied th( solemn con- "Thou shalt do."  See NNote on ch. 6:
secration of the things waved to God, 11, 16, 17. As the words are addressed
as a sacrifice; and therefore the Levites to Moses, the meaning is, that he should
were presented to him under the same  cause the sacrifice to be offered by the
consideration as were the first-born. hands of Aaron the priest.  There is
As, however, it was impossible for something which strikes us as very
Aaron to wave them as he did the ordi- plausible in the suggestion of Vitringa
nary sacrifices, and yet the term would  and Patrick, that the Levites were themseem  to express something- which he  selves considered in this transaction as
did to them, it is not unlikely that they  an eXiatory sac'ifice; for being given
were made to perform  some kind of to God instead of the first-born, in the
"locomotion, although it might not have  sanctification of whom the whole family
been precisely that indicated by the  was sanctified, and their sin in a certain
Aroic version. Patrick suggests, that sense expiated, the offering of the Le6




122                           NUMBERS.                       [B. C. 1490,
and the other for a burrit-offer-  children of Israel: and the Leing, unto the LORD, to make an  vites shall be mine.
atonement for the Levites.               15 And after that shall the
13  And thou  shalt set the  Levites go in to do the service
Levites before Aaron, and be-  of the tabernacle of the congrefore his sons, and offer then for  gation: and thou shalt cleanse
an offering unto the LORD.            them, and offer 0 them  for an
14 Thus shalt thou separate Xl offering.
the  Levites from   among  the           16 For they are wholly given;t1 c. 16. 9.                    c. 3. 45.  o ver. 11, 13.
vites in this manner was to be consid- "Thou shalt cause to stand," i. e. thou
ered as having the same effect as had  shalt present, as a token of their being
the offering of the first-born, viz. the  given to him and to his sons, as in v.
sanctification and atonement of the peo- 19. See also ch. 5:16, 18, 30. — T And
pie at large. This idea seems to be  ofer t/hem (foe-) an operes7 unto the
countenanced by the phraseology of v. Lord.  Heb. "And thou Mhalt wave
19, " to make atonement for the children  them (as) a wave-offering." This sense
of Israel," which may properly be un- of the original makes it probable that
derstood as equivalent to making atone- the true rendering is, " After thou hast
ment int behaif of the children of Israel, waved them for a wave-offering," imi. e. viewing the Levites themselves as plying that they were presented to
the atoning sacrifice, and not the minis- Aaron and his sons after having been
ters by whom it is made. In the pres- thus offered to the Lord. It is doubtent verse the Levites are evidently re- less in allusion to this that Paul, in
garded as a sacrificial offering, and yet, writing to the Romans, says, "I beas they were not devoted to death, any  seech you, brethren, by the mercies
more than the first-born, but still lived, of God, that ye present your bodies
therefore the sin-offering and the burnt- a living sacrifice, holy, acceptable un.
offering were substituted in their stead. to God, which is your reasonable ser.
Upon these they accordingly laid their vice."
hands, that the sin which the children    V. 14. The Levites shall be mine.
of Israel laid upon them (v. 10) might Chald. "Shall be ministers before me.'
in the same way be transferred to the  See Note on ch. 16: 9.
victims, which thus became the real   V. 15. And thou shalt cleanse then
sacrifices. The soundness of the pro- and offer them.  l eb. "Wave them.'
posed interpretation will depend upon  Gr. " Give them before the Lord."  A;
the true import of the phrase lekapplEr this is evidently no new order for thei:
el, to nzake atonement upon, for, or in  cleansing, the sense is unquestionably
behalf qf, whether it refers to the sacri- "Thou having cleansed them, and offer
fice or to the sacrificer. We incline, ed them."  See vs. 7, 11.
though not without some wavering, to    V. 16. For they (are) vholly gives
the former.  As to the actual usage, unto me. I-Ieb. "For they are Nethinim
there is no doubt that the making atone- Nethinim to me; " repeated for the sak
ment is predicated both of sacrifice and  of emphasis. On the import of "i N
of the officiating priest.           thinim" see Note on ch. 3: 9. Gr. "Fo
T. 13. iAnd thou shalt set.  Heb. these are given to me for a present.




B.C. 1460.]                CHAPTER  VIII.                             12e
unto me from  among the chil-  Levites as a gift to Aaron and
dren of Israel; instead P of such  to his sons froni among the chilas open  every womb, even  in-  dren of Israel, to do the service
stead of the first-born of all the  of the children of Israel in the
children of Israel, have I taken  tabernacle of the congregation,
them  unto me.                        and to make an atonement for
17 For all the first-born q of  the  children  of Israel:  that 
the children of Israel are mine, there be no plague among the
both man and beast: on the day  children  of  Israel, when  the
that I smote every first-born in  children  of Israel come  nigh
the land of Egypt I sanctified  unto the sanctuary.
them  for myself.                       20 And  Moses, and Aaron,
18 And I have taken the Le-  and all the congregation of the
vites for all the first-born of the  children  of Israel, did  to  the
children of Israel.                   Levites according unto all that
19  And I have given   the  the  LORD  commanded  Moses
pc. 3. 12, 45.  q Ex. 13. 2,1'2-15.  c. 3. 13.
Luke 2. 23.               r c. 3. 9.      a c. 1. 53. c. 16. 46. 15.'.  e Chr. 26. 16.
- [ Instead of suc7h as open every  "an" is superfluous, as the word ex
womb. Heb. "Instead of the opening  presses a continuous function.  It
of every womb;" on which phraseology  confirms the interpretation suggested
see Note on ch. 3:12.  The ensuing  above, v. 12, that the making atone.
phrase, "first-born," is in apposition  meit by the act of sacrificing was not
with this and explanatory of it.      the province of the Levites, but of the
V. 19. And I have given the Levites priests. They were to serve as a kind
(as) a gift. Heb. "And I have given  of perpetual medium of atonement.the Levites as Nethinim."  Gr. " And [  That there be no plague, etc. Chald.
I have given the Levites presented as a  " No death."  That is, that the people
gift."  Being first solemnly set apart may be secured from the stroke of diand dedicated to the Lord, they are now  vine judgments by every thing being
given back by him to the donors, teach- done in exact accordance with the preing us, that whatever we give up to the  scribed order, all others except the
Lord in the spirit of a grateful surren- proper commissioned persons being
der, will be sure to be returned to us precluded from officiating in and about
with interest.-~; To do the service of  the Tabernacle. This plainly teaches
the children of Israel. Heb. " To serve  that the surest preservation against disthe service."  Gr. " To do the works."  astrous visitations is a strict compliance
Vulg. " To serve me for Israel," i. e. to  with the divine injunctions. Germane
serve me in the holy rites instead of  to this is the case of Phineas, ch. 25: 7,
Israel themselves. The service of the  8, 13, who, in slaying the offenders
children of Israel is the service which  " stayed the plague," and is thereupon
they would have been required to per- said to have " made an atonement for
form had not the Levites been chosen  the children of Israel."'-It W/hen th/l
in their stead.   ~ To make an atone- c7icldren of Israel come nig]h unto the
ment. Heb. leka2ppir, to makce atone- sanctuary. Heb. el hakkodesh, unto the
ment.  The insertion of the particle  heliness; that is, to the place an(' to the.




124                            NUMBERS.                         [B. C. 1490.
concerning the Levites, so did  tion before Aaron, and before his
the children of Israel unto them.  sons: as," the LoRD had corm21  And  the  Levites  were  manded  Moses concerning the
t purified, and they washed their  Levitos, so did they unto  them.
clothes;  and  Aaron  offered "    23 And the LORD spake unto
them  as an offering before the  Moses, saying,
LORD;  and  Aaron  made  an               24 This is it that belongeth
atonement for them  to cleanse  unto the Levites: -from' twenty
them.                                  and five years old and upward
22  And after" that went the  they  shall go in to wait upon
Levites in to do their service in  the service of the tabernacle of
the tabernacle of the congrega-  the congregation.
t ver. 7.  u  ver. 11, 12.  v ver. 15.  IV ver. 5, etc.  x c. 4. 3.  1 Chr. 2.3.?,; 17.
things of holiness, which the Gr. ren- their ministry. See Note on ch. 4: 3.
ders pros hagia, to the holinesses.  The  - T Before Aarofn and before his sons.
danger incurred by the infraction of  In their presence, and by their directhis command is impressively taught, tion, just as they themselves ministered
Lev. 10:1. 1 Chron. 13: 20.           "before the Lord."
V. 21. And the Levites were psurified.
Heb.  yithhatte-su, p2urified themselves, 1Te Age at uhich the Levites' Servtce
or, "had themselves purified."  That
was to commence, and the Period of
is, from sin, as the original root signi-   is'ontinsance.
fies, of which the outward rite was the
sprinkling of sin-water upon them, v. 7.   V. 24. This (is it) that (belongeth)
-~[ And Aaron ofered them as an  unto the Levites. That is to say, add
qfering.  IHeb. "Waved them  (as) a  this to what has been already prescribed
wave-offering."  See on v. 12.  Gr. concerning them.-     PFromr tw,!ernty
" Gave them as a gift." —~[And Aaron  and Jive years old. Heb. " From a son
made an atonement for them to cleanse  of twenty-five years."  So also in v. 25.
them. Heb. letahardm, a different word  The meaning is, that from this period
from that above rendered "purified."  they might enter upon their service,
The term "cleanse" expresses the ef- and perform its lighter labors, such as
feet produced upon the subjects of the  taking care of the Tabernacle, excluding
"atonement," which in the first instance  strangers and the unclean, etc., but
involves the idea of "reconciliation."  were not to assume the heavier duties,
But in our relations with the Most High, such as loading or unloading the wagwe are not to be content with the mere  ons, transporting the materials, and the
fact of expiation; we are to aim at moral like, for this required that they should
purification as the ultimate end contem- have attained the age of thirty, as applated by atonement.                   pears from ch. 4: 3.-   Thiey shall go
V. 22. After that swent the Levites in, in to wait ppon the service.  Heb. " lie
etc. In conformity with the directions  (i. e. every one) shall go in to war tlsa
given above, v. 15.-~[ To do their  warfare in the service."  Upon this
service. Heb. "To serve their service."  phraseology see Note on ch. 4: 3, 23.
Gr. leitourgein ten  leitourgian. aultn, to  Gr. enzergein, to energize, to work vigor'
liturgize their litaurgy, i e. to minister o usly.




B. C,. 1490.]               CHAPTER  IX.                              123
25 And from  the age of fifty  charge, and shall do no service'.
years they  shall cease waiting  Thus shalt thou do unto the Leupon  the  service  thereof, and  vites touching their charge.
shall serve no more:
26  But shall minister with                CHAPTER   IX.
their brethren in the tabernacle   aND   the  LORD  spake  unto
of the congregation, to keep:I the  A    Moses in the wilderness of
y c. 1. 53,.   1S. 4.   1 Chi. 2;,. 3.    Ezek. 44. 8, 11.  z 1 Tin. 4. 1.
V. 25. Ilrom. the age of fifty years.  brethren. IIeb. "But he shall minister
Iieb. "From a son of fifty years." Pre- with his brethren," sing. for ptur. as
cisely the same form of phraseology  above. This ministry is explained by
which occurs in the preceding verse, what follows; it consisted in " keeping
and which is there rendered, "from  the charge," i. e. taking care of the
twenty and five years old."    ~ Th tey  Tabernacle, to which they were to serve
shall cease waiting upon the service. as a kind of guard.- X    And shall do
Heb. " He (i. e. every one) shall return  no service. Heb. "And shall not serve
from the warfare of the service; " that the service;" by which is meant, they
is, shall return home, withdrawing from  shall not be required to perform any
the service of the Tabernacle.  Gr. more hard service, their age beginning
aposttsetai, shall stand away, withhold  to require ease and rest. This is con7himself fronm, his liturgy (ministry).  firmed by the Rabbinical glosses, the
The verb occurs in the original of Luke  purport of which is, that the service
2: 37, where it is said of Anna the  here mentioned is the service of bearprophetess, that she "departed not from  ing the holy things on the shoulders,
the temple."  The import doubtless is, but they were to keep the charge (custhat from this time they were to cease  tody), to encamp round about the tent,
from the hardier and heavier labors of  to sing, and to beware that no stranger
the sanctuary, such as the transporta- came into the Tabernacle.
tion, etc., though they might still perform the lighter ministrations; "That
which is spoken in the law of the Levites from fifty years old, that' he shall      CHAPTER IX.
return,' etc., is not meant but for the
time that they carried the Sanctuary
from place to place, and it is not a com-    a special Qualcation.
mandment of force in the generations    V. 1. And the Lord spake utn.to.foses.
following. But in the subsequent ages  Or, Heb. " The Lord had said," for it is
a Levite was not disallowable by years, quite obvious that the transactions reneither by blemishes, but by voice; ferred to in the first fourteen verses of
nwhen his voice failed by reason of ex- this chapter took place prior to the
treme old age, he was disabled from  numbering of the people recorded in
serving in the sanctuary. And it seem- the first two chapters of the book. The
ath to me that he is not disallowable  command for numbering and ordering
save for singing the song, but he might of the tribes there related was given
be of the porters."-Maimonides.       on " the first day of the second month,"
V. 26. tBat shall minister with their  cb, 1:1, 2. Thlis it appears was issued




120                            NUMBERS.                       [B. 0. 1490,
Sinai, in the first month of the also keep the passover at his apsecond year after they were come  pointed season,
out of the land of Egypt, say-           3 In  the fourteenth b day of
ing,                                  this  month, at even, ye shall
2 Let the children  of Israel a X.:.  i..t. i1. 1.' 2 Chr. 0. 2, 15.
"in thefir st month."  But it is no un- the origin and import of the term " passusual thing to find such transpositions  over," see Note on Ex. 12: 11 C     At
in the sacred writers. One of the He-  his appointed season.  That is, on the
brew doctors observes, "There is no  fourteenth day of the first month, in
order of former and latter in the Law."  memory of their signal deliverance from
And Houbigant says, "It is enough to, Egypt, as also of their exemption friom
know that these books contain an ac-  the desolating judgment which befell
count of things transacted in the days  the first-born of that country.  Gr.
of Moses, though not in their.regular  "According to its hour."  The Hebrew
or chionological order."   The order  writers say that the occurrence of the
concerning the passover is recorded  Sabbath on the same day with the seahere simply as an introduction to the  son of the passover was not to interfere
rule prescribed for such as had been  with its observance.
prevented, by a particular cause, from   V. 3. sIn the fouseteenth day of this
keeping the passover at the proper time. month.  The narrative here is retroThe law respecting pollution by a dead  spective, and the "this month" desigbody was given subsequent to the law  nated is the first month, on which the
respecting the passover, and hence a  Lord issued the command, and to which
new question arose which had to be set-  the reader is supposed to be carried
tled. It is in connection with the de- back.-[N At even.  HIeb. "Between
cision of this question that the reference  the two evenings."  That is, in the afto the original institution occurs. In  ternoon, between the time of the sun's
this record we read, " And it shall come  beginning to decline, which was called
to pass, when ye be come to the land  the first evening; and that of his setwhich the Lord will give you, accord- ting, which was called the second. See
ing as he hath promised, that ye shall Note on Ex. 12: 6. As the passover rekeep this service."  The rite was in- ferred to the Lord as its substantial
deed once observed in Egypt on the  reality, so the hour of its being offered
night of their departure, but as there  pointed forward to his coming " in these
was no express intimation that it was  last days," Heb. 2: 1, 2, that is, towards
to be kept in the desert, a special divine  the evening of the world, and to the fact
warrant would be requisite for the pur- of his crucifixion at the ninth hour, or
pose. Such a warrant was given on  about three o'clock, P. z.-  NT Accordthis occasion, and from Josh. 5: 10-12, ing to all the rites of it, etc. Heb. "Acit would appear that no other passover  cording to all the statutes of it."  Gr.
was celebrated during the whole period  "According to the law thereof."  That
of the wandering till they had entered  is, according to all the prescribed rites
the promised land.                     and ordinances, such, for instance, as
V. 2. Let the children  of Israel keep  those mentioned Ex. 12:43-50, where
the passover. Heb. "Let the children  the very term here rendered "rites
of Israel make or do the passover." On  (huEkkdh) occurs, and where the refer




B. C. 1490.]                CHAi'TER  IX.                             127
keep it in his appointed season:  ed Moses, so did  the  children
according to all the rites of it, of Israel.
and according to all the cere-    6 And there were certain men
monies thereof, shall ye keep it. who were defiled' by the dead
4 And Moses spake unto the  body of a man, that they could
children  of  Israel, that they  not keep the passover on that
should keep the passover.             day: and e they came before Mo5 And c they kept the pass-  ses and before Aaron on that day:
over on the fourteenth  day of          7 And those men said unto
the first month, at even, in the  him, We are defiled by the dead
wilderness of Sinai; according I body of a man: wherefore are
to all that the LoRD command- I
d c. 5. 2.  19. 11, 16. John 1i. 28.  e Ex. 18. 15,
c Jcsl. 5. 1c.          19.  c.27., 5.
ence is principally had to the persons  dered dead body. Persons thus defiled
who were to partake of the passover. were unclean seven days, Lev. 19:11,
— _ ~   Accordiing to ClI the ceremonies were precluded access to the sanctuary,
thereof.  Heb. "According to all the  ch. 5: 2, and were not allowed to eat of
judgments thereof."  The import of  the holy things, Lev. 7: 20.  In the
the term "judgments" in this connec- emrergency that had thus arisen they
tion is not perfectly obvious. It is not had recourse to Moses and Aaron for
improbably to be understood of the un- directions what to do, as it devolved
leavened bread, bitter herbs, and other upon them to take cognizance of such
accornpaniments by which it was to be  cases, as appears from the tenor of Lev.
distinguished.  In the permanent ob- 11:1, 2, etc. Yet it would seem that
observance of the passover certain spe- Moses was mainly appealed to, for he
cialities peculiar to the first institution, only answered.
such as the sprinkling of the door-posts    V. 7. Wherefore are we kept back?
with blood, faking it in a standing pos- Heb. lcmdAh nijggdra, wheriefore are we
ture, etc. were to be excepted.       abated, abridged, or made to.fall short?
V. 4. Thiat they should keep the pass- The leading idea of the original is that
over. i-eb. "That they should make, of diminution, curtail ment, and conseor do, the passover," as frequently be- quent deprivation. Vulg. " Wherefore
fore.  This, Ainsworth remarks, was  are we defrauded?"  Gr. "Shall we
for the sanctification of the whole body  therefore fall short, or fail?" i. e. in
of the people in their own persons, as  regard to the privilege of offering, in
the priests and Levites had been sane- which the original indicates a want of
tified to their several ministries.   fulness. The demand was a reasonable
V. 6. And there were certain men wuho  one under the circumstances.  Their
weere defiled by the dead body of a man. defilement might have been involuntaIleb. "Who were unclean by the soul rily contracted ny burying a dead body,
of man;" a peculiar usage of the origi-  which was still their duty, and why
nal, in regard to which see the Note on  should this preclude them from particich. 5: 2.  Vulg. "Behold some who  pating in religious rites, to which they
were unclean by occasion of the soul were disposed to pay a due regard? It
of a man."  The corresponding Gr. is  is to be remembered that the law ex-'Vuxl7, psych, soul, which is also ren- eluding the polluted from the camp, ch.




128                           NUMBERS.                       [B. C. 1490.
we kept back, that we may not    10  Speak unto the children
offer an offering of the Lorn in  of Israel, saying, If any man of
his appointed season among the  you or of your- posterity shall
children of Israel?                  be unclean by reason of a dead
8 Anrd -Moses said unto them, body, or be in a journey afar off,
Stand still, and I will hear what yet he shall keep the passover
the  LORD  wvill command  con- unto the LonD.
corning you.                             11  The fourteenth f  day  of
9 And the Lon) spake unto  the second month, at even, they
MIoses, saying,                                     f. ver. 3.
5: 2, had not yet been enacted, although  unclean." The phrase " or of your posit would seem that some portion of the  terity" occurs in the original in the latpeople, from an innate or anticipative  ter part of the verse. — ~  By reason
impression of its indecorum, were dis- of a dead body. Heb. " Upon or for a
posed to debar them from the privilege. soul."  See Note on ch. 5: 2. Gr. and
But as the command of observance was  Chald. " By the soul of a man," i. e. of
strict they found themselves in a di- a dead man, as v. 6. Targ. Jon. " By
lemma. If they neglected to eat, they  the pollution of a manl that is dead."
were liable to judgment; if they ate in  This specific case only is mentioned,
their present circumstances, they were  but all similar ones seem to be included.
equally exposed.  What should they  ~- Or be inz ajourney afar of. Heb.
do? -T~  Yzat 2we mnay nzot qf e an  " Away afar off."  That is, at such a
o/fering of the Lord., Ileb. korbanl Fe- distance that hbe could not reach the
hoveah, thle gift of Jehovah. So called  tabernacle on the day appointed, or beas being commanded by the Lord, and  yond the limits of his own country, for
observed to his honor and glory, and  it appears friom Deut. 12: 5, 6. 16: 2,
termed therefore, Ex. 12: 27, " the sac- that the passover could not be kept any
n.ijfce of the Lord's passover."  Gr. where out of Judea. The Hebrew doe" The gift of the Lord."             tors make the least distance that could
V. 8. Stand still.  Heb. amdul, stand, be called "a journey afar oti" to be
stay; i. e. wait in patient expectation. fifteen miles.
Chald., "Tarry till I hear."  Vulg.   V. 11. The fourtee~nth day of tlhe see"Stay till I consult the Lord."  An in- ond month. It was therefore established
timation of profound deference to the  by the Lord as a standinf ordinance,
divine will, in virtue of Which he would  that all such Israelites as, at the time
venture upon no decision in a doubtful of the passover-feast, were either under
case without first consulting the Lord  any legal defilement, or abroad at a conin'his appointed way. The Targ. Jon. siderable distance from the Tabernacle,
on this place remarks, that thejudges of or in circumstances which hindered
the Sanhedrim " should not be ashamed  their attendance upon it at the stated
to ask concerning the judgment which  time, should have a second day appointis too hard for them; for Mloses, who  ed for its observance, viz. the fourteenth
was the master of Israel, had need to  day of the second month, when it was
say,'I have not heard.'"            to be celebrated bv the parties concernV. 10. If any man of you be aenclean. ed with the same ceremonies as it had
Hob. " A man, a man, when he shall be  been by the rest of the nationl.      At




B. C. 1490.]-               CHAPTER  IX.                              129shall keep  it, and eat it with  ing of the LORD in his appointunleavened  broad 9 and  bitter  ed' season, that man shall bear
herbs.." his sin.
12 They shall leave none " of         14 And if a stranger shall soit unto the morning, nor break' journ among you, and will keep
any bone of it: according to all the passover unto the LORD; acthe ordinances of the passover  cording to the ordinance of the
they shall keep it.                   passover, and according to the
13 But the man that is clean, manner thereof, so shall he do:
and is not in a journey, and for-  ye shall have one "' ordinance,
beareth  to keep  the  passover, both for the stranger, and for
even the same soul k shall be cut him  that was born in the land.
off from  among his people: be-          15 And on the day that the
cause he brought not the offer-  tabernacle was reared up, the
/ Ex. 12. 8.  AI Ex. 12 10.  i Ex. 12. 46.
John 19. 36.         k  Ex. 12. 15.     l ver,.    7.   c. 5. 31.    Ex. 1. 49,.
even. Heb. "Between the two even- original is plural, though the renderings."  See on v. 3.  Gr. "Towards  ing is singular.-~~ Shall bear his sin.
evening." — [ With unleavened bread  That is, the punishment due to his sin.
and bitter he'rbs. See Note on Ex. 12: 8. See Lev. 22: 9.
V. 12. Shlall leave none of it unto the   V. 14. If a stranger shall sojourn
morning. If any were left till then it among you. Gr. "If a proselyte come
was to be burnt. See Note on Ex. 12: unto you in your land."  Syr. " If one
10.   ~ According to all the ordinan.ccs  shall dwell among you who has been
of the passover'.  aeb. " According to  converted unto me."  The allusion is
the statute of the passover."   Gr. to such strangers or foreigners as had
"According to the law of the passover become proselytes to the faith of Israel,
(pascha)."  This is to be understood  and had submitted to circumcision acef all the rites proper to the offering  cording to the law laid down Ex. 12:
mnd eating of the paschal lamb, but not 48, 49. We are to recognize in this a;o the keeping of the seven days of un- pre-intimation of the future calling in
cavened bread.                       of the Gentiles to the Lord's true
V. 13. The man that is clean and is  church.
zot in a journey, etc. Gr. "In a far
ourney."  This case doubtless implies  The Manzer in w7,ch the Cloudy Pil.,thers of like negligence or presump-   lar conducted the Movements of the
ion. -    Forbeareth.  Heb. hAdal,   Host.
easeth, faileth. Gr. "Cometh short."    V. 15. On the day that the tabernacle
lomp. v. 7, where in the Sept. the same  was reared up. Ieb. "On, or in, the
rord occurs.-.    Shall be cut of. day of his (Moses') rearing up the tab-'ither by the sentence of the judges, or ernacle."  This was the first day of the
y thejudgment ofheaven. See Note on  first month of the second year afteren. 17: 14.-~ From among hispeo-  their departure from Egypt. This is
le. Heb. "From his peoples." Mean- mentioned here as Moses is about to
ig the tribes of Israel, called the "peo- speak of the removal fromn  Sinai, of
les of Israel," Acts 4: 27, where the  which the renmoval of the cloud, that:
6*




13                             NUMBERS                        [B. C. 1490.
-cloud covered " the tabernacle,  the appearance of fire, until the
namely, the tent of the testi-  morning.
mony: and at even" there was             16  So  it was  alway:  the
upon the tabernacle as it were  cloudg covered it by day, and
o Ex. 40. 34.  p Ex. 13. 21. 40. 38. Neh. 9.,the appearance of fire by night.
19.  1's. 73. 14.                                   q Deut. 1. 33.
had rested upon the Tabernacle from  vision; so in the present instance we
the day of its first erection, was to be  infer that the pillar of cloud was not a
the signal. Of this cloud, with its sym- material substance, but something havbolical uses, see the extended essay on  ing the appearance, the semblance of one,
the " Shekinah," at the end of the first such as the divine power was compevol. of the "Notes on Exodus." —-  tent to produce. Of the precise natsure
~  The tent of the testimony.  Heb. of that which appeared we are altogeth"The cloud covered the tabernacle  er ignorant, as we are also of that of the
(mishkan, see Note on Ex. 26:1) to, symbol of the divine presence, which
or for, the tent of the testimony; " by  rested over the ark of the covenant, and
which we may reasonably understand  which was in some way visible. It is
a distinction equivalefit to saying, that probable that a very close and accurate
over that part of the Tabernacle where  investigation of the sense of the several
the ark was, i. e. the Most Holy Place, original words rendered to see, would
the cloud rested. Having before hung  lead to the conclusion that nental visios
on high over the camp, it now descend- is more frequently indicated in the laned and settled upon the Tabernacle, guage of holy writ than we have ordicovering it as with a garment. This is  narily supposed. Consult 2 Kings 6:
confirmed by the G0. which renders, 17, for the case of Elisha's servant, who
"And (or even) the house of the testi- saw by spiritual vision the mountain
mony," i. e. the department of the sa- covered by chariots and horses of fire.
cred edifice where the ark, with the  The cloud here spoken of was a dark
tables of testimony, was deposited. columnar mass by day, and a pillar of
Within this holy recess the divine pres- fire by night to the senses of the Israelence was symbolized by another cloud  ites. It signified both the presence and
of more glorious aspect resting over protection of the Most High in behalf
the mercy-seat. See Note on Lev. 16: 2. of Israel.
Gr. " The cloud covered the tabernacle,   V. 16. So it was alway:  th7e cloud
the house of the testimony."-     As it covered it (by day.)  The words "by
woere the appearance of Jire. Heb. kema-  day " are wanting in the original, probreh, as the appearance, from the root ably for the reason that the preceding
rsddh, to see. The term  here employed  term  "alway" (Heb. tdznid) implies
is the same with that which is rendered  and is generally rendered " day by day."
pattern, ch. 8: 4, when speaking of the  It is also readily supplied from Ex. 40;
visionary model shown to Moses in the  38. The continuance of this signal of
mount, after which he was to construct the divine favor, notwithstanding the
the Tabernacle and its various append — unworthiness of the people, is thus
ages. In that case, it is obvious that gratefully recorded by Nehemiah, ch.
it was no material object which was: 19, "Yet thou in thy manifold merpresented to the outward eye, but some- cies forsookest them not in the wilderthing spiritual exhibited to the interior ness: the pillar of the cloud departed




B1.. 1490.]                (IIAPTER  IX.                             18'1
17 And when "the cloud was  as long as the cloud abode upon
taken up  from  the tabernacle,  the s tabernacle  they rested in
then after that the children of  their t-ents.
Israel journeyed:  and  in  the          19 And when the cloud tarplace where  the  cloud  abode, ried  long  upon  the tabernacle
there  the  children  of  Israel  imany days, then the children of
pitched their tents.                  Israel kept the charge t of the
18 At the commandment of  LORD, and journeyed not.
the LORD the children of Israel    20 And so it was, when the
journeyed, and at the command-  cloud was a few days upon the
ment of the LoRD they pitched:  tabernacle;  according  to  the
r FX. 40. 36-33.    c. 10. 11, 33.  s 1 Cor. 10. 1.  t c. 1.53.    2. 8.  Zech. 3. 7.
not fiom them by day, to lead them in  signs by which the Lord makes known
the way; neither the pillar of fire by  his will and his words, according to the
night, to show them light, and the way  language of the Psalmist, Ps. 105: 27,
vlwherein they should go."            "They showed his signs among them
V. 17. A-zd when the cloutd was taken  (Heb. the words of his signs), and wonvZp  o'0o2m the tabernacle.  Heb. "And  ders in the land of Ham." The moving
according to the being taken up of the of the cloud was the signal of the divine
cloud frlom upon (or over) the taberna- pleasure that the camp also should
cle."  Gr. "Went up from the tent."  move and take up their march to anoth-,T Joureyed. IHeb. yis-s, _plucked  er station; which they did and went
sep, fiequently rendered departed, re- on as long as the cloud moved, stopping
moved, setforbward. On its true import wvhen it stopped.
see Note on ch. 2: 9.-'  In the place   V. 19. And when the closud tarried
Wloere the cloud abode. Ileb. yis7lkon, long. Heb. " And in the cloud's proshechinized, from the root shtdkan, usu- longing (its stay)." —     Th7e children,
ally rendered to dswell, to abide, i. e. to  of Israel kept the charge of the Lord.
tabernacle, from which comes Shecli- Heb.  "Observed  the  observation.".zaae, a term of profound significance, Chald. "Kept the charge (or observaof which see Note on Ex. 25: 8. The  tion) of the word of the Lord."  The
cloud, as the usual accompaniment and  idea doubtless is, that they persisted,
symbol of the divine glory, doubtless  with the most exemplary patience, in
gave rise to the prophetic imagery in  the observance of all the prescribed
which the coming of the Lord is an- rites and ceremonies, without presumnounced as taking place " in the clouds ing to anticipate the divine order for
of'heaven," Dan. 7: 13. Rev. 1: 7. So  breaking up. They kept the charge of
he is also said to be "clothed with a  the Lord by obeying his will as to their,loud, and his feet as pillars of fire,"  movements.
Rev. 10: 1. 11  Thae children of Israel   V. 20. And so it seas, ouhen the cloaud
pitched their tents. Set up the Taber- seas a few  days Epon the tabernacle.
acle and encamped round about it.    Heb. " Days of number," i. e. days
V. 18. At the conmmandment of the  easily numbered, a IHeb. idiom for few
5ord.  Heb. lepi, at the monoth. Chald. days. See Note on Gen. 34: 30. This'At the word of the Lord."  Gr. "By  verse is to be viewed in close conneche commandment of the Lord."  The tion with the preceding. The purport




132                          NUMBERS.                      [D C.. 1490
commandment of the LORD they. ernacle, remaining thereon, the
abode in their tents, and  ac-  children  -of  Israel abode u in
cording  to  the  commandment  their tents, and journeyed not'
of the LORD they journeyed.         but when it was taken up, they
21 And so it was. when the  journeyed.
cloud abode fiom  even unto the        23 At the commandment of
morning, and that the cloud was  the LORD  they  rested  in  the
taken up in the morning, then  tents, and at the commandment
they journeyed; whether it was  of the LORD  they journeyed:
by day or by night that the cloud  they kept I the  charge  of the
was taken- up, they journeyed.    LORD, at the W commandment of
22 Or whether it were two  the LORD by the hand of Mo
days, or a month, or a year, that ses.
the cloud tarried upon the tab-,, Ex. 4,. 73, 37.   v,er. 19.,t, Ps. 77. 2,.
is, that the obedience of the people was  the " Wilderness of Wandering "-beequally marked whether the cloud tar- cause they had lost their way, and thereried many or few days at any one sta- fore spent years in vaguely rambling
tion. In either case they awaited pa- over the peninsula. This, he observes,
tiently the appointed indication.   is a very idle conceit, as thel way from
Vs. 21-23. TYhiether (it i.wacs) by dCay or' Mount IHoreb to Kadesh  Barnea was a
by night. Night travelling is not uncom- well known and frequented route, and
mon in the East, where the heat of the  not above eleven days' journey; so that
day is very severe.-~ Two days, or a  it is not to be supposed that they could
month, or a yeas'. It is obvious from  have misgsed it, and far less should have
this that their times of tarn ying at the  wandered in a bewildered condition for
different stations were very unequal. forty years.  As the whole history,
At one time they rested eighteen years  however, of the wanderings of the chiltogether; at another but one day; at dren of Israel in the wilderness was
another one night. In this there is obviously intended to be typical of the
evidently nothing capricious or unsta- varied experience of the Lord's people
ble to be charged upon the people, as in their life-journeying through the
their movements were constantly regu- world, so we may regard these apparlated by the divine direction, and this  ently zigzag marches and longer or
again was undoubtedly governed by  shorter tarryings at different stations,
reasons of infinite wisdom, though not as pointing to that:vast diversity of
expressly made known. The fact of  states through which the Lord's pilthe encampings and the removals of the grims pass on their way to the heavenhost being thus controlled by the divine  ly Canaan. At one time they make a
dictation and guidance, is reiterated  brief pause or halt in a particular state;
again and again in these concluding  at another they take up a long abode in
verses.  Maimonides says the reason  such a state, and-the plucking up the
of this particularity is, that it was de- stakes and loosening the cords of the
sinned to confute the opinions of the. tents denote the breaking away and disArabians and others that the Israelites  entanglements which occur when ihey
were so long detained in the wilderness  make a transition from one stage to
-which the Arabic writers have termed  another of their spiritual progress.




B. C. 14P0.]'                 CHAPTER'X.                             1-33CHAPTER   X..    silver: of a whole piece shalt
ND  the  LORD  spake  unto  thou make them, that thou mayMoses, saying,                  est use them  for the calling a of
2 Make thee two trumpets of                      a- I. I. i:,.
The conduct of the Israelites in thus  somewhat thicker than a flute, but with
yielding an implicit obedience to the  so much breadth as was sufficient for
divine will in this respect is worthy of  the breath of a man's mouth: it ended
all commendation, and sta.i4s in strik-  in the form of a bell like common truming contrast with their too frequent pets. Its sound was called in the Ileperverseness and rebellion in other brew tongue, Asosra."-J. Al., B. III. c.
periods of their history-. Howevertedi- 12. There were but two of these now
ous and irksomlle their travel or abid- first made, as Aaron had but two sons
ing, and however impatient of arriving  who were priests, and by whom they
at the promised land, yet they submit- were to be blown, v. 8, viz. Eleazer and
ted themselves to the constant direction  Ithamar, but at a subsequent period,
of their heavenly Guide, and never pre- when the Levitical establishment had
sumed to move but under his conduct. become much enlarged, we read of " aThe history affords a lesson of univer-  hundred and twenty priests soundingr
sal application. Let us ever defer to  with trumpets," 2 Chron. 5:12. Their
divine guidance, and we shall not fail general uses were for summoning asto be led in the right way; we shall be  semblies and giving notice for decampprotected as under the shadow of omni- ments and marches; and considering
potence; we shall be i:elieved of a thou- the vast extent of the encampment,
sand anxious cares which will be sure  some signal of this kind must have been
to spring up in the attempt to order indispensable. From Is. 58 1. 27: 13,
our own footsteps; and we shall enjoy  it is to be inferred that the trumpet
the sweet inward assurance that all points typically to the preaching of the
things are working together for our  gospel as the instrumentality by which
good, as those that love God and put sinful men are to be called into the
their trust in him.                   Lord's kingdom.   ~[ Of a whole piece
shalt thou make them. ZIeb. sn.ikslhdh,
of hard or solid worek. On the true- import of this term, see note on Ex. 25:
CHAPTER X.                 31. Though there rendered "beaten
work," yet it undoubtedly implies a
The makinsg of SSilver T'rumets com-. fabric that was cast instead of being
manded.                hammered into form.  The trumpets
-V. 2. Make thee two trumpets of sil- were cast in one piece like the golden
der. Ileb. hatzotzeroth7. The trumpet candlestick, which would probably renof the Hebrews was made of metal, the  der the sound more distinct and loud.
cornet. (Shophar) of horn. See Lev. — M  Foro the calling of the asseebly.
23: 24. Josephus speaks of this instru-  This was the first of the special uses
ment thus:-"AMoses was the inventor to which the trumpets were devoted.
of the form of their trumpet, which was But inasmuch as the camp was of sevemade of silver. Its description is this: ral miles extent, and as the sound of
In length it was a little less than a cu- two trumpets could- not be beard over
bit. It was composed of a narrow-tube, the whole distance, it is. probable that




184                           NUMBERS.                      [B. C.:1490.
the assembly, and for the jour-  which  are heads  of the thouneying of the camps.                  sands of  Israel,  shall  gather
8 And when they shall blowv' themselves unto thee.
with them, all the assembly shall    5 When ye blow an alarm a,
assemble themselves to thee at  then the camps that lie on the
the door of the tabernacle of the  east e parts shall go forward.
congregation.                           6 When  ye blow  an  alarm
4 And if tihey blow but with  the second time, then the camps
one. trumpet, then the princes,  that lie on the south' side shall
c Ex. 1.  1.  c. 1.c 1.16.  d  Jitl 2. 1.  e. 2. 3.
b Jer. 4. 5.  Jel 5. 15.   Jc. 2. 10.
notice was extended by progressive ac- original term for "blow" (tika) signiclamations from one party to another fies primarily to drive.forcibly, to thrust
till the utmost borders were reached.  ibn, as the pins or stakes of a tent, a
Compare with this the language of the  dagger, a nail, etc.; hence also applied
prophet:-" Blow the trumpet in Zion, to the violent driving or impinging of
sanctify a fast, call a solemn assembly; the wind, by which locusts are driven
gather the people, sanctify the congre- into the sea, or the breath into a
gation, Joel 2:15, 16.-     For the  trumpet.    ~ With themn.  That is,
journeying qf the camnps. Heb. lemassa, with both of them; for when but one
for the breaking up, from the root be- was blown, the princes only assembled,
fore indicated, ch. 2: 17. This was the  v. 4.
second use of these instruments. If it   V. 4. If they blow (but) with one
be asked, what necessity there was for (trumpet.) The Vulg. has it, "If thou
the sounding of trumpets when the en- sound but once;" but the Gr. better,
campment was to be broken up, inas- "If thou shalt sound with one," as this
much as the removal of the cloud indi- accords with the Hebrew.
cated the removal of the host, we reply    V. 5. Whenl ye blow an alarm. Heb.
that the sound of the trumpet was not terudih, implying not, as in the other
to notify the time of marching, but to  case, a long, even, and continuous blast,
indicate the order in which the several but a broken, quavering, and interruptdivisions were to move. Thus, upon  ed one, a sound of a more exciting and
the sounding of the first signal, the  animating character, which our transcamp of Judah was to move; upon the  lators have not improperly expressed
second, that of Reuben; and so of the  by "sounding an alarm."-   ~ The
rest.  There were, therefore, three  camps that lie upon the east part shall
things to be observed in connection  go forward. These were the tribes of
with their removals:-1. The Lord's Judah, Issachar, and Zebulun, ch. 2:
lifting the cloud, ch. 9: 18, 22.-2. The  3-7. The term "camps" is apparently
sound of the trumpets, ch. 10: 2, 5, 6.-  employed to signify the several distinct
3. The prayer of Moses, ch. 10: 35.   divisions that occupied the different
V. 3. And when they shall blow. That quarters round about the Tabernacle.
is, the priests, as expressly ordered, v. 8.   V. 6. 0n, the sout~h side.  This was
The Gr., however, has, "W'Mhen thou  occupied by Reuben, Simeon, and Gad,
shalt blow," referring to Moses, who  ch. 2:10. It would be reasonable to
might be said to blow through the  suppose, that after the mention of the
priests wholn he had appointed. The  camps on the east and south, mention




B. (C. 1490.]               CHAPTER  X.                               135
take their journey: they shall  the  trumpets; and  they shall
blow  an alarm  for their jour-  be to you for an ordinance for
neys.                                 ever throughout your genera7 But when the congregatio n  tions.
is to be gathered  together, ye          9 And if ye go  to  war  inl
shall  blow, but ye  shall not your land  against the  enemy
sound an alarm.                       that oppresseth' you, then  ye
8  And  the  sons of Aaron,  shall blow  an alarm  with the
tile  priests, shall blow  with  trumpets; and  ye shall be reh 2 Chr. 13. 14.  i Judg. 2. 1-. 110. 8, 12.
g c. 31. 6.  J sh. 6. 4.   1 Chr. 15. 24.   2 Chr. 13. 12. 1 s. 810.. 42.
would be made in like manner of those  above, vs. 3, 5. The sound in the one
on the north and west; but these are  case was long and equable, in the other
for some reason omitted in the Hebrew, short, broken, and sharp. Adam Clarke
though supplied as follows in the Gr., remarks that "from the similarity in
" And ye shall sound a third alarm, and  the words, some suppose that the Heb.
the camps pitched westward shall move  teruah, was similar to the Roman taraforward; and ye shall sound a fourth  tantara, or sound of their clarion."  It
alarm, and they that encamp toward  is possible that this distinction may be
the north shall move forward."  This  alluded to by Paul, 1 Cor. 14: 8, where
addition, however, has not been ac- he says, " If the trumpet shall give an
knowledged by the Samaritan, nor by  uncertain sound, who shall prepare himany other of the versions but the Coptic. self to battle? " that is, if the milder and
Nor are there any various readings in  gentler sound is given when the rough
the collections of Kennicott and De  and broken one is required.
Rossi which countenance the Gr. in    V. 8. And t7he sons of Aaron, the
supplying the desideratum. Bp. Pat- priests, shall blow. The office of blowrick supposes that the omission in the  ing the trumpets was restricted excluoriginal is virtually supplied in the en- sively to the priestly order, probably
suing clause:-" They shall blow an  with a view to intimate that the act had
alarm for their journeys," which he un- a typical reference to the preachers of
derstands as equivalent to saying that the Word in subsequent ages. I- An
they shall blow a third andfourth alarm  ordinance for ever. Heb. "A statute of
for the moving of the other two stand- eternity." The outward symbolical use
ards. It is, however, an equally plau- was to continue to the coming of Christ
sible interpretation, that these words  and the spiritual, or that which was the
amount to no more than a brief recapit- substance of the shadow, to abide ever
ulation of the order just given. Yet after. This would make it an everlastthe Vulg. countenances the idea of Pat- ing ordinance.
rick:-" And after this manner shall   V. 9. And if ye go to war, etc. Ileb.
the rest do, when the trumpets shall "If ye come to war."  Gr. "If ye go
sound for a march."                   forth to war."  But "coming" is often
V. 7. But'when the congregation, etc. expressed by the term that is rendered
A manifest distinction between simply  elsewhere by "going," as Jon. 1: 3
blowing and blowing an alarm appears  " And found a ship going (Heb. bddl.
in the language of this verse. The na- coming) to Tarshish."    ~ Against the
ture of this distinction is explained  enemy that oppresseth you. Heb. "The




136                            NUMBERS.                       [B..  1490.
membered k before  the  LORD  days, and in the beginnings of
your God, and ye shall be saved' your -months, ye shall blow with
from  your enemies.                   the trumpets over your burnt10 -Also ", in the day of your  offerings, and over the sacrifices
gladness, and  in  your solemn  of  your peace-offerings;  that
k Gen... Ps.10G. 4 136. 23.   Luke1. 70,. they may be to you for a nme9 Lev. 23. 24.  c. 99..  1 Chr. 15. 94., Chr. 5. 12.
7. 6.  29. 26. Ezra 3. 10. Neh. 1. 35. Ps. 81. 3. 89. 15.  n Ex. 28.'9.  Acts 10. 4.
distresser that distresseth you."  Gr. of trum pets, sounding alarms, etc., Joel
"The adversaries that resist you." This  1: 4-20. 2: 1-16.
is to be regarded as the third use of    V. 10. Also in the day of your gladthese instruments, viz. to serve as a sig- zess. Gr. "In the days of your gladnal of Wvar, of which we read striking  ness."  Vulg. "If at any time ye shall
instances in the war of Israel against have a banquet."  This was the fourth
the Midianites, Num. 31: 6; and of Ju- use of these sacred implements. Alludah against Jeroboam, 2 Chron. 13:12, sion is had, in the first clause, to occawhen they said, "Behold, God him- sions of public rejoicing, such as the
self is with us for our captain, and his  dedication of the first temple, 2 Chron.
priests with sounding trumpets to cry  5: 12, 13; to the return from the capalarm against you."  According to the  tivity and the foundation of the second
Hebrew writers this calamity of war is temple, Ezra 3:10, 11; and to the" dedto be considered as including within it ication of the wall of Jerusalem," Neh.
all other forms of national judgments:-  12: 27, 35.-E And in your solemn
"As if he should say, every thing that days. That is, days of solemnities, or
shall distress you, as famine, and pesti- ordinary feasts and fasts, such as are
lence, and locusts, and the like; ye  enumerated in the 23d ch. of Leviticus,
shall cry out for them, and sound  or as were subsequently to be appointan alarm."-cMaimonides.   [ And ye  ed, ch. 28:11, 14. Deut. 16:11.shall be remembered before the Lord your  ~[ In the beginnings of your months.
God. Chald. "The remembrance of you  That is, on the feast of new moons,
shall come up for good before the Lord."  which were observed with special sacThe Lord will be merciful to you and  rifices appointed by divine authority.
grant your request. Such is the import Of these see ch. 28: 11-14. Comp. Ps.
of the divine remembrance. See Note  81: 3, " Blow up the trumpets in the new
on Gen. 8:1. It is doubtless to be in- moon, in the time appointed, on our
ferred that fasting, prayer, and repent- solemn feast day." These seasons were
ance, were to be practised on all such  at first ushered in with the sound of
occasions. That seasons of general hu- trumpets alone, but subsequently the
miliation were appointed of the Lord is  Lord through David and the prophets
evident from the language of the pro- ordered other instruments to be emphet Joel, in whose day palmer-worms, ployed, as psalteries, harps, cymbals,
locusts, canker-worms, and caterpillars  flutes, and timbrels, 2 Chron. 7: 6. 16:
wasted the fruits of the earth, and  5, 6. Ps. 149: 3. -I Over yours burntdrought, like fire and flame, burnt up  oferings,r etc. Examples of this are rethe pastures and trees of the field, for corded 2 Chron. 19: 25-28. 5:12, 13.
which the people were exhorted to fast As the peace-offerings were sacrifices
and pray, accompanied with blowing i of thanksgivings, it was very suitable




B.C. 1490.]                 CHAPTER  X.                               137
morial before your God: I am   the cloud~ was taken up from off
the LonD your God.                    the tabernacle of the testimony.
11 And  it came to pass on            12 And  the children  of Isthe twentieth day of the second  rael took their journeys out of
month, in the second year, that                  Ex. 40. 36, 37. c. 9. 17-20.
that they should be accompanied with  livered, Gal. 4: 24, 25, to the land of
the sound of the trumpets as a symbol promise prefiguring the state of grace
of holy hilarity.   ~T  ate they /may be and freedom in Christ Jesus.
to you for a memorial. That is, that   V. 12. Took their journeys.  Heb.
the Lord, by Whose sovereign authority  Took their journeys according to theis
these commands are given, may gra-  journeyings.  The original word is the
ciously accept your offerings and vouch- common one for breaking tip. Bp. Horssafe the tokens of his kind remem- ley renders it, " Decamped according to
brance, when lie sees that his service  their decampments," which he underis your delight and joy.              stands to be equivalent to, "in due order." Le Clere supposes it to imply,
hze Remooral qf th7e Cani: fiioon7 Sinai  slowly, and according to the rate at
to Pcararan.           which so vast a multitude could proV. 11. Avcd it cantme to pass on the ceed. By another construction the sense
twenztiet7 day, etc. Twelve months lack- is that they marched according to the
ing tell days was the period that the  journeys or stations which are more
Israelites had now lain encamped at the  precisely  ecounted ch. 11: 34, 35. 12:
base of Mount Sinai, when the divine  16. 3:15, seqq. The reader must be
command is given to them to break up  left to choose between these several sugthe encampment and set forward on  gestions. We incline to the latter.their journey to the promised land.  T lThe cloud rested. Heb. lon' yishkon,
The Samaritan version here introduces  shekinized, as above, ch. 9:15-23, where
the following words fiom Deut. 1: 6-8, see Note.-  S In tHe oilderness of PIa" The Lord our God spake unto us in  ran. Gr. Dapav, Pharan, to which corIloreb, saying, Ye have dwelt long  responds the modern Feiran, the name
enough in this mount; turn and take  of one of the principal Wadys, or valyour journey," etc.  We know of no  leys, in the rocky region of the Peninauthority for this insertion. —--   The sula, although there is no adequate evicloud was taken tup fron, qof the taber- dence to prove that the wilderness of
nacle.  Heb. "Was made to ascend."  Paran or Pharan was the same -as the
This was of course the Lord's own act,  woady of Feiran. Previous to reaching
signifying that it was his good pleasure  this point they had encamped at two
that the people should commence their  different stations, viz. the first at Kibmarch, ch. 9:17. But they were not roth-hattaavah, ch. 33:16, the second
left solely to the indications of the cloud. at Hazeroth, ch. 11: 35. From v. 33 it
It was at this time that the words above  appears that the station here called Pacited from Deut. 1: 6-8, were addressed  ran was three days' journey from Sinai.
to them. Accordingly the people were  As to the exact localities of the places
called both by-word and sign from Si- mentioned here and elsewhere in the
nai, the place of bondage, so rendered  narrative of the wanderin g s, it is scarce.
by reason of the Law's being there de- ly possible to identify them with any de.




138                           NUMBERS.                       [B. C..1490,
the  wilderness  of Sinai P, and        14 In the first place went the
the cloud rested in the wilder- "standard  of the  camp  of the
ness of Paran q.                      children of Judah, according to
13 And they first took their  their armies: and over his host
journey according to the coni-  wtas Nahshon tile  son of Ammandment of the LoRDn   by the  minadab.
hand of Moses.                           15 And over the host of the
p  Ex. 19. 1.  qc.  I..  r1.  t' c. 2. 9-34.     s c. 2. 3, 9.
gree of certainty. We can only avail is, by the ministry of Moses; Moses beourselves of the results of the research- ing employed as an intermediate. It
es of modern travellers by whom the  was through him that the Lord comcountry has been explored; and even  municated to the people the order of
these we shall for the most part rather their march and the use of the appointrefer to than transcribe into our own  ed signal. Moses, also, when the host
pages. Prof. Robinson's map of the  began to move, uttered the invocation
Sinaitic region will be indispensable to  recorded in v. 15. "The reason," says
the reader who would gain an accurate  a distinguished commentator, " why to
idea of the country made so memorable  speak by the hand of any one denotes
by the events recorded by Moses. It by his means, or mediately, is, because
appears, on the whole, that the Paran  by hand is signified power, thus by the
here mentioned was the name of an ex- hand of any one, vicarious power, which
tensive wilderness tract, in which the  is the same thing with mediately, for
Israelites had several encampments, what is done mediately is done by the
rather than of one single station, like  power of another in himself; hence it
Taberah or Hazeroth.                 is that in the Word this form of speech
V. 13. And they jirst took t/helr' jour- is adopted, as in the books of the kings,
ney, etc. By comparing this with ch. where mention is occasionally made of
2: 9 (on which see Note) it would ap- the Word which Jehovah spake by the
pear that Horsley's interpretation is hand of any one, as which he "spaoce by
correct, to wit, that vs. 13 and 14 are  the 7and of Ahijah the prophet," 1 Kings
tantamount to each other, and that the  14: 18. "-By the h7and of Ahijah the
literal rendering would be, "And fore- Shilonite," 1 Kings 15: 29. "By the
most decamped, according to the com- hand of Jehu the prophet," 1 Kings 16:
mandment of Jehovah by Moses; Fore- 7, 12. "B y the hand of Joshua," v. 34
most, I say, decamped the standard,"  of the same chapter. "By the hand of
etc. The original word for "first" in  Elias," 1 Kings 17:16. "By the hand
the two verses is precisely the samle, of Jonah the prophet," 2 Kings 14: 25.
and if it does not mean the same in    V. 14. In thefirst (place) wvent t7he
both, it is difficult to determine its true  standard of the children qf Judah. That
sense in v. 13. Boothroyd renders it, in all things Judah, as the progenitor
"Thus, for the first time, they marched  of our Lord, might have the pre-emiaccording to the command of Jehovah  nence. -[   According to their ac ie.s.
by Moses."  But this is scarcely coi-  Or, by a more literal rendering, "The
sistent with Ex. 17: 1. The Gr., the  standard of the camp of the children of
Vulg., and the Syriac agree with Hors- Judah decamped at the head of their
ley. - ~- A By the hand of /aoXes. That armies," that is, of all the tribes, but




3. C. 1490.]                CHAPTER -X.                               139
tribe of the children of Issachar    21  And  the Kohathites set
twas Nethaneel the son of Zuar.  forward, bearing  the  sanctu16 And over the host of thol  ary":  and  the  other  did. set
tribe of the children of Zebulun  up the  tabernacle against they
was Eliab the son of Helon.           came.
17  And  the tabernacle was           22 And the standard X of tlhe
taken' clown, and  the sons of  camp of the children of Ephraimr
Gershon and the sons of Merari set forward  according to their
set forward, bearing " the taber-  armies: and over his host was
nacle.                                Elishama the son of Aminihud.
18 And the standard v of the         23 And over the host of the
camp of Reuben set forward ac- tribe of the children of Manascording  to  their armies:  and  seh  was Gamaliel the  son of
over his host was Elizur the son  Pedahzur.
of Shedeur.                             24 And over the host of the
19 And over the host of the  tribe of the children of Benjatribe of the children of Simeon  min  was  Abidan  the  son  of
tvas Shelumiel the son of Zuri-  Gideoni.
shaddai.                                25 And the standard:e of the
20 And over the host of the  camp of the children of Dan set
tribe of the children of Gad was  forward, which  was the  rereEliasaph, the son of Deuel.           ward z of all the camps through-,v e. 4. 4-15.  cc. 2. 15-24.  y e. 2. 95-31.
C. 1. 5c1.  u c. 4. 14.  1. 6-8.  v c2.  10-16.  z Josh. 6. 9.  Is. 585.
more immediately of Judah, Issachar,   V. 21. B2earing the sanctuary. Heb.
and Zebulun, who constituted the first hamrnnikdoslh, the sanctity, by which is
grand division. As the order in which  undoubtedly meant the sacred vessels,
the several divisions marched is mi- the ark, the candlestick, the table, the
nutely detailed in ch. 2: 1-31, it will be  altar of incense, etc. Gr. Ta &yTa, the
unnecessary to dwell on the order here  holy thizigs. As the term " sanctuary"
recited. We shall therefore comment would naturally be regarded as synonybut briefly upon these verses.        mous with "tabernacle," it is not so
V. 17. AAnd thie tabernacle -was taken  suitable a rendering of the original as
down. Heb. hurad, -was made to come  "holy things." —  T fAnd (the other)
down or descend. That is, the curtains  did set'u2 tlhe tabernacle, etc. That is,
were taken off and the boards removed  the Gershonites and Merarites before
from the sockets, and thus the whole mentioned, v. 17.
fabric taken down.-'   And the sons   V. 25. The rear-ward of all t~he car):s.
qf Gershoi;, etc. They followed imme- Ieb. measseph, the gathere', or gatherdiately after Judah's division, that iqng host, equivalent to rear-guard. (Gr.
when they had arrived at the camping- "The last of all the camps."  See the
place they might proceed at once to set peculiar significancy of this word fully
up the Tabernacle and have it ready  explained in the Note on Josh. 6: 9. It
~against the Kohathites came up with  was the duty of the division of Dan,
the sacred utensils with which it was  which closed up the rear, to see to all
to be furnished.                      the feeble, the stragglers, etc., which




140                           -NUMBERS.                      rB. C. 1490
out their hosts:  and  over his  of the children of Israel accordhost, was Ahiezer the -son  of  inlug to their armlies, when they
Ammishaddai.   t forward.
26 A, d over the host of' the     29 And Moses said unto Hotribe of the children of Asher  bab, the  son  of  Ragucl  the
was Pagiel the son of Ocran.    Midcianite, MIoses' father-in-law,
27 And  over  the  host of  We  are  journeying  unto  the
the  tribe  of  the  children  of I place of which the LORD said,
Naphtali was Ahira thlie son of  I I b will give it yout: come thou
Etan. a                               with  us, and we will do  thee
28 Thus were the journeyings           a Ex. 2. IS. 2       Gen. 12. 7.
the Lord would not suffer to be over- to Raguel (Reuel) as to Hlobab, and this
looked in the general movement of the  -would assign to it its usual meaning.
host.                                 It would seem, therefore, on the whole,
V. 28. Thuts (were) the journeyings. as most probable, that as forty years had
Heb. "These were the journeyings."  elapsed since Moses' connection with
That is, this was the order in which  this family was formed, his father-intheir journeyings were conducted.-   law (Ex. 2:18) Reuel or Raguel (the
T When they journeyed. Heb. "And  same word in the original is used in
they journeyed." Implying that when- both places) was dead, or disabled by
ever they journeyed the same order was  infirmities, and that the person here
observed.                             called lIobab was in fact the brother of
Zipporah, consequently the brother-iniAoses' invtitat~ioln to I~obab.  law of Moses.-  Come thou wdith7 us,
V. 29. And Moses said unto Hobab, and we will do thee good. This invitathe son of IPaguel. As to the real per- tion is rich in practical suggestions.
son intended to be designated by this  As Israel in the wilderness is a type
name, and his true relationship to MBo- of the-Christian Church in its pilgrim
ses, we have nothing positive to add to  state, and Canaan of the heavenly counthe considerations adduced upon the  try, we recognize in these words the
subject in the Note on Ex. 2:18, to  benevolent concern which every. good
which the reader is referred.  It in- man feels in behalf of his fellow-men,
volves a question which can probably  that they also may be sharers in the
never be determined with absolute cer- blessings which he is taught to anticitainty.  Those who hold that IHobab  pate. Christianity is the religion of
was the son of Jethro, instead of Jethro  love; and it is impossible that one who
himself, which, on the whole, we regard  has himself become, in his own humble
as the most probable opinion, maintain  estimation, a partaker of the heavenly
that the original word ('hothan) for inheritance, should not earnestly long
" father-in-law" may with equal pro- and strive to enlist others in the purpriety be rendered " brother-in-law,"  suit of those incorruptible treasures
or " near relative," as such seems to be  which have become so precious to himts import in Judg. 1:16. 4: 11, to  self. If the Pharisees could compass
wrhich add Gen. 19: 14. But the term  sea and land to make one proselyte, and
"'father-in-law," in this connection, for after all render him more a child of hell
aught we see, may as well be referred  than before, shall Christian benevolence




B1. C. 1490.]                CHAPTER  X.                               141
good: for the LoRD lath spoken           31  And  he  said, Leave un
good" concerning Israel.              not, I pray thee: forasmuch  as
30 And he said unto him, I  thou  knowest how  we  are  to
will not go; but I will depart  encamp in the wilderness, and
to mine own land, and  to my  thou mayest be to us instead of
kindred.                              eyes.
e Ex. 6. 7, 8.                       d Job'9. 15.
be a principle less powerful to win heed- time of Saul. ~ It is always pleasant to
less souls from the way of perdition, and  read the indications of a return to the
persuade them into the way of peace  way of life on the part of those who
and life?  Such will bethe spontaneous  have at one time seemed resolved to
prompting of every child of the king-  forsake it. We hail with delight every
dom. Tasting himself the blessedness  instance, where the man who at first
of living to the Lord, he will ardently  refuses to enter the vineyard afterwards
long to bring all he can to the experi-  repents and goes.
ence of the same blessedness. Espe-   V. 31. Thou mayest be to ies instead
cially will he be anxious for relatives  of eyes. "An aged father says to his
and friends, that they may join him in  son, who wishes to go to some other
thejourney to heaven, and he will plead  village,' My son, leave me not in my
with them by holding forth the eternal old age; you are now my eyes.'' You,
good which he trusts to reap at the end  are on the look-out for me, your eyes
of his pilgrimage. —  [ -Folr the Lord  are sharp.' It is said of a good servant,
hath spoken good concerning Israel.'he is eyes to his master.' "-Roberts.
Ileb. " Upon Israel."  This is rendered  The plea of Moses with IIobab is twoby Geddes and Boothroyd, "Jehovah  fold, first, the good he would gain for
hath promised good things to Israel."  himself, and, second, the good he would
This may be a correct paraphrase, but do to Israel.  Every possible motive,
the Heb. has no word signifying to  involving truth, should be employed to
promise, and therefore employs the   inuponthe ungodly, and induce them
term ddbar, to speak, to say.         to unite their lot with the people of
V. 30. And he said qunto hinm, I will God. Still, it becomes in this case a
not go. This appears not to have been  fair question,,how the services of Hobab
a final refusal. From the subsequent could be required as a guide, when the
history there is good reason to conclude, marchings and the encampings of the
that although he at present declined the  host were governed entirely by the
urgent invitation, and departed, accord-  cloudy pillart as we learn from the preing to his purpose, to his own land and  ceding chapter was the fact. To this
kindred, yet that he afterwards return-  it may be replied, in the language of
ed and rejoined the chosen people, and  Adam Clarke, that "the cloud directed
either in his own person, or that of his their general journeys, but not their
descendants, entered with them into the  particeular excursions.  Parties took
promised possession. From Judg. 1: several journeys while the grand army
16. 4:11. 1 Sam. 15: 6, it is evident lay still." (See chs. 13, 20, 31, 32, etc.)
that his posterity, under the name of  Add to this, that as the spots iii the:' Kenites," had an abiding place among  desert most suitable for the encamp-;he tribes of Israel, even as late as the  ment of so large a body of people might




142                              TIMBES.                         [. C. 1490.
32  And it shall be, if thou  do unto  us, the same e will we
go Twith us, yea. it shall be, that  do unto thee.
whatt goodness the  LouD  shall                    e.ll:dg.I 1C. 4. 11.
not always be in the immediate vicinity  his experience and judlgment might be
of water, they wxould naturally need such  of use. The following extract friom the
a person as IHobab, a plrincipal person  travels of Blruce in Abyssinia will throw
in his tribe, who was perfectly at home  light upon the general purposes anover the whole region they were now   swered by the employment of guides in
traversing, and who would of course be  desert countries:-s " A /.cyber is a guidce,
able to direct them  to the watering-  fiom the Arabic  word hztbbar, to i./foeli.n,
places, as also to tile places where fuel instriuct, or direct, because they a;'e
might be found, large quantities of both  used to do this office to tile catlavan
whvich would be indispetnsably requisite  travelling through the desert, in all its
to meet the demands of so immense a  directions, whether to Egypt and back
collection of men, womnen, and children.  again, tile coast of the Red Sea, or the
T'his would be the more necessary, as  countries of Sudan, and the weatern exfrom the scarcity of water in those re-  tremities of Africa.  Theyx aie.ein- of
gions, the Arabs were in the habit of  gfreat consideration, knowing  perfectly
digging pits or cisterns, which, when  the situation and properties of all kinds
they left, they would close tp with  of water, to be met on thle route, the
stones or sands, so that it would be dif-  distances of wells, whether occupied by
ficult to discover them  again.  These  enemies or not, and if so, the way to
hidden places Hobab, as having been  avoid them  with  the least inconveborn and brought up in the desert,  nience.  It is also necessary to them to
would be apt to be better acquainted  know the places occupied by the siwith, or more easily able to find, than  moom, and the seasons of their blowillg
the stranger people who now required  in those parts of the desert; likewise
his services.  It is beyonld question,  those occupied by u-ioving sands..He
moreover, as we have before intimated,  generually belongs to some powerful
that a large portion of the supplies of  tribe of Arabs inhabiting these deserts,
cattle for sacrifice were obtained from   whose protection he makes use of; to
tlhe nomade tribes sojourning along the  assist his caravans, or protect them in
route of the Israelites, and a resident time of danger; and handsome rewards
of the region would be of great service  are always in his powver to distribte on
in treating with these people in this be-  such occasions."  Even ther miraculous
hlalf  In this circumstance we find, if  conduct of the Divine Providence does
we mistake not, a clew to the rendering  not supersede human instrumelntality
of the Gr. in the present passage, es' en  when it can be properly emlployed, a,
isenti, pres'b'utts, commonly translated,  we see in the case of tile alppointmen'
theo, sh.alt be as elder asrosiqg t,', but  of Judges at the suggestion of Hobab'!
which we would render, tfhou shalt be a  father on a tbrmer occasion.
legate or sn.esse.nger among'us, i. e. anc    V. 32. The saene will.we do s.nto, theet
agent, a negotiator, in managing  this  To which the Targ. of Jonathan adds
kind of traffic.  At the same time, this  "in the division of the land."  Vulp
v-ersion need not exclude the idea of  " We will give thee what is best of th
his acting as an elder or counsellor in  riches which the Lord shall deliver t
any emergencies that might arise, where  us."  If we transfer this fromn the lit(




B, 0. 1490.]                 CHAPTER  X.                               148
33 And they departed from   before g them  in the three days'
the f mount of the LoRD   three  journey, to search out a restingdays' journey; and the ark of  place for them.
the covenant of the LorD went            34  And  the  cloud A of the
q Dout. 1. 33. Jo!s. 3. 3-6.  h1 Ex. 13. o 1. Neh.
f  Ex. 3. 1.9. 1", 19.
al to the spiritual it will imply, that in  "The plain meaning seems to be," says
the allotment of the heavenly inherit- Bp. Patrick, "that the Lord, as their
ance an equal share shall fall to those  king and governor, led them by the
who from being " aliens from the com- cloud, which was always over the ark;
monwcalth of Israel and strangers from  just as a general leads his army, though
the covenants of promise" became  he be not in the front of it, but in the
"fellow-citizens with the saints and of  midst, from whence l:e issues out his
the household of God."  Nor is it pos-  orders."    ~ To search oult a resting
sible for the people of God to hold out place for them. Chald. " To prepare a
any stronger inducements to their fel- place."  Gr. "To consider a place."
low-men than the prospect of sharing  The literal meaning of the original is
with them in the blessedness promised. rest, instead of a place of rest, but
these meanings are occasionally intert'ee Blessing of Moses at the Bemov-  changed. Thus Ps. 132: 8, "Arise, O
gS aend BeLstinogs of the Ark.    Lord, into thy rest," i. e. thy place of
rest. Comp. Gen. 8: 9. 1 Chron. 28: 2
V. 133. And they departedffrom the  hic. 2: 10. Zech. 9:1.  Should it be
mount of the Lord. Chald. "From the  suggested that this was rather the office
mountain whereon the glory of the Lord  of the cloud than of the ark, it is rehad been revealed."  That is, Mount plied, that the ark and the cloudy pil.
Horeb, from  whose summit the Law  lar are to be conceived as acting tohad been given forth. —T Thtree days' gether in this matter, as the ark always
Journaey.  Heb. "Three days' way."  moved under the columnn. The phraseThis is a repetition of what had been  ology is anthropomorphic, or spoken
mentioned before, vs. 11-13.-       And  of the Lord after the manner of men.
the ark of the covenant qo the Lord went The term  signifies properly, to search
before them. It is not clear that this  by turning in one direction and another,
language is to be understood after the  as a person in looking for a lost article
exactestimport of the letter. The usual turns round and round, going several
place of the ark was not in the van, times over the same ground. Omnisbut in the centre of the host, which ar- cience, of course, has no occasion to
rangement, however, some of the Jew- search, and as to the ark and the cloud
ish writers suppose to ha-ve been de- it could only be said of them metaphorparted from on this occasion, as it was  ically. In like manner, the Most High
also on another, viz. when the people  speaks in Ezek. 20: 6, of having brought
crossed the Jordan on their entrance  forth his people out of the land of Egypt
into Canaan, Josh. 3: 6. But the sup- into a land he had espied for them.
position is not necessary, as the phrase  Comp. Deut. I: 33, where the same
" went before them " may properly sig- phraseology occurs.
nify no more than that it was carried    V. 34. And the cloud of the Lord (was)
conshicuously in sight of the people. upon them by day, etc.  Chald. "The




144                          MNUIBERS.                        [B. C. 1490.
LORD  twas upon them  by day, the ark set forward, that Moses
when  they  went  out  of  the  said, Rise i up, LORD, and let
camp.                                 thine enemies be scattered, and
35 And it came to pass, when                  irs. S.. 1, 2. 81.. 8.
cloud of the glory of the Lord."  The  and said, Rise now, 0 Word of the Lord,
general fact here mentioned is still in the strength of thy power, and scatmore particularly stated Ex. 13: 21, 22, ter the enemies of thy people." —
"And the Lord wont before them  by  ~T P2ise upy, Lord. Or, stand up, opposed
day in a pillar of a cloud, to lead them  to sitting still, and equivalent to manithe way; and by night in a pillar of  festing himself for the help and comfort
fire, to give them light; to go by day  of his people, and for the overthrow and
and night: He took ncot away the pillar destruction of his enemies. The Lord's
of the cloud by day, nor the pillar of  apparently taki.ng vengeance upon his
fire by night, from before the people."  adversaries is elsewhere expressed by
This cloud is said to- have been " upon "  his r ising.usp; as Job 31: 14, "What
or" over" them, and doubtless in such  shall I do when God riseth lsUp."  Ps.
a way as to shelter them firom the burn-  7:3, "A4rise, 0 Lord, in thine anger,
ing rays of the sun. This may be far- lift up thyself because of the rage of
ther inferred from  the words of the  mine enemies."  Comp. Ps. 10.: 12. 17:
Psalmist, Ps. 105:3, "He spread a  13. 44: 27. A striking parallel to this
cloud for a covering; and fire to give  occurs Ps. 68:1, where the resurrection
light in the night."  At the same time  and ascension of the Lord are mysticalit displayed itself in a special manner ly set forth, showing that the words beover the ark in the form of a column.  fore us receive an ultimate fulfilment in
The analogy between the office of the  him. The Targ. of Onkelos, or Chald.
cloudy pillar in guiding the march of  renders it, "B13e thou revealed, O Lord."
the Israelites through the wilderness, Targ. Jon. "Be thou revealed now, O
and that of our Lord himself in conduct- Word of the Lord, in the strength of
ing his people in their spiritual pil- thine anger."- I[ And let thine ene.
grimage is perceptible from his own  mnies be scattered. The Chald., as we
words, John 10: 2-11, where he coml- have seen, has here, "the enemies of
pares himself to a shepherd calling his  thy people," and afterwards, "those
sheep by name, and leading them forth, that hate them," implying that the encausing them to go in and out, and to  emies and persecutors of the Lord's
find pasture. See also Is. 4: 5, 6. Ps. people are in effect his enemies. See
78: 52.-... When they went out of the  Zech. 2: 8. Mat. 25: 45. Acts 9: 4. Ro.
camp. Heb. " In their departure from   senmuller remarks in regard to the olithe encampment; " or the places where  ginal word here rendered "scattered"
they had temporarily  pitched  their  (phutz), that it properly denotes the
tents.                                action of waters in overflowing their
V. 35. And'it came to pass whesl the  banks, and is thence figuratively applied
ark set forwar-d, that Jfoses said, etc. to bodies of men rushing in impetuous
That is, this was his uniform practice  crowds and pressing out of the pathon such occasions. This is rendered by  way on either side like a raging stream
the Jerusalem  Targum, "And it came that bursts over its banks.  When
to pass, when the ark was taken up, spoken of the dispersion of enemies it
that Moses lied tiup his hands in prayer, implies a routing and discomfiture that




B. C. 1490.]                CHAPTER  XI.                              145
let them  that hate thee flee be-             CHAPTER   XI.
fore thee.                       he   AND a when the people com36 And  when it rested, he               plained, it displeased. the
said, Return,  O LORD,  unto the  LoD': and the LotD heard it;
many thousands of Israel.                          a Deat. 9. 22.
shall drive them one way and another of the chosen people. Spiritualwa:sfaere
like the inundations of a flood. So, and spiritual rest are the fundamental
when typically viewed, the language  ideas. Though predicated primarily of
suggests that the death and resurrec- the Lord, yet they hold good also of his
tion of the Saviour is the breaking and  people, with whom in all things he is
dissipation of the combined forces of his  most intimately conjoined. "The welenemies, according to Ps. 68: 2, 3, 13, fare and happiness of the Israel of God
15, while on the other hand it is a  consist in the continual presence of
" gathering together in one of the chil- God among them.  Their safety condren of God that were scattered abroad,"  sists not in their numbers, though they
John 11: 51, 52. Is. 11:10, 11.       are t7housands, many thousands, but in
V. 36. Return, O aLord, unto the many  the flavor of God and his gracious rethousands of Israel. Heb. " Ten thou- turn to them, and residence with them.
sand thousands."  Chald. " eturn, O  These thousands are ciphers, he is the
Lord, dwell with thy glory among the  figure, and upon this account,'Happy
ten thousand thousands in Israel." The  art thou, O Israel, who is like unto
Heb. original omits the preposition  thee, O0 people."'-Hienry.
"unto" before " the many thousands,"
but it is probably to be understood, the
Syriac and some other versions supplyng it. A similar omission occurs Ex.            CHAPTER XI.: 19, where "into" before "Egypt " is
vanting in the original. It is not, in  Thie ffurmnuringq of the People and iM
act, very unusual before verbs of mo-            Consequences.
ion. Comp. Hos. 7:11, 16, in the ori-   V. 1. And (cohen) thlepeople cornplai..
inal. The Gr. however, gives a differ- ed, it disptleased the Lord. Or, accordnt turn to the words, "And in the  ing to Ainsworth, "And the people as
-sting- he said, Turn again (i. e. cause  complaining (i. e. murmuring, fretting
return), O Lord, the thousands (and) themselves) was evil in the ears of Je-,ns of thousands in Israel."  This is a hovah." It may otherwise be rendered,:ssible construction, as the verb ren- "And the people were (became) as
-red " return "(shab) is used actively, murmuring evil in the ears of Jehovah."
tough for the most part in such cases Thus the Gr. " The people murmured
llowed by the word "captivity," as evil things before the Lord."  This is
cut. 30: 3. Ps. 14: 7. 126: 1.  We  favored by Horsley, who says, "The!em the former preferable. The im- passage would be better rendered,'And,rt of the prayer is, that the Divine  the people murmured wickedly in the'esence, whose movement inthe cloud  ears of Jehovah.'"  So also Geddes,
ts a signal of warfare against all ad- "Meanwhile the people began to mutrsaries, would upon their halting re- ter evil in the hearing of the Lord."
rn to its chosen rest and place, and  Or, finally, "And the people were as
ide as the safety, 6omfort, and glory  murmurers, (which was) evil in the
7




146                           NU3iBERS.                       [B. C. 1490.',nd  his  anger " was  kindled;  and the fire  of the LORD burnt
b Ps. 78. 21.                     c Lev. 10.'2.  o K; 1. 1.
ears of the Lord."  The original, kemi-  and may visit them openly as truly as
thonenim, here rendered  con2lpained  he hears in secret and rewards openly
(lit. "were as complainers "), is in a re- the prayers of the humble and penitent.
flexive conjugation implying, as Luther --      T7e fire of the Lord burnt among
has it, that they "made themselves im- them. Chald. "A fire from before the
patient."  They allowed their feelings  Lord." Heb. tibar, buzrned, from whence
to act illnwardly upon themselves, work-  was derived the name of the place,
ing their own minds into a restless, dis-  "Taberah," bur'ning, where this visitacontented, murmuring  state, which, tion occurred, v. 3.  The current of
however, was not vented so much in  commentators here favor the idea of
open complaints, as in a certain half-  some literal and visible bursting forth
suppressed, obscure, and secret repin-  of fire, either from the cloudy pillar or
ing and fretting, which is conveyed by  in a flash of lightning, which instantly
the force of the original particle, z, k, as consumed the offenders, as Nadab and
it were. It seems to be implied that this  Abihu were consumed by a similar
fretfulness did not so much express it- stroke of the divine indignation. Any
self in the ears of men as in those of the  fire sent by the Lord, is a fire of the
Lord himself, and though it was, as it Lord, and though some think it was a
were, but whispered or buzzed in his  fire wholly supernatural; others that il
ear, yet "he heard it," heard it as was lightning; others that it was th(
though most audibly and distinctly ut- simoom, or hot wind of the desert, yetered. All this is in effect comprised  we incline to a different opinion, ant
in-the idea intended to be conveyed by  take the judgment here mentioned t,
the original, but it is obvious how inad- be not external, but internal; suppos
equate must be any translation that does  ing the fire spoken of to be what Jo!
not run into a paraphrase. No special terms "a fire not blown," or but anotl
reason is given by the sacred writer for er term for any kind of cwast':sin e~te,
the murmuring on this occasion, but of the Lord's displeas'zre. In what pam
one is assigned by the Vulg., "There  ticular form this was manifested it
arose a murmurinmg of the people against now impossible to say, but it was sue
the Lord, as it were repining at their  as to carry with it a conviction of i
fatigue."  It may have been  that origin, and to lead to implore earnest
their hearts were discouraged at being  its abatement. The Psalmist, in all
obliged to take somewhat long and tire-  sion to this judgment, says, Ps. 78: 
some stages at the outset; but what-  "So a flre wuas kindled against Jacc
ever were the causes of their discontent,  and anger also carne up against Israel
we know that they had a thousandfold  where we do not recognize the imp(
more occasion for thanksgiving and  of literal fire, any more than when'
praise than for disaffection and com- read in the language of the apostle tl
plaint. But such is human nature, of  " Our God is a consuming fire."
which we all partake more or less, and  this we are simply to understand t]
to which we are prone to give way. Let lie is terrible in his judgments towai
us remember, however, that the Lord  his adversaries. This view is confir
sees and takes account of these secret ed, if we mistake not, by general usa
murmurs which are not openly uttered, - Thus, Ps. 78: G2, 63, " He gave his p




B.C. 1490.1                 CHAPTER  XI.                              147
among  them,  and   consumed            3 And he called the name of
them  that were  in  the utter-  the place Taberah: because the
most parts of the camp.               fire of the  LorxD burnt among
2 And the people cried unto  them.
Moses, and when Moses prayed            4 And the mixed  multitude
unto  the  LORD, the  fire  was  that was among them fell a lustquenched.                                           d Fx. 12. 33.
ple over also unto the sword; and was called."  The station in this case had
wroth with his inheritance.  The fire  probably no particular name before the
consumed their young men; and their occurrence of the incident here recordmaidens were not given in marriage."  ed.  And so in numerous other inPs. 66: 12, " Thou hast caused men to  stances.
ride over our heads; we went through    V. 4. And the muixed multitude that.fire, and through water."  Ps. 97: 3, (was) among them fell a lusting. Heb.
" A fire goeth before him, and burneth  "Lusted a lusting," i. e. lusted greatup his enemies round about."  In all ly and inordinately.  Respecting this
these cases fire is but another term   "mixed multitude," see Note on Ex.
for divine jtudgments. X,  Consumed  12: 38, where a full account is given of
(them that were) in the uttermost parts  them. The original term is but inadeof the cam1p. Heb. tokel, ate, devoured. quately rendered by this appellation.
So also the Gr. "Devoured a part of  In the former passage it is ereb rab,
the camp." The extremity of the camp  a great mixture or rabble. Ihere it is
may be mentioned as the part of it oc- asaphsoop2h, the collected or gathered peocupied more especially by the " mixt  ple, the force of which can only be conmultitude," v. 4, with whom it is prob- veyed by such strictly, analogous terms
able the murmuring more particularly  as riff-raff, or ruf-scztff  The doubling
prevailed. Bochart, however, has ad- of word-forms in the ileb., as in other
duced considerable evidence that the  Eastern languages, intensifies the meanoriginal word here rendered " the utter- ing, and makes them equivalent to sumost parts " does not always signify an  perlatives.  Thus adamr signifies red,
extremity, but any part, every part, in  but in Lev. 13: 19 adamdameth signifies
all, throughout. Probably the true idea  exceeding red. So here asaphsooph imis, therefore, that the fire consumed some  plies a very large collection of what,s every part of the camp.            Bochart calls " populi colluvies undeV. 2. The ire was quenched. Heb. cunque collecta," the dregs or scum of
yishika, sunk, subsided, went out, from a  thepeople from every quarter. One of'oot usually signifying to drown, or be the older English versions (Rogers')
Irow-led, which implies, of course, a  renders- the clause, "And the rascal.ilnking into the water. Whatever the  people that was among them fell a lustriecise form of the judgment were, it ing."  The word denotes a mongrel
owv received a manifest and complete  horde of retainers or hangers-on, who
heck or abatement in consequence of  from various motives had followed the
he intercession of Moses.            sojourning host from Egypt, and who,
V. 3. And he called the nzame of the having little knowledge of God or in)lace Taberah. Or, "and one called."  terest in his promises, were the first to
ir. "And the name of that place was  feel the difficulties and, privations of




148                            NUMBERS.                       [B. C. 1490,
ing:  and the  children  of Is-  rael also wept again, and said,
the way, and thence to fret and mur- wicked, between him that serveth God
mur.-      And the children of Israel and him that serveth him not."  Judg.
also wept again, acnd said, etc. ieb. 11:35, "And it came to pass when he
"Returned and wept."  The import of  (Jepthah) saw  her, that he rent his
"returned" in this connection is un- clothes, and said, Alas, my daughter!
doubtedly that of changed their mind, thou hast brought me very low, and
relapsed. That is, they were wrought thou art one of thein that trouble nic;
upon by the contagious example of the  for I have opened my mouth unto the
mixed multitude to such a degree as to  Lord, and I cannot go bachk (Heb. rsefall away fron   apprevious state of ninrd, turn)."   Ezek. 14: 6, "Therefore say
and involve themselves in the rebel- unto the house of Israel, thus saith the
lious conduct here spoken of. If we  Lord God: _Repent (Heb. retz7ur) and
take the expression as it stands in our tturn yourselves from your idols; and
version, "wept again," the inquiry is  turn away your faces from  all your
very natural, When did they weep be- abominations."  Ezek. 18: 30, "Therefore?  Nothing is previously said of  fore, I will judge you, O house of Israel,
their weeping. But the interpretation  every one according to his ways, saith
we suggest is abundantly confirmed by  the Lord God. Repenzt (Ileb. return)
the usage of the original term, of which  and turn yourselves from all your transscores of instances could be easily ad- gressions; so iniquity shall not be your
duced. Let the following serve as a  ruin."  In all these cases it is obvious
specimen. It will be seen that the true  that the word return is significant of a
idea is that of a change of mind, which  mental act. It implies a change of senin the present instance is that from a  timents and views, or in other words a
better to a worse. Ps. 78: 34, "When  change of state. Although in the letter
he slew them, then they sought him, it is the appropriate term  for local re.
and they s'etsurned and inquired early  moval, yet in a more interior import if
after God."  Eccl. 4: 1, " So I ireturaned  unequivocally designates a purely men
and considered all the oppressions that tal process. Viewing the words in thi
are done under the sun," etc. as v. 7, light, we can see the ground on whicl
"'Then I returned, and I saw vanity un- some commentators have proposed t.
der the sun."  Eccl. 9: 11, " I 1returned, render them by aversi ssunt, defecerseland saw under the sun that the race is  tursned away is aversion, revolted, i. (
not to the swift, nor the battle to the  were subjects of a mental alicnatio
strong," etc.  Is. 19: 22, "And the  from  the Lord.  Instead of weepin
Lord shall smite Egypt: he shall smite  compassionately over the disafiecte
* and heal it: and they shall return' even  multitude, they wept perversely suil
to- the Lord, and he shall be entreated  them, and thus contributed to provol,
of them, and shall heal them."  Is. 55: I the divine displeasure.  "A few fta
7, " Let the wicked forsake his way, and  tious, discontented, ill-natured peopl
the unrighteous man his thoughts; and  may do a great deal of mischief in ti
let him return unto the Lord, and he  best societies, if great care be not taki
will have mercy upon him; and to our  to discountenance it.  This Egypti;
God, for he will abundantly pardon."  rabble were the disordered sheep tl
Mal. 3:18, " Then shall ye retturn and j infected the flock, the leaven that lea
discern between the righteous and the  ened the whole lump."'-He?ry. The




B. C. 1490.]                 CHAPTER  XI.                                149
Who  shall  give  us  flesh  to           5  We  remember  the  fish,
eat?                                  which  we  did  eat  in  Egpyt
e 1 Cor. 10. 6.
was in reality no lack of food or water  ly affirmed by Herodotus.  They ate
for them; but they had become dainty;  tLem either salted or dried in the sun
theyv had taken a surfeit of the manna;  without any other preparation.  Intheir soul loathed " this light food," as  deed, the Egyptians are the first people
they slightingly call it on another occa-  whom  history mentions as curing any
sion, and they longed for the fish, the  kind of meat with salt for preservation.
flesh, and the vegetables of Egypt.-    The salt they used was fossil salt, ob-'S FTlo s7alEi gve zsflesh to eat?  That tained from the African deserts. Sea
is, 0 that we had flesh to eat!-the ex- salt was abhorred by them, probably
pression of a vehement; impatient de- from some religious consideration, just
sire, mixed with a degree of despair.  as the priests abstained entirely from
Compare with this tile allusions Ps. fish, the reason of which is doubtless to
10t: 14. 78:18-20. A general clamor  be sought from some ancient idea that
was started of how hard it was that the spiritual correspondence of fish renthey should be kept to one kind of diet  dered them unsuitable as an article of
till they absolutely loathed it; and re- diet to the priesthood.-        The cutZimproaches were cast upon their leader to  bers. Arabia and Egypt produce abunthe effect that he had decoyed them   dance of cucumbers, which, owing to
from a plentiful country, where the sea  the mellowing effects of the sun's rays,
and the river fed- them with a variety  are softer than those with us, and of
of fish, and the soil abounded with the  more easy digestion. It is said by trayv-:best of herbs, salads, and fruits, all ellers that they are eaten in the East in
which they had exchanged for a miser-  almost incredible quantities.-~ Melable, meagre kind of fare, on which  ons. The water-melon is no doubt inthey were in danger of famishing. So  tended. This fruit grows abundantly
grossly does a discontented spirit not in the Levant and Egypt. It is about
only undervalue present comforts, but the size, and somewhat of the appearfalsify tile truth in regard to one's con- ance of a pumpkin.  The interior is a
dition.                                pulp of blooming red, and rich in juice.
V. 5. WTe remember the fish, etc. They  " A traveller in the East who recollects
stirred up and inflamed their lust by  the intense gratitude which the gift of
studiously calling to mind the dainties  a slice of melon inspired while journeythey formerly enjoyed in Egypt. But ing over the hot and dry plains-or one
even in this they imposed upon them-  who remembers the consciousness of
elves, for, as Henry remarks, "they  wealth and security which he derived
lid not remember the brick-kilns, and  froml the possession of a melon while;he task-masters, the voice of the op- prepared for a day's journey over the:'ressor, and the smart of the whip. same plains-he will readily conmprefhese tare forgotten by the ungrateful  hend the regret with which the Heceopie." — XT or nothing. - eb. hin-  brews in the Arabian desert looked back,
tom, gratis, i. e. which cost them. noth- upon the melons of Egypt."  The folng but the trouble of taking. As to  lowing account of the uses of melons in
he great use of fish as an article of food  Egypt is from Hasselquist.  "By melmy the Egyptians, the fact is repeated-  ons we are probably to understand the




150                           lNUMBERS.                         [B. C. 1490
freely; the cucumbers, and the I melons, and the leeks, and the
onions, and the garlic:
voater-mnelon, which the Arabians call they are to be found; but whether or
batech. It is cultivated on the banks  not, there is much difference of opinof the Nile, in the rich clayey earth  ion as to the translation of the word.
which subsides during the inundation.  D'Oyly and Mant have a quotation to
This serves the Egyptians for meat, this effect:-' Whether the following
drink, and physic. It is eaten in abun-  word, rendered leeks, have that signifidance during the season, even by the  cation, may be doubted. Some think it
richer sort of people; but the common  was the lotuts, which is a water plant,
people, on whom Providence has be- a kind of water-lily, which the Egypstorwed nothing but poverty and pa- tians used to eat during the heats of
tience, scarely eat any thing but these, summer.'  In the Universal History,
and account this the best time of the  (vol. i. p. 486,) it is said, that those
year, as they a re obliged to put up with' Egyptians who dwelt in the marshes,
wAorse fare at other seasons. This fruit fed on several plants which annually
likewise serves them for drink, the juice  grow, particularly the lotus, of which
refreshing the(se poor creatures, and  they mpde a sort of bread.' Of the
thley have less, occasion for water than  Arabs ail), (in the same work,) it is
it they were 1) live on more substan-  recorded —'They make a drink of the
tial food in this burning climate."-    Egyptian loItas, which is very good for
If Leeks. The original word occurs six- inward heat.' It has a bulbous root,
teen times, blut is nowhere rendered  and is highly esteemed as an article of
"leek " but T.ere. In one instance it is  food. As it grows in tanzks, it can only
translated " herb," in another " hay,"  be had in the hottest weather, when the
and in anol her " a court;" but in all water is dried up; and in this we see
the other instances it is translated  a most gracious provision, in allowing
" grass."  ks grass, however, could not it to be taken when most required. Its
have been what the Israelites desired, cooling qualities are celebrated all over
it is supi osed by some commentators  India, and the Materia Medica says of
that "gr eens," implying lettuce, suc- it,'This is an excellent root, and is also
cory, eD live, or salads in general, is  prescribed medicinally, as cooling and
what is i seant. In the uncertainty that demulcent.' The natives eat it boiled,
obtains )n this point we give the fol- or in curry, or make it into flour foi
lowing,extract from Roberts. "To an  gruels.  I am, therefore, of opinion
English nan the loss of these articles  that it was the lotus of Egypt respect
would i ot give much concern, and he  ing which the Israelites were murmur
is alnme t surprised at the Israelites re- ing."  In this opinion Mr. Kitto is in
pinino  at their loss, as at the loss of  clined to concur, conceding at the sam,
great delicacies.  The people of the  time, that the authority of the Septua
East do not in general eat flesh, nor  gint, which renders it by Prasa, leeks
even fish, so that when they can pro- is not easily disposed of..He refer
cure it they consider it a delicacy. Cu- to Scheuchzer and others, "who thin?
cumbers are eaten in abundance in hot that the word here denotes a plant of th
we ther, and melons are most delicious  lotus kind, which grows very abundan4
at  plentiful. I have never seen leeks  ly in the low lands of Egypt, and whic
i  ae East, and I am doubtful whether  was of very delicate taste, and held i




B.-C. -1490.]                CHAPTER  XI.                              151
6 But now   our soul is dried  beside  this manna, before ouI
away: there is nothing at all,  eyes.
-fc. 51. 5.
great estimation.  They ate its root, it is undoubtedly correctly rendered.
and also made a kind of bread with it. Its botanical character is too well
Homer describes the lotus as the first known to require description. It is now
of the plants that grew for the pleasure  usually distinguished in the kitchenof the gods. The Arabs, when they can  garden by the name of' eschalot' or
get it, make with it a drink which they'shallot.' A variety of this plant culhighly relish. In India, also, the na- tivated in France is called' the onion
tives eat it boiled, or in curry, or make  of Egypt.' They are eaten like onions,
it into flour for gruels."-Pict. Bible. and are peculiarly agreeable to the pal- [ OJnions. "Whoever has tasted  ate. Garlic was so much in request
onions in Egypt must allow that none  among the ancients, that Homer makes
can behad better in any part of the uni-  it a part of the entertainment which
verse. Here they are sweet, in other Nestor served up to his guest Machaon.
countries they are nauseous and strong;  It formed a favorite viand to the comhere they are soft, whereas in the north, mon people among the Greeks and Roand other parts, they are hard of diges- mians."-Pict. Bible.
tion. Hence they cannot in any place    V. 6. But now our soul is dried aeway.
be eaten with less prejudice and more  The soul is often used for the body, or
satisfaction than in Egypt. They eat the whole man, and as denoting that
them roasted, cut into four pieces, with  principle which is the seat of the appesome bits of roasted meat, which the  tite or desire of meat, drink, and othTurks in Egypt call kobab, and with this  er things. See "Bush on the Soul"
dish they are so delighted, that I have  passirn. Comp. Ps. 102: 4, where the
heard them wish they might enjoy it in  same original word is rendered " withparadise. They likewise make soup of  ered."  Also for the soul's requiring
them in Egypt, cutting the onions in  food, etc. Ps. 78:18. "In great hunsmall pieces; this I think one of the  ger or thirst the people say,'Our soul
best dishes I ever ate."-HFasselquist.  is withered.''More than this, sir, I
This is confirmed by Mr. Kitto. "In  cannot do; my spirit is withered with;
warm countries the onion often consti- in me.''What! when a man's soul is
tutes a staple article of diet. The sun  withered, is he not to complain?'has the same mellowing effect upon it Roberts. -~ Thi'e is nothing at all,
as upon the cucumber, so that its sa- besides this manna, before our eyes.
vor is more bland than when grown  Heb. "There is nothing at all; only
in this country, and its use far less  our eyes are unto the manna."  We see
likely to affect the stomach with any  nothing else, we expect nothing else,
disagreeable consequences.  Most of  but this same monotonous manna, of
the people of Western Asia are remark-  which we have become sick of the sight.
ably fond of onions. VW, e have known  For the eyes to "be unto any one" is
poor Arabs wait for more than an hour, to cherish hope and expectation, as Ps.
till the refuse of onions employed in  25: 15. 141: 8. The form of the expres
cooking should be thrown away."-  sion is very peculiar, and evidently
~[ Garlic. "The original word occurs  carries with it the import of contempt
but this once in the Scriptures, where  towards the Lord's kind provision for




152-                           NUMBERS.                         [B. 0. 1490,
7 And the manmna was as cori-          8 And the people went about,
ander-seed, and the colour there-  and gathered it, and ground it
of as the colour of bdelliurn v.    in mills, or beat it in a mortar,
y  Gen. i. 12.
their wants. The manna thus furnished  — " thefJace of the earth," meaning the
was a corporeal nourishment represent- visible seesface of the earth. Lev. 13:
ing that which was spiritual, and thus  55. Ezek. 1:16. 8: 2. 10: 9.   [ ~ Bdelserving as a type of our Lord himself  liuam. Iteb. " Bedolach," on which see
according to his own declaration, John  Note on Gen. 2:12, where we have en6:32, 33, confirmed by Paul, 1 Cor. deavorel to showv that the substance
10: 3, who calls the manna "spiritual meant is tile pearl. The Gr. however,
bread" because it represented  such  here renders it crystal.
bread. The loatliing  the manna, there-    V. 8. And the 2peopic went about, etc.
fore, and longing for the luxuries of  Heb. "Went to and fro," i. c. in the
Egypt, denoted the rejection of Christ way of search and espial. The term is
and the benefits of his salvation, the  applied in some cases to the act of the
true substance of these Old Testament  eyes in looking and exploring on one
symbols.                               side and the other, and in Dan. 12: 4,
V. 7. And the esasna was as coan n- to the perusal of a book, though render-seed. Not in color, but in size and  dered "run to and fro."  But the true
shape. See Notes on Ex. 16:14, 31. idea is probably that of turning over
The coriander is cultivated mostly in  pages back and forth, and thus passthe south of Europe, and in some parts  ing to and fro through a volume. See
of England, onil account of its seeds, 2 Chr. 10: 9. Zech. 4: 10.    ~ Groueld
which are required in large quantities  it?ie anills, etc.  " The eastern mill
by confectioners, druggists, and distil- consists of two circular stones, about
lers. It is reared also in gardens on  eighteen inches in diameter, and three
account of its leaves, which are used in  inches thick. The top stone has a hansoups and salads. The seeds are glob- die in it, and works round a pivot, which
ular, grayish-colored, and  about the  has a hole connected with it to admit
size of pepper-corn.  The taste and  the corn. The moartar also is much
smell are both agreeable, depending on  used to make rice flour. It is a block
the presence of a volatile oil, which is  of iwood, about twenty inches high and
separated by distillation. —This and the  ten inches in diameter, having a hole
two following verses are evidently pa-  scooped out in the centre. The pestle
renthetical, being designed to give such  is a stick of about four feet long, made
an account of the various properties  of iron-wood, having an iron hoop fixed
and modes of preparation of the manna, to the end."-l-obeerts.  If the manna,
as to evince its great value as an article  as we are expressly informed, pointed
of diet, and thus to rebuke the people  typically to our Lord, we see nothing
for their light esteem of it.- T Aced  absurd or unreasonable in the idea that
the color thereof. Iteb. "And the eye  the grinding and beating it, and subthereof," i. e. the aspect or appearance,  jecting it to the various processes here
as it is rendered by the Chald. and the  mentioned, shadowed forth the afflicGr. For a similar usage in regard to  tions through which he was cailed to
"eye," see Ex. 10: 5, with the explana-  pass in being prepared to become to us
tory Note. It is there rendered " face,"  the bread of life, John 6: 48-51. Ileb.




B. C. 1490.]                CHAPTER  XI.                              15?
and baked it in pans, and made  upon the camp in the night, the
cakes of it: and h the taste of it manna fell~ upon it.
was as the taste of fresh oil.          10  Then  Moses  heard  the
9 And  when  the  dew i fell people  weep  throughout their
1A Ex. 16. i!.        i Ex. 16. 14.   families, every manil  in the door
2: 9, 10. 1 Pet. 3:18. Nor is it to be  of dew, and that the manna was imbedoverlooked that the word here rendered  ded, as it were, between the two layers,
" beat" -    " beat it in a mortar "-is  whence it is called, Rev. 2: 17, " hidden
the same with that which is applied, manna."  But this suggestion takes for
Is. 53: 5, to the sufferings of our Lord  granted that the final clause, " the manwhen he is said to have been " bruised  na fell upon it," implies the falling of
for our iniquities."  It is remarkable, the manna upon the dew, whereas, it
in regard to the manna, that while it may as properly mean that it fell upon
was so hard that it could be ground in  the camp, which, it must be remembera mill, yet it was at the same time of  ed, covered a vast extent of groundsuch a consistence that it would melt in  ten or twelve miles square at least. It
the morning rays of the sun if not sea- is probable that the true idea is consonably gathered.   ~ -Baked it in  veyed by the Vulg. which renders the
pans.  Or, boiled or cooked it.  The  verse, "And when the dew fell in the
original is used to signify baking  in  night upon the camp, the manna also
2 Sam. 13: 8, but for the most part it fell with it." In the morning, when the
denotes boilina.-~- [  Lade cakes of it. sun's rays began to act, the dew would
Or, as Geddes and Boothroyd, "made  naturally be exhaled,, and the manna,
hearth-cakes."  (Rosen. placentas'sub  as a residuum, would remain spread
cineritias, cakes baked in the asles.)-  over the surface of the earth. It is inT The taste of it was as the taste offres7  deed said in the parallel account in Exoil. Heb. "As the taste of the best odus (16:13) that "in the morning the
moisture of oil."  That is, fresh oil dew lay round about the host," but in
which has no rank savor. The ieb. the nature of the case this must be unterm  leshad denotes the choicest oily  derstood with some kind of qualificahumor in man's body, Ps. 32: 4, and so  tion, as otherwise, those whose tents
here it implies the best and sweetest were pitched near the centre of the
moisture of oil. It had also, we learn, camp would have had several miles to
the taste of "wafers with honey," Ex. travel every morning to obtain it. We
16: 31. The Gr. here translates it "wa- may reasonably suppose that in a refers of oil," and'the Chald. "paste or gion so broken and rocky, the host
oil-cakes."  It was therefore pleasant would encamp more or less in groups,
and wholesome food, and the taste of  and the manna mnightfall "roundabout"
oil and honey points to that sweet spir- the camping ground of these several
itual relish which the soul perceives in  groups, and yet at the same time fall
feeding upon Christ as the true manna  over the whole extent of the camp, just
from heaven.                          as it is evident the quails did when
V. 9. And when the dew fell upon the  they were sent in such numbers by the
camp, etc. Heb. "Descended."  Pool Lord previous to the first fall of the
and Ainsworth, by comparing Ex. 16: manna, Ex; 16:13.
18, 14, suppose there was a double fall   V. 10. Mloses heard the people- uee'.. 




154                           NUMBERS.                       [B.. 1490
of his tent: and the anger of the  thy sight, that thou layest the
LoRD  was  kindled " greatly; burden of all this people upon
lMIoses also was displeased.        me?
11 And Moses said unto the            12 Have I conceived all this
LORD, Wherefore hast thou af- people? have I begotten  them,
flicted thy servant? and where-  that thou  shouldest say  unto
fore have I not found favour in  me, Carry  theml in thy bosom,
k ver. 1.  Is. 5.  5.  1 Ps. 139. CI.            mF  Is. 41. 11.
throughout their fam(lies. Heb. "By, 45: 7. Amos 3: 6.-[T  T herefbre lave
or according to, their families;" from  I not found favor int thy sight, etc.
which it would appear that the spirit Why heardest thou not my prayer of
of disaffection had spread very exten- deprecation when I so earnestly besively among the people.-T Every  sought thee to excuse me friom being
ssnat ia the door of his tent. Therefore  placed at the head of this people? Ex.
openly, and not covertly, as would have  3: 11. 4: 10.
been the case had they indulged their   V. 12. Have I conceived all this peomurmurs within doors.   ~ Moses also  pile?  Chald. "Am I the father of all
weas displeased. Heb. " And in the eyes this people? Are they my sons? " Are
of Moses (it was) evil."  He had done  they my children, that I should be
for the people the best in his power, and  charged with the responsibility of supas he could do nothing without the di- plying all their wants? —   Have 1
vine appointment, he could not but feel begotten them?  Or, Heb. "Have I
extremely vexed in view of the ungrate- brought them forth? "  Both terms are
ful conduct of the people. Acting all perhaps more intrinsically appropriate
along for the Lord, he would naturally  to the mother, although in spiritual
feel with him in the present provocation. generation the distinctive functions of
V. 11. Wherefore east thou cqfficted  father and mother seem not to be alth.q servant?  That is, wherefore hast ways very clearly marked. Thus Paul
thou suffered thy servant to be afflict- says, 1 Cor. 4: 15, "Ye have not many
ed?-rccognizing a providential per- fathers; for in Christ Jesus have I be
mission, which is the only way that the  gotten you through the Gospel."  But
Lord ever afflicts any. He is often said  in Gal. 4: 19, he says, " My little chilin Scripture to do what he does not dren, of whom I travail in birth again,
prevent being done, what he wisely  until Christ be formed in you."  The
allows. Still, though we can sympa- wording, however, of the entire verse
thize in the grievances of Moses, we  seems intended to describe the office of
cannot justify the tone of his remon- a sztursing-father. —~ Carry them in
strances in what follows. It is to be  thy bosom. That is, carefully, tenderly,
observed that the literal rendering of  lovingly. This Moses might be said to do
this clause is, "Why hast thou done  in an inferior sense, but how infinitely
evil to thy servant?"  The evil, how- far does he come short therein of Him
ever, which is to be attributed to the  of whom it is said, Is. 40: 11, "lie shall
Lord, is not the evil of sin, but merely  feed his flock like a shepherd: he shall
the evil of trouble and affliction with  gather the lambs with his arm, and carwhich he sees fit to exercise the graces ry them in his bosom, and shall gently
of his people.  Comp. Jer. 18: 8. Is. lead those that are with young."



B... 1490.]                CHAPTER  XI.                              155
as a nursing father  beareth the  pie?  for they  weep unto me,
sucking  child, unto  the  land  saying, Give us flesh, that we
which thou ~ swarest unto their  may eat.
fathers?                                14 I q am not able to bear all
13  Whence p should  I have  this people alone, because it is
flesh to give unto all this peo-  too heavy for me.
vIs. 49. 23. 1 Thi..  oGen. 13. 15. 2..    15  And  if thou  deal th
p  Mat. 15. 33.                                q Ex. 18. 18.  Dan. 1. 9 —12.
i As a nursing.father beareth the suck-  "pedagogue," the term used by Paul
inO  child. Strikingly indicative of the  in speaking of the Law; Gal. 3: 24,
mildness, gentleness, and love which  " The law was our school-snater to bring
should characterize rulers, and espe- us to Christ."
ciallly rulers in the church. Is. 49: 23,   V. 13. Whe2ce should I have flesh to
" And kingls shall be thy nursing fa-  give unto all this people? Even if the
t]e's?, and queens thy nursing mothers."  flocks and herds should afford a supply
So also the apostle, 1 Thes. 2: 7, 11, to a part of the host, they would by no
"W,e were gentle among you, even as means be sufficient for all. This is ina nurse cherisheth her children: we  deed a becoming acknowledgment on
exhorted, and comforted, and charged  the part of Moses, of his inability to
every one of you, as a father doth his  supply the wants of the people, but it
chlildren."   Accordingly, Ainsworth  has the air of implying that the Lord
cites friom  Miaimonides the following  expected him to do it, for which he had
rule relative to the deportment of the  no sufficient grounds. So far, then, it
governolrs of the church:-"It is not savored of infirmity, and was open to
lawful for a man to govern with state- rebuke. The Lord, however, dealt very
lincss over the congregation, and with  graciously with him, as appears from
haughtiness of spirit, but with lreek- the sequel.-   T For they wee2p zento
ness and fear. And every pastor that rze. Heb. "They weep upon me." The
bringeth more terror upon the congre- phraseology is the same with that Judg.
gation than is for the name of God, he  14: 16, " And Samson's wife zwept beshall be punished, and shall not see  fore him." IHeb. "Wept upon him."
himself to have a wise son. It is not It implies an importunate pressing or
lawful for him to govern with contempt-  bearing down upon one with urgent
uous carriage, although they be the  solicitations.
common people of the land; neither   V. 14. lam not able to bear all thispeomay he tread upon the heads of the ple alone. "Had the work been much
holy people; (for) although they be un- less, he could not have gone through it
learned and base, they are the sons of  in his own strength; but had it been
Abraham, Isaac, and Jacob, and (are)  much greater, through God strengththe armies of the Lord, who brought ening him he might have done it."them out of the land of Egypt by great Henry.
might and by strong hand; but he must   V. 15. And if thou deal thus wit/h
bear the toil of the congregation and  me. If thou still leavest me to bear the
their burden, as Moses, our master, of whole of this burden. It is remarkable
whom it is said,' As a nursing father  that the word "thou" here addressed
beareth the sucking child.'"  The Tar- to the Most High is in the original in
gum of Jon. for " nursing father" has  the feminine instead of the masculine




156                              J NUMBERS.                   [B3. C.x 1400
with me, r kill me, I pray thee,    16 And  the LoRD said unto
out of hand, if I have found fa-  Moses, Gather unto mlle seventy'
vor in thy sight; and let me not men of the elders of Israel, whom
see my wretchedness.                  thou knowest to be the elders
K I K. 19. 4.  J:n:h 4. 3.                a Ex. 54. 1, 9.
gender-at instead of atth., A similar  decree against this people may not be
usage occurs Deut. 5: 27, where the  reversed; if justice demand their utter
people, terrified with the divine majes- extermination; let my eyes be first
ty in the delivery of the Law, said unto  closed in peace. Subject me not to the
Moses, " Speak thou (Heb. at) unto us."  severe mortification of surviving all my
The reason of the peculiarity is mere  nation, and of enduring the insults and
matter of conjecture.  The Rabbins say  scorn of our enemies. In mercy take
it was owing to a special trepidation  me first out of the world, where I should
and confusion which interfered with dis- only lead a life of sorrow and regret,
dinct utterance. Kennicott and others  heavier than death itself."  The opposuppose an error in the manuscripts. site meaning which some would elicit
We must leave it undetermined.-   from the words may be thus express~ Ifill me, I pray thee, out of' hand.  ed:-" Lord, grant the pardon of this
That is, forthwith, immediately. " Out j people to the prayers of thy servant,
of hand" is an old English phrase, Iwho would rather submit to everlasting
equivalent to " outright."  The original misery than fail to obtain his request."
for "kill" is reduplicated, " killing kill The sentiment implied in this language
me," in order to express more forcibly  finds no warrant either in the letter or
the vehemence of the desire. It is as  the spirit of the teachings of the Scripif he should say, I shall take it as the  tures.
greatest kindness if thou wilt at once
remove me from the world-an expres-  Th/e Aypoeintment of seventy Elders as
sion of impatience which cannot be jus-        Assistants to i2doses.
tified even in view of the sorest trials to    V. 16. Gather unto me seventy mnen
which he was suibjected.-IT  Let me  of the elders of Israel. Chald. "Gather
not see mliy wretch7ednes.  Heb. "Let before me." Targ. Jon. "Gather in my
me not see my evil."  That is, let me  name seventy worthy men."  We read
not live to become a miserable creature. no rebuke of Moses on this occasion,
To " see good" is to enjoy it; to " see  for although his conduct was faulty, yet
evil" is to suffer it. So also to "see  the Lord's forbearance was such that
death" is to die, Ps. 50: 23. 89: 49. 91: he was willing to pass by his offence as
16. Luke 2: 26. Comp. the speech of  far as any outward manifestation was
Elijah, 1 Kings 14: 4. We feel for the  concerned.  The inward reproach of
vexations of Moses, but we recognize at his own conscience he might still be
the same time his infirmity in asking  left to feel. It is a matter of considerafor release from his troubles in such a  ble debate among commentators, whethdisorderly way. His language is prob-  er this body of seventy elders was one
ably equivalent to that used in Ex. 32: of mere occasional creation and tempoo2, " Blot me out of the book which thou  raryv duration, or whether it was hencehast written," but is susceptible of a  forward perpetual, and the same in fact
more favorable construction than is with the Sanhedrim or great national
often put upon it; q. d. " Lord, if thy  council of the Jews, of which we read




B. C. 1490.1                 CHAPTER  XI.                               157
of the people, and officers over  them; and bring them unto the
in the New Testament.  The Jewish  instituted these officers, but already
writers generally, and many Christian  found them  among the people while in
writers of eminence are of the latter Egypt. For when the Israelites did not
opinion. The former appears, howev-  deliver the required tale of bricks, the.er, the more probable hypothesis, as no  soterim were called to account, and pun.
mention is made of the existence of  ished, Ex. 5: 6-14.  Now, as scntar in
such a council in all the Old Testa- Arabic, signifies to wrzit~e  and its derivment, and this silence cannot well be Iative, mastir, a perso, ~c/ieose duty it is
accounted for consistently with the ac- to keep accozents, and collect debts, I am
tual existence of such a body. Add to  almost persuaded that these soterim
this, that the Saullhedrim was a judicial must have been the officers who kept
institution having control of matters of  the genealogical tables of the Israelites,
justice and cases of appeal. The pres- with a faithful record of births, marent appears to have been simply a kind  riages, and deaths; and, as they kept
of senate formed to aid Moses in bear- the rolls of families, had, moreover, the
ing the burdens and responsibilities of  duty of apportioning the public burdens
the station to which he was elevated, and serv ces on the people individually.
and which we can easily apprehend  An office exactly similar, we have not
must have been extremely arduous and  in our governments, because they are
onerous.-. Whom thou knodvest to  not so genealogically regulated; at least
be the elders of the people. That is, men  we do not institute enumerations of the
of mature age, of grave and exemplary  people by families. But among a peodeportment, of ripened wisdom, who  ple whose notions were completely clanwould know how best to use the author-  nish, and among whom all hereditary
ity committed to them; men who should  succession, and even all posthumous
be elders in fact, as well as in name. It fame, depended on genealogical regisis evident from Ex. 24: 1, that there was ters, this-must have been an office fully
already existing a class of persons call- as important as that of a judge. In
ed "elders," and that out of these a se- Egypt, the Levites had not yet been
lection was to be made on the present consecrated and set apart from the restoccasion. -    And officers over thenz. of the tribes; there, of course, the soteHeb. soteratsv, his ojgecers, the same as'in must have been chosen either out
the soterirn mentioned Ex. 5: 6, on which  of every family, or, perhaps, merely acsee Note. Targ. Jon. "That had been  cording to the opinion entertained of
set over them in Egypt;" as if their their fitness for the office. In the time
sufferings there in behalf of their breth- of the kings, however, we find them
ren had entitled them to this distinc- generally taken from the tribe of Levi,
tion. " Among the persons that appear  1 Chron. 23: 4. 2 Chron. 19: 8-11. 84:
in the Israelitish Diet, besides those al- 13. - This was a very rational procedready mentioned, we find the soterimn, ure, as the Levites devoted themselves
or scribes. They were different from the  particularly to study; and among busjudges; for Moses had expressly or- bandmen and unlearned people, few
dained (Deut. 16:18) that in every city  were likely to be so expert at writing,
there should be appointed, not only  as to be intrusted with the keeping of
judges, but soterim likewise. It is very  registers so important.  Add to this,
certain that Moses had not originally  that in later times, the genealogical ta



Th8*                           ainIrMBERS.                     [B. C. 1490tabernacle of the congregation,  and talk with thee there: and I
that they may stand there with  will take of the spirit." which is
thee.                                  upon thee, and will put it upon
17  And t I will come down  tlhem; and they shall bear the
t ver. 25.  Gen. 11. 5.  18. 21.  Ex. 19..  u2 K.  2. 9,15.  Is. 44  3.  Joel 2. 58. 
bles were kept in the temple. We find  to the phrase " with thee" in this conthese soterim mentioned in many other nection, as if it imported that they were
passages besides those quoted above. to be men of like wisdom, weight, and
Ill Num. 11:16, they are the persons  estimation with Moses, though in an
of respectability fiom among whom the  inferior degree.
supreme senate of Seventy is chosen.   V. 17. Iwvill come down. Chald. "I
In Deut. 1: 15, mention is made of sote- will reveal myself." Targ. Jon. " I will
vim appointed by Moses in the wilder- reveal myself in the glory of my majesness, although the people had previously  ty."  From v. 25 it appears that this
had such magistrates in Egypt; most revelation or descent was in connection
probably he only filled the places of  with the cloudy pillar, which might
those who were dead.. In Deut. 20: 5, have been at the same time lowered
we see them  charged with orders to  somewhat nearer to the surface of the
those of the people that were selected  earth. — [T Aid talk zwith thee there.
to go to waOr; which is perfectly suited  It is clear from what follows that the
to my explanation of the nature of their Lord, in the symbol of his presence,
office. In Dent. 29: 10, 81: 28, Josh. came down and communed with Moses,
8: 38, 23: 2, we find them as represent- according to his promise, but what he
atives of the people in the Diets, or said is not made known.    ~  And 1
when a covenant with God is entered  will take qf the spirit wiich is spon thee,
into.  In Josh. 1:10, they appear as  and willp~ut it pon, them. Heb. dtzalti,
the officers who communicated to the  Iwill separate, set apart, keep, reserve,
people the general's orders respecting  of the spirit which is upon thee, etc.
military affairs; and this, again, corre- That is, he would endow them with the
sponds to the province of muster-mas-  same spirit of government, or with those
ters. In 2 Chron. 26:11, we have the  gifts of wisdom, judgment, counsel,
chief soter, under whose command the  courage, etc., which were bestowed upwhole army stands after the general, if on Moses, though not to the same deindeed he himself be not so. In 1 Chron. gree. They were to be partners, but
27: 1, the name of the office alone is men- not equals, in the divine donation.
tioned."-Mi-chaelis.   ~1 Bring them  "Spirit" is often used for gifts of the
eunto the tabernacle of the congregation. Holy Spirit, or spiritual gifts (charismaHeb. " Take them unto the tabernacle."  ta), for " there are diversities of gifts,
That they might there be, as it were, but the same Spirit."  So "spirits" is
consecrated to the Lord in the most used to denote spiritual gifts, 1 Cor.
public manner, so that there should be  12: 4, "The spirits of the prophets are
no.doubt among the people as to their subject to the prophets."  The commuauthority. —' That they may stand  nication of the spirit of Moses to the
there with thee.  Heb. ve-hithyatzebu, seventy elders does not imply any dimand they shall nake themselves to stand, inution as it respected him.' The Jewthey shall present themselves. The He- ish writers illustrate the matter by saybrew writers, give a peculiar emphasis  ing that "Moses in that hour was like




IB. C(. 1490.]              CHAPTER  XI.                              159
burden of the people with thee, to-morrow, and ye shall eat flesh:
that thou bear it not thyself  for ye have wept in the ears w of
alone.                                the LORD, saying, Who shall 1
18 And say thou unto the peo- give us flesh to eat?, for it was
ple, Sanctify " yourselves against  well with us in Egypt: therev Ex. 19. 10.               w   Ex. 167.        x ver. 4, 5.
unto the lamp that was left burning on  out of the government of an unruly
the candlestick (in the sanctuary); from  people.
which all the other lamps were lighted,   V. 18. Sanctify yourselves again.st toyet the light thereof was not lessened a morrow. Chald. "Prepareyourselves."
whit."  In point of strict truth, how- On the import of this phrase see Note
cver, there was not any thing actually  on Ex. 19: 10.  It denotes preparataken from  Moses. It is merely the  tion in the sense of superinducing upon
language of appearance, founded upon  their minds a state of devout reflection,
the similarity of the phenomena. In  and external abstinence from whatever
like manner it is said that the Lord  would interfere with the sanctity which
God formed Adam of the dust of the  they were then required to study. So,
ground, not that he was really so form- to " sanctify a war," as in Jer. 6: 4. 51:
ed, for in the original it is, he "formed  28. Joel 3: 9, is to engage in a war with
him dust of the ground," that is, to be  holy motives, to enter into it in such a
of the same material with the dust, so  state of mind, have such an eye to the
that when he died, he might be said to  divine glory, that it should be a conesebe resolved into it. So the spiritual crated war. Alas! how totally unlike
gifts evinced by these elders were of  the great mass of wars that have been
the same kind with those of Moses, and  waged among men! The reason why
therefore they are said to be taken from  this sanctification was now commandhim. The inference is very plain, that ed probably was, that if they duly re.
divine gifts and qualifications are in- pented of the sin of their rebellion, and
dispensable for those who are called to  thus approached the Lord in a humble
act as leaders and superintendents in  and contrite frame, the promised flesh
the Lord's church, and that those who  might not prove a judgment and a curse
are not possessed of these qualifications  to them, but a lawful comfort and luxare not called.-'[    And they shall ury. Otherwise the command, "Sancbear the burden of the people with thee. tify yourselves " would be equivalent to,
Heb. " They shall bear with thee in the  "Prepare to meet thy God, 0 Israel;"
burden."  The preposition " in," how- i. e. in a way of judgment, and not of
ever, does not affect the sense, as ap- mercy.-       Ye have wept in the ears
pears from the usage in Ezek. 18: 19, of the Lord. The parallel clause in v.
20, " The son shall not bear the iniqui- 20 is, " ye have wept before " the Lord,
ty of the father," where the literal ren- as the Chald. also renders it here. All
dering is, " shall not bear in the iniqui- unreasonable complaints and murmurty of the father."  The allusion is to  ings, though vented ostensibly against
the complaint of Moses in vs. 11, 14, the Lord's ministers, or addressed to no
and an assurance given that the men  one in particular, are in reality uttered
now selected shall take part in the bur- towards the Lord h'mself, and come up
densome. cares and fatigues growing  into his ears.- 1-  The Lord will give




160                           NIUMBERS.                      [B.-C. 1490
fore the LORD will give you flesh, trils, and it be loathsome unto
and ye shall eat.                     you: because that ye have de19 Ye shall not eat one day, spised t:e LORD which is among
nor two days, nor five days, nei-  you, and have wept btefore him,
ther ten days, nor twenty days;  saying, Why came we forth out
20 But even a whole month, b    of Egypt?
until it come out at your nos-    21 And MIoses said, The peoy Ps. 78. 29. 100. 15.     pie, among whom  I am, are six
youflesh, and ye shall eat. This was in- at your nostrils."  This is perhaps
deed a compliance with the desires of the  somewhat favored by the original zi:rti,
people, but of the same nature with that in the ensuing clause, which several of
which is spoken of at a subsequent peri- the versions render, "in dispersionem,"
od, when he is said to have " given them.for a scattering, deriving it from sdar-h,'
a king in his anger."  A significant al- to be dsfiused, or sp2read abroad.lusion to this kind of indulgence occurs    - And it be loatssonme urnto you. Heb.
also, Ps. 106:16, " He gave them them   "And it shall be unto you for a loaththeir request, but sent leanness into  ing."  Gr. " It shall be unto you for a
their souls."  The prayers of the wick- cholera (eIs XOAEpav), which Hesychius
ed may be answered, but in such a way  defines as a violent disorder of the bowthat nothing shall be more to be dread- els. The effect, we may presume, to
ed. The divine promises to the evil are  have been what we should now express
virtual threatenings.                 by cholera morbus. Chald. "It shall be
V. 19. Ye shall not eat one day, nor  unto you for an offence."  "What a
two days, etc. As they did about a year righteous thing it is with God to make
before, Ex. 16: 12, 13, when the people  that loathsome to men which they have
had been thus feasted for one day.    inordinately lusted after.  God could
V. 20. Until it come out at your nos- make them despise flesh as much as
trils. Denoting a nausea and surfeit. they had despised manna."-Hfenry.
" What does this mean?  Is it not a       T- Because that ye have despised the
figurative expression, to show that they  Lord.  Heb. zoeastem, contemptuously
were to eat till fully satisfied? Bishop  refused, or set at nocught. Chald, " Ye
Patrick says,'Till you be glutted and  have rejected the Word of the Lord."
cloyed with it.'  Is it not a striking  Gr. "Ye have disobeyed the Lord."
illustration that this figure of speech is The word in the HIeb. is the same with
used at this day to convey the same  that which occurs 1 Sam. 8:7, "For
meaning? A host says to his guests, they have not esjected thee, but they'Now friends, eat moolkamattam, to the  have rejected me."  It is a serious renose,' literally, to eat till they are full flection that our complaining of the diup to the nose.'O, sir, how can I eat vine dispensations amounts, in  the
any more?  I am full to the nose, I Lord's sight, to a positive contempt of
have no more room.'  Of a glutton, it is him.-  ~ Whch is among yosu. That
said,' That fellow always Jills zup to the is, by the visible symbol of his presnose!'" —Roberts. Bp. Patrick's note  ence. Chald. "Whose divine majesty
is this:-" Till you be glutted with it, dwells among you."  Their sin, thereand vomit it up so violently, that it shall fore, was a kind of spiritual lese-majesty.
come not only out at your mouth, but   V. 21. 2ltepeople amozng whom ZI(am)




B. C. 1490.]                 CHAPTER  XI.                              161
hundred; thousand footmen; and           22 Shall a the flocks and,he
thou hast said, I will give them   herds  be  slain  for  them, to
flesh, that they may eat a whole  suffice them? or shall all the
month.                                fish of the sea be gathered toz Ex. 192. 37.   1. 1. 4.        a  2 K. 7. 9.  Alrk S. 4.   JolSn 6.7, 9.
are six h7ucndried thousand, etc. That is, unusual operation of Providence, could
so many who were able to carry arms;  it be brought about?  That was what
which, by a fair proportion, would re- puzzled Moses.  Some flocks, and a few
quire of the aged, of women and chil-  oxen, they had with them for the sodren, and the mixed multitude, enough  lemnities of sacrifice; but could a part
to make a grand total of near three mil- of them, with any addition that might
lions of people. In view of the de- be procured from  the people on the
mands of such an immense host, the  skirts of the desert, be sufficient to supfaith of Moses seems to have wavered. port them a whole month? Fish might
Either from  the discomposure of his i be obtained from the Red Sea, from
spirit by reason of the affronts of the  which, it seems, they were not very
people, or from a fear that they might distant, but could it be expected they
be commanded to feed upon the cattle  would come in such numbers to the
required for sacrifice, or from sheer in-  shore, within their reach, as fully to
credulity, lihe is pionipted to inquire  satisfy the cravings of their appetites,
how it can be possible that so many i   y after day a fote r a whole month?
mouths should be fed with flesh for a I'W e remember the fish we did eat in
whole month together. All the cattle  Egypt freely,' was a part of their moan,
we have, says his unbelief, will come  Nusn. 11:5. If Moses knew what the
short of the requirement, and all the  comlmofi people of Egypt now know,
fish of the Red Sea would be insufficient and which their sages in ancient days
for it.                                must, at least, have remarked, he could
V. 22. S/7ll all  thce ftsc7  of tfce sea be be no stranger to that change of place
gathered togetheer for them?  That is, that mayv be observed as to fish, and their
gathered together in shoals. Harmer's  crowding together at certain times; and
note on this passage is worthy of being  to some such a natural, but surprising
transcribed. "When Moses mentioned  and unknown occurrence, as to the inIsrael's being fed with fish, collected  habitants of this sea, the words of Mofrom  the Red Sea, he seenls to have  ses seem to point:' Shall the flocks and
supposed something of an extraordina-  herds be slain for them?... or shall all
ry kind; but analogous to what had  the fish of the sea be gathered togethhappened to several people, in small er,' by some natural impulse, to this
companies, not any thing miraculous.  place, for a month or more, which none
In answer to the divine declaration, MIo- of us have had any notion of, nor reses proposed a difficulty in accomplish-  ceived any information about, to staice
ing this promise, in the natural course  them?  Such is, I apprehend, the spirit
of things, not as imagining it could not of these words."-' To ssz:iee th]em.
be done by a miracle; he could not but Heb. u-mzttzcd ldThe, aecd sthall one tind
know, that he that rained down manna, for them?  For parallel instances of
could, by a miracle, gorge them with  this usage, see Josh. 17:16. Judg. 21:
flesh; but in the common course of  14, writh my Note upon each passage.
things, or-in the natural, though more  The remark of Philip, John 6: 7, 9, im



162                           - NUMBERS.                       [B. C. 1490.
gether  for  them,  to  suffice  told the people the words of the
them?                                LoRD, and gathered the seventy
23 And the LoRD said unto  men of the elders of the people,
Moses, Is' the LorD's hand wax-  and set them  round about the
ed short?  thou  shalt see now   tabernacle.
whetherc my word shall come to           25 Aid the LORD care down
pass unto thee or not.                   in a cloud, aud spake u:to him,
24 And Moses went out, and  and took of the spirit tiLat was
b Is. -0. 2.  59. 1.  c Ezek. 12. 25.'4. 14.      d  vel. 17.
plies a similar staggering  of faith: —    V. 24. And  iloses Bwentt out. But
"Two hundred pennyworth of bread is  whether from his own tent or the sancnot sufficient for them (the great multi- tuary is uncertain.  The Targ. Jon. rentude) that every one of them may take  ders it, "He went out fr'om the tent of
a little."  In both cases, however, the  the Shekinah," into which it may be
doubts were soon silenced.            supposed he had gone to pour out his
V. 23. Is the Lord's hand woaxed short?  prayers into the Lord's bosom. He no
Gr. " Shall not the Lord's hand be suffi- doubt " went out" also in the person
cient? " Chald. " Shall the Word of the  of the emissaries ewho were dispatched
Lord be hindered?"  B~and, by a well to various parts of the camp to gather
known figure of speech, is often used as in the seventy elders, and as they were
significant of power, as being the in- convened at the Tabernacle of the construment by which power is put forth  gregation, the presumption is that it
(Deut. 32: 33. Josh. 4: 24. 8: 20), while  was thence that Moses is said to have
the original term for shortened implies  gone out. The place of their congress
that which is lessened or scanlted, and is was the place of his egress.  [r Set
thus rather applicable to what the hand  tZhem round about thbe tabernacle. HIeb.
signifies than to the hand itself.  In  "lMade them to stand."  All important
Mic. 2: 7, it is spoken of the Lord's  assemblies were wont to meet at the
Spirit-" Is the Spirit of the Lord strait-  Tabernacle. Comp. ch. 27: 2.
e.ned (Ileb. shortened)?" but for the most   V. 25. zAnd the Lord came dozn in
part, as here, the word is predicated of  a cloud.  Or, perhaps better, "in the
the Lord's hand. Thus, Is. 59: 1, "Be- cloud."  The manifestation in this case
hold, the Lord's hand is not shortened, was no doubt similar to that mentionthat it cannot save."  Is. 50: 2, "Is my  ed Ex. 33: 9, "And it came to pass, as
hand shortened at all, that it cannot re- Moses entered into the tabernacle, the
deem? or have I no power to deliver?"  cloudy pillar descended, and stood at
where the latter clause explains the  the door of the tabernacle, and (tlihe
formelr. "Even true and great believ- Lord) talked with Moses," where see
ers sometimes find it hard to trust God  my Note. Comp. also Ps. [29: 7, " He
under the discouragements of second  spake to them in the cloudy pillar."causes, and' against hope to believe in  ~ Wh 7en tihe sqpis'it rested lponi them, t/hey
hope.' Moses himself can scarcely for-  proplesied.   -Ieb.  yitihnabbe-u, were
bear saying,'Can God furnish a table smade or im2pelled to2proph2)eSy, the IIithin the wilderness?' when this was be- peel, or reflexive conjugation having
come the common cry. No doubt this  here the same signification as the Niphal
was his infirmit.y."-enry             or passive, except that in the Hithpaol




B. C. 1490.]                CHAPTER  XI.                               168
upon him, and gave it unto the ed- upon them, they prophesied,
seventy elders: and it came to  and did not cease.
pass, that, when' the spirit rest-      26  But there remained two
e.1.uS. 10.., 6, etc.    of  the men  in the  camp, the
the idea is inore distinctly of an impul-  in the early Christian church.-MTi A;nd
sire power woitlo.in the subject, and the  did not cease. Heb. lo y/isyphau., did znot
N'iphal of onel without. It is therefore  add, that is, did not continue to propllepeculiarly applicable to that state of  sy in that manner after that day. In like
possession, or spiritual excitation, which  manner it is said, Dent. 5: 22, that Cod
prompts extraordinary utterances. Pro- pronounced the ten commandments,
phesying, in this sense, was one of the  and " added no more " (Heb. lo ycisdph),
special gifts or operations.of the Lord's  by which is to be understood, that he
Spirit in its illapse upon the minds of  spake no more to the people in that
men.  The usual word for prophet in  peculiar manner-. So also it is said of
the original Hebrew is snidbi, which is  Saul, 1 Sam. 10: 13, "And when he had
really of a passive import, implying one  made an end ofproph7esyinsg, he came,"
who speaks from a divine impulse, and  etc. The gift indicated was probably
utters things entirely beyond the scope  designed to be of merely temporary du
of his own unassisted ability. He is not ration. Gr. " And they added no more.'
so much a speaker as one spoken through. And Sol. Jarchi, a noted Jewish cornThus it is said, Joel 2: 29, "Upon the- mentator says, "They did not add;"
handmaids in those days I will pour out i. e. they " prophesied not save that day
my Spirit," that is, Acts 2: 18, "I will only."  This would be sufficient to afpour out my Spirit, and they s7all pro-  ford an attestation that they were moved
phesy."  So Acts 19: 6, "And when  by a divine impulse, and this testimony
Paul had laid his hands upon them, the  it was important the people should have.
Holy Ghost came on them; and they  With this coincides the comment of
spake with tongues, and prophesiecl."  Theodorct, "Thle seventy did not proIn like manner, when Saul was anoint- phesy beyond this day, because. God
ed king, it was said to him, 1 Sam. 10: promoted them not to prophesy, but to
6, "The Spirit of the Lord will come  govern, which St. Paul also reckons
upon thee, and thou shalt prophesy, and  amnong other gifts bestowed upon Chrisshalt be turned into another man." Ac- tians," I Cor. 1'2: 26. It is, however,
cordingly it is added, v. 10, "And the  to be remarked, that this rendering is
Spirit of God came upon him, and he not uniform.  The Chald. exhibits a
prophesied." The term evidently is not sense directly opposite,-" And they
restricted to the sense offoretellingefu.-  ceased not," and this is the sense adopttsre events, but implies also any kind  ed by our translators, unless indeed we
of utterance prompted by a divine in- suppose with Patrick that the true idea
fluence, and especially the unfolding  which they attached to the phrase is,
the meaning of the sacred Word. Thus  " They did not cease all that day while
Taul, 1 Cor. 14: 3, "H IIe that proph7esieth  they stood round about the tabernacle."
speaketh unto men to edification, and  After all, a shade of doubt as to the
exhortation, and comfort."  Analogous  genuine import of the phrase will still
to the elders here appointed were the  hang over it.
"helps and governments," spoken of    V. 26. But there remained two (of the)
by Paul'(1 Cor. 12: 28) as established  men in, the camp.  That is, two out of the




164-                          NUMBERS.                       [B. C. 1490.
name of the  one was.Eldad, Eldad and Medad do prophesy
and the name of the other Me-  in the camp.
dad: and the spirit rested nponr    28 And Joshua the  son of
them; and  they vwere of them  l Nun, the servact of Moses, one
that were written, but went not of  his  young   1en, answered
out unto  the tabernacle: and  and said, Mv lord Moses, forbid?' they prophesied  in the camp. [ them.
27 And  there  ran a young            29 And Moses said unto him,
man, and told  Moses, and said,  Enviest  thou  for my  sake?
f  Jer. 3 5. D, 6.                g Luke 9. 49.  Jh!n 3. 4,.
seventy elders before designlated. This, and mnibbehoor, chosen, is firom the same
however, does not appear in the word- root. —I f  j lordl M~oses, forbid them.
ing of the original Hebrew, which has  Targ. Jon. "My lord Mloses, request
simply, "And  there remained two  mercyyfrom before the Lord, and forbid
men."  To intimate the true sense our them the spirit of prophecy."  Joshua,
translators have inserted  the words  it would seem, spoke firom a commend"of the" before "men."  The reason  able zeal for the honor of Moses, but
of their withholding themselves from  rashly and precipitately. lie no doubt
the meeting at the Tabernacle *is not thought that these men's prophesying
stated, but whatever it were, the cir- or teaching in the camp tended to make
curnstance gave occasion for a manifes- those gifts common, and thus disparage
tation of the Lord's good pleasure, with  Moses in the eyes of the people; or, he
which we should not otherwise have  may have thought the proceeding was
been favored.  It is not improbable  schismatic, as beingcalculated to divert
that as Saul, when the appointment was the people from  the Tabernacle, the
about to be made, withdrew and "hid  appointed place of meeting, where the
himself among the stuff," so the per- rest of the seventy elders were assemsons here mentioned were kept back by  bled. The prompting under which he
a similar reserve or repugnancy. But acted seems to have been very similar
the Lord by his Spirit found them out, to that which moved the disciples in
and the divine influence soon showed  forbidding one to cast out devils in
its effects upon them. Though among  Christ's name because he followed not
"them  that were written," that is, de- with them, Luke 9: 49, 50. Mark 9: 50.
signated, nominated, for the purpose, And it would appear from the answer
yet refusing to come they were seized  both of Moses and of our Lord, that
with the spirit of prophecy and gave  some degree of jealousy rested in the
vent to it in the midst of the camp.  heart of Joshua, as well as of the disciV. 28. And Joshua the son of.Nun, pies.
the seerwent of lfoses, (one) of his young i   V. 29. Enviest thou for my sake?
mnes, answVer'ed, etc. IHeb. nibbehooerauv, Rather, "Art thou jealous, or zealous,
~f Ihis chosen on-es. It is probable he  for my sake? "  This is the force of the
was one of the "able men" whom Mo- original term which is employed to sigses chose at the suggestion of Jethro  nify a fervent or highly excited state
to preside over certain classified por- of jealous, envious, or indignant feeltions of the people, Ex. 18: 25.  The  ing. Moses knew the men better. and
term there employed is yibhar, chose, was aware of the true source of their




B. C. 1490.]                 CHAPTER  XI.
Would i God that all the LORD's  the camp, he and  the elders of
people were prophets, and that  Israel.
the LORD would put his spirit             31 And there went forth a wind
upon them!                             from  the  LORD, and  broughti
30 And  Moses gat him  into  quails from  the sea, and let themn
h  1 Cor. 14. 5.               i Ex. 16..  rs. 78. 56-29.  105. 40.
inspiration; consequently he designed  camp, there to enter immediately upon
to administer a gentle rebuke to Joshua  the administration to which they had
for giving way to too earnest a spirit been called. The original word is the
of zealous or jealous regard for his hon-  same with that which is applied, ch.
or. He intimates, therefore, that the  12:14, 15, to Miriam, and rendered in
number, be it ever so great, of those  the one case " received in," and in tfhe
who were possessed of such extraordi-  other "brought in."
nary endowments was so.far from being
a source of uneasiness to him that he           T/he Quails brought.
rejoiced in it, and heartily wished there    V. 51. Aind there wenlt forth a wind
were more of them. We derive from  fJrom7 the Lord.  IIeb. ve-ruah ndasa,
the words of Moses the practical inti- and a wind broke up; that is, was let
mation that we are notsecretly to grieve  forth with violence, as seems to be imnat the gifts, graces, or usefulness of  plied by the use of a term which is orothers; that we are not to be unduly  dinarily applied to the striking of tents
excited at the weaknesses or infirmities  preparatory to departure, which was
of others; and that we are not to be  usually executed no doubt with very
forward to condemn and silence those  considerable dispatch.  The word for
that differ from us, as if they did not " windl" is the same with that employfollow the Lord because they do not fol- ed above to signify "spirit," and there
low him  with us.  "Shall we reject may have been an allusion intended to
those whom Christ hath owned, or re- the contrast between the spiritual instrain any from  doing good' because  Jluence imparted to the elders on this
they are not in every thing of our  occasion, and that violent ipn.ftion from
mind? " —enry. --      That the Lord  the Lord which brought on the quails,
would put his spirit upon them. That and thus spent itself eventually upon
is, the gifts of his spirit. Chald. " lis  the people. The same word occurs in
spirit of prophecy." Paul, in like manl- relation to the same event, Ps. 78: 26ner, wished that all the church could  28, "Ile caused an east vind to blowt
"prophesy,"  saying, " Follow  after  (Ieb. yissa) in the heaven: and by his
charity, and desire spiritual gifts, but power he brought in the south wind. Iie
rather that ye may prophesy," 1 Cor. rained flesh also upon them as dust, and
14:1.                                  feathered fowls like as the-sand of the
V. 30. And X~oses gatz hzinelf into  sea: and he let it fall in the midst of their
the camp. Heb. " Was gathered;" im- camp, round about their habitations."
plying that lie and the elders, now  The Lord, even in working miracles,
brought under a special influence from  does not always dispense with the use of
above, were moved as in a kind of pas-  means. He could easily have commandsive way, to convey themselves from   ed the appearance of the quails without
the Tabernacle into the midst of the  the agency of the wind, but it seemed




166                           tN-fUMBERS.,                     [B. C. 1490.
fall by the camp, as it were a  day's journey on' this side, and
good to his wisdom to make one physi- rnonth."-Pict. Bihze. Ludolph, in his
cal power subordinate to another.-  Iistory of Ethiopia, who is followed by
X; And brought gcuais fromn the sea. Saurin, B p. Patrick, and cothers, endearThat is, from across the sea, or from   ors to make out that the original term
the direction of the sea, not out of the  denotes locusts instead of quails, but
waters. They came fiom the African  the current of authority goes decidedly
side of the Red Sea. I-Ieb. selv, aterm  in favor of the latter rendering.  The
which Bochart traces to shcilch, which  following considerations serve to consignifies to live peacefully, or to aboutnd, firm it. (1.) The term seldy nowhere
because in warm countries no bird is  else in the sacred volume signifies the
more abundant. It is more probable, locust, nor does the root from which it
however, that the Hebrew name refers  comes favor this interpretation, for no
to the foolis7 and'ruinous security in  creature is more restless than the locust.
which the quail is known to indulge.  Besides, the creature which in one pasWhen she lights upon a field abound-  sage is called selav is called o2h., bird,
ing in grain, she resigns herself to the  in another; but the latter term properly
power of appetite without fear or suspi- denotes the fowls of heavenl and not
cion. Absorbed entirely in the enjoy- winged insects. Ps. 78: 27, " Ie rained
ment of the moment, she betrays her-  flesh also upon them as dust, and feathself with her incessant singing, and is  ered fowls (Heb. ophs canaphb, fowl of
easily enticed into the snare of the fowl-  wuing) like as the sand of the sea."
er.  The Israelites, in feeding upon  (2.) It does not appear that insects are
them, showed a similar recklessness,  ever called in Scripture opoh canajph.
and as Ephraim  is compared by the  Canalnh? properly signifies a wing, which
prophet, Hos. 7: 11, to " a silly dove  may be contracted or expanded, for the
without heart," i. e. without under- purpose of covering and protecting the
standing, so may they be compared to  body; which does not seem to accord
"a silly quail without heart."  "These  with the wings of insect tribes. (3.) On
birds," says Kitto, "as well as the way  the hypothesis of Ludolph, it may be
of taking and preparing them, must considered as an inexplicable circumhave been well known to the -Israelites  stance that Moses, in a country swarmlwhile in Egypt. At the proper season  ing with locusts, did not seem to think
these migratory birds resorted to Egypt  of them, when he asked with surprise:
in such vast-flocks, that even the dense  " The people among whom I am, are six
population of Egypt was unable to con- hundred thousand footmen; and thou
sume them while fresh, but they salted  hast said, I will give them flesh, that
and dried great quantities for future  they may eat a whole month. Shall the
use. It is still the same in those coun- flocks and the herds be slain for then
tlries; and modern travellers, on wit- to suffice them? or shall all the fish of
nessing the incredible numbers of these  the sea be gathered together for them
birds, have expressed their conviction  to suffice them?"  Moses knew that
that, as thetext describes, such a suit-  the innumerable swarms of locusts
able wind as the Almighty sent, could  which devour the land of Egypt and
only have been necessary to furnish  the surrounding countries, were the
even the great Hebrew  host with a  sport of every wind, and that a steady
sufficient supply of quails to last for a  gale could waft as many into the desert,




13. -. 1490.]               CHAPTER  XI.                             167
as it were a day's journey on  camp, and as it were two cubits
the other side, round about the  high upon the face of the earth.
as would suffice all the thousands of Is- of eight miles more than sufficient for
rael. Why then did lie not mention the I a journey of one day.  It is equally
locusts, and present his supplication for doubtful, whether the distance mena favorable breeze? This circumstance  tioned by Moses, must be measured
cannot be accounted for, but on the  from the centre or from the extremities
supposition that locusts were not the  of the encampment; it is certain, howobject of their desire, nor in the con- ever, that he intends to state the counttemlplation of Jehovah. We rest, there- less numbers of these birds which fell
fore, in the conclusion, that quails and  around the tents of Israel.   ~ And
not locusts are intended by the sacred  as it were two cubits (high),upon the
writer. —    Let (them) fall by the face of the earth. The first impression
camp. Heb. yittash, be spread abroad, produced by these words would undzfused. The word occurs 1 Sam. 30: 16, doubtedly be, that the quails fell in
"And when he had Drought him down, such abundance that they were actually
behold they (the company) were spread  heaped up on the surface of the earth
abroad (Heb. nzeteshim).pon all the  to the height of two cubits. But the
earth, eating, and drinking, and danc- Hebrew admits of another rendering,
ing," etc. —T 4 day'sjourney. IHeb. which we, with MAir. Kitto, are inclined
"The way of day."  And so in the  to adopt, especially as it has the sancnext clause. The phrase is somewhat tion of Jarchi, a Jewish commentator:
ambiguous, as we are not informed  — "They- flew so high as against a
whether the day's journey means the  man's heart, that he was not fatigued
space over which an individual could  in getting them, either by reaching
travel in one day, in which case itwould  high or stooping low."  So also the
be much greater-or the whole army  Vulg. "And they flew in the air two
could traverse, which would be much  cubits high above the ground."  But
less. If the journey of an individual is  more to the purpose is the following
intended, it might be about thirty miles; note from the " Pictorial Bible."  "As
but if the sacred historian refers to the  we understand, it would seem that the
whole army, a third part of this space  birds were so exhausted, or rather they
is as much as they could march in one  were so strictly kept by the Divine
day in the sandy desert, under a verti- power within the limit of a day's jourcal sun. In the opinion of Bochart, ney from the camp, that even when
this immense cloud of quails covered a  roused or attempting flight, they could
space of at least forty miles' diameter; not rise more than three feet from the
for a day's journey is at least twenty  ground, an I were thus easily caught by
miles. Ludolph thinks, it ought to be  nets or by the hand.... In support
reduced to sixteen miles; and others, of the viev we have been led to take,
to half that number, because, Moses re- we may add, that if the birds had lain
fels to the march of Israel through the  two cubits deep upon the ground, the
desert, encumbered with their women  far greater part of them must have been
and children, their flocks and herds, and  dead before they could have been colthe baggage of the whole nation; which  lected, and would therefore have been
must have greatly retarded their move- unfit for food, since the Israelites could
ments, and rendered.the short distance  eat nothing that had died of suffoca



168                            NUM BERS..                     [B. C. 1490.
32 And the people stood up all 1 ered the quails: he that gathered
that day, and all that night, and least gathered ten' homers: and
all the next day, and they gath-                    k Es. 16. 33.
tion, or the blood of which had not been. word people, in this restricted sense;
poured out."                          for he states, that the wrath of the Lord
V. 32. Ancd the people stood up all i was kindled against the people that
that day, etc. Rather, "rose up " (Heb. gathered the quails. Dissatisfied, thereyikoni); that is, they engaged earnestly  fore, with this solution, Bochart proin the work, and were intent upon gath- poses another with which he is better
ering the fowls for thirty-six hours. This  pleased: The ten homer&s are not ten
is not unfrequently the import of the ori- cors, but ten heap2s; for in this sense,
ginal term.-   [ He that gathered least tile word is sometimes used. Thus, in
gat/lered tenr homers. Or, "ten heaps,"  the prophecy of Habakkuk, ch. 3: 15,
as the original word homer is properly  homer signifies a  heap of many waters;
distinguished from omer, a much small- and in the book of Exodus, ch. 8: 14, a
er measure, and from hcamora, an ass, or heap of frogs. Onkelos and other inthe load that was commonly laid upon  terpreters accordingly render it in this
that animal. But some writers make  passage, ten heazps.  If this be admitit equal to the cor, which is more than  ted, Moses has not determined the quanu
double the weight, and is the common  tity of these birds which every one gathload of a camel. But it was not neces- ered; but only says, that every one at
sary that every one should gather ten  least gathered ten heaps, that is, by a
camel loads of quails; for God had  familiar phrase among the Hebrews, a
promised his people flesh for a month, very great number; for ten is often
and would have fulfilled his promise  used in Scripture for many. This verhad he bestowed on every individual sion ought, perhaps, to be preferred,
the third part of a cor, or camel's bur- both on account of what has been alden. The truth of this assertion will ready stated, and because the cor is a
appear, when it is considered, that measure of corn, not of flesh.  The
every Israelite received for his daily  view now given is of some value; for
subsistence, an omer of manna, which  if every Israelite gathei ed ten cors of
is the tenth part of an cphah. But an  quails, the number of these birds must
ephah is the tenth part of a cor'; and  have been so great as to exceed all beby consequence, a co' contains an hun- lief. But it has been shown, that indred omess. If then, an omer is suffi- stead of ten cots', an Israelite did not
cient for one day, a col must be suffi- collect and use the third part of one.
cient for an hundred days, that is, for It is not meant to limit the power of
more than three months. Hence, if  God; but surely no violence should be
every Israelite gathered ten cots of  offered to human belief, by requiring
quails, they collected thirty times more  more from it, than God has revealed
than God had promised. Bochart en- in his word. The quantities collected
deavors to remove this difficulty, by  must have been at anny rate immense,
observing, that Moses, in this verse, and give new force to the language of
speaks only of the heads of families, the Psalmist, Ps. 78: 27, "He rained
leaving out of his enumeration, the  flesh upon them as dust, and feathered
women, children, and slaves.  But it fowls like as the sand of the sea."  In
is evident, that Moses did not use the  indulging themselves in feasting upon




B. C. 1490.]                CHAPTER  Xl.                              169
they spread them  all abroad for    34 And he c~lled the name of
themselves round about the camp. that place  Kibroth-hattaavah;
33 And while'1 the flesh was  because there they  buried the
yet between their teeth, ere it people that lusted.
was chewed, the wrath of the            35 And the people journeyed
LOED  was kindled against the'"from  Kibroth-hattaavah  unto
peoplie, and the LonD smote the  Hazeroth; and abode at Hazepeople with a very great plague.  roth.
I I's. 78. 30, 31.                     n  c.:'3. 17.
this new luxury it is evident that their all ye drinkers of wine, because of the
appetites scarce knew bounds.  The  new wine; for it is cut o?' (IIeb. nikconsequence was what might be antici- rath) from your mouth," that is, taken
pated; they ate to surfeiting, and the  away, made to cease. So also the Vulg.
surfeiting was fatal. ~T And they  "As yet the flesh was between their
spread (thenm) all abroad round about teeth, neither had tlhat kind of meat
thIe camp.  ileb. "Spread for them- failed."  Yet the present rendering is
selves a spreading."  Evidently imply- admissible, though not we think quite
ing that they were thus spread in order so probable, as the term nowhere else
to be dried ill the sun for preservation. occurs in the sense of chewiving. The
"This is the first indication in Scrip- Psalmist thus alludes to this portion of
ture of animal food being prepared so  the sacred history:-" So they did eat,
as to be preserved for future occasions. and were well filled: for he gave them
Our earliest information concerning the  their own desire; they were not estranEgyptians describes them as salting and  ged from their lusts. But while the meat
drying, for future use, great quantities  was yet in their mouths, the wrath of
of fish and fowl. A nomade people, as God came upon them, and slew the fatthe Hebrews were when they went test of them, and smote down the chosen
down to Egypt, never think of any such  men of Israel;" where it is observable,
process, even at the present day. It is that the original word for "chosen"
therefore natural to conclude that they  (bahuzrim) is the same with that renlearnt this simple and useful art from  dered "young men," v. 19..-    T/ze
the Egyptians.  We are disposed to  Lord smote the people with a very great
conclude with Calmet (in his note on  plague.  Heb. "Smote with a very
the place), that the Hebrews salted  great smiting."  "With a very great
their quails before they dried them. slaughter."-Cov., Mat.  The term
We have here, then, the earliest indi-  "plague" in our translation is of very
cation of processes, the benefits result- I indefinite import, equivalent to stro/p
ing firom which have become so diffused i or judgment.  It was -doubtless some
and familiar, that it costs an effort of  kind of bodily disease or pestilence, the
recollection to recognize them as bene- legitimate effect of their surfeit.  As
fits." —Pict. Bible.                  Attersoll remarks, "their sweet meat
V. 33. Eire it wa.s chewed. Heb. terem  had sour sauce."
yihkkcrith, ere it was cut, of; which    V. 34. And he called the name qa
Pool and others understand of the sup- I that place Iilbroth-hattaavah. That is,
ply of quails-before it ceased at the end  "graves of lust."  Vulg. " Sepulchres
of the month.  Thus Joel 1: 5, "Howl, I of concupiscence."  There is a distinct
8




170                            NUSIBERS.                       13. C. 1490.
CHAPTER XII.                   the Ethiopian woman whom lihe
had married: for he a had marAND Miiriam and Aaron spake   ied an Ethiopian woman.
agalinst MIoses because  of                  a. lx. 2. 1.
allusion to the term in Ps. 78: 29, 30, opian woman was the ostensible occa"So they did eat, and were well filled; sion, yet from the next verse, it would
for he gave them their own desire (Heb. seem that they mainly found fault with
taavadthals); they were not estranged  Moses' undue assumptions as the Lord's.from t]heitr lest (Heb. rnittaavth7bam)."  messenger.'The suggestion is not very
The words " he called" may be render- improbable that some resentment was
ed impersonally "one called," i. e. the  felt on account of Aaron's not having
rname of the place was called. That is  been consulted in the choice of the sevto say, The name of the place was made  enty elders, and also from the fact that
a memorial of the sin and the punish- Moses was wont to advise with his
ment by which it was distinguished.    wife's relations, Jethro and Hobab, on
important emergencies; for which reason Miriam had now stirred up a quarrel, wherein not daring to assail him in
-  HAPTER  XII.             person, they make his marriage with
one of a foreign race the pretence for
-The Sedit'oa of,isiaZ.    and Aarono  their rebellious cnclduct. "The unkindagainst Ifoses, and its Consegitences.
aist  oses, and its Cnseees.    ness-of our friends is sometimes a greatV. 1. Anzd Miriamn and Aaron sypake  er trial of our meekness than the malice
against Mloses.  Heb. "And Miriam   of our enemies." —Jlenz y.    T2 Becauise
spake and Aaron."  The form of the  of the ~Ethiopias, somamn vho,n he had
expression implies that Miriam  took  s ma.el. HReb. " Beeoase of the wnmthe lead in the disaffection, which is  an the Cushite."  And thus it is renconfirmed by the fact, that she and not dered by most of the oriental versions,.
Aaron was smitten with the plague of  while the Sept., Vulg. and Gr. Vers.
leprosy, v. 10.  Here also, as in the  adopt the term lt hioo)ian.". "Cushite'"
case of our first' parents, the woman  comes fi;om Cush, the son of Ilam. The
was the first in the transgression. The  name is applied in Scripture not only
sin recorded in the previous chapter to a portion of Africa, but to a part of
was a sin of the bodily appetites break- Arabia also, which is explained by the
ing out among the lower olders of the  descendants of Cush having left their:people; the sin here mentioned was a  name in ceItain regions where they sosin of ambition and vainglory originat-  journed some time prior to their final
ing -with the chief personages of the  passage into Africa. -It is a difficult
host, for these three held the pre-emi- point to determine whether by this
nence among the people. MIic. 6:4, Cushite wonman is to. be understood Zip".For I brought thee up out of the land  porabh, or another whom he had marof Egypt,-and redeemed thee out of the  ried subsequent to Zipporah's death.'house of servants; and I sent before  If it were Zipporah, how call we supthee Moses, Aaron, and Miriam."  It is  pose that after Moses had been married
of course impossible to determine pre-  to her for forty years, the union should
cisely the grounds of this disaffection, have been brought up as the ostensible
for although his marriage with an Ethi- ground of the present quarrel? We are




Bn.C. 1490.,                 CHAPTER  XII.                               171
2  And  they said, Hath  the  balso. by us?   And  the  LoRD
LoRD  indeed  spoken  only  by. heard  it.
b Ex. 15. 2.     Mic. 8.4.   c C. I. ]1. 1. 7-9.
Moses?  hath  he  not spoken    s37y. 24. Ez.  j                 1. ]-, 9.
on the whole inclined to the opinion  to be, not Zipporah, but. another whom
that it was another woman of Cushite  he subsequently married.  Indeed, it is
origin who is here alluded to, and that  not easy to satisfy one's self on what
the whole transaction was ordered or  ground Zipporah should have been
overruled with reference to a typical  termed an Ethiopian or Cushite unless
bearing, which is distinctly recognized  it were certain that the specific territory
in the commentaries of several of the  of Midian, where she was born, was
early Christian fathers, viz. that Moses  also called after Cush, of which we
should stand as a type of Christ, Aaron  doubt if there is sufficient evidence to
of the Jewish priesthood, Miriam  of  establish the fact. -    For he nad marthe Jewish synagogue or body of the  s ied an Ethiopian woman. Ileb. " Had
people, and the Ethiopian or Cushite  taken," i. e. to wife, or had married.
woman of the Gentile church espoused  This is often the distinctive sense of the
by faith to the Lord. This view is en-  original, as 1 Chron. 2: 19, 21. 2 Chron.
tirely consistent with the general typi-  11: 20. Neh.. 6: 18. 10: 30. Perhaps
cal tenor of the Old Testament, wherein  the case of Moses in this instance may
so many gospel mysteries are shadowed  be, in some respects, paralleled by that
forth. The Jews, as is well known, re-  of Hosesa, ch. 1: 2, 3.
sented the adoption of the church of    V. 2. Iath the Lord indeed spoken
the Gentiles, the mystical Ethiopian or  only by Moses?  The original is still
black bride of the Lord, of whom, how-  more emphatic. "JHath tile Lord inever, it is said in the Song of Solomon,  deed spoken only by Moses alone? "  It
ch. 1: 5, " I am black, but comely, 0  is observable, also, that the IIeb. phrase
ye daughters of Jerusalem," so that we  for " by Moses" (be-Afosheh) may be reno
are not required to understand by black  dered " in Moses," implying an inward
an unsightly or repulsive hue, as if  revelation by the Spirit. It is, howevMoses had married a negress, but sim-  er, variously rendered by the versions,
ply one of that complexion which was  " through  Moses," "to  Moses," and
common among the natives of the Ara-  "with Moses.."  Rosenmuller supposes
bian peninsula, and which is probably  the sense to be, that inasmuch as they
to be witnessed in the swarthy counte-  also enjoyed the privilege of divine revnances of the tribes that rove over that  elations they could perceive that he had
region at the present day'. It is re-  entered into this marriage against the
markable that the Chald. -translates  will of the Lord, and solely by the imthe passage, "Because of the beautiful I pulse of his own mind, and consequently'
woman whom he -had married; for he  that they:did right to colldemn it. —
had married a beautiful woman."  The ~| I:ath he not -.poke:   also by qus?  Or,
commentators are all at a loss to ac-  I-Heb. "in us-;" as David says,."The
count fobr this version, and we share  Spirit of the Lord spake by mze (a", bi,
ourselves in their perplexity, nnless it  il me). and his word was-in my tongue,'
may be in some way based upon mysti-  The drift is, are we not prophets as well
cal grounds.. We may remark, in this  as he? For this character is predicated
connection, that Josephus, Philo, and  both of Aaron and Miriam, Ex. 4: 15, 16.
others, take the:woman here spoken-of  15  20. Mic. 6:4. They would intimate




1'2                            NUMBERS.                         [B. C. 1496
3  (Now the man  MIoses was  which  were upon the face of the
very  meek  above all the  men  earth.)
that Moses had mixed and debased the  lion towards him.  In this case the
holy seed, which they had not done.  drift of Moses is not to laud himself,
As if they should say, Why should he  but simply to advert to the grievous
take all power to himlself and appoint trials of his situation. It is klnown to
elders as he pleases, without consulting  the Hebrew scholar that that language
us?  Is he alone acquainted with the  exhibits the two forms:: dainr,, and
mind of God? Are we not also equal;:z dxni, of which the former is usually
sharers in that honor?  But surely if  rendered meek, ]humble, poor, while the
they were endowed as they claim with  latter is tendered poor, caflicted,  ZiZm,a prophetical spirit equal to that of Io- ble, lowly, needy.  It is evident, thereses, how could they fail to be aware  fore, that there is an intimate relation
that the whole matter had"been ordered  between the two words and that one is
by the immediate direction of the Lord  easily interchangeable with the other.
himself, and that Moses was merely a  Accordingly we may admit on safe
servant for carrying out his mandates.  grounds that the idea of afliction is inTheir murmuring, therefore, was evi- volved in that of meekness, which the
dently not so much against Moses as  usage of the original sufficiently conagainst the Lord. —        Alnd the Lord  firms. Thus the Ieb. did, Zech. 9: 9,
heard it. That is, took notice of their  "Behold, thy King cometh unto thee:
words and of their deportment towards  he is just, and having salvation; lowly,
Moses. It is not absolutely necessary  and riding upon an ass," is rendered
to suppose that this language was ut- by rpavs, meek, Mat. 21: 5, showing
tered orally, although the presumption  that ani and,?miv: are interchanged by
is that it was; but from ch. 11: 1, we  the sacred writers. Luther renders by
learn that the Lord is said to hear what  "geplagter," plagyted, vexed, h7arassed,
merely passes in the thoughts without annoyed. It is supposed that by this
being expressed in words. It is a rich  interpretation the credit of Moses is
source of comfort to a good man that saved on the score of modesty; for how,
the reproaches of his enemies come to - it is asked, could a good and wise man,
the ears of the Most High before they  like Moses, pass such an encomium upon
do to his own, even before they are  himself?  "Let another praise thee,
uttered.                               and not thine own mouth; a strlnger,
V. 3. 2oow tThe man Moses was very  and not thine own lips." So abhorrent,
meek, etc. Heb. cdndv, Gr. 7rpaus, Lat. indeed, is this language conlceived to he
~ mitissimus, all implying the quality of  to all just ideas of the character of M3omeekness, gentleness, patient endoeance,  ses, that many judicious expositors
etc. It comes from a root signifying to  have supposed that the passage was not
~ qaflict, to humble, to deiress, to oppress,   written by Moses, but inserted by solne
and Adam Clarke and some others are  other hand in after times; a suggestion
inclined to take the word'in this con-  apparently favored by the fact that the
nection as equivalent to depressed or  clause is parenthetical, and the sense
afflicted, that is, by reason of the op-  of the context complete without it, as
pressive burden laid upon him in the  also that the peculiar expression "the
care and government of the people, and  man Moses" nowhere else occurs. It
because of their ingratitude and rebel- I nlay be remarked, however, that the




1. C. 1490.]                CHAPTER  XII.                              173
4 And d the LoaR  spake sud-  out ye three unto the tabernacle
denly  unto   Moses, and  unto  of the congregatio-n.  And they
Aaron, and unto Miriam, Come  three came out.
d Fs. J5. 9.
encomium, as it stands, seems to be ex-  retarded rather as the testimony of the
torted froLm Mioses as a necessary vindi- HIoly Spirit respecting Moses, than as
cation of himself from unjust reproach  Mioses' testimony respecting himself
rather than volunteered from a princi- And may not the omniscient Spirit tesple of vainglory or overweening self- tify in this case? Who will presume to
conceit. In a somewhat similar vein  deny the truth of the statemenlt?  To
Paul occasionally speaks of himself in  all which we may add, that, taken in
view of injurious aspersions cast upon  the connection in which they stand, the
him (2 Cor. 11: 10, 23. 12: 11, 12). It words may be considered as offering a
is urged by objectors, that even admit-  reason why Moses took no notice of the
ting the words to have proceeded from   charges brought against himi, committhe pen of Moses, they are hardly sus- ting himself to the protection of the
tained by what we elsewhere learn of  Lord, who heard the aspersions cast
his character, which in several instan-  upon his servant, and who took his
ces discovered traits quite the reverse  vindication into his own hands.  Acof meekness, evincing in fact a peculiar  cordant with this is the rendering of the
irascibility.  But we think it will be  Vulg., "And when the Lord heard this
found in these cases that whatever ex- (for Moses was a man exceeding meek
citement he manifested was merely the  above all men that dwelt upon the
working of a commendable zeal for the  earth), immediately he spoke to him,
Lord of hosts, which is perfectly con- and to Aaron and Mlary," etc.  This
sistent with the most genuine imeek- implies that M1oses was a man of so
ness. Every man ought to be stirred  much meekness and resignation, that
up to a holy indignation when God is he forbore to act in the matter, and
offended and dishonored. We may say, calmly relinquished every thing to the
too, that the penmen of holy writ are  divine direction.
not to be held amenable to precisely the    V. 4. And  tse Loead qakel  suddenl.y,
same rules as are prescribed to other  etc. Thus showing. the severity of his
writers, for they were guided by a di- displeasure, which brooked no delay,
vine influence in which their personali-  and precluding every iltimation that
ty was in a great measure sunk; and  Moses had first complained to God and
as they were oftentimes moved to pro- sought revenge. Thus the Lord shows
claim their own faults and infirmities, himself to be a " swift wit ness  against
we see nothing indecorous in their evil-doers. Comp. Ps. 50: 19-21.- "The
sometimes using the language of self- more silent we -are in our own cause,
commendation, when it is clear, from  the more is God engaged to plead it,"the whole tenor of their writings, that  flezny.    ~ Coene out ye three, etc.
they were not prompted by self-comrn- The order was doubtless given by some
placency, tlhat they were superior to the  direct communication to the palrties.
praises or reproaches of men, and were  They were all three summoned as in a
in fact mere organs through whom an- judicial mlnaner to appear before the
other power than their own acted. The  Lord, and from the style of the sum.
passage before us, therefore, may be  mons it might have seemed that they




174                            NUMBERS.                        [B. C. 1490.
5 And the LonD came down words: If there be a prophet
in the pillar of the cloud, and  among  you, I  the  LORD  will
stood in the door of the taber-  make myself known unto him  in
nacle, and  called  Aaron  and  a visionu', and will speak unto
MIiriam:    and  they  both  came  him  in a9 dream.
forth.                                   7 My servant Moses is  not
6 And he said, Hear now my, S..... 4,;. o. JCnob 3:. 1. Eza. J. 1. Ltl;3e
I ]1.  2'-.    A ts Ia10. I1,.. g,17.   31. 11.    1 K. 3. 5.
e   c. 11. 25.          Jl,  33. 15.
were all equally guilty, but the sequel mate any doubt of the fact of there besoon made it apparent that the innocent ing prophets among them, but the Lord
will be separated from offenders when- would have it understood that he did
ever the Lord rises to judgment.       not communicate his mind to all alike,
V. 5. And the Lord came down in  but with such a diversity as to constithe pillar of the cloud. Chald. "And  tute a remarkable distinction between
the Lord revealed himself."  The pil-  Moses and others. On the import of
lar of cloud which usually rested over  the term "prophet," see Note on Gen.
the Tabernacle, and more especially  20:7.- -T (I) the Zord will make myover the Most HIoly Place, here removed  self known unto him in a vision, (and)
itself, and together with the indwelliug  zill speak unto him in a dream. The
Shekinah descended and took its sta- phraseology in tlhe original is peculiar
tion at the door of the Tabernacle.   from the absence of the personal proAnd they both came forth. But from   noun "I," although it is clear from the
whence?  From  their own tents, or  grammatical forms that our present
from the Tabernacle?  Not the latter, reading is correct.- "In  a vision."
for they were ordered, v. 4, to come  Chald. "In visions."  The original ma" unto " the Tabernacle, but not " into"  Xr h is a derivative from the root rdc6h,
it. But if it be understood of Moses' to see, and is for the most part rendered
or any other tent, it is stated already, sight or appearance. It does not, like
v. 4, that "they three came out."  Our  " dream," necessarily imply a state of
inference therefore is that the coming  sleep, but rather a state of trance or
forth of Aaron and Miriam, in the pres-  ecstasy which might come upon a man
eant case, was merely an advancing or  while fully awake, and in which, by
coming forward from  whatever place  means of a peculiar opening of the spirthey may have been occupying at the  itual senses, he was made to see various
moment, perhaps from the midst of a  objects or scenes that stood forth obsurrounding crowd,                    joctively to his view, and which were
V. 6. If there be a prophet among you.  replete with an inner-significancy. ImHeb. int yihyeh nebiaklnz, if there shall ages and forms were exhibited to the
be aprop1et-of-you, having the pronoun  percipient power of the mind, but unsuffixed instead of separate. Chald. "If  accompanied by any voice.  Dreams,
there shall be prophets to you."  Gr,  on the other hand, occurred in sleep,' If there shall be g prophet of you to  and by divine operation were made a
the Lord."  That is, if a prophet, or a i medium of communications from heavclass of prophets, shall be a distinguish-  el.-   T Will speak unto hinm  in a
ing appendage of you, the people, as a  dream. Or, Ieb, edabbor bo, will speak
body, then I will make known myself, i n him,
etc, The language does not truly inti-    V V.7, MLy servant Moses is not so.




B. C. 1490.]                 CHAPTER  XIL                                1:75
So, who is faithful I in all mine  mouth'       to mouth, even  appar.
hlouse.                               ently, and not in dark speech8  With  him   will I  speak  es;  and the similitude of the
1h I-eb. 3. 1, 5.  i 1 Timl. 3. 1 5.  1 P'e. 2. 4, 5.   k  Ex. 3'. 11.  Dent. 34. 10.
That is, the same conditions do not hold  ses verily was faithful in all his house,
in regard to Moses. My mind and will as a servant, for a testimony of those
are not made known to him by either things which were to be spolen after;
of the two methods above mentioned.  but Christ as a son over his own house;
HIe is, therefore, if any thing, more than  whose house are we, if we hold fast the
a prophet, having the prerogative of a  confidence and the rejoicing of the hope
much higher kind of intercourse with  firm unto the end."
heaven than is accorded to any other    V. S. WTith 7im will I. seak mouth
person. -- [ Who is faitfuel in all to mouth. That'is, openly, plainly, famine house. That is, in all my church, miliarly, and without the intervention
for -that such is the import of the ex- of any medium.. He shall have firee and
pression is clear frolm  1 Tim. 3: 15, frequent access to me; I will speak to'That thou mayest know  how. thou  him as one friend speaketh to another;
oughtest to behave thyself in t7he house  and he shall be permitted to consult me
of God, wakice7 is the churCle of th.e liv-  on all needful occasions without reserve
ing God."  Chald. "In (or among) all or perturbation.  All which will be
my people."  Targ. Jon. "In all the  evident tokens of a privilege in which
house of Israel my people."  The ori- my faithful servant is to have no conmginal for "faithfull" is nz'imdn, from  petitor.  See this langurage explained
dman, denotingfirmness, stability, reli- in the Note on Ex. 33:11.-~  Even
ability. It occurs 1 Sam. 3: 20, " And  anparently.  Heb. u-marlh, and (acall Israel, from Dan even to Beer-sheba, cording to) a29pearance, the same word
knew that Samuel was established (I-Ieb.  as occurs v. 6, and implying that vissctScldz) to be a prophet of the Lord."  ionary representations, such as the patIIence in the present form Jidelity or tern of the Tabernacle, would be one of
trustwuorl.Aizes, M5oses. was more espe- the features of revelation granted him,
cially reputed faithfull from the fact of  -----  Ansd not in dark s2eeen's. Ileb,
his doing nothing of himself, or of his  ve-lo behidoth, and ncot by enigmas. Ainsown motion, but only as required of the  worth remarks that the term in the oriLord, To this passage the language of ginal implies shaymness, and intimates
the apostle, Hb3;b,   1-6, has a direct the necessity of sharpness of wit both
reference:-" Wherefore, holy bret.h  in propounding and expounding such
ren, partakers of the heavenly calling, enigmatical or parabolical sayings as
consider the Apostle and High Priest are intended by it, i. e. something conof our profession, Christ Jesus; who  veyed in figurative language designed
w.as fithfut to him that appointed him,  to exerinse the ingenuity of the hearer
as also Moses was faithfful i atl his  or reader. Its usage may be seen Ln
house. For this man was counted waor-  the following examples; Judg. 14:12,
thy of more glory than Moses, inasnmuch  13, etc. " And Samson said unto them,
a;s he who hath builded the house hath  I will now put forth a riddle unto you,
r   t.Erahonor thian the house, For every  etc. And they said unto him, Put forth
house is buildad by some r:an;  but he  thy riddle, that we may hear it." Ezek.
th.at bilt a1l things is God. ACnd Mo-  17; 2, 3, " Son of man, put forth a ritd




1176                           WUMBERS.                         LB.C. 1490.
LORD  shall he behold:  where-' to  speak  against  my  servant
fore then  were  ye  not   afraid  Moses?
29 Pel. 2. 1t).
dle, and speak a parable unto the house  the following: Ex. 33: 20, "For there
of Israel; and say, Thus saith the Lord  shall no man see me, and live." John 1;
God, A great eagle with great wings, 18, "No man bath seen God at any time;
long-winged, full of feathers, which had I the only begotten who is in the bosom
divers colors, came unto Lebanon," etc. of the Father, he hath declared him."
Aben Ezra, in explaining the difference i John 5: 37, " Ye have neither heard his
between marEgh, appsearnce, and hiddkh, voice at any time, nor seen his shape."
riddle or p:arable, says that the model Col. 1:15, "Who is the image of the
of the Tabernacle shown to Moses on  invisible God."  I Tim. 6:16, "Whom
the mount was a specimen of the for- no man hath seen, or can see."  In all
rner, and the parable of the great eagle  these passages we suppose the seeing
with great wings of the latter. All dark  denied is seeing the Lord as lie is in -his
and hidden doctrine is called also by the  essence, to which no created being is
same original term, as Ps. 49: 4, "I  competent. "Similitude," therefore, as
will incline mine ear to a parable; I  the opposite of this must imply somewill open my darik sayiang upon the  thing which could be seen, though not
harp."   This passage when quoted  perhaps with the natural eye.  Sol.
Mat. 33: 35, for dark sayings has kelk- Jarchi remarks of the term in its presrsnmmenza, hidden thinzs; and Paul ent connection, that it denotes " the
thus incidentally throws light upon it, sight of God's back parts," mentioned
1 CoI. 13: 1, "And now we see through   Ex. 33: 20-23, to our Note on which
a glass darkly (Gr. en aindigmati, in a  we would especially refer the reader, as
riddle), but then face to face."  This is  the subject is treated at length. Probvirtually the same distinction as that ably we approach the nearest to the
announced here between the vision of  true idea of the language when we supMoses and that of other prophets. —  pose that the " similitude of the Lord"
~ And the similitude of the Lord shall here spoken of does in fact point to
he behold.  Heb. temunath, likeness,  Christ, as the "imange of the invisible
image.  Gr. "And he hath seen the  God," as the "express image of his
glory of tlie Lord,"  The precise idea  person," and who was pleased thus by
intended to be conveyed in these words  anticipation to reveal himself in some
is not obvious. Comparing the passage  shaded but intelligible manner to the
with Dent. 4: 12, 15, it is evident that spiritual perception of Moses. If it be
Moses was to be empowered to see  said that similar precursive manifestasomething of the Divine manifestation  tions werle madle to oither prophets bewhich the people were not, for it is  sides Mloses, our reply is, that our Lord'
said, " The Lord spake unto you out of in those cases manifested hiniself in the
the midst of the fire; ye heard the voice  person of an angel, and they knew not,
of the words, bzut saw T.o simigitttde;  that it was any  enore than an angel,
only yo heard a voice."  A simiiitude,  whereas Moses w,,s e.nabled'o recog.
howevre, of some kind Moses was priv- nize the Lord himself in the angel.ileged to behold, although the privilege  ~ TWther/fore then seere ye?not q/lraid to
is to be understood in a sense which  speak against mzy servant'Moses?  I-eb.
shall not conflict with declarations like  "To speak. against my servant, against




B. C. 1490.]                CHAPTER  XI. X177
9 And the anger of the LoRD  from   off the  tabernacle;  and,
was kindled  against them; and  behold,  Miriam   became   lephe departed.                          rous  w, white as  snow:  and10 And  the cloud  departed,De,,, 24. 9. 2. 5. 27. 2 Cr. 2s. 19-21
Moses;" a more emphatical form of  ~ AXnd behold MZiriamn (became) leprous,
expression. A similar phraseology oc- (white) as snow." The rendering would
curs elsewhere. Gen. 21: 10, " The son  perhaps be more emphatic by omitting
of this bond-woman shall not be heir the italics,-" The cloud departed, and,
with my son, (even) with Isaac." 2 Sam. behold, Miriam  leprous as snow!": 23, " What nation in the earth is like  This was the worst and most incurable
thy people, (even) like Israel?"  Sol. kind of leprosy, as we learn from Ex.
Jarchi thus comments on the words:-4: 6. 2 Kings 5: 27, and those who were
" He saith not,' Against my servant afflicted with it were excluded the camp
Mloses;' but'against my servant, as unclean, Lev. 13:2, on which see
against Moses;' against my servant, Note. Chazkuni, a Jewish writer, says
though he were not Moses; against Mo- that the leprous condition of Miriam
ses, for though he were not my servant, was the immediate occasion of the with(yet) it were meet ye should fear before  drawal of the cloud:-" It is not the
him; how much more seeing he is my  way of the earth that holiness should
servant."                             stay in an unclean place."  The judgV. 9. And he departed. That is, with-  ment in this case fell upon Miriam as
drew the standing token of his gracious  she was doubtless first in the transgresand glorious presence by removing the  sion; and it is clear from Deut. 24: 9,
cloudy pillar from  its station at the  where the law of Lev. 13, concerning
door of the tabernacle. This was done  leprosy is rehearsed, that it was calcuin a hasty manner, without waiting to  lated and designed to make a deep imhear any answer that they might be  pression on the minds of the parties
disposed to make.  It is well known  and the people:-" Remember what the.
what a significant mark of our displeas-  Lord thy God did unto Miriam by the
ure it is when, having rebuked a party  way, after that ye were come forth out
for some aggravated offence, we turn  ofEgypt." Aaron's exemption, notwithabruptly away, giving no opportunity  standing his sin, was probably owing to
for a reply. "The removal of God's  his repentance, as intimated in the enpresence from us is the sorest and sad- suing verse.  "Miriam  was stricken,
dest token of his displeasure against ls. Aaron escaped, both sinned; his priest
Woe unto us if he depart; and he neA er hood could not rescue him, the great
departs, till we by our sin and folly  ness of his dignity did but adld to th;
drive him from us." —enrez.          heinousness of his sin; his repentance
V. 10. And the cloud departed from   freed him. I wonder not to see Aaroi
off' the tabernacle.  Targ. Jon. "The  free, while I see him  penitent; this
cloud of the glory of the divine presence  very confession saved him before fronr
of the Lord."  That is, it not merelyre-  bleeding for idolatry, which now pre
ceded from its temporary station at the  serves him from leprosy for his envious
door of the Tabernacle, but it reared  repining.  The universal antidote for
itself aloft to even a greater height all the judgments of God is our humthan usual above the sacred edifice.-   ble repentance."-Bp. Hall.-NT And
8*




s78                            NUMBERS.                       [13. C. 1490,
Aaron  looked  upon  Miriam,  ly", and wherein we have sinand, behold, she was leprous.  ned.
11 And Aaron said unto Mo-            12 Let her not be  as one
ses, Alas, my lord, I beseech  dead, of whom  the flesh is half
thee, lay not the sin upon us, consumed when he comneth out
wherein we have done foolish-  of his Ilother's womab.'1' Sam. 24. 10.  Prro. 30. 032..Acron looked upon Miriamn, etc. Heb. that brother whom they both emulated,
rcp-yp/lhen, and- turned towards.  Bp. for pardon from himself and fironm that
Patrick takes the phrase as implying  God whowas offtncled in him. Where
that Aaron " looked upon " Miriam with  now is that equality which was prea view to judge of the nature of the  tended? Behold, he that so lately made
disease according to the law contained  his brother his fellow, now makes him
Lev. 13: 2, etc. which makes it the duty  his god.'Lay not this sin upon us;
of the priest to inspect carefully the in- let her not be as one dead;' as if Modications betokening leprosy. But we  ses had imposed this plague, and could
find on recurrence to that chapter that remove it. Nev.er any opposed the serthe term for "look" is invariably rdah, vants of God, but one time or other
to see, and in no case pdsnsih, which  they have been constrained to confess a
occurs here. We conclude, therefore, superiority."-Bp. Hall.-. —   Whercin
that nothing more is intended in the  we have done foolishly.  Cr. " Because
present passage than to intimate, that we have acted ignorantly." Aaron probAaron simply looked upon or turned  ably intended to be ingenuous in his
his attention to his sister, and saw with  confession, but the language employed
amazement that she was covered with  savors of some degree of extenuation
the marks: of the mos' inveterate lep- by imputing it rather to folly and weakrosy.                                 ness than to positive presumption. No
V. 11. Alas, my lord, I beseech thee, one can do evil without at the same
etc. As much as to say, Have pity up- timne doing foolishly, but it is well in
on us, miserable wretches. He suppli- our confessions  to concentrate  our
cates Moses as his superior, and hum- thoughts rather upon the evil than upbly begs his pardon, at the same time  on the folly of our doings.
deprecating the imputation of the sin    V. 12. ~Let her snot be as one dead.
which he sincerely acknowrledges and  Ileb.:kemzt7h. Such she may be said to
bewails.  Thus it is that those who  have become legally, being excluded
exalt themselves shall be abased, that from comnrunion with her people, dethose who vilify the servants of God  filing all that came in contact with hler,
shall often be constrained to seek their as a dead body, and liable to become
help. Many who in their health and  literally a corpse by the deadly effects
pride have despised and reproached  of the disease.   ~ Of s/honm the flesh
a faithful minister of God, have often, is ha?,f cozsumed when he comet/?t, oUt,f
in sickness or affliction, been glad to  hi7s nother's womb. This clause giver
send for him and avail themselves of  some countenance to the rendering of
his prayers and intercessions.  "IIis the Gr. "Let it not be as it were like
sad deprecation prevailed, both to clear death, as an abortion coining out of his
himself and recover Miriam. The bro- mother's womb, when (the disease) dether sues for himself and his sister to  vours the half of the flesh."  That is,




B. C. 1490.]                CHIAPTER  XI.                               19
13 And Moses cried unto the  Moses, If her father had  but
LORD, saying, Heal o her now,  spit in her face, should she not
0  God, I beseech thee.               be ashanmed seven days? let her
14 And the LorD  said unto  be shut out  from the camp sevo Jamies 5. 15.                        p  Lev. 13. 46.
let her not be as an abortion or still- when she lies under this severe token
born child which has lain long dead  of my displeasule?  If she would in
end half wasted away in its mother's  that case continue fobr seven days overwomb.                                  whelzed in shame, how  reasonablee
V. 13. And Afoses cried unto the Lord.  that she should be excluded from the
Besought the Lord with earnestness  camp for the same period, the period
and importunity, as being grieved for  appointed for the legal cleansing from
te,' affliction, and regarding the Lord  such impurities.  Comp. Lev. 13: 4,
as stan;ding aloof, so as to prompt addi-  5, 21, 26. 14: 8. Num. 6: 9. 19: 11.
tional imiportunity.    T Heal her nowz,  "Miriam  had greatly cfiended  God,
O (od, I besech tlhee.  The original and, therefore, she was to be as a
word ior both " now" and " I beseech,"  daughter, whose father had spit in her
is t-he samie —zi, which is properly a  face. In Dent. 25:9, the widow. was
particle of enitreaty rather than of time, to spit in the face of her late husband's
thlough generally rendered now. Targ.  brother, if he refused to marry her.
Jon.'And Moses prayed and besought And Job (30: 10) in his great misery
mercy before the Lord, saying, I be- says of his enemies,'they spare not to
seech foir mercy of the merciful God; I  spit in my face;' and in reference to
beseech God that hath power of the  our Saviour, they did'spit in his face.'
spilits of all flesh, heal her, I beseech  The most contemptuous, the most exthee.'"  Moses kindly prayed that Miti- asperating and degrading action, which
am might be healed. Though the pun-  one man can do to another, is to spit in
ishment was inflicted to sustain his lhis face. A person receiving this inhonor and authority, he had none of  suit is at once worked up to the highest
the littleness and malevolence of mind  pitch of anger, and nothing but the
that could rejoice in her affliction. HIe  rank or power of the individual will
might indeed have reproached her, in- prevent him from seeking instant resisting that she had only received her venge. Indeed, such is the enormity
desert; but on the contrary he pities  attached to this offence, that it is seland prays for her, thus exemplifying  dom had recourse to, except in extreme
the Christian precept, " Love your ene- cases. A master, whose slave has deepmies; bless them that curRe you, and  ly offended him, will not beat him, (for
pray for them that despitefully use you  that would defile him,) but he spits in
and persecute you."                   his face. When his anger is at the
V. 14. If leere father lcad but spit in  greatest height, he will not even condehees face, etc.  That is, if she had, by  scend to do that, but orders a fellowsome undutiful conduct, provoked her  servant, or some one near, to spit in
father to be angry with her and to spit his face. Is a person too respectable
in her face as a token of his anger, she  for this indignity; then the offended
would certainly be ashamed for some  individual will spit upon the ground.
time to look him in the face; how much  Schoolmasters, also, when very angry
more then ought she to be ashamed  with a scholar, do not, as in England,




180                           NUMBERS.                       [B. C. 149C
en days, and after that let her  removed  from   Hazeroth, and
be received in again.                 pit —hed  in  the  wilderness  of
15 And Miriam  was shut out  Paran.
from the camp seven days: and
the  people  journeyed  not till            CHAPT ER   XTII.
Miriam  was brought in again./A ND  the  LORD  spake  unto
16 And afterward the people  A    Moses, saying,
begin to beat Limn, but spit in his face, with impunity if they transgress, as
or order some one else to do it.  To  others might be thereby dangerously
a person making use of offensive Ian- emboldened.  "If the judgment had
guage, bystanders say,'Spit in his  been at once inflicted and removed,
face.' "-Roberls.- A/fter that let leer there would have been no example of
be received in, (again).  IIeb. t is'ph, terror for others. There is no policy in
let her be gathered.  Gr. "She shall a sudden removal of just punishment:
come, or enter in."  On the import of  unless the rain so fall that it lie and
this word, see Note on Josh. 6: 9. soak into the earth, it profits nothing."
Targ. Jon. "And I will cause to stay, -)pl. 1inll.-     7Vize peole jou.rneyed
for thy sake, the cloud of my glory, and  noot. Ileb. "Brake not up." Sol. Jarchi
the tabernacle, and the ark, and all Is- here remarks that "the Lord imparted
rael, until the time that she is healed, this honor to her because she once stayand afterward she shall be grathered  ed for Moses when he was cast into the
in."                                  river, as it is written, And his sister
V. 15. And 3~if,-iaee weas sh-ut ont of  stood afar off," etc.
the camp seveln dayee. Gr. " Separatled,    V. 1. Anad afterward the people reset apart."  An example of stern jus- maoved fr'om 1 lazeroth, and pitched in
tice, without respect to persons, for thle.wildernJess of Pasran. In order that
even kings, when they had become lep- all the people might be duly admonishers, even without, fault of their own, ed by means of the sin and the punishwere required to withdraw and dwell ment of Miriam, they were not permitapart from  the body of the people. ted to remove from  Hazeroth till the
2 Chron. 2a: 20, 21. The incercession  days of her separation or cleansing were
of Moses was graciously accepted, yet fulfilled, when they removed and pitchso as that the Lord would show his dis- ed in the wilderness of Paran.  Repleasure at the offence, and maintain  specting these localities, see Notes on
the honor and authority of his govern-  ch. 10:12. 11: 35.
ment.  She was to be excluded from
the camp for seven days, and during
that time to dwell alone, as having been
visited with that loathsome and defiling        CHAPTER XIII.
disease.  Thus her offence was proclaimed by the publicity of her punishment; and she who some time before    V. 1. And the Lord sopace unto raoses,
had borne so honorable a part in the  saying, etc. Having surmounted all the
congregation, is now disgraced before  difficulties of the dreary and barren wilthem all. Even those that are nearest derness that interposed, we find the Isand dearest to the Lord wiU not escape  raelites now encamped at Kadesh, or




B. C. 1490,1                CHAPTEP       XIII.                         181
2 Send a thou men, that they  may searclh the landl of Canaan,
a e. w3. 8.            whicil I  give  unto  the  ChilKadesh Barnea, on the southern bor-  to go forward at once and take possesders of Canaan, s.nd having but a few  sion of the promised linheritance. But
leagues to travel before entering it. At this spirit found no suitable response
this point, as we are here informed, the  in the minds of his followers, as is cviMlost High gave commandment to Mo- dent fiom the measure now proposed,
ses to dispatch twelve men as spies to  a measure plainly indicative of a cowmake a preliminary survey of the land  rldly fear that would still disguise itand bring back a report of its charac-  self under the semblasnce of a prudential
ter, condition, and inhabitants, of the  policy. "What needed they doubt of
best modes of access to it, and of the  the goodness of that land, which God
most hopeful methods of effecting its  told them did flow with milk and. honey?
conquest. But by comparing the sub- What needed they doubt of obtaining
sequent narrative, Deut. 1: 19-24, it that which God promised to give?
appears that this motion did not orig-  When we will send forth our senses to
inate with the Lord, nor yet with Mo- be our scouts in matters of faith, and
ses, but with the people in a body. We  rather dare trust men than God, we ale
there read as follows:-" And when we  worthy to be deceived."-By.  1ail.
departed from HIoreb, we went through  The same writer well observes that
all that great and terrible wilderness,  "that which the Lord moves unto,
which ye saw by the way of the moun- prospers; but that which we move him
tain of the Amorites, as the Lord our to first, seldom  succeedeth," as was
God commanded us; and we came to  most sadly evinced in the present inKadesh-Barnea. And I said unto you, stance.  Their unbelief cost them  a
Ye are come unto the mountain of the  forty years' prolonged wandering in
Amorites, which the Lord our God doth  the wilderness.
give unto us.  Behold, the Lord thy    V. 2. Send thou men. Heb. "'Send
God hath set the land before thee: go  thou for thee or'-for thyself;" which
up and possess it, as the Lord God of  Sol. Jarchi thus expounds, "I comthy fathers hath said unto thee; fear  mand thee not; if thou pleasest, send;
not, neither be discouraged.  And ye  forasmuch as Israel came and said, We
came near unto me every one of you, will send men," etc. It was in fact a
and-said, We-will send men before us, case in which the Lord "chose their
and they shall search us out the land, delusions " by permitting them to have
and bring us word again by what way  their own way. The Lord consented,
we must go up, and into what cities we  that is, did not prevent, because he saw
shall come.  And the saying pleased  the people were intent upon the prome well: and I took twelve men of you, ject, and he yielded to the importunity
one of a tribe: and they turned and  of their hearts, just as he did to that of
went u p into the mountain, and came  Balaam when he was inwardly so desiunto the valley of Eshcol, and searched  rous of going with the messengers of
it out."  From  this it appears that Balak. It was as if he liad said, "Since
Moses, in the first instance, acted and  yoe harbor such distrust of' me, and ara
spake in the spirit of heroic trust in the  so ready to think that I would impose
divine declaration. exhorting the-people  upon you by vain assurances, send forth




182                            NUMBERS.                        [B. C. 149C
dren of Israel:  of every tribe  man, every one a ruler among
of their fathers shall ye send a I them.
the men, as you propose, and satisfy'I Elvery one a ruler amzonzg themn.  It
yourselves in your own way." We have  was fit that men of authority and prulittle idea how fearful it is to have the  deuce should be intrusted with an en
Lord side with our evil promptings by  terprise of so much moment. Obscur,
the permissions of his Providence. It names might bring discredit upon the
were better really that his Providence  testimony rendered. They were not,
should tight with our propensities than  however, persons of the very first rank
that it should apparently fall in with  in their several tribes, for these were
them.-      Thzat they nmay search the  calledprinces, but yet they belonged to
land of Canaan.   Ileb. ydthveru., which  the ruling class, perhaps to those who
has the import of circlinzg arowund, and  in Ex. 1S: 25, are called " heads of the
in this. connection of circumspection, people."  "The basest sort of men are
that is, of expyloriny by looking and  commonly held fit enough for intellitravelling about. It is applied to men-  gencers; but Moses, to make sure work,
teal investigation, Eccl. 1: 13, "I gave  chooseth forth the best of Israel, such
my heart to seek and sear7ch out by  as were like to be most judicious in
wisdom concerning all things that are  their inquiry, and most credible in their
done under heaven."   Comp. Eccles. report.  Those that ruled  Israel at
7: 25.  A  still more striking parallel home, could best  descry for them
occurs Ezek. 20:6, "In the day that abroad. What should direct the body
I lifted up mine hand unto them  to  but the head?"-B-p. B     a4ll. The perbling them forth of the land of Egypt sons selected for the enterprise were
into a land that I had espied for them,"  not, therefore, striplings, who might be
where the G-r. has,-" Which I prepared  easily alarmed, nor were they men who
for them."  Vulg. " Which I had pro-  had..o character or position to mainvided  for them."  Syr. and  Chald.  tain; but the chief rulers among the
" Which I gave unto them."  This dec-  tribes of Israel.  He placed in the van
laration through the prophet goes to  of the experiment those in whom, on
aggravate their offence, for the Lord's  account of age, experience, wisdom,
having already espied the land for his  talent, he could most imnplicitly trust.
people made it superfluous for them to  And in order tthat the matter miylght be
send spies for the purpose. The land  quite plain and beyond cavil, he gives
in question is called the " land of Ca-  a catalogue of all the names of the
naan" for the reason, that the Canaan-  chiefs, the rulers, and fathers of the
ites were the mightiest of the seven  tribes that were to be sent on the exnations which now  occupied it.-       pedition, and to bring back a faithO Of every tribe of their fathers shall ye  ful report.  But the result showed that
send a manaz, etc. Heb. "One man, one  however this measure was designled for
man, to a tribe;"  a Hebrew  phrase  the best, yet the persons selected proved
rightly rendered in our version.  A  unworthy of the trust reposed in them,
man for each tribe would preclude all and their rank and standing in the concomplaint of partiality, which, howev-  gregation gave more-weight to their evil
er, must be understood to the exclusion  report, and thus led to the most disasof Levi, as this tribe was to have no in-  trous consequences.  Alas, how few are
heritance in the laud, Dent. 1: I1. —   the faithful in the Lo rd's house!




B. C. 1490.]               CHAPTER -XIII.                            18~
3  And Moses by  the  com- them    from   the wilderness of
i;andment of the  LORD  sent                       b Deut. 1. 23.
V. 3. Andg Moses by the commanTdment ward."  The people had hitherto reof thze Lold, etc. Ieb.  " At the mouth  posed full trust in the guidanme of their
of Jehovah." This must of course be un- Angel-Conductor, and left it to him by
derstood with the qualifications above  what way they should go up, and into
intimated. The command did not prop- what cities they should come.  They
crly originate with the Lord, but he saw  seem not to have doubted that he who
fit to wink at the perverse promptings had brought them thus far on their way,
of the people, though the language em- would not fail to land them safe within
ployed would seem to convey the idea  the precincts of the promised land. But
that the measure was enjoined by the  at this point the workings of unbelief
divine will and not merely tolerated  began to manifest themselves.  They
by the divine permission. Chald. "Ac- now began to feel that they could not
cording to the word of the Lord."  Gr. trust further than they could see. Yet
"By the voice of the Lord."  Vulg. the Lord yielded to their perverseness,
"Moses did what the Lord had corn- and allowed his promise to be put to
manded, sending from the desert of  the proof, and not only so, but he added
Pharan principal men," etc. It would  hisuown special directions in the matperhaps be preferable to preserve the  ter; thus showing by his example that
order of the original: "And Moses sent rulers and teachers may sometimes give
them fiolm the wilderness of Paran by  way to the unreasonable demands of
the commandment (at the mouth) of the  the people, with a view to their learnLord."  Drusius here remarks that the ing by experience what they refuse to
Lord commanded this expedition of the  learn from competent testimony.'As
spies only as he commanded a bill of  the incident has a typical bearing, we
divorce to be given when a man of the  may suggest, moreover, that the believJews repudiated his wife. It was not ing Christian may commit an error by
so much the divorce which he com- indulging an undue anxiety to become
manded as the bill.  So here; it was acquainted with the particulars of his
not so much the sending  of the spies heavenly home. Though it be well to
which God commanded, as it was the  cast forward our thoughts from time to
selection of a certain class of men to be  our heavenly inheritance, to search out
employed on the occasion, seeing they  with an eye of faith the goodly land,
wotld have somebody. Not unlikethis  and to attain to some foretaste of its
is the solution of Sol. Jarchi, who ex- celestial fruits, yet it is not to be forplains this phrase, "by the permission  gotten that our main concern is with
of the Lord."  So in the Jewish Com- the present field of duty, trial, and commentary called Phesikta, it is said, bat, and if satisfied with the promises
" The election of the spies was accord- we shall press on under the divine guiding.to -the mouth of the Lord; not that ance, and leave the result to a coveGod commanded them to send thenm. nant God, who will not fail our expectaIf thou sayest, why did he not forbid  tions. What other inference can we
them to send? (It is answered), To ac- draw from the fact, that the measure
complish (or fulfil) their desire, and to  here recorded did not originate with the
render them their recompense, and to  divine wisdom, though it was pleased,
give unto Joshua and Caleb a good re- in a sense, to adopt it?-    F~'om the




184S NUMBERS.                                                [B. C. 1490
Paran: all those men were heads          11  Of  the   tribe  of  Joof the children of Israel.            seph, namely, of the  tribe  of
4 And these were their names:  Manasseh, Gaddi the  son  of
of the tribe of Reuben,  Sham-  Susi.
mua the son of Zaccur.                   12 Of the tribe of Dan, Am5  Of the  tribe  of Simeon, miel the son of Genualli.
Shaphat the son of Hori.                 13  Of the  tribe of Asher,
6 Of the tribe of Judah, Ca-  Sethur the son of Michael.
leb the son of Jephunneh.                14 Of the tribe of Naphtali,
7  Of the tribe of Issachar,  Nahbi the son of Vophsi.
Igal the son of Joseph.                  15 Of the tribe of Gad, Geuel
8 Of the tribe of Ephraim, the son of Machi.
Osheac the son of Nun.                   16 These are the names of
9 Of the tribe of Benjamin,  the men which  Moses sent to
Palti the son of Raphu.               spy out the land.  And Moses
10 Of the tribe of Zebulun,  called  Oshea the son of Nun,
Gaddiel the son of Sodi.              Jehoshua.d
c ver. 16.                        d ver. 8.  Ex. 17.9.
wilderness of Pacan. Upon the locality  16, 19. Rev. 7: 8), but Ainsworth supof the wilderness so denominated, see  poses that Manasseh  here has a certain
Note on ch. 10:12. It is evident from  precedence because he was the firstcch. 32: 8. Denut. 9:23, that the spies  born. Pool, on the other hand, sugwere sent from Kadesh-Barnea, which  gests that it might have been with a
lay not far from the southern border of  view to aggravate the sin of Manasseh
Canaan.-  T All those men were heads in joining in such report as was brought
of the children of Israel. Gr. apX-7yol, back, so unworthy of a descendant of
chief rulers. Not the princes mentioned  Joseph.
ch. 1, for their names were different;   V. 16. And Moses called Oshea the son
but those now sent were men of rank  of _Nan, Jehoshua. Ileb. hoshea, salvaand consideration in their respective  tion, or, as others render it, save thou,
tribes, though falling short of the high-  and yehoshua, the salvation of the Lord,
est.                                  or, the Lord will save; the one being
V. 4. And these were their names. in effect a prayer, the other a promise.
Of the ensuing list of names there is  The change is made by the insertion of
nothing important to be said. Levi is  one of the letters composing the incornomitted as usual, and as to the rest, municable name "Jehovah."  In Neh.
probably no special reason can be given  8:17 he is called Jeshuca, and in the Gr.
for the order in which they stand.    version Tl1sovU, Jesss, which is followed
V. 11. Of the tribe of Joseph, (name- also in the New Testament, as Acts 7:
ly), of the tribe of faclnasseh, etc. The  45. Heb. 4: S. See Note on Josh. 1: 1,
phraseology doubtless appears some- where the name is more fully explainwhat strange, as the appellation " tribe  ed. The words in this connection ought
of Joseph " belongs no more to Manas- probably to be regarded as parenthetiseh's branch of it than to Ephraim's, cal and translated "And Moses had
which is mentioned v. 8. The name of  called," etc. for the name Joshua occurs
Joseph was common to each (Ezek.'37: Ex. 17: 9, on the occasion of the battle




B. c. 490.]                 CHAPTER  XIII.                               1-85
17 And  Moses sent them  to  eth  therein, whether  they  be
spy out the land of Canaan, and  strong or weak, few  or many;
said unto them, Get you up this           19  And  what the  land  is
way southward', and go up into  that they  dwell in, whether lv
the mountain-':                      be good or bad;  and what ci18 And see the land, what it -ties they be that they dwell in,
is; and the people that dwell-  whether in  tents, or in  strong
e.er. 22. f 2Genl. 14; 1V. D. 1. 24. Jd4.g. 1. 9, 19.  holds;
with the Amalekites.  The change of  healthy, robust, and hardy, or puny and
naimes was a well-known mark of honor, weak, whether numerous or few; in the
and Moses was doubtless moved by the  second, it refers more especially to the
spirit of prophecy to dignify Joshua in  general air and aspect of the country,
the way he did, as in the divine pur-  and how  it was settled, whether the
pose he was destined to serve, in his  people lived in cities, in tents, or in
capacity as champion of Israel and their  fastnesses and fortified places; in the
leader into the land of promise, as an  third, to the soil, whether rich or poor,
emihent type of Jesus, the Saviour, a fact to be ascertained by the woods
whose name he shares, in conducting  and fruits it produced, and of which
all those who sincerely fillow him to I they were required to bring back specian heavenly inheritance.               mens.-       Alnd the yeople that dwelleth
V. 17. Get you qtp this (way) soltAh- therein.  Or, Ileb. "Even the people
waord. Ieb.:.i- banih2egceb, in tgie sout]h. that du:elleth thereupon."'    ~ WzhetkThat is, by the way of the south, mean- er they be strong or weak. Ileb. " Whething the southern part of the land of  er it be strong or weak."  That is, the
Canaan, lwhich was very dry and bar-  people spoken of collectively as one
ren, as is implied in the import of the  body.
original term which signifies dry, paceh-    V. 19. Wkhether it be good or bad.
ed. In their present position this was  That is, whether it be desirable or unudethe nearest portion of the promised  sirable, especially on the score of saluland, and from this they were to jour- brity from air, water, etc. -[  Wheat
ney north. -~ Go stp into the moun-  cities (they be) that the1y dwell in, whethtai,   That is, into the mountainous  er in tents or in strong holds. But if
region-a  collective  singular.   The  they dwelt in cities, low could it be a
mountainous tract was possessed by  matter of inquiry whether they- dwe!t
the Amorites, Canaanites, and Amalek- at the same time in tents? This diffiites, Num. 14: 40, 45. Deut. 1: 44.    culty has been perceived by both verV. 18. _And see thle land.  That is, sionists and commentators, and accordsurvey, inspect it, with minute atten- ingly thle Chald, renders it, " And what
tion. Ascertain all you can of its situ- kind of cities they dwell in, whether
ation, inhabitants, soil, and the best walled or unwalled,"  So also the Gr.
points of access. The word "land," as  and the Vulg. And this we are forced
the object of their search, it will be ob- to regard as the true constructioni.  As
oerved, occurs hore, in v. 19, and in in the forlner clause the question is conl
v. 20, with an import somewhat varied. cerning the licnd, whether it be good or
In the first instance it denotes the land  bad; so here the question would seem
in respect to its inhabitants, whether  to be respecting thee cities, whetherthey




186                            NU3MBERS.                        [B. C. 1490.
20  And  what the  land  is,  bring of the fruit of the land.
whether it be fat 9 or lean, wheth-  Now the time. was the time of
er th re be wood therein or not:  the first ripe grapes.
and be ye of good courage h, and          21  So  they  went  up, and
g Neh. 9. 25.35. EzIk. 34. 14.  h Deut. 31.fi, 7, 3.  searched the land, fronm the wilbe open and unwalled like a nomade  the Desert of Zin must be identified
encampment, or whether they are wall-  with the low  sandy plain or valley
ed and fortified with a view to repel which extends froml the Dead Sea to
invaders. The weight of authority is  the Gulf of Akaba, and through which
decidedly in favor of this sense.      the river Jordan appears at one time
V. 20. Witether it befat or lean. This  to have flowed to the Red Sea. This
respects the quality of the soil, which  plain is through its whole extent boundif "' fat" is fertile, and if "lean," bar-  ed on the east by the mountains of Seir,
ren. Chald. "Whether it be rich or  which so shut it in as to render a paspoor."  So Neh. 9: 25, "And;they  sage eastward from the valley impractook strong cities and a fat land."-  ticable to any large and encumbered
~ Wethe7er tihere be wood t/lerein or not. body except through the valley (El
Ileb. "'Whether there be tree (collect.  Ghoeyr), in which the ancient city5 of
sing. for trees) therein or not."  Chald. Petra formerly stood; and failing, afterand Gr. "Trees."  Targ. Jon. " Trees  wards, to obtain leave to pass through
of food," i. e. fruit trees. But the sense  which, the host of Israel was obliged
of frait trees is conjectural; it is suffi- to retrace its steps and go round the
cient to understand the words of woody  southern extremity of the chain near
or champaign. -, Be ye of good cozer-  the head of the gulf of Akaba.  The
age.  Heb.  ite/hazzakteem, st)renlgtheen,  plain on its other or western side is
en coerage yourselves.-,[ Br'in2g of the  bounded by a lower chain of hills which.ftcuit of the land.  Heb. "Take of the  separate it fiom the Desert of Paran.
fruit of theland."  The bringing of it The average breadth of this plain is
is rather inferred than expressed.-   about five miles. It is wholly destitute
~[ The time was the time qf the first  of water, and in every respect answers
r/p.e grapes, IHeb, "The days were the  to the Scriptural accoun: t of the Desert
days," etc., when, as one of the Jewish  of Zin, which, as distinguishing it from
commentators remarks, " they had need  that of Paran, could  never be definitely
to have courage, because the keepers of understood until Burckhardt's researchP
the vineyards then kept watch,"        es furnished the information which has
V. 21. T1orn tlee srildereeses of YiRz, contributed so materiallyto the eluciItcb. tzain,  Thio is a different wilder- dation of a very important bhut previtess Efrot that called "the wilderness  ous!y obscure portion of Sacred writ." —
of Sin (Heb, sins," Ex,  16, which ex- Pice. Bib7e.-     Unito Re/sob. "Elsetended in a long, narrow plain, between  where called Beth-rehob,  T3his place
the eastern shore of the Red Sea and  is also menitionedl in Judg. 15:28. Josh.
the neighboring mountains almost to 1 19:28. -2 Sami. 10: 8, in sucih a manner
the southern termin.ation of the penin- I that its general situation cannot be
sula. As to the wilderness of Zin, we  questioned, although we are not acquote the words of Mr. Kitto.  "We  quainted with its precise site. It must
lave already indicated, generally, what  have stood in the north of the Holy
wr must now more preeiasely state, that i Land, within Aonunt Har1mon, near the




3. C. 1490.]               CHAPTER  XIII.                              187
derness of Zin  unto Rehob k, as         22  And they ascended by the
men come to Hamath.                    south, and  came unhto  Hebron,
lJosh. a.  I    k J  sh. 19. 98i.
pass leading through that mountain to  served. No part of' this kingdom was
liamath beyond, and not far from Dan. Iallotted to the Israelites, with whom
It was the capital of a Syrian kingdom, the Hamathites seem to have lived on
and continued to be such long after the  very good terms. Toi, who was their
city, in the division of the land, had  king in the time of David, sent his son
fallen to the lot of Asher, that tribe be- with presents to congratulate that moning unable to drive out the old inhabit-  arch on his victory over the Syrians of
ants. It seems to be medltioned as a  Zobah, who, it would seem, had been
distinct kingdom in 1 Sam. 10: 8; and  dangerous neighbors to Hamath. (See
one of those which leagued with the  2 Sam. 8: 9.) The present government
Ammonites against David; but it is  of HIamath comprises one hundred and
probable that, in common with the  twenty inhabited villages, and seventy
other small Syrian states there enume-  or eighty that have been abandoned.
rated, it was tributary to the kingdom   The western part of the territory is the
of Zobah with which they acted on that granary of Northern Syria, although
occasion, and afterwards to that of Da- the harvest never yields more than ten
mascus, by which Zobah was super- for one, in consequence of the immense
seded."-Pict. Bible.-,'~ As mwen come numbers of mice, which sometimes
to Hamath.  "This is another capital wholly destroy the crops. IIamath, the
of a small Syrian kingdom, beyond  capital, is situated on both sides of the
Mount Hermon, and having Rehob on  Orontes, and is built partly on the dethe south and Zobah on the north. The  clivity of a hill, and partly on the plain.
approach to it from the south is through  The town is large, and (for the country)
a pass in MIount Ilermon, called the  well built, though the wells are chiefly
entrance of'I-amath,' and'the enter-  of mud. There are four bridges over
ing in of Hamath,' which, being the  the Orontes, and a stone aqueduct, suppassage from  the northern extremity  ported on lofty arches, for supplying the
of Canaan into Syria, is employed, like  upper town with warter, There are few
Dan, to express the northern boundary  ancient relmains, the muaterials having
of Israel. The kingdom of Iamathap-  been takeln away to be employed in
pears to have nearly corresponded, at modernl buildings.  l urckhardt tlihinks
least in its central and southern parts, that the inhabitanlts of the townl  could
with what was afterwards called Ccele- not amount to less than  0,000.'"-Pict,
Syria, or the great plain or valley be- Bible.
tween Libanus and anti-Libanus; but   V. 22. Azd they ascevnded by the sotkfh,
stretched northward so far as the city  and omare itro lebron.,  Hob,-va - Yabao,
of Hamath on. the Orontes, which seems  and -he came, or, on.e came,  a ph1lraseto have been the capital of the country. ology- suppo;,ed to indicate that the
This city was called Epiphania by the  spies did not all move in a body, but
Greeks, and is mentioned uncder'that that they at least occasionally sepa~
name by Josephus and the Christian  rated, one gfoing in one direction, and
fathers. It has now, like many other  another in another, and then  again
gsite  inl Asiatic Turkey, recovered its  rendezvousing together. In this case
ancitnt name, which: tradition had pre- it would appear from Joshb, 14:; 9, 12,14,




188                            NUMBERS.                         E [B. C. 1490.
"where- Ahiman,  Sheshai,  and  seven  years  before  Zoan  in
Talmai, the children of  Anak,  Egypt.)
were.  (Now Hebron "' was built i 23 And they came unto the
I Josh. ii. 21.   m  J8sh.  i1, ll.            Ps. 7 S. 12.   19. II.
Caleb was-more especially intended, as  Gr. "The valley of the cluster."  RobRIebron afterwards fell to his inherit-  inson, in speaking of his departure from
ance on the ground of his having now  Itebron for Jerusalem, says, (Tray. v.I.
visited it. Others, however, suppose  316):-" As we issued from the town,
that the verb was originally written ini  the path for a short distance was full
the plural, and that the final letter has  of mud and puddles from a spring near
in course of time dropped away. As  by; and to us, coming out of the desto the location of iHebron, see Note on  ert, this was quite a refreshing sighlt.
Gen. 23: 2. —~I Whtere Ahinraen, She- The road leads up the valley for a short
slaei, and Talmai, the children of Anaki, time; and then up a branch coming
(wzvee). The " children of Anak" here  from the N. E. The path is here paved;
mean the descendants of Anak.  Gr. or rather laid  unevenly with large
"The generation of Anak."   Chald. stones, in the manner of a Swiss moun"The sons of the giant, or mighty man."  tain i oad. It passes between the walls
They were the posterity of Arba, from   of vineyards and olive-yards; the forwhom Hebron had the name of Kirljath- mer chiefly in the valley, and the latter
Arba, i. e. the city of Arba, and whose  on the slopes of the liiis, which are in
son was Anak, the head of one of the  many parts built up in terraces.  These
chief families of Canaan, beilg distin-  vineyards are very fine, and produce
guished for their great stature, prowess,  the largest and best grapes in all the
and valor.  So formidable were they  country.  This valley is generally ason these accounts that it became a pro-  sumed to be the Eshcol of the Old Tesverbial saying in that region, "Who  tamnent, whence the spies brought back
can stand before the children of Anak?"  the cluster of grapes to Kadesh; and
Deut. 9: 2. -~ - J ow Iebson  was bu-zilt apparently not without reason.  The
seven years before Zoan in Egypt. This  character of its fruit still corresponds
clause was probably inserted in order  to its ancient celebrity; and pometo countervail the boast of Egypt of  granates and figs, as well as apricots,'being the most ancient nation in the  quinces, and the like, still grow there
world. Whatever might be pretended, in abundance."  It would seem  that
for instance, respecting the antiquity  their arrival at.this valley, which lay
of this Zoan, which was afterwards  in the southern quarter of Canaan, must
called Tanis, still here was a city in  have been on their return from the exCanaan of seven years prior origin.    ploration of the northern sections, as
V. 23. And they camne lunto the brook  they would not of course carry the
of Eshcol. Heb. naial, signifying both  grapes all the way  with  them.at streamr  or torrent of water, and the  ~ And cut dow   froeoz thence a branch
va-lley through which it runs, whether with one cluster' of grpces. The probapermanently or only occasionally in the  bility is, that what was cut down was a
time of floods and freshets.  "Eshcol"  branch of the vinle with a number of
signifies a cluster, a bunch, and this  clusters hanging upon it, but which
nalie was given to the place as a me- were so thick that they had the appearmortil of the incident recorded v, 24, ance of one, The original word cannot.




B. C. 1490.]                CHAPTER  XIII.                               189
brook of Esheol, and cut down  cluster of grapes, and they bare
from  thence a branch with  one  it between two upon a staff;  and
be shown to signify precisely what we  which appeared to him of the choicest
understand by " cluster;" it may as kind.  lie was not there in proper time
properly be translated " bunch," im- to make any observations on the size
plying a number of clusters, not to ad-  of the clusters; but he was assured by
vert to the fact that a strictly correct the monks that they still found some,
rendering of the Hebrew would perhaps  even in the present neglected state of
be, that " they cut down a branch eve.n  the country, weighing ten or twelve
a bunch of grapes, one;" for although  pounds.  This valley corresponds to
the copulative " and" occurs between  what is commonly thought that of the
"branch"  and "cluster," yet we are  brook Eshcol. Reland also says, that
certalnly not to understand they cut a merchant who had resided several
down a branch and a cluster, as sepa- years at Ramah, in this neighborhood,
rate acts. The term "one" plainlyim-  assured him  that ho had there seen
plies that the cutting off the branch  bunches of grapes weighing ten pounds
was the cutting off the clusters that ad-  each. Forster mentions that ble knew
hered to it, of which there doubtless  a monk who had spent eight years in
wvere several. Still, it is beyond ques- Palestine, and had been at Hebron in
tion that the grapes, and consequently  the same district, where he saw clusthe clusters did then, and do still, in  ters as large as two men could convethat country, attain to an extraordinary  niently carry.  We are at liberty to
size, as will be apparent from the note  doubt this, if we please, as the majoron this passage from  the "Pictorial  ity of travellers concur in stating the
Bible."  "The cluster was doubtless  weiglht of the largest clusters produced
very large; but the fact of its being  in Palestine at about tenl or twelve
borne between two upon a staff is less  pounds, or, at most, as a sufficiont burexclusively an evidence of size than is  den for on.e man; and because the stateusually considered. It was an obvious  ment looks as if made for the text by
resource to prevent the grapes from be- one who did not consider, that although
ing bruised in being transported to a  two men did carry the cluster of grapes
considerable distance.   Nevertheless,  from Eshcol, it does not necessarily foleven under the present comparative  low that the cluster was a full burden
neglect of the vine in Palestine, it is  for them.  Whatever opinion be enterallowed that grapes and clusters of  tained about the size of the cluster in
most extraordinary size are common-  question, it is agreed that the vines of
as indeed they often are in other parts  Canaan are remarkably distinguished
of Western Asia, as compared with any  for the size of their grapes and chlsthat we are accustomed to see.  The  ters. This has been noticed even by
district in which the  brook, DEshcol travellers from the richest vine-growing
is found, and particularly tile valley  countries of Europe; and swe may therethrough which that brook'flows, is still fore readily conceive how the Israelites
noted for the superiority of its grapes. must have been impressed by the sight
Doubdan, in traversing the country  of them, when it is recollected that
about Bethlehem, found a most delight- Egypt, from  which they came, was
ful valley full of aromatic herbs and  never remarkable for its vines, and that
rose-bushes, and planted with vines, the grapes, though far from bad, are




190                           NUMBERS.                       [B. C. 1490
they brought of the pomegian-            26 And they went and came
ates, and oi the figs.               to Moses, and to Aaron, and to
24 The place was called the i all the congregation of the chilbrook  Eshcol, because of the  dren of Israel, unto the wildercluster of grapes which the chil-   ess of Paran, to Kadesh'; anu
dren of Israel cut down from   brought back word unto  them,
thence.                               and unto all the congregation,
25 And they returned from   and showed them  the fruit of
searching of the land after forty  the land.
days.                                              o..:,,.
velry small. The vines of Canaan are  the time of the first ripe grapes," it is
of different kinds and colors, white, red, probable the spies were sent forth about
and deep purple; the last are much  the beginning of August and returned
more common than the others. The  about the middle of September, as that
most esteemed of all is called Sorek in  is about the time that grapes, pomegranthe Scriptures, and' probably derived  ates, and figs ripen in those countries.
that name from being produced ini
the valley watered by the river of that     The Report of the Spies.
name; and those of Eshcol were prob-   V. 26. And they went an~d canme, etc.
ably of the same valuable species, the  That is, they travelled and came; the
brook so called being merely one of two  first verb being rather of an expletive
which, by their junction, form the river nature.-~ to iteadeshl.  "This is the
Sorek. This is the common opinion;  nearest approach which the Israelites
but it must be confessed that we know  made to the Promised Land at this
nothing precisely about this brook, ex- time. The intermediate stations werecept that it was somewhere in the vine  1, the Desert of Paran (ch. 10: 12);
district of the country which afterwards  2, Taberah (ch. 10: 33); 3, Kibrothbelonged to Judah. Some commenta-  Hattaavah (ch. 11: 34); 4, Itazeroth
tors hesitate to say whether there was  (ch. 11: 35).  Nothing is positively
any brook at all, as the Hebrew word  known concerning these stations, but
r;:, nahal, means as well a valley as a  very much has been guessed.  One
brook; but we conceive that the word  thing, however, seems clear, that the
means here, and in some other places, Hebrews took the direct route northa valley with a brook, that is, a brook  ward from  Sinai to Kadesh-barnea,
which, like most others'in -Palestine,  which we may assume to have been
is dried up in the warm season."-   somewhere on the soutihern border of
~ And (they iroughZt) of the poezmegran-  Canaan, although it is much disputed
ates and thefifgs, On the pomegranate,  whether there is not another Kadesh,
see note on Ex. 28: 33.-  and, if there be but one, where that one
V. 24.  7ze place wa.s called, etc. should be placed."-Pict. Bible. —---
That is, was subsequently called, af- And. brongA t backh Wuord unto  thlenm.
ter the Israelites got possession of the  Heb. " And returned them word," where
land.                                 the original presents the peculiar usage
25. 25. And they returnedfi oem search-  of two objectives or accusatives under
ing of the land after forty days. From  the regimen of one verb —otAtm, thern,
what is said, v. 20, that " the time was /instead of.lhern, to them.-  I; And




B. C. 1490.]                CHAPTER  XIII.                             3.91
27  And they  told him,  and  and the  cities are walled, and
said, We came  unto  the  land  very great:  and  moreover we
whither  thou  sentest us, and  saw the children of Anak" there.
surely it floweth p  with milk and       29 The Amalekites t dwell in
honey; and this q is the fruit of it.  the land of the south; and the
28 Nevertheless the people   Hittites, and the Jebusites, and
be strong that dwell in the land,  the Amnorites, dwell in the moun
7 Ex, 33. 3.   q Deut. 1. 35, etc.  r Deut. 9., i   s   3 er. 33.   x.. 1E7. 1.   c. c. 1. 43.
showed them the.fruit.  Heb. " Caused  they spent in this search, and this cowthem to see."                         ardly unbelief in the search shill cost
V. 27. And they told him, and said. them forty years' delay of the fruition.
Heb. va-yesapper't lo va-yomerqe, and  Who can abide to see the rulers of Isthey recited, or related, to him, i. e. to  rael so basely timorous?  They comMoses, as the representative of the  mend the land, the fruit commends itwhole congregation.-~ We came un- self, and yet they plead difficulty.'We
to the land c whither thousentest us. It is  are not able to go up.' Their shoulders
not a little remarkable that men who  are laden with the grapes, and yet their
proved themselves so cowardly,-should  hearts are overlaid with unbelief. It
have had the courage to risk their per- is an unworthy thing to plead hardness
sons in exploring the country. But it of achieving, when the benefit will
is probable they were sustained by the  more than requite the endeavor. Our
undaunted spirit and determination of  land of promise is above; we know the
Caleb and Joshua, though they basely  fruit thereof is sweet and glorious, the
arrayed themselves against them  on  passage difficult. The giantly sons of
their return. —— [ Surely it fioqveth  Anak (the powers of darkness) stand in
woitb milk and honey. The display of  our way.. If we sit down to complain,
the rich fruit formed of itself an em- we shall one day know that'without
phaticaily good report of the land, as  shall be the fearful.' " —B. -aell.
to natural advantages and productive-    V. 29. The A malekites dwell, etc. IHeb.
ness; and this was confirmed by the  "Amalek dwells;" collect. sing.; and
verbal statements of the spies.  But so in all the national designations that
their tone soon alters when they come  lollow. Respecting the Amalekites, see
to speak of the inhabitants. - The rising  Note on Ex. 17: 8. They are not here
delight of the congregation, occasioned  spoken of as being actually inhabitlnts
by such a report, attested by such visi- of the land of Canaan, but as dwelling
ble evidence of its truth, is suddenly xupon its south border, where if Israel
cast down by the sad tenor of what attempted an approach, they would be
follows.'                          very liable to encounter the opposition
V. 28. Nlevertheless th7epeople be strong,  of these ancient enemies of their race,
etc. This was of course the language of  from whose assaults they had alleady
the faint-hearted spies, and not of Caleb  suffered since leaving' Egypt, Ex. 17:
or Joshua. The words were probably  8-16. "Because they had been smitten
true in themselves, but they were evi- by Amalek (Deut. 25: 17, 18), the spies
dently spoken with a view to dishearten  do now make mention of him to make
the.people, especially the mention of  them  afraid."-,''ol.  Jarcehi.-~  I r
the giant sons of Anak. "Forty days  the mountains.  Ileb.'In the moun



192                           NUMBERS.                       [B., C. 1490.
tains; and the Canaanites dwell sess it; for we are well v able to
by the sea, and by the coast of overcome it.
Jordan.                                  31  But the men  that went
30 And  Caleb u stilled  the  up  with him  said, We'be not
people before Mloses, and said, able to go up against the people;
Let us go up at once and pos-  for they are stronger than we.
u Jcsl. ]4  7, 8.                     v P(,1n. S. 3i.
tain," i. e. the mountainous region, not hear him say, Who am I to strive
collect. sing. as in v. 17. The moun- with a multitude?  What can Joshua
tains alluded to are, for the most part, and I do against ten rulers? It is betthe range lying on the south and south- ter to sit still, than to rise and fall; but
east part of Canaan, which at this time  he resolves to swim against this stream,
were inhabited by the several nations  and will either draw friends to the
specified. The Jebusites, however, had  truth, or enemies upon himself. True
pitched farther in the interior, and held  Christian fortitude teaches us not to rethe region about Jerusalem.  These  gard the number or quality of the opwere the most formidable of all the na- ponents, bhut the equity of the cause;
tive population. Of the Amorites, we  and cares not to stand alone, and chalfind the Lord saying through the pro- lenge all comers; and if it could be opphet Amos, ch. 2: 9, "Yet destroyed I posed by as many worlds as men, it
the Amorite before them, whose height may be overborne, but it cannot be
was like the height of the cedars, and  daunted: whereas, popularity carries
he was strong as the oaks."   ~, Tl2e weak minds, and teaches them  the
Canaanites dwell by the sea. That is, safety of erring with a multitude."the nation specifically called by this  Bp. Ill. —.   ~[ Let uqs go utp at once
name, Gen. 15: 20. They were situated  and possess it. Heb. " Going up let us
partly on the coast of the Mediterra- go up;" to express which emiphatical
nean, and partly in the vicinity of the  phrase our translators have introduced
Jordan.-  T -By the coast of Jordan. the words " at once."-  IT For we acre
Heb. "By the hand of Jordan;" i. e. well able to overconze it. IIeb. "P'reby the side of Jordan, or by or upon the  vailing we shall prevail over it," i. e.
side along which the Jordan ran. The  the land; which, however, the Gr. renword " coast" in this sense is now quite  ders by "i' them."  In connection with
obsolete.                             this we may properly exhibit the testiV. 30. And Caleb stilled the people  mony which Caleb records of himself,
before fVoses. -Heb. " Made the people  Joshi. 14: -7, 8, "Forty years old was I
ta@ be silent to Moses;" implying that when Moses the servant of the Lord
the report just made had produced a  sent me from  Kadesh-barnea to espy
disaffection among the people which  out the land; and I brought himl word
was now upon the point of venting it- again as it was in mine heart. Neverself before Moses, and perhaps against theless my brethren that went up with
him, nhen Caleb boldly stepped for- me made the heart of the people melt:
ward and assuaged "the tumult of the  but I wholly followed the Lord my
people."  "Joshua was silent, and  God."
wisely spared his tongue for a further    V. 31. W'e be not able to go ufp again7st
advantage; only Caleb spoke.  I do i te people; ffos they (are) strongei- than




B.:. 1490.]                CHAPTER  XIII.                             198
32 And w they brought up an  dren of Israel, saying, The land,
evil report of the land  which  through whi6h we have gone to
they had searched unto the chil-  searchI it, is a land  that eateth,t Deut. i. 2.           up the inhabitants theleof; and
we. "See the idle pleas of distrust. the climate, to uwhich it appears from
Could not God enable them?  Was he  Mr. Roberts the eastern Asiatics apply
not stronger than their giants?  Had  a similar phraseology.  "Of a vemy
he not promised to displace the Ca- unhealthy place it is said,'That evil
naanites, to settle them in their stead?  country eats up all the people.'' We
How much more easy is it for us to  cannot remain in these parts, the land
spy their weakness, than for them to  is eating us up.''I go to that place!
espy the strength of their adversaries? never! it will eat me up.' Of England
When we measure our spiritual suc- it is said, in reference to her victor'ies,
cess by our own power, we are van-'She has eaten up all countries.'" There
quished before we fight. Hethat would  is no good evidence that the phrase bore
overcome must neither look upon his the same signification among the Heown arm, nor the arm of his enemy, brews, nor, if in a hurried journey
but to the mouth and hand of him that through the country, they had witnesshath promised and can perform."-B-p.  ed the ravages of a plague, would that
fiaIl.                                have been a peculiarly  dislheartening
V. 32. And they brought up  n aevil circumnstance, as it would merely have
seport of the la.nd. I1eb. va-yotzi-u dib- shown the Divine Providence thinning
bath, and they caused to go forth an evil out the rankls of their enemies, and
report. The original for " bringing up  leaving fewer to oppose their entrance.
an evil report " is in Prov. 10: 18, ren- We are therefore inclined to adopt the
dered'' uttering a slander."  The same  interpretation of Le Clerc, who supterm is used of the report which Joseph  poses it to be understood of the debrought of his brethren, Gen. 37: 2, al- structive wars which frequently raged
though there, and also Num. 14': 37, the  among these and the adjacent nations,
epithet for "evil" is affixed, which is  sweeping off the inhabitants as if by a
omitted here. Chald. "And they put desolating plague. Thus the Amorites
an evil name." Gr. "And they brought had conquered the Moabites, Num. 21:
a horror of that land which they had  26, and the Caphtorims the Avims,
searched."  The evil report consisted  Dent. 2: 23, and one tribe was almost
of the particulars recited in the remain-  constantly rooting out another, Deut.
ing clauses of the verse.- 11 A land  2: 18-23.' This sense receives-confirmathat eateth up the inhabitants thereof. tion from the usage in Ezek. 36:13-13,
An expression which cannot well mlean, where the land of Israel is thus aposas some have supposed, that the coun- trophized: "Thus saith the Lord God;
try was lacking in fertility, and apt to  Because they say unto you, ThoZ la2nd
eat up and consume its inhabitants by  devourest ep  zen, and hast bereaved
famine; for they had before acknowl- thy nations; therefore thou shalt deedged it to be "a land flowing with  your men no more, neither bereave thy
milk and honey."  Nor does the sug- nations any more, saith the Lord God.
gestion of others appear very probable, Neither will I cause men to hear in thee
that it denotes a peculiar insalubrity of  the shame of the heathen any more,
9




194                         -  NUMBERS.                        [B. C. 1490.
all the people that we saw in it  come of the giants; and we were
are men of a great'stature.            in our own sight as grasshop;
33  And  there  we  saw  the  pers-, and so we were in their
giants, the sons of Anak Y, which  sight.
x Deut. 9. a..    y ver. 22.                  z Is. 40. 22.
neither shalt thou bear the reproach  14, " That saith, I will build me a wide
of the people any more, neither shalt house (baith middoth, a house of ineasthou cause thy nations to fall any more, usres)."  Gr. "Exceeding tall."  The
saith the Lord God."  It is obvious  statement was evidently exaggerated,
that in these words the Most lHigh  as it was only the Anakiln or Nephilinm
makes a remote allusion to the very re- that answered to this description, but
proach that is here cast upon the land  when men's fears are excited, and they
of Canaan, as if the surrounding heath- wish to produce an impression upon
en had occasion to load his own people  others, they are prone both to magnify
with the same aspersions as did the  andl to multiply the objects of their
spies the original inhabitants.  This  dread. The transition from some to all
reproach should now be taken away. is then very easy.
The prevalence of wasting judgments    V. 33. 4And there wue sawu the giants.
such as war, pestilence, and famine,  Ieb. "Nephilim;" the term applied to
should no longer give occasion to say  the giants that lived before the flood,
that the land devoured its inhabitants; men of violence, oppression, and cruelin all which the idea of the destructive  ty. See Note on Gen. 6:4._   ~ Tl1.
effects of war is prominent. Language  sonss of Ar4na, (which come) of the giants.
very similar, and of similar import, That is, we saw there the formidable
occurs in the conditional threatening  sons or descendants of Anak, a race
against the chosen people, Lev. 26: 37, of men of such enormous stature and
38, "And they shall fall one upon an- strength, that they are evidently to be
other, as it were before a sword, when  accounted of the same stock with the
none pursueth: and ye shall have no  Nephilim, or the giants of the olden
power to stand before your enemies. time, of whom we have so often heard.
And ye shall perish among the heathen,  -~   We ~were- in our own sight as
and the land of your enemies shall eat grasshoppers, etc. Or, I-Ieb. "locusts,"
yote sep."  To which we may add, that as the original is rendered 2 Chr. 7: 13.
the Chald. here renders, " It is a land  The expression is plainly hyperbolical,
that killeth its inhabitants;" which  to which there can be no difficulty in
doubtless implies a land wherein the  affixing the right sense. It would seem
inhabitants kill each other. ~T And  a little problematical how they should
all the people that swe saw in} it (are)  have known that they appeared so
men of great stature. IIeb. anshg mid- diminutive in the eyes of these gigantic
doth, men of measures; i. e. men above  people. But it will perhaps be suffithe ordinary standard as to height and  cient to suggest that it was asserted as
dimensions.  Comp. Is. 45: 14, "Thus  a mere inferenece, and not an unnatural
saith the Lord, The labor of Egypt, and  one under the circumstances. The esmerchandise of Ethiopia, and of the  timate of greatness on the one side
Sabeans, men of stature (anshgm iddah)  would give rise' to that of littleness on
shall come over unto thee."  Jer. 22: I the other.




B. C. 1490.]                CHAPTER  XIV.                               195
CHAPTER   XIV.                    2 And all the children of IsAND    all  the  congregation  rael murmured b against Moses
lifted up their voice, and  and  against Aaron:  and  the
cried;  and  the  people  wept  whole  congregation  said  unto
that night.
a c. 11 4.  4b Pa 1(6. 424.  2                 5.
CHAPTER XIV.             -"The clouds poured out water; the
skies sent out a sound (Ileb. " gave forth
hLe  J Suremuringy  and  Muti~ny of fthe  aa-voice)."  I-ab. 3: 10, "The overflow]eople at the Report of the Spies.   ing of the water passed by; the deep
V. 1. And all the congregation lifted  uttered.is voice" (Heb. "gave forth
2p (their voice). Heb. tissd, ifted up. his voice)."  So, likewise, men are said
There is nothing in the original to an- to "give a voice," upon causing a proswer to " voice," although it is undoubt- clamation to be issued, 2 Chron. 24: 9.
edly understood. The verb is used in  From the force of the expression, thereother instances in a similar manner. fore, it is evident that the people on
Thus, Is. 42: 2, " HIe shall not cry, nor this occasion broke forth into open outlift up (yiss&), nor cause his voice to  cries of a rebellious nature, proclaiml-ing
be heard," etc.  So Is. 42:11, "Let thereby their own fickleness, cowardthe wilderness and the cities thereof  ice, imbecility, and shame. Instead of
lift up (their voices), where our trans-  lifting up their ensigns with a heroic
lators have inserted "their voices" in  resolve to march forward to the land
italics, as might have been properly  of promise, defying all enemies in the
done in the present passage. We find  name of the Lord, they sat down in imthe full phrase, however, in other con- potent despair, and like so many fi ightnections, as Gen. 21:10, " She zlfted vup  ened and fretting children, gave way to
her voice, and wept."  It is worthy of  sobs and tears!  "The rods of their
notice, that as the people on this occa- Egyptian task-masters had never been
sion lifted tp their voice in rebellious  so fit for them as now for crying. They
complaint against the Lord, so he, Ps. had cause, indeed, to weep for their in106: 26, lifted up his hand in token of  fidelity; but now they weep for fear Gf
their exclusion by a righteous decree  those enemies they saw not. I fear, if
from the land promised to them in the  there had been ten Calebs to persuade,
persons of their fathers. The terms in  and but two faint spies to discourage
the original are the same.   ~ And  them, those two cowards would have
cried. IIeb. "And gave their voice."  prevailed against those two solicitors:
This form of expression occurs in refer- how much more, now ten oppose and but
ence to any loud voice, noise, or cry, two encourage! "-Bp. llall. —   The
whether as predicated of any creature, people wept that night.  Heb. "' In or
or represented as proceeding from the  through that night." Gr. " That whole
Lord himself. Thus, Ps. 18: 14, "The  night."
Most High gave his voice."  Jer. 2: 15,   V. 2. And all the children of Israet
"The young lions roared upon him, murmtured against dMoses and against
(and) yelled."  IIeb. "gave forth their Aaron.  In murmuring against their
voice."  Ps. 104: 12, "The birds  -    leaders, they murmured against God
sing (Heb.'give forth their voice')  by whom those leaders were appointed.
among the branches."   Ps. 77: 17, This is clear from the language ofMoses,




196                            NUMBERS.                        [B. a. 1490.
them, Would God that we had LORD brought us unto this land,
died in the land of Egypt! or,  to fall by the sword, that our
would God we had died in this  wives and our children should
wilderness!                           be a prey? were it not better
3  And  wherefore  hath  the  for us to return into Egypt?
Ex. 16: 8, "For the Lord heareth your  to the worst) like soldiers in the field
murmurings which ye murmur against of honor, with their swords in their
him; and what are we? your murmur-  hands, desire to die like rotten sheep
ings are not against us, but against the  in the wilderness! " —lfery. Who can
Lord."  The false and cowardly repre-  wonder that, as appears from the sequel,
sentations of the spies operated to in- vs. 28, 29, they soon had their wish?
feet the entire mass of the congregation,    V. 3. And woherefore hatih the Lord
so that nothing was heard but mourn-  brought its utnto this land?  "The fooling and lamentation over the sad lot to  ishness of man perverteth his way;
which they were doomed in being thus  and his heart fretteth against the Lord."
led forth to perish, men, women, and  How  strikingly is this illustrated in
children, at the hands of a cruel enemy.  the narrative before us!  They blas~-~  Would God that we had died in  phemously reflect upon their Divine
the land qf Egypt. The more carefully  Benefactor, as if he had brought them
the language of these malcontents is  hither on purpose that they might fall
weighed, the more aggravated does it by the sword, and that their wives and
appear.  They were wrought up by  children should fall a prey to the ferotheir disaffection to a point of absolute  cious adversaries whom they were call-madness. They speak as if it had been  ed to encounter. "Thus do they in
actually better that they had been slain  effect charge that God who is Love itwith the first-born in Egypt, or in the  self, with the worst of malice, and Eterwilderness with those who had lately  nal Truth with the basest hypocrisy;
died of the plague for lusting, than run  suggesting that all the kind things he
the hazard of holding on their way to  had said to them, and done for them,
Canaan. They forgotthat Omnipotence  hitherto, were intended only to decoy
could bring them in thither as triumph- them, and to cover a secret design carantly as it had brought them out of  ried on all along to ruin thenm."-]-lenry.
Egypt. The past, with all its miracles  The parallel history, Deut. 1: 27, gives
of mercy, is hidden from their eyes, and  us still more distinctly the language
the dreadful future, painted by unbe- they uttered on this occasion, "And
lief, is all that stands before them. ye murmured in your tents, and said,
Never had people been so honored, fa- Because the Lord hated us, he bath
vored, and blest, as had the nation of  brought us forth out of the land of
Israel since their departure out of  Egypt, to deliver us-into the hand of
Egypt, and yet, so light is all this in  the Amorites, to destroy us."1 —     To
their eyes, that they now mourn that fall by the sword.  That is, that we
they had not died before they had ex- should fall, or, in other words, die, by
perienced it!  "They wish rather to  the sword. The more ordinary form
die criminals under God's justice than  of expression would be, to cause its to
Iive conquerors in his favor. IHow base.fall, but these forms are occasionalwere the spirits of those degenerate Is- ly interchanged with each other. —
raelites, who, rather than-die (if it come i  Were it rnot better for:us to return in



B. C. 1490.]                CHAPTER  XIV.                               197
4  And   they  said  one   to          5 Then Moses and Aaron fell
another, Let us  make a cap-  on their faces' before  all the
tain, and  let us  return c into  assembly of the congregation of
Egypt. -                               the children of Israel.
c Dent. 17. 16.  N!h. 9. 17.  Acts 7. 9.        d e. 16. 4.'2
to Egypt? Heb. "Were it not good?"  to obey, neither were mindful of thy
It is observable how many obvious con- wonders that thou didst among  them;
siderations they lose sight of in this  but hardened their necks, and in their
proposition.  As for instance, could  rebellion appointed a captain to return
they expect the presence of the pillar to their bondage."  It does not appear
of cloud to conduct them on their way? that in point of fact their rebellion proCould they look to be supplied with  ceeded farther, in this respect, tlanll
manna from heaven? Would the Lord  taking counsel concerning the choice
again divide the waters of the Red Sea  of a leader and head, but in the divine
for them?  Could they anticipate a  estimation, it is regarded as a deed actpeaceful passage along the territories  ually done. Their conduct was no less
of the warlike nations that bordered  than a formal renunciation of the divine
their path? And should they even suc-  authority, and as they thus " despised
ceed in setting their feet again on Egyp- the pleasant land, and believed not his
tian ground, would they find their an- word; but murmured in their tents,
cient oppressors, any more favorably  and hearkened not unto the voice of the
disposed tow ards them?  Would they  Lord, therefore he lifted up his hand
have forgotten the death of their first-  against them, to overthrow them in the
born?  Would they have buried the  wilderness," and we cannot but bow in
remembrance of the fathers, children, humble acquiescence with the decree
brothers, husbands, who had perished  which excluded that generation from
in pursuing them?  But thus infatu-  entrance upon the promised inheritated are men when their hearts are set ance.
in them to do evil. Like brute-beasts,
they mind only that which is present,
TAke ])eportmen2t of.Mfoses and Aaroln,
and the office of memory and reason
Joshua and Caleb, on this Occasion.
appears to be suspended.
V. 4. And they said one to another.    V. 5. Thien Moses and Aar~on folZ 07o
Heb. " And they said (every) man to  their faces.  Ileb. " And Moses fell and
his brother."  On this phraseology, see Aaron upon their faces."  The motive
Note onLev. 18:18.   ~[ Let us make  for this prostration was not so much to
a captain. Heb. "Let us give a head."  sue with great earnestness to the peoChald. "Let us appoint or constitute a  ple to forbear their rebellion, as to pray
head (principemn)."  Gr. "Let us give  devoutly to the Lord in their behalf,
(or appoint) a leader."   Targ. Jon. deprecating the sore displeasure which
"Let us appoint a king over us for their base and ungrateful conduct had
head."  On the incidents here related  provoked. It had been, no doubt, more
tile sacred writer, in a subsequent age, befitting that the Israelites themselves
thus comments, Neh. 9:16, 17, "But  should have fallen down on their faces
they and our fathers dealt proudly, and  and humbly supplicated the pardon,
hardened their necks, and hearkened  both of the Lord and his servants, but
not to thy commandments, and refused  in this, as in thousands of other cases,




198                            NUMBERS.                        [B. C. 149C
6 And  Joshua e the  son  of  search it, is an exceeding good
Nun,  and Caleb the son of Je-  land.
phunneh, which  were  of them            8 If the LorD delight f in us,
that  searched  the  land, rent  then he will bring us into this
their clothes:                        land, and  give it us;  a land
7 And  they  spake  unto  all which  flowveth with 9 milk  and
the  company  of the  children  honey.
of  Israel, saying, The   land,    9  Only rebel " not ye against
which we  passed  through  to  the LORD, neither fear ye the.f Dent. 10. 15.   12 Sam. 15. 25, 26.'22. 20.    1 K.
10. 9.  Ps. 14i. 11. 14.. 13. -2.    I)ut. 9.'2.
e ver. 30. 38.           i Dent. 2,. 3.
the transgressors were less impressed  the man sinks himself as deep down in
with the enormity of their guilt than  that direction as possible.
those transgressed against. Moses and    V. 6. Rent their clotthes.   A well
AarUon, therefore, fell down upon their known token of excessive grief; sorrow,
faces in the presence of the whole as- or indignation, prompted especially by
senlbly, that the offenders might be  the hearing of blasphemy against God.
awakened to a sense of their danger, In Jer. 36: 24, it is mentioned as a sign
and be excited to cry mightily to hea- of culpable apathy on the part of Jeven for mercy. It is ever character- hoiakim, and his servants, that on hearistic of a gracious heart to mourn for ing the words of the Lord's prophets
the sills of others is well as for its own. against Judah, "they were not afraid,
If we know the iniquities of others, and  nor rent theis garmneznts."
do not mourn for them, we in a sense    V. 7. And th7ey spoke unto acll the commake them our own, and thus become  psany. Nothing could well be a strongpart~akers of other men's sins. If we  er proof of their undaunted courage
mourn fbr them, we discharge ourselves  and incorruptible fidelity than daring
fromn responsibility on account of them;  thus, in the face of so vast a multitude,
they are theirs, and not ours. Moses  to bear a testimony directly opposite to
and Aaron, therefore, bowed themselves  that which had been given by the faithon this occasion in prostration both of  less spies.- ~ Is arn exceeding good
body and spirit.  The more ordinary  clasd.  Heb. "Is a good land, very,
posture of prayer among the nation of  very."   Gr.'" Exceeding, exceeding
Israel seems to have been standi-ng, but good;" that is, every way desirable.
in cases of special emergency, when  This is the mode of expressing the suthey were deeply distressed and ex- perlative degree in Hebrew;v
ceedingly anxious for a favorable re-   V. 8. If the Lord delight in sus.
spouse, they resorted to kneeling; and  Chald. "If the good pleasure of the
in the utmost ardor and importunity of  Lord (lit. before the Lord) be with us."
prayer, theyfell iupo thei'rfaees, as we  Gr. "If the Lord choose us."  Vulg.
learn by the example of our Lord him-  "If the Lord be propitious to us." The
self, Mat. 26: 39. Luke 22: 41. The  meaning is, if we are careful not to forreason of this is, that true humiliation  felt the divine favor by our remissness
of heart prompts corresponding out. or disobedience.
w i'd gestures, and when the soul is    V, 9. Only rebel yc ot. Chald. "But
conscious to itself of its desert of hell, rebel ye not against the Word of the




B.C. 1490.]                CHIAPTER  XIV.                             199
people of the land; for they are  LonRD is with us z: fear' them
bread k for us: their defence is  not.
departed  from   them, and  the       Gn..48. 1. Deu.2.-4, 1-4. 31.6,8.  dg, I. 2
2 Chr. 1.:.   32. 8.  Ps. 46. 7, 11. Is. 8. 9, 10.   41. 10,
k c. 24. 8.            Am. 5.  14.    Zech. 8. 23.     onom. 8. 31.  m, Is 41. 14.
Lord."  Gr. "Be ye not revolters, to hope from the Divine favor. Among
or apostates, from  the Lord."  Give  the old English versions, Matthews',
way to no murmuring or discontented  Bishop's, and Geneva have, "Their
thoughts; nor think or speak of return- shield is departed from them."  Comp.
ing to Egypt.    T Thzey are bread for  Ps. 91: 1, " He that dwellcth in the se-,us. Heb. " They are our bread." That cret place of the Most High shall abide
is, we shall devour and consume them  uender the shadow of the Almighty."
as a hungry man does bread. As if  Ps. 121: 5, 6, "The Lord is thy keeper;
they should say, We seemed, indeed, the Lord is thy shade upon thy right
but as grasshoppers to them, but we  hand. The sun shall not smlite thee by
say unto you that they shall be bread  day, nor the moon by night."  The
for us; we shall utterly destroy them. metaphor seems to have been derived
The expression is doubtless designed to  originally from the effects of the cloudy
stand in direct opposition to what was  pillar in affording a cool and refreshing
said by the faithless spies, ch. 13: 2, shade from  the ardors of the sun as
"The land through which we have gone  they journeyed through  the desert.
to search it, is a land that eateth up the  But the idea of protection was equally
inhabitants thereof."  Gr. " They shall associated with this marvellous cloud,
be food for us."  Vulg. "For we are  in which the divine presence was supable to eat them up as bread."  Chald. posed to be especially resident. " The
"They are delivered into our hand."  margin reads'shadow;' but as this
A similar phraseology is not unusual. word has a common application, which
Num. 24: 8, " He (Israel) shall eat sp  the original has not in view, perhaps
the nations his enemies."  Ps. 79: 7,'shade' would be better; but as even
"For they have devo ured Jacob, and laid  this is not unambiguous, perhaps the
waste his dwelling place.'  Ps. 14: 4, paraphrase'protecting shade' would
"Who eat,4p my people as they eat be best of all, The force of this and
bread."  Dent. 7: 16,, " And thou shalt other similar allusions in the Bible is
consume all the people which the Lord  in a great degree lost upon those who,
thy God shall deliver thee."   ~ Theiri under the scorching sun of the east,
defence is dejlarted frone, them.  The  have not had occasion to experience
original Hebrew  (c)t> tzilldm) is far  that the shelter of some shady place is
more expressive: —" Their shadow, or  an enjoyment of such essential imporshade, has departed front them." That tance, as to be only inferior in value
is, their defence, covert, protection, and gratification to that of drink to one
rendered by the Chald. "Their strength  who is dried up with thirst under the
has departed from them."  Vulg. "All same circumstances.  Hence, in the
aid or protection has gone from them."  language of Asia, we generally find that
The Gr. has a rendering peculiar to it- the word'shade,' or' shadow,' is used
self: — "For their tinme (i. e. season of  as a metaphor to express defence and
prosperity) has withdrawn from them;"  shelter; but it must be admitted that it
implying that their iniquities had come  is not always easy to understand where
to the full, and they had nothing more i a person's owne shadow, or a protecting




200                            NUMBERS.                      l[B  C. 1490.
10 But all the congregation  And ~ the  glory  of the  LORD
bade stone  themr with  stones.  appealed  in  the tabernacle  of
n  Ex. 17..                          o c.  1.. 42.  20. 6.
shadefor him is expressed. Both senses  brethren the storm of divine displeasure
seem to be in use, the former implying  which they saw impending. " Though
the protection and fivor he has the  Moses and Aaron entreat upon their
power to bestow, and the latter the  faces, and Joshua and Caleb persuade,
protection and favor which he enjoys. yet they move nothinr. The obstinate
Hence, in Arabia and Persia particu-  multitude, grown more violent with oplarly, complimlentary expressions con- posing, is ready to return them stones
tinually refer to the shadow, in such  for their prayers. Such have been ever
phrases as-' May your shadow be con- the thanks of fidelity and truth. Crosstinually extended;''May your shadow  ed wickedness proves desperate; and,
never be diminished;''May your shad- instead of yielding, seeks for revenge.
ow be extended over the heads of your Nothing is so hateful to a resolute sinwell-wishers;''May your shadow be  nor, as good counsel." —Bp. Hall.a continual shelter to me,' etc. Some- ~A lnd  the gloW of the Lond appeared
times the phrase runs:'May the shad- in the tabernacle of the congregation.
ow of your prosperity'-' of your pro- It would seem  that their murderous
tection,' etc.  Mr. Roberts notices a  purpose would have been accomplished
similar use of the word in India, where  had they not been deterred by a sudden
a poor man, speaking of a rich friend, manifestation of the divine glory, which
says,' H-e is my shadow,' that is, he is  spoke to their perception the language
my defence;' My shadow  is gone,' of fearful threatening. The Shekinah,
meaning, he has lost his defence; which usually abode within the Taber-'Alas! those poor people have lost nacle, now displayed itself in connection
their shadow,' etc. The Sultan of Tur-  with the cloudy pillar, that seems on
key and the Shah of Persia are both  this occasion to have lowered itself
styled'The Refuge of the World,' un- friom its usual elevation, and taken its
questionably with a primary reference  station immediately over or svpoo the
to a shadow: indeed both these mon- Tabernacle, and not in it, as we read in
archs lay claim  to the title of'The  our version; as otherwise it could not
Shadow of God" (Zd-ullah); and the  have been seen by the congregation, as
idea which sunob a title is intended to  we are nevertheless assured it was.
convey will, after this explanation, be  Gr. " And the glory of the Lord appearcomprehended  without difficulty."-  ed in the cloud on the tabernacle of
Piet. Bible. ~- And the Lord is w.ith  witness."  Chald. "And the glory of
leS. Chald. "And the Word of the Lord  the Lord was revealed." Arab. " Then
is for our help."                      appeared the splendor of God."  For
V. 10. All the congr-egation bade stone an,account of this as a visible phenomthenm with stories. Heb. 1" All the congre- enon, see Note on Ex. 16: 10. The great
gation said to stone them with stones."  and glorious Being, who was invisibly
That is, proposed. They would thus re- present while the sin conceived in their
ward the exemplary fidelity and firm- hearts was working out its fruits, now
ness of these true-hearted servants of  shows himself to have been all along
the Most High, who were mainly intent cognizant of its operation, and he
upon turning from the beads of their  becomes fearfully manifest. Thus the




B. (. 1490.]                CHAPTER  XIV.                              201
the congregation before all the  for all the signs which I have
children of Israel.                   showed among them?
11 And the LORD said unto             12 I will smite them with the
Moses, How long will this peo-  pestilence, and disinherit them,
pie provoke P me? and how long  and will lmake of'  thee a greater
will it be ere they believe me Y, nation and mightier than they.
p Zelh. F 14..  I-e   3. 16.  q Pas 106. 21. Jlhn 12. 31.  r E.x. 30. 10.
guilty conscience realizes the divine  that they could not enter in because of
Being present to itself when a sinful unbelief."  Jude v. 5, " I will therefore
act has been committed as it does not put you in remembrance, though ye
before. The pain of remorse is aggrra- once knew  this, how that the Lord,
vated by the reflection, that the Lord  having saved the people out of the land
Dmight have been previously seen with  of Egypt, afterwards destroyed them
the eye of faith to the prevention of that that believed not."'     For all the
sin which now fills the soul with an- signs, etc.  IHeb. "In all the signs."
guish. Another inference drawn from  So at a subsequent period it is said of
the narrative is, that the Lord is prone  the posterity of this people, John 12:
to appear in behalf of his servants when  37, " Though he had done so many mirreduced to their utmost straits.  For  acles before them, yet they believed
wise ends he withholds the sensible to- not on him."    T Asnong them. }Ieb.
kens of his presence till danger is fully  beki rbo, in the midst of him, i. e. of the
ripe, till their condition seems abso- people spoken of collectively.
lutely hopeless, and then he triumph-    V. 12. I will smite them with thepesantly comes forth firom his secret place  tilence. Heb. "I will smite him, etc."
and rescues and vindicates them.      Collect. sing. comp. v. 15. For "pestiV. 11. ILow long will thispeople pro-  lence" here the Gr. and Chald. both
voie me?  Heb. "Despise, blaspheme, exhibit "'death."  See the usage illusor conteniptuouslytreat me."  Gr. "Ir-  trated in the Note on Ex. 5:3.  The
ritateme."  Vulg. "Detractme."  The  event showed that this is not to be Ungeneral import is that of contemning,  derstood as an absolute and irrevocable
with special marks of indignity.  It determination, but simply as a commioccurs Is. 5: 24. 52: 5. Prov. 1: 30. nation, like that of the destruction of
15: 5.   ~, Htow long will it be ere they  Nineveh within forty days, with the imbelieve me?  Heb. "I How long will they  plied condition of exemption in case of
not believe me?"  Chald. "How long  speedy repentance or powerful interwill they not believe in my Word?"  cession.-   ~ Disinherit them.  Heb.
Gr. "IIow long-will they not believe  oriskennu.  Chald., Gr., and Vulg.,
me?"  The unbelief now evinced is  ""Will destroyor consume them." The
frequently alluded to elsewhere as the  true import is, that he would deprive
grand procuring cause of their exclu- them of the land promised to their fasion from the land of promise. Thus, thers.  On the peculiar usage of the
Dent. 1: 32, "Yet in this thing ye did  original term  see Note on v. 24.not believe the Lord your God."  Heb.  [ Will mnake qf thee a greater? nation,
3:18, 19, "And to whom sware he that etc.  Heb. "Will make thee to a nathey should not enter into his rest, but tion," etc. Gr. "I will make thee and
to them that believed not?  So we see  thy fathel's house," etc.  So also the




202                            NUMBERS.                        [B.. 1490.
13 And Moses - said unto the  that thou, LORD, art seen v face
LoRD, Thent the Egyptians shall I to face; and that thy  cloud 
hear it, (for thou broughtest up  standeth over them;  and that
this people in thy  might from   thou  " goest before  them, by
among them;)                          daytime in a pillar of a cloud,
14 And  they will tell it to  and  in  a  pillar  of  fire  by
the inhabitants of this land; for  night.
they  have " heard  that  thou,           15  Now, if  thou shalt kill
LORD, art among  this people;  all this people as one man, then
s Deut. 9. 2V, 28.  t Deut. 3". 27.  Ezek. 50. 9. 14.  v Ex. 33. 1.  iv C. 10. 34.  x Ex. 13. 21, 22.
u  Josh. 0. 9, lo.                    P[. 78. 14.
Sam. A similar declaration is made to  the land of Canaan to be meant, with
Moses Ex. 32: 10, on the occasion of which the Egyptians had more or less
the people's sin in the matter of the  of intercourse. The point will remain
golden calf. It is equivalent to saying, doubtful after all our efforts to settle
that rather than the promise given to  it clearly.-~  Th/at thou, Iord, art
Abraham  should fail of accomplish- among this people. Chald. " That thou,
ment, he would raise up from Moses a  Lord, abidest with thy majesty among
new offspring of the same stock, who  this people." —       Art seenface toface.
should inherit the blessings which Is- Ileb. "Eye to eye."  That is, in the
rael had forfeited. The noble disinter-  most open, plain, and visible manestedness of Moses appears conspicuous  ner, without any interposing medium.
in his reply. IIe is much more con- Chald. " That with their eyes they have
cerned for the divine honor than his  seen the majesty of thy glory."  By the
own.                                   Targ. Jon. this is referred to the giving
V. 13. The Egyptians shall hear (it). of the Law upon Sinai. It was then
The language here is somewhat abrupt,  especially that this manifestation was
as we should have anticipated that Mo- made.  ~i  Thy cloZd standet]h over
ses would have prefaced his pleading  them. Affording them shelter and prowith something like this: "If thou  tection; rendered by the Targ. Jon.,
shalt smite them, 0 Lord, with the pcs- "that they should not be hurt either
tilence as thou dost threaten, then the  by heat or by rain."  Comp. Ex. 13:
Egyptians shall hear," etc. But in his  21, 22. Num. 9: 17, etc.
impassioned state of mind he seizes at   V. 15. N~ow (if) tou khill (all) this
once upon the purpose of God as ex- people as one mna?.  The conditional
pressed in the preceding verse, and  "if" does not occur in the original,
draws from it the consequences now  which requires the literal rendering
stated in order to avert it.           "thou hast killed this people as one
V. 14. And they will tell (it), etc. Or, man," that is, by the terror of the
iHeb. "They will say;" i. e. they will threatening just uttered. If thou adsay what follows in v. 16, for verses  herest to thy purpose, such will be the
14, 15 are properly parenthetical. —-  destructive effect. He then goes on to
~ To the inh]abitants of this land. That state what the consequences will be as
is, probably, of the land of Arabia, on  respects the tiations which shall hear
the extreme boundaries of which they  of it.  From this it appears that the
now were. Others, howevrer, suppose  present rendering is substantially cor



B. C. 1490.]                CHIAPTER  XIV.                              203
the  nations which  have  heard I them, therefore  he hath  slain
the  fame  of thee  will speak,  them  in the wilderness.
saying,                                   17  And now, I beseech thee,
16  Because? the  LoraD  was  let the power  of my LoRD  be
not able to bring this people in-  great, according  as thou  hast
to the land which he sware unto  spoken ", saying,
y Deut. 9. 3S.  J, h. 9. 9..   Mic. 3. 8.  Malt. 9. 6, 8.  a  Fx. 31. G, 7.
rect, and would not be improved by  becomes, however, a question what the
the omission of" if."   iT Which had  greatness of the divine power has to dec
heard the fame of thee.  Heb. "The  with the forgiveness of the people's sin.
hearsay or report of thee."   Chald.  It is doubtless a great error to refer
"Which have heard the fame of thy  such an act to omnipotence, as moral
might."  Gr. "Which have heard thy  attributes are mainly involved in it.
namthe."                               The true solution, we are satisfied, is,
V. 13. _Because the Lord was not able, to understand the ability and the power
etg.  Heb. "From  the not being able  spoken of in this connection as virof the Lord to bring this people," etc. tually synonymous with willingness.
B1y a close inspection of the context, When Moses says, v. 16, "because the
v. 13-19, it will appear that Moses  Lord was not able to bring this people
founds his plea upon three especial into the land which he sware unto
considerations: 1. The disparagement them," we are not, we think, to underto wvhich the Divine name and glory  stand it of what may be termed the
would be subjected in the estimation  Lord's natural, but of his snoral abiliboth of the Egyptians and the Canaan-  ty; not, so to speak, of a physical incaites, as if lie could not accomplish his  pacity, but of an interior mental unwilpromises.  This would give them  oc- lingness to bestow upon them a favor
casion to blaspheme.  2. The dictates  of which they had shown themselves
of the gracious long-suffering and for- so signally undeserving..  As far as
giving nature of God. 8. The prece-  mere omnipotence was concerned, it
dent (vs. 17, 18) of the past train of the  required no greater exercise of that to
divine providences, wherein  pardon  conduct them into Canaan than to slay
had been repeatedly granted them from  them  by desolating judgments in the
the day of their leaving Egypt to the  wilderness.  It is not then this kind of
present. On this threefold ground he  inability which the heathen would imbuilds his plea for mercy to be shown  pute to the Lord, but simply the inato the sinning people.                 bility of a repugnant will. And it will
V. 17. Iet the power of my Lord be probably be found that in nearly, if not
great.  Or, "let the might," etc., as quite, every instance in which the origthe original is the same word with that inal word is applied to the Most I-Igh,
which occurs in v. 13, and is there ren-  it denotes the ability or inability which
dered might.  The IIeb. for "Lord"  is involved in the disposition as being
in this passage is "Adonai," on which  favorable or averse. So when he prays
see Note on Gen. 13: 2.  "Let thy  that the Lord  would "magnify his
power be great" is equivalent to, let power" in the forgiveness of the presthy power be manifested to be great.  ent transgression, he means nothing
Gr. "Let thy strength be exalted."  It more than that he would put forth his




204                            NUMBERS.                        lB. 0. 1490.
18 The LORD is long-suffer-  cording  unto  the  greatness of
ing, and of great mercy, forgiv-  thy mercy, and as thou last foring I' iniquity and transgression,  given  this  people from  Egypt
and by no means clearing  the  even until now.
guilty;  visiting' the iniquity          20  And  tlhe  LonD  said, I
of the fathers upon the childrel  have  pardoned,  according  to
unto the third and fourth gene-  thy word:
r-ation.                                 21 But as truly  as I live
19 Pardon d, I beseech thee,  all the earth shall be filled with
the iniquity of this people, ac-  the glory of the LoirD.
b Mic. 7. 18.  c Ex. 20. 5. Jer. 23  2.  d  Ps. 38. 3S.  c P's. i06. 23. Jas 5. 16.   f  Ps. I. 19  Is. 65. I, 19.
mzoral proclivity or propension impel-  apostle, quoting the words, Rom. i4:
ling him to pardon. Any other idea of 11, says, "For it is written, As I live,
power in such a connection is gross and  saith the Lord."  The version of the
materialistic.                         Arab. is peculiar: " Nevertheless by
V. 18.'lze Lord (is) lonql-st.ffering,  nmy eternal durlation (or existence) and
etc. Heb. "Lono of anger."  See the  by imy splendor which fi'ls the whole
terms employed in this verse fully ex-  earth have I sworn."  As'he lifting
plained in the Note on Ex. 34: 6, 7.   up of the hand was a usual accompaniV. 19. From EffyFpt ece, unzutil inow. ineit of taking an oath, so we find both
That is, front the tinme of leavin(r Egypt. conjoined I)Det. 32: 40, "For I lift up
This is frequently the force of the ITcb. my hand to heaven, and say, I live for
preposition "friom."                   ever."  Hence it is said of the oath
V. 20. I hoave pcardon)ed according to  which the Lord sware, Ps. 10(;: 26,
thy word. That is, I wvill not destroy  "Therefore  le  lifted up his hand
them all as one man; I will not cut off  against them, to overthrow them  in
the whole nation as I at first threaten-  tLe wilderness."  Ezek. 20: 15, " Yet
ed, but will punish only those who  also I lifted up my hand unto them in
have now so grossly rebelled, leaving  the wilderness, that I would not bring
it to their posterity to inherit the land. them into the land which I had given
In this connection the words of the  thenl.".... All the earth shall be illed
Psalmist may properly be cited, Ps. wzith the (tlory of the Lord.  The im106: 23, " Therefore he said that he  port of this declaration in this connecwould destroy, them, had not Moses his tion is not at once perfectly obvious.
chosen stood before him in the breach  From the rendering of the subsequent
to turn away his wrath, lest he should  verse, which ostensibly gives a?reason
destroy them."                        for the present declaration, it would
V. 21. As truly as I live, etc. I-eb. seeml that the earth was to be filled
"And assuredly I live, and all the  with the divine glory as a consequence
earth shall be filled," etc. A form of of the condign punishment of the men
oath frequently appropriated to the  who had not hearkened to his voice.
Most High, as Ezek. 13: 3. 20: 33. 5:  By others it is understood of the glory
11. Accordingly it is said, Jer. 4: 2, which he would procure to himself by
" And thou shalt swear, The Lord liv- means of the miraculous and illustrious
eth," etc.. So when it is said, Is. 45: things that he would do for his people
23, "I have sworn by myself," the  in conducting them  into the land of




B. C. 1490.]               CHAPTER  X IV.                              20
22  Because  all those  men  the  land  wh-ch  I sware unto
which have seen my glory, and  their fathers, neither shall any
my  miracles  whbich  I  did  in  of theml  that provoked  me see
Egypt aind  in  the  wilderness,  it.
have tempted me now these ten            24:But imy  servan.t Caleb h,
times, and have not hearkened  because  lie had anothler spirit
to my voice;                          with him, and hath followed sne
23  Surely g they shall not see  fully, him  will I bring into the
g Dent. 1.  5, et-.  Ps. 95.   11..'zek. O. 15.  I-eb..  17, 18.                                        h  c.  32.  1I  1,2.
promise. (See Note on Ex. 16: 7.) We  As the land of Canaan was a represenmay perhaps consider both ideas as in- tative of heaven, the exclusion of the
cluded.  The earth should be filled  rebellious Israelites froml that land was
with the report of the glorious and  a shadow of the exclusion of all the
righteous acts of the Lord in punishing  unbelieving and disobedient from thle
the offenders and crowning the residue  kingdom of heaven.
Of his people with the most signal rmer-    Y. 24. But my serva-nt Caleb, because
cies. The Lord receives glory just in  he lad a nother spi'iit weit/b him. HIeb.
proportion as the majesty and justice  "Because there was another spirit with
of his administration are acknowledged  him."  That is, he was actuated by a
among men.                            very different spirit fromn the rest of the
V. 22. Which  have see~n my glory and  spies. IHis was a bold, resolute, couranmy miracles. That is, probably, "have  geous spirit, while theirs was a base,
seen my glory, even mly miracles." The  cowardly, and  pusillanimous  spirit.
Lord's glory shone forth in the miracu- The Arab. renders the clause, "But
Ious works which lie performed.-       my servant Caleb, inasmuch as he had
~ These ten times. These many times;  another sentiment (or opinion), by reaa definite number for an indefinite, as  son of which he followed nmy obedience,"
in Gen. 31: 7, "And changed my wages  etc.  The same testimony is doubtless
ten tinmes," i. e. frequently. Job 19: 3, to be understood  as  applicable to
"These ten tirmes have ye reproached  Joshua, though not here named, for
me."  Lev. 26: 26. Although it is re- the reason probably that he was not
markable that an exact enumeration  classed with the mass of the people,
briRgs out the number ten as the num- but was a constant attendant upon Moher of instances in which they had  ses. He is expressly included in the
sinned and been forgiven.             promise, ch. 32: 12. 1T  And hath
V. 23. Surely they shall not see. Heb. followed mne fully.  Heb. " Hath ful"If they shall see."  A  formutla of filled after me."  That is, hath exhibswearing equivalent to a divine oath  ited a frull, constant, and complete obethat they shall not see, i. e. shall not dience in this matter; hliath neither
enjoy, the land, as explained by David, turned aside, halted, or come short in
Ps. 95:11, "Unto whom I sware in my  following or complying with my comwrath, if they shall enter into my rest,"  mands. The same original phrase ccwhich the apostle cites, Eeb. 3:1, curs Dent. 1: 3. Josh. 14: 8, 9, 14, on
"To whom sware he that they should  which latter passage see Note.  The
not enter into his rest?"  "If" in such  contrary is asserted of Solomon, 1 Kings
connections has the force of a negative. 11: 6, "And Solomon did evil in the




206t                           NUMTBERS.                       [B. C. 1490.
land whereinto he went; and his           25  (Now  the Amalekites and
seed shall possess it.                 the  Canaanites  dwelt  in  the
sight of the ILord, and went sot fully  Ieb. hora.shtizm, shall disienzherit them.
after the Lord, as did David his fa-  For further illustrations of the usage in
ther.".  lieb. "Fnlfilled not after the  question comp. Gaen. 15:. Dent. 2:
Lord." The like unfavorable testimony  24, 31. 1 Kings 21:15. Is. 14: 21. Deut.
is borne of the people at large, ch. 32:  2: 21, 22. Judg. 14: 15). Sol. Jarchi in
11, " Surely none of the men that came  the present passage interprets the word
up out of Egypt, from twenty years old  in the sense of disinheriting or driving
and upward, shall see the land which I  out: "They shall drive out the Anasware unto Abraham, unto Isaac, and  kims and the people that are therein."
unto Jacob; because they have not The promise which the Lord now conWoholly followed Qve."   1eb. "They  firmed with an oathll to Caleb was conhave not fulfilled after inme."  We may  veyed to him in the Lord's name by
here remark that the Gr. exhibits "Hie  Moses, and therefore in Josh. 14: 9, the
followed me obsequiously."   Chald.  swearing itself is attributed to Moses:
I" He hath perfectly fulfilled, or accom-  "And Moses sware on that day, sayplished, after my fear."  Chazkuni, a  ing, Surely the land whereon thy feet
Jewish writer, renders, " Ile hath ac- have trodden shall be thine inheritance,
complished the word after me," and  and thy children's for ever, becausu
compares it with 1 Kings 1.: 14, "Be- thou hast wholly followed the Lord my
hold, while thou yet talkest there with  God."  See Note in loe.
the king, I also will come in after thee    V. 25. fgow the Amalekites and the
and confijrm thy words."  Heb. "Fill  Czanaanites dwelt in, the valley. Heb.
up thy words."-, T Ald his seed s7all yoshiTb (were or are) sitting.  The conpossess it. Heb. yo rishendh, shall ir.-  struction is somewhat doubtful, as it is
herit it, as rendered both by the Gr. not clear who is the speaker. If the
and Chald.; or, shall cease to iszherit it,  clause is but a continuation of the
i. e. shall leave it to their posterity for Lord's words, as many commentators
an inheritance. The usage of this word  suppose, it should be read without a
is peculiar, as by a figure called anti-  parenthesis, and in the present tense,
phrasis it denotes according to its rela-  -" dwell in the valley."  If, on the
tions either the act of izheriting or dis-  other hand, it is interjected by Moses,
inheriting.  In the latter sense the  the present rendering is most cot'rect.
word occurs above, v. 12, and in the  For ourselves we give the preference
present passage it would bear the sense  to the former, regarding it as equivaof disinheriting and driving out the in- lent to saying: "Inasmuch as the Amhabitants, and seizing upon it, as in  alekites and Canaanites are at present
Josh. 8: 7, " Then ye shall rise up from  occupying a position in the valley on
the ambush and seize upon the city."  the opposite side of the mountain, and
Heb. horashtem, including the twofold  will be apt to fall upon you with an
idea of expelling the inhabitants and  overpowering force if you attempt to
taking possession for themselves, with  climb and cross the mountain, therewhich coincides the language of Caleb, fore for your own safety turn to-morJosh. 14: 12, "If so be the Lord will row and advance into the wilderness
be with me, then I shall be able to  by the way of the Red Sea."  It is true,
drive thlem  out, as the Lord said."  that the Canaanites are said, v.45, to




B1. (. 1490.]               CHAPTER  XIV.                              20R
valley.)   To-morrow  turn  you, ness by  the  way  of the  Red
and  get you  into  the  wilder-  Sea.
dwell in the mountain, but in either is said they should commence a retrocase we consider the term "dwell" as  grade march "to-morrow," yet it is
equivalent to " sit" in the sense of tem- probable the term is to be understood
porarily occupying a position, like those  in a somewhat indefinite sense as equivwho lie in wait.  Thus Josh. 8: 9, alent to helreafter, leenceforward, or at
" And they went to lie in ambush, and  an carly day, as in Ex. 13: 14, "And it
abode (yEshebu) between Bethel and  shall be when thy son asketh thee;in
Ai."  On the apparent discrepancy  time to come (mlhoor, to-morrosw), saybetween vs. 25 and 45 Chazkuni re-  ing, etc."  It is at any rate clear that
marks as follows: " The most of them  they did not move at once according to
abode (sat) in the valley, and some of the letter of the command, but that they
them in the mountain, and those few  abode many days at Kadesh after their
warred against them (the Israelites);  defeat, and before they began to comnand therefore it is written,' which sat pass Mount Seir.    ~ By twhe way of
in that mountain,' to imply that there  the lPed Sea. That is, by the way towere some of them which sat in another  wards the Red Sea. And so generally
place; or, it may be, they dwelt in the  throughout the Scriptures, "the way
valley, and when they heard that the  of" is equivalent to " the way towards&."
sons of Israel came against them, they. The original for "get you" is "jourwent up into the mountain, and lay in  ney for yourselves."  As to the precise
wait for them there; and we find that direction in which they were now com-'sitting' sometimes means'lying in  manded to travel, and the various subwait,' as it is written Ps. 10: 8,'IHe  sequent routes taken in the wilderness
sittetlh in the lurking-places of the vil- during the lapse of the ensuing thirtylages.'"  The two peoples here men- eight years, we must content ourselves
tioned, upon the tidings of the ap- with referring to the geographical inproeach of the Israelites, had got to- vestigations of Wells, Robinson, Kitto,
gether and posted themselves in the  Stanley, and others, who have devoted
valley lying on the other side of the  their special attention to this departmountain range at the foot of which  ment of biblical inquiry.  It has not
the tribes were now encamped, and  comported with the general scope of
were resolved to fall upon them at their our studies to endeavor to unravel the
first advance onwards, for which pur-  complexities of the wanderings of Ispose a portion of them had no doubt rael over the Arabian peninsula for
stationed themselves on the mountain  forty years, till they entered the preto watch the movements of the host. cincts of Canaan. It is not improbable
-.  To-morrow turn you, etc.  We  that the labyrinthian character of the
see in this a memorable token of the  mazes and meanders through which
Lord's goodness, inasmuch as at the  they were led partook of the typical
same time that he was so highly dis- character of their residence in Egypt
pleased with them, he was still very. and their deliverance therefrom, and
unwilling that they should fall into  was intended to represent the confused
the hands of their enemies. They were  and irregular course, now forward and
now encamped in Kadesh, from whence  now backward, of the soul in the earthey had sent the spies, and though it lier stages of the regenerate life. The




208                           NUMBERS.                       [B. C. 1490
26 And the LORD spake unto  ings of the children  of Israel,
Moses and unto Aaron, saying, which  they  murmur  against
27 How  long i shall I bear  me.
with  this  evil  congregation,    28 Say unto  thenm, As -truly
which  murmur  against  me?  as I live, saith the LonRD as ye
I  have  heard  f the  murlur-  have  spoken in  mine  ears, so
i Mat. 1t. 17.   k Ex. 6. 12.   will I do to you:
exodus of the nation from Egypt, the  v. 39. -     ]low loan (shall I bear vit)
passage through the Red Sea, the de- this evil conzqgregation, etc. H-eb. "How
struction of Pharaoh and his host, and  long to this evil congregation? "  That
the immediately subsequent events are  is, how long shall I pardon, vs. 19, 20;
all but universally acknowledged to  or, how long shall I bear with?  An
shadow forth analogous phases in the  imperfect form of speech such as men
experience of the Christian, and we see  are wont to employ under the influence
not why the representative principle  of a strongly impassioned state of
should not hold in regard to the whole of mind.  Comp. Ex. 32: 32. Ps. 6: 4.
their desert history, as well as in regard  90: 13. —  I~ WVhich  mtmr.ur acaiCnst
to its preliminaries and commencement.  me. Heb. mallinim dsldi, whkich cause
We accordingly incline to regard very  (thepeople) to mulrmur afaainst me. So
favorably the following remarks ofAins- also in the ensuing clause the idea is
worth (in loc.) on the present peculiar that of a murmuring which is first encrisis in their sojournings: "In this  tertained by one party and thence comRed Sea the people had been baptized, municated and propagated to others.
1 Cor. 10: 1, 2. Ex. 14. Baptism was It implies the spreading of a disaffec-'unto repentance,' and with confession  tion like the widening of the waves on
of sins, and into the death of Christ, the surface of a lake.
Mat. 3: 6, 11. Rom. 6: 3. So this send-   V. 28. (As t'ruly as) I live, saith the
ing them back into the wilderness to- Lor'd. The usual formula of a divine
wards the Red Sea, was to humble  oath, as in v. 21. It is here that the
them by repentance, that through faith  Lord swears in his anger that they
in Christ they might have entrance  shall not enter into his rest.  Comp.
into the kingdom of heaven; otherwise  Ps. 95: 11. Heb. 3: 18. Num. 32: 10,
they should perish for ever, as their car- 11.-~-  As ye have spoken in mine
cases perished in the wilderness."    ears, so will I do to you.  Iteb. "If
I do not so unto you as ye have spofThe Lord'enews  his Threatening.    ken in mine ears."  The Lord is here
Vs. 26, 27. And the Lord spake unto  pleased to take them  at their word;
foses and untto Aaron, saying, etc. their wish was that "they might die
Hitherto from v. 11, the Lord appears I in the wilderness," v. 2.  Here their
1o have spoken continuously in a some- a own imprecation comes upon them, as, hat private way to Moses alone, re- it did upon their descendants afterDiving and replying to his earnest plea  wards when they wished that Christ's
c; ntained vs. 13-19.  Here, we con- blood might be upon their own and
c ive, commences a new address to Mo- their children's heads, Mat. 27: 25.
s(s and Aaron conjointly, and intended  "No less may befall those desperate
to ho. imparted by them to the people, profane vallets, whose rhetorical flout



B. C. 1490.]               CHAPTER  XIV.                              209
29 Your  carcases shall fall which  have murmured agaeinst
in this wilderness; and all that  me,
were' numbered cf you, accord-    30  Doubtless  ye  shall not
ing to your whole number, from   come into the land concerning
twenty years old and  upward, which  I  sware  to  make  you
c.. 1. 45.            dwell therein, save Caleb  the
ish in their comm-on discourse is fre- eluded in the severe sentence here dequently interlarded with a wish that nounced, but only the adult men above
"God would damn them;" which is twenty. This accounts for the fact that
all the mercy they desire fromil God. we find Eleazar, who is mentioned at
Such self-cursing seldom escapeth God's  the numberings of the Levites, ch. 3:
vengeance." —3ess.                    32, alive at the dividing of the land of
V. 29. oliur carcases shallfall in this  Canaan. It is evident, therefore, that
cwilderness. This is rendered in the Gr. the language of the following passage,
version by ticra, kola, which properly  ch. 26: 63-65, is to be limited by the
signifies limbs or members, as of the  explanation now  given: "These are
human body, but in several instances  they that were numbered by Moses and
it is used synecdochically for carcase,  Eleazar the priest, who numbered the
coipse, (dead body, as Lev. 26: 30. children of Israel in the plains of Moab
1 Sam. 17: 46. Is. 66: 24. Heb. 3:17. by Jordan near Jericho.  But among
Their language was, v. 3, "Would to  these there was not a man of them
God we had died in this wilderness,"  whom Moses and Aaron the priest numand now their expressed desire is to be  bered, when they numbered the chilgranted them.    a[ And all that were dren of Israel in the wilderness of Sinumbered qf yout, etc. IIeb. vekolpeleu-  nai. For the Lord had said of them,
dekem lekol misnjiarkemn, and (or even)  They shall surely die in the wilderness.
all your mustered ones accordin2 to all And there was not left a man of them,
your number. The distinction between  save Caleb the son of Jephunneh, and
"mustering " and " numbering " is here  Joshua the son of Nun."
lost sight of in our common version,   V. 30. Doubtless ye shall not come inthough intrinsically marked and im- to the land, etc. IIeb. "If ye shall come
portant.  In mustering, marshalling, in," having, as we have before remarkor arranging a host, it would be very  ed, the force of a negative. — T  (Colnnatural to take a census also, but the  cerning) wohich I swaore. IHeb. "Lifted
two things are essentially distinct, my hand."  Chald. "Sware by my
though both are involved in the present Word."  See Note on Gemn. 14: 22. So
clause.-~ From twenty years old and  Deut. 32: 40, "' I lift my hand to heaven,
p2wared. Amounting, as we learn ch. and say, I live for ever."    ~ To1 makn
1: 46, to 603,550, exclusive of the Le- you dwell therein. Heb. leshakkan, the
vites who were not numbered at this  root word from whence is derived "shetime, and when they were numbered, kinah," respecting which see appenthey were numbered not from twenty  dix to the Notes on Ex. 20. The swearyears old, but from a month old and  ing here alluded to was a swearing not
upward. Consequently neither the Le- to these particular men, but to the pavites nor the children under twenty, triarehs in behalf of their posterity.
nor the wives of the offenders were in- The oath was fulfilled to that posterity,




210. NUMBERS.                          [B.C..1490.
son of Jephunneh, and  Joshua             32 But as for you, your car
the son of Nun.                        cases, " they  shall fall in  this
31 But your little ones, which  wilderness.
ye said  should be a prey, them           33  And  your children  shall
will I bring in, and they shall wander in~ the wilderness forty
know  the land  which  ye have  years, and  bear yourl' whoredespised'
n  1 Cor. 10. o.       13.  Ps.  107. 40.
an Ps. 10S.'24.         p  Jer. 3. 1,1 2.  izek.  23..   Il;:s. 9. 1.
though not to every individual of it.. lated to it, as sheep obtain their food
As Grotius remarks, the land was prom-  by wandle rin firom place to place over
ised by oath, " non personis, sed popu- their pasture grounds. This was espelo," not to persons, b2ut to the people. cially the case with the flocks of the
Such a promise is not violated even in  Arabian shepherds, who inhabited a
case a large proportion of the people  region so wild, rocky, and barren, that
are excluded.                          they could not long remain in one
V. 31. But your little ones.  Your  place, but were obliged to strike their
children under twenty years of age, tents and seek new grazing places, as
v. 3. The very children about whose  one after another would be speedily
safety they had shown so much distrust exhausted.  Chazkuni explains it:and manifested such irreligious solici-  "As sheep feed sometimes here and
tude, should bethe persons that should  sometimes there, so your sons shall
certainly inherit the promised land, remove hither  and thither, till their
though a long and trying period should  carcases be consumed."   An allusion
first intervene.-[ They shall know  somewhat analogous is perhaps to be
the land  o7hick7 ye hare despised. That recognized Hos. 4: ll), "The Lord will
is, shall know and enjoy the good of feed them as a lamb in a large place."
the land. Gr. "Shall inherit."  Com- That is, dispersed, in their captivity,
pare with this the statement of Moses,  among the conquering countries, among
Dent. 1: 39, " Moreover, your little ones, the Assyrians and Medes, who occupied
which ye said should be a prey, and  a very large country. They would not
your children, which in that day had  be satisfied with the sheepfold of Cano knowledge between good and evil, naan, and, therefore, says the Lord,
they shall go in thither, and unto them   they shall have more room; they shall
will I give it, and they shall possess it."  go into a large place, but it shall be a
V. 32. But (as for) you, your cara- place of captivity. They shall be as a
cases, they shall fall, etc. IIeb. "And  lamb alone in the wilderness, succoryour carcases, you, shall fall;" where  less, helpless, surrounded by dangers,
the latter "you" is exegetical of "car- and with no eye near to pity, no hand
cases," implying the exemption of the  to help it. They shall be carried into
children-you or you.rselves only,      captivity, and shall there be lamenting
V. 33. Yo-ur children, s/atil wzandler  and mourning, ancl in danger from
in the wilderness,fo/rty years.  Heb. prowling wolves, but there shall be
"Shall be feeding."   Gr. "Shall be  none to regard, none to deliver.fed."  Chald. "Shall tarry or abide."   TFor/ty leairs. That is, reckoning from
The original term is not the appropri-  the time of their coming out of Egypt;
ate term for warndering, but is still re- I of which period one year and a half had




B. C(. 1490.]               CIlAPTlR  XIV.                             211
doms, until your  carcases be  for a year, shall ye bear your
wasted in the wilderness.             iniquities, even forty years, and
34  After the number of the  ye  shall know  my breach r of
days in which ye searched the  promise:
land, even forty 9 days, each day
c 3.2...                   r Jer. 18. 9, 1.   1.,.  1-;3.
already elapsed.  Deut. 2: 14, "And  Chald. "Ye shall know that ye have
the space in which we came from  murmured against me."  Vulg. "Ye
Kadesh-barnea, until we were come  shall know my revenge."  In the variover the brook Zered, was thirty and  ous English versions we have the foleight years."  Comp. Num. 10: 11.-   lowing:-Gov., "That ye may know
71 Amnd bear youwr whoredomrs. That is, what it is, when I withdraw my hand."
the punishment of your whoredoms. Mat., "Ye shall feel my vengeance."
Chald. "Shall take upon them  your  Cran., "Ye shall know my displeasiniquities."  A well kown figurative  ure."  Purv., "Ye shall know a pupexpression for idolatry and other gross  ture with me."  Ainsworth renders it
forms of transgression and apostasy.  as in our version, but italicizes and
Comp. Jer. 3: 9. Ezek. 16: 15-17. Ex. parenthesizes the words "of prom34: 15, 16. Lev. 17: 7.-      Until your  ise: "-" Ye shall know my blPeach (of
cacrases be wsasted. Heb. ad tom. The  promise)."  As there is nothing to anroot of this verb is the word which gen- swer to these words in the original, it
crally denotes what ispeufect, complete,  is not easy to perceive the grounds on
fJiished, consunzmmated. It is well ren- which our translators have inserted
dered by wasted, i. ce. consumed, in the  them without the usual indications conpresent passage.                      veyed by italic letters. They doubtless
V. 34. 1After the nrtmber of the days. supposed that the " breach " iniplied a
IIeb. lit. "In, or by, the number." Gr. "breach of promise," but this cannot
" According to the number." --      aor- be shown to be the legitimate purport
ty days, each day for a Deaor. So Ezek. of the term, although if it were, the ex4: 6, "I have appointed thee each day  pression is still susceptible of a sense
for a year," where the prophet was  consistent with the general tenor of
symbolically to bear the iniquity of Is- Scripture, and one that leaves the Dirael as many days as they had sinned  vine perfections unimpeached.  The
years. In this usage we find authority  divine promise or covenant rclative to
for interpreting "days" in prophecy as  the possession of the land of Canaan
denoting " years."  See Dan. 9: 24, etc. was conditioned upon the obedience of
Rev. 11: 3.  ~1  Ye shall know my  the people to the laws, statutes, and
breacd ofp'onzise.  Ileb. tenu-dthki, my  ordinances which the Lord appointed
breach. As the original term  occurs  them. If they failed in their engageonly here and in Job 33:10, where it is  ments, the Lord was released from his,
rendered, "Behold, he findeth occasions  and nothing more than this is meant
against me," it is difficult to fix with  by his "breach  of promise."  The
precision the genuine meaning of the  Most High is never the first to fail in
clause.  We are left, therefore, to a  the performance of what he has enchoice among a great diversity of ren- gaged to do for his creature, but he
derings.  For instance, Gr. "Ye shall may justly forsake those that forsalke
know the indignation of mine anger."  him. This is the only possible "breach




212                            NUMBERS.                        [B. (. 1490.
35 IS the LORD  have said, I  returned and -made all the conwill surely do it unto all this evil gregation  to  murmur  against
tcongregation, that are gather-  hiim, by bringing up a slander
ed together against me, in this  upon the land,
wilderness they  shall be  con-           37 Even those men, that did
sumed,  and  there  thev  shall  bring up  the evil report upon
die.                                   the land, died " by the  plague
3G  And the men" which Mo-  before the LorDn.
scs sent to search the land, who         38  But Joshua  thle son  of
s c. 3   13.  t ver..    ec. 13. 31, 32.  v I Ctr. 1. 1.   101. eb.:.  17.   Jude..
of promise" that can be laid to the    V. 37. Died by the pla!lue betfore the
Lord's charge, and even this is the lan- Lord.  Ileb. banmmagg"phe2h7, by the
guage rather of apparent than of real stroke; that is, by some signal  and
truth.  The root verb to which the  fearful stroke of divine judgment, but
original noun is referred occurs in the  not probably by any disease technically
following connections:-Num. 32: 7, termed "the plague."  This is more
"Wherefore discourage ye (marg. break)  particularly intended bi the word dethe heart of the children of Israel from   vat,  pestilence,  which occurs, v. 12,
going over into the land," etc. Ch. 30: above. The present term is not one that
5, " But if her falther disallow her in the  denotes a disease of any kind, but an
day that he heareth," etc.; i. e. if he  extraordinary judgment,  The origidisannul her promise.                  hal word is translated slaughter 1 Sam.
V. 35. I the Lord have said. Chald. 4: 17, and stroke Ezek. 24: 1X.   Its
"I the Lord have decreed by my Word."  usage 2 Chron. 21: 14, shows that the
-~  I will surely do it. Heb. "If I  idea couched under it is general and
do not this;" which has the force of an  not specific: "Behold, with a great
affirmative, as the Gr. renders it, "I  plaguewill the Lord smite thy people;"
will surely do."  That is, I will surely  that is, with some fearful judgment.
do or execute what I have threatened. So in the present case, it is stated that
- [ That are gathered together against the ten unfaithful emissaries perished
mne. That is, gathered in a mutinous  by some special visitation or stroke of
and seditious manner.  The gather- the divine displeasure.  Having foing was ostensibly against Moses and  mented and ripened the mutiny, they
Aaron, but in reality against Jehovah  became the first sacrifice to the avenghimself who had commissioned his ser. ing justice of heaven.-  I Before the
vants to lead and govern the people in  Iord.  That is, before the Tabernacle,
his name.-.~  Iv thlis wilderness shall where the glory of the Lord appeared
they be consumed. This sentence or de- So it is said of Uzzah, 1 Chron. 13: 14,
cree is so frequently repeated that they  that " he died there before the Lord,"
might know that it was peremptory and  whereas in the parallel narrative 2 Sam.
irreversible.  "So we see that they  6: 7, it is said that "he died there becould not enter in because of unbelief." fore the ark of God."
"Let us labor, therefore, to enter that   V. 38. But Joshua th soa of N~un, etc.
rest, lest any man fall after the same  The literal rendering of this verse is
example of unbelief."   Heb. 3: 19. decidedly preferable:' But Joshua the
4:11.                                 son of Nun, and Caleb the son of Je



B. C. 1490.]                CHAPTER  XIV.                              213
Nun, and Caleb the son of Je-  rael: and the people mourned'
phunneh, which were of the men  greatly.
that went to search  the  land,    40 And  they  rose  up  early
lived, still.                        in the morning, and gat themn up
39 And Moses told these say-  into  the top of the  mountain,
ings unto all the children of Is-  saying, Lo, we be here, and will
wv c. 26. 26 5.  Joslh. 14. 6, 10.      x Ex. E 33. 4. Is. 6. 1 6.
phunneh, lived of those men that went said in Scripture to do what they into search the land." These faithful mes- tend and endeavor to do. See this ilsengers, notwithstanding their former lustrated in the Note on Gen. 37: 21.
association with those who now perish- Struck with a temporary panic, a traned, lived, i. e. remained alive safe and  sient fit of slavish fear, as the sequel
in health. And they survived not only  clearly proves, the people now were as
the other spies, but all the rebellious  forward to advance as they had been
Israelites, and went in and took posses- backward before, and though dissuaded
sion of the promised inheritance, Josh. by Moses from their rash attempt, they
14: 10. 19: 49.                       obstinately ventured forth; with what
V. 39. And feoses told these sayings  results we are soon informed.-' Lo,
utnto all the children of Israel. That we (be here).  Ileb. l7innente, behold!
is, made known to the multitude the  we, or, behtold uts! ~- [ Anld will go
calamity that had happened and the  up unto the place w7hich the Lord hath
reasons of it; communicating to all promised: for qwe ha]ve sinned. That
quarters of the camp the sentence which  is, we are now prepared to do what the
had now gone forth friomithe Lord's lips, Lord commanded, and trust that he
and which had probably as yet been  will make his promise good. We acbut partially circulated among the im- knowledge that we have sinned in not
mense host consisting of two or three  at once complying with the divine manmillions of people.  ~. Aznd the people  dates, and in mnurmuring and rebell-ing
m:otrned greatly. Syr. "And the peo-  as we have done, but as we confess our
ple sat down in excessive grief:"  Be- guilt and folly now, and are disposed
ing overwhelmed with anguish in view  to make up for our past delinquencies
of the doom which they had so foolish-  by an exemplary obedience henceforth,
ly brought upon themselves, and which  *we look for the divine favor0. But alas,
they were assured was irreversible. they were obedient and valiant too late 1
Knowing this to be the fact, they did  Ilaving sinned against the clearest light
not sue to Moses to pray for -them, as  and the most emphatic warnings, their
they had done on other occasions, ch. transgressions could not be retrieved
11: 2.  They had now abundant and  by the forced repentance and reformajust cause for weeping, whereas be- tion which they now evinced. "The
fore, v. 1, their weeping was causeless. decree was gone forth, the consumpV. 40. And they rose up early in the  tion determined; they did not seekl the
morning, and gat then, up, etc. Heb. Lord while he might be found, and now
"Went up;" i. e. set about it, made  he would not be found.  Oh, if men
all their preparations for it, and actu- would but be as earnest for heaven
ally proceeded a considerable distance  while their day of grace lasts, as they
towards the summit.  Men are often  will be when it is over; would be as




214                          NUMTIBERS.                    [B.C. 1490,
go up unto the place which the         42 Go not up, for the LoRD is
LoRD  hath  promised:  for we  not amongOyou; that ye be rot
have sinned.                         smitten before your enemlaies.
41 And Moses said, Where-    43  For the Analckites and
fore now  do ye transgress the  the Canaanites are there before
commandment. of the LORP?  you. and ye shall fall by  the
but it shall not prosper.           sword; because 7 ye are turned
y ver. 25.                         z 2 Chr. 15. 2.
solicitous to provide themselves oil ing Canaan at present.  The u~  of
while the bridegroom  tarries as they  "mouth" for " commandment " is X cry
will be when the bridegroom comies, frequent.    [ ~ Bat it s/tall not 7prospe1'
how well would it be for them!"-  That is, the step on which you are now
Henry.                              intent; the project of ascending the
V. 41. And Mlboses said. By compar- mountai n and assaulting your enemies.
ing this with the parallel narrative, Gr. " It shall not be auspicious to you."
Deut. 1: 41-43, it will be seen that Mo- Syr. "~ e shall not carry out the thing
ses acted under special instructions in  proposed to its termination."  We can
saying what he did on this occasion: never presume upon the Lord's blesr," But as for you, turn you, and take ing in accomplishing that which is e'lyour journey into the wilderness, by  gaged in contrary to his will.
the way of the Red Sea. Then ye an-   V. 42. For the Lord is not among yozu.
swered and said unto me, We have  Heb. "The Lord is not in your midst."
sinned against the Lord, we will go up  Chald. " The Shekinah of the Lord is
and fight, according to all that the  not among you." The cloudy pillar re
Lord our God commanded us.  And  moved not, but remained stationary,
when ye had girded on every man his which should have served to them as
weapons of war, ye were ready to go  an indication that the divine presence
upinto the hill. And the Lord said  was not with them, and that the atunto me, Say unto them, Go not up, tempt was presumptuous. —        TlZal.
neither fight; for I am not among you; ye be not enzitten before your enemies.
lest ye be smitten before your enemies. Chald. "Lest ye be broken (routed7
So I spake unto you; and ye would  before your enemies."  Gr. "And ye
not hear, but rebelled against the conl- shall fall before the face of your enemandment of the Lord, and went pre- mies."  As if he should say, " The Casumptuously up into the hill."-    naanites are before you to attack yo'M,
~[ Wherefore do ye now transgress the and the Lord is not among you to pro.
commandment qf the -Lord?  Heb. tect you and fight for you, and there
" Wherefore (is) this (that) ye are now  fore look to yourselves that'ye be not
transgressing the mouth of the Lord?"  smitten before your enemies.' Those
Gr. " Why do ye transgress the word  that are out of the wnvy of their duty
of the Lord?"  Chald. "Why do ye  are.from under God's protection, and
transgress the decree of the word of  go at their peril. It is dangerous gothe Lord?"  The commandment which  ing where we cannot expect God should
they were here transgressing was that, go along with us." —Ienry.
v. 25, requiring them to turn back to    V. 43. The Amalekites and the Ca.
the Red Sea and not think of enter- naanites (are) there before you. That is,




B. C. 1490.1               CIIAPTER  XIV.                             215
away from  the LORD, therefore  ses, departed  not out of the
the  LORD  will not  be  with  camp.
you.;    45 Then the Amlalekites came
44  But  they  presumed  to  down, and the Canaanites which
go up unto the hill-top: never- dwelt in  that hill, and smote
theless the  ark a of the cove-  them,  and  discomfited  them,
nant of  the  LORD, and  Mo- even unto Hornlahb.
a c. 10. 3S3.                     b c. 21. 3.  Judg. 1. 17.
have got the start of you, have prc- ever, represent the verb as involving
occupied the post which you would  the idea of darkness or obscurity, one of
seize; implying that their folly in ex- them rendering it, "They went dark,
pecting to dispossess a strong and war- or obscure, inasmuch as they went
like people who had got into their hands  without leave from God," and another,
all the strongholds, was equal to their  "They set forward in the dark before
presumption in going counter to the  day-dawning."  HIence probably the
express command of heaven..        Be- origin of the Vulg. rendering, "Illi
cause ye are turned away fromn the Lord. contenebrati ascenderunt," they beitng
Heb. " Because ye are turned from after  blinded went top. The former is doubtthe Lord."  Chald. "Because ye are  less the correct interpretation, as the
turned from  after the service of the  other appears to have arisen from conLord."  Gr. "Because ye have turned  founding the present root >:) ipahl,
away unbelievingly  or disobediently  with'Sx  dphal, to be dark or obscure.
from  the Lord."- ~  Thterefore the    ~T XNevertheless the ark of the coveLor?  will not be with you.  Chald. nant of the Lord, and Moses, departe d no t
"The Word of the Lord will not be for out of the campn. The ark moved only
your help."                           with the removal of the cloud, and MoV. 44. Bout they prIesumed to go up. ses moved only ui ith the ark; so that
Heb. va-yaphila, from the root dphal, those who did advance did it on their
which occurs only here and Hab. 2:4, own responsibility, and in direct oppowhere it is -rendered " lifted up "-" Be- sition to the tokens of the divine will.
hold, his soul which is lofted -p is   V. 45. Then the Amnalekites came
not upright in him."  The derivative  down, and the Canaanites. Under the"Ophel" as a proper name (2 Chron. denomination of Canaanites are in3: 14) denotes a mount, eminence, or eluded also the. Amorites, as we learnrising ground, applied to a locality near from Deut. 1: 44, " And the Amorites;
Jerusalem, and as a common noun used  which dwelt in that mountain, came out
to signify the kind of swellings termed  against you and chased you, as bees:
emerods (hemorrhaoids) or piles. Hence  do, and destroyed you in Seir, even
as a verb it implies to be elevated or unto Hornmah." —-    Which dwelt in
elated mentally; to be proud, arrogant, that hill. Heb. "Which sat in, or on,
i'reseuiptuto us, etc., and hence render- that mountain." Implying not so much
ed by Ainsworth "loftily presumed."  a permanent abode as a temporary ocChald. " They dealt wickedly or turbu-  cupation for an ambuscade, as we have
lently."  The leading idea is that of already remarked, v. 25.    [ And
an audacious adventuring upon what is smote them, and dliscomjited thesm. The
forbidden. The Jewish writers, how- latter term is peculiarly expressive, as




216                           NUMBERS.                        [B. C. 1490.
CHAPTER   XV.                 Israel, and say untO them, When
A  ND  the  LORD  spake  unto  ye be comue into the land of your
Moses, saying,                  habitations, which I give unto' Speak unto the children of  you,
it occurs in the following passage, Is. planted in Canaan, and that he would
30: 14, "And he shall break it as the  there smell the sweet savor of their
breaking of the potter's vessel, which  sacrifices, and make good to them all
is broken in pieces."  Denut. 9:21, his promises.
"And I took your sin, the calf which    V. 1. A7nd the Lord spake unto lifoses,
ye had made, and burnt it with fire, and  etc. The time and the place to which
stamped it, and ground it very small, these directions to Moses are to be reeven until it was as small as dust."  It ferred are not clearly intimated in the
implies, therefore, a complete routing  narrative, but most commentators supand breaking to pieces.-~  (Evelz)  pose that they were given during the
Ounto tIormah. That is, unto the place  stay of Israel at Kadesh, where we learn
which was afterwards called "Hor- that they abode "for many days" after
mah," or destruction, in memory of  the events recorded in the preceding
the signal slaughter which befell them  chapter.
there.                                  V. 2. TWhen ye be comne into the land
of your haCbitations. The tenor of this
command would make it certain that
they for whom it was intended should
CHAPTER XV.                be brought into the land promised
them, and that a system of worship
Particular Laws relative to Offerings  should be thele established. Thelaneand Sacrifces.           guage employed has led several of the
In the preceding chapter we learn  early expositors, together with Calmet,
that in consequence of the grievous  to doubt whether the rites and cereprovocation given to the Most High, he -monies prescribed here and in the prehad determined to destroy them, and  ceding books were actually observed
in token thereof had sentenced the  prior to their settlement in the land of
offenders to perish in the wilderness, promise. It is conceived by them that
making, at the same time, a merciful as the circumstances of the people durreservation in behalf of their children. ing their wanderings would make it
Accordingly, with a more special refer- extremely difficult to comply with these
ence to that part of the congregation  regulations, therefore the- laws themwho were to inherit the land, he here  selves were designed to be prospective
repeats and explains some of the laws  in their operation, and only fully obeyconcerning offerings, which were to be  ed in a more fixed and permanent state
observed after they had actually become  of things.  "It would appear," sa:s
settled in Canaan. This implied that Michaelis, "that the directions here
notwithstanding  past misdemeanors  given were not yet obligatory in the
and proneness to rebel, the Lord was  wilderness, inasmuch as the Israelites
still disposed to be reconciled to them, must have been deficient in flour and
and therefore gives them a virtual as- wine. They had herds and thus could
surance that those who did not fall in  offer cattle; but they had neither agrithe wilderness should be eventually  culture, nor olive-yards, nor vineyards;




B.C. 1490.]                CHAPTER  XV.                              21Z
3 And a will make an offering  offering, or a sacrifice in perby fire unto the LORD, a burnt-  forming a vorw a, or in a freea  Lev. 1.,. 1.3.,e.'. 7 t;.                S, a.
consequently it would have been hard  and with your idols. For in mine holy
for an Israelite who offered a lamb or mountain, in the mountain of the height.
a goat to have afforded the requisite  of Israel, saith the Lord G-od, there
addition of flour, oil, and wine."  On  shall all the house of Israel, all of them
this head it is scarcely possible to give  in the land, serve me: there will I taca definite-decision, though we think it cept them, and there will I require
implied in many places of the Penta- your offerings, and the first fruits of
touch that the principal sacrifices and  your oblations, with all your holy
offerings were daily observed.  But things.  I will accept you with your
whether this holds in regard to all the  sweet savor, when I bring you out from
details of the system, there is no doubt the people, and gather you out of the
room  for question.  The parallel be- countries wherein ye have been scattween this portion of the history and  tered; and I will be sanctified in you
the following passage from the prophet before the heathen. And ye shall know
Ezekiel, ch. 20: 33-44, is worthy of no- that I am the Lord, when I shall bring.
tice: "As I live, saith the Lord God, you into the land of Israel, into the
surely with a mighty hand, and with  country for the which I lifted up mine
a stretched-out arm, and with fury  hand to give it to your fathers. And
poured out, will I rule over you: and  there shall ye remember your ways,
I will bring you out from the people, and all your doings, whllerein ye have
and will gather you out of the coun- been defiled; and ye shall loathe yourtries wherein ye are scattered, with a  selves in your own sight for all your
mighty hand, and with a stretched-out evils that ye have committed. And ye
arm, and with fury poured out. And  shall know that I am the Lord, when I
I will bring you into the wilderness of have wrought with you for my name's
the people, and there will I plead with  sake, not according to your wicked
you face to face.  Like as I pleaded  ways, nor according to your corrupt
with your fathers in the wilderness of doings, 0 ye house of Israel, saith the
the land of Egypt, so will I plead with  Lord God."
you, saith the Lord God. And I will   V. 3. Will mnake an ofering b6y fire
cause you to pass under the rod, and I unto the Lold.  -eb. "Will make a
will bring you into the bond of the covy- fire unto the Lord."  The word " offerenant.  And I will purge out from  ing" is not expressed in the original,
among you the rebels, and them that but is evidently understood.  Chald.
transgress against me: I will bring  "An oblation before the Ilord."  This
them forth out of the country where  comprehends all the sacrifices which
they sojourn, and they shall not enter were burnt upon the altar, either in
into the land of Israel: and ye shall whole or in part.-jf A ba.urt-oqerknow that I am the Lord. As for you, ing. Of the import of the term, and of
O house of Israel, thus saith the Lord  the general law of the burnt-offering,
God; Go ye, serve ye every one his  see the Note on Lev. 1:1. It was the
idols, and hereafter also, if ye will not principal and most ancient of all the
hearken unto me: but pollute ye my  offerings, consisting of an animal which
holy name no more with your gifts, i was wholly burnt upon the altar every




218                            NUMBERS.'                        LB. C. 1490.
will-offering, or in your solemn          4  Then shall he that offereth
feasts', to make a sweet savour d  his offering unto the LORD bring
unto the LORD, of the herd, or  a meat-offering' of a tenth-deal
of the flock;
c Lev. 23. F, 12.  d Ex. 29. 18.             e Ex. 29. 40.  Lev. 23. 13.
morning and evening.     ~[ 0' a sac- may be accepted with favor before the'rifce.  Understand a sacrifice of peace-  Lord."  See Note on Gen. 8: 21.
oferig,  as the Chald. explains it. See    V. 4. Then shall he that offeretK sis
the law concerning these, Lev. 3. The  ojering, etc.  That is, of any of the
original zebach, sacr.fice, when occur-  above-mentioned species.  The meatring in absolute form is often put for  offerings (i. e. meal-offerings) were of
peace-of/'erisgs, as Ex. 18: 12, on which  two kinds, some being offered alone,
see Note.  Consult also Lev. 17: 5, 8. respecting which the law is given Lev.
23: 37. Deut. 12: 27. Such is the im- 2: 1, 2, etc., and others being added as
port here, for the meat and drink-offer-  a constant accompaniment to the burntings about to be specified were not add-  offerings and peace-offerings, in respect
ed to the sin or trespass-offerings, ex- to which the present directions are
cept in the case of the cleansing of given.  The intent of this law is, to
the leper.   ~ In per)oarming a vou.  prescribe what proportion the meatiHeb. " In separating a vow."  See this  offering and the drink-offering should
phraseology more fully explained in  bear to the several sacrifices to which
Note on Lev. 27: 2. The true idea is  they were annexed. The general rule
that of paing, pefos'ming,foulfiling a  that regulated the whole subject was
vow, but as the particular animal of the  this: That all sacrifices of beasts burnt
herd or flock which was vowed for a  upon the altar, whether by way of vow,
sacrifice was to be singled out and set or voluntary gift, being of the nature
apart from common use, therefore the  of a spiritual feast, were each of them
term to separate, which originally ap- to have a meat-offelring  as an appendplied to the object became gradually  age, consisting of flour, oil, and wine,
applied to the vow itself. Gr. "A sac-  in the following proportions, viz. to
rifice to magnify a vow."-'  Or in a  every lamb or kid a tenth-deal or oller
free-will of'ering. That is, an offering  of flour (about five pints), a quart of
not required by any law, but which a  oil, and a quart of wine; to every ram,
person might be prompted spontfane- double the quantity of flour, the third
ously to present as the expression of a  of a gallon of wine, and as much of oil;
grateful heart.   ~ 0Or in your solemn  to a bullock the largest sacrifice, three
feasts. Of these see a full account Lev. omers of flour, half a gallon of oil, and
23, with the accompanying Notes. So  as much of wine; and so on, the same
the peace-offerings of thepassover  quantities being prescribed for each,
mentioned Dent. 16:1, 2, etc. And the  whatever the number of the beasts ofburnt-offerings were to have meat and  fered at the altar. But the particulars
drink-offerings  with  them..  ~- To  will be more minutely considered as
naee a sweet savor zusto the Lord.  we proceed.-    [ Of a tenth-deal of
Heb. "To make a savor of rest to the flour..  That is, the tenth part of an
Lord."  Gr. " To make a smell of fra- ephah, as expressly stated ch, 2DE r3,
grance to the Lord."  Chald.." That it which was an omer; Ex. 16: 36. The




B. 0. 1490.]                CHAPTER  XV.                              219
of flour mingled with the fourth         10 And thou shalt bring for
part of an bin of oilf.               a drink-offering half an bin of
5 And the fourth part of an  wine, for an offering made by
bin of wine for a drink-offering  fire, of a sweet savour unto the
shalt thou  prepare, with  the  LORD.
burnt-offering  or sacrifice, for        11 Thus shall it be done for
one lamb.                             one bullock, or for one ram, or
6 Or for a ram, thou shalt for a lamb, or a kid.
prepare for a meat-offering two          12 According to the number
tenth deals of flour mingled with  that ye shall prepare, so shall
the third part of an bin of oil.  ye do to every one according to
7  And  for a drink-offering  their number.
thou shalt offer the third part          13 All that are born of the
of an hin of wine, for a sweet country  shall do  these  things
-avour unto the LORD.                 after this manner, in offering aLn
8 And when thou preparest  offering made by fire, of a sweet
a bullock for a burnt-offering,  savour unto the LORD.
or for a sacrifice in performing         14 And if a stranger sojourn
a vow, or g peace-offerings unto  with you, or whosoever be among
the LORD;                             you in your generations, and Nitll
9 Then shall he bring h with  offer an offering made by fire, of
a  bullock  a  meat-offering  of  a sweet savour unto the Loa.D;
three tenth deals of flour min-  as ye do, so he shall do.
gled with half an bin of oil.            15  One k ordinance shall be' Lev. 14. 10.  e.:8. 5, etc.  g Lev. 7.11.
h  c. 28. 1-2, etc.                    i c. 28.    k  ver. 23.  Ex. 1'2. 4.  e. 9. Ii.
Hebrew  writers here  remark, that   V. 13. All that are born of the cc —zn"whosoever would voluntarily offer a  try. Heb. "Every native-born (1;v eelmeat-offering, might not bring less than  ite)."  This is clearly prospecti' e, as
a tenth-deal."    ~[ Fourth (part) of an  the native-born of the country retrs to
hin of oil. A hin was a liquid measure  those who should be born in Ca oaan
of the sanctuary containing one gallon  and not in the wilderness.
and two pints; a fourth part of this of    V. 14. -If a stranger sojoturn witA you.
course was one quart and half a pint.   Gr. " If there be a proselyte among you
V. 5. Winefor a drink-o'fering. Heb. in your land;" that is, the Gentilh concannesek, for an effusion, for a poured-  verted in whole or in part to the reliout offering oar libation, because it was  gion of Israel.- S  Or- whosoevxr be
poured out on the altar, but not on the  among- you. That is, a foreigner that
fire. The priest had none of it.      shall be permanently settled amlong
V. 12. According to the number. you in contradistinction to the temnpoThat is, that proportionable to the  rary sojourner, who may still be a prosnumber of bullocks, rams, sheep, or elyte.- ~ InP, your generations. That
goats, should be the quantity of the  is, throughout your generations; in all
mncat-offeri'ng and drik-o~fering; for succeeding ages. So also in v. 15.
bread and wine ought to bear a due    V. 15. One orc::inzce (lshall be both)
proportion to the meat set on the table.  for youa of tht con:qlr.g::sttl:n. The word



220                           NUMBERS.                       [B13. C. 1490,
both  for you of the congrega-           17 And the LorD spake unto
tion, and also for the stranger  Moses, saying,
that sojourneth  with  you, an           18 Speak tinto  the children
ordinance for ever in your gene-  of Israel, and  say unto them,
rations: as ye are, so shall the  When 1 ye come into  the land
stranger be before the LoaD.          whither I bring you,
16 One law and one manner             19  Then  it shall be, that,
shall be for you, and t'or the stran-  when ye cat of the bread of the
ger that sojourneth with you.                     I De,,t. 2'., et.
ing of the original is peculiar, and may  been commanded (Lev..23:1,i) that at
be rendered, " O congregation, one or- every Pentecost two loaves should bc
dinance, or statute, shall be for you, brought to them by each householder,
etc."  Or, as the main word stands as from the first-fruits of the wheat liara nominative absolute, it may be ren- vest. That provision is now so exdered, "As to the congregation, one  tended as to give them a similar claim
ordinance shall be for you," etc. For to a loaf made from the first gatherings
a fuller account of the laws pertaining  of all kinds of grain, its size, as far as
to proselytes among the chosen people, we know, being left to the giver's dissee the various treatises of Jewish an- cretion.  This law, like the last, and
tiquities. The drift of this law would  like the similar one of older date, was
naturally tend to the encouragement of first to go into effect after the establishproselytes of other nations to come in  mcnt in Canaan. It is evidently a law
and embrace the religion of the true  of the same nature with that respecting
God. It was hereby ordained that all the first harvest-fruits, namely, that as
such persons should have the same re- every corn-grower in the land of Caligious privileges, so far as the ceremo-  naau was required  to present some
nies, sacrifices, and services were con- part of his first ripe corn every year
cerned, as were accorded to the native- to God for the use of the priests, so it
born Israelites; and this privilege they  is now ordained, as a kind of supplewere to enjoy from age to age as long  ment to the same law, that out of the
as that dispensation lasted.          first bread that ally mall made of his
new corn, a part of the dough should
be taken and presented to the priest in
The Law of the Ofering of the first of  waiting, ready baked, and before he
the Doighfor a I~eave-ofering.    had baked any for his own use. This
V. 18. TIrhen ye come into the land, the priest was to present as an offering
etc. Heb. " In your cominlg, or enter- to the Lord by warving it up towards
ing in."  A new ordinance is here im- heaven, after the manner of a heave or
posed by divine authority, viz. that the  wave-offering, and then was to have it
people,:when they had entered the  as a portion for himself.
land, should offer to the Lord a cake    V. 1.9. When ye eat odf the bread of the
mnade of the first of their dough-a law  land. That is, of the bread-corn, the
of which no mention is made by Moses produce of the land, as in Is. 28: 28,:in any other place than this. It is in  "Bread is bruised," i. e. bread-corn,
fact a direction,'especting a new per-  as rendered in the common version.:quisite to tha x;:rests. It had before So also Ps. 104: 14, "That he may




B. C.. 1490.]               CHAPTER  XV.                                221
larnd', ye  shall  offer  up  an  an heave-offering: as ye do the
heave-offering  unto  the LORD.  heave-offering  of the threshing20  Ye shall offer up a cake  floor, so shall ye heave it.
of the  first of your dough for           21  Of the first of your dough.t,Jcsl. i. 11, 12.  n  Prov. 3. 9,1 0.        o Lev.. 2;. 10.
bring forth fo/od out of the earth."  thy substance, and with the first-fruits
lIeb. "lBread." -  [ Yre shall oqg erp  of all thine increase;" the effect of
an, heave-o gering  unto the Lord. Ileb. which would be to sanctify all the rest;
"Ye shall heave an heave (offering)  "For if the first-fruit be holy, the lump
unto the Lord."  Gr. and Chald. " Shall (dough) is also holy," Itom. ii: 6. See
separate;" it being separated by the  this subject still further considered in
owner, and offered to the Lord, and  the Notes on Lev. 23: 16, 17. As a rethus made to form one of the " heave-  ward for thus consecrating the first of
oflerings" which thie Lord gave to his  every thing to the Lord it is said, Prov.
priests. It was therefore holy.  The  3: 10, "So shall thy barns be filled with
Jewish  writers allude thus to this  plenty, and thy presses shall burst out
enactment: "Whosoever separated a  with new wine."  The custom of the
cake he first blessed God who sancti- Israelites was to bestow of their corn,
fied them by his commandments, and  first-fruits, tithes, and other gifts to the
commanded them to separate a cake."  priests, Levites, and poor, upon their
-Maimotnides.  "An heathen that sep- first reaping and threshing the harvest.
arated a cake, though in the land of See Ex. 13:19. Lev. 13:22. Num. 18:
Israel, it was no cake."-Idem. —   12, 26.  Afterwards when they made
~[ Urzto the Lord.  Chald. "Before the  their bread they separated this cake;
Lord."  That is, in his presence, under  and as the Levites separated a heavehis auspices, they were first heaved or offering out of theil tithe, Num. 18: 26,
lifted up to the Lord, the creator of so the poor that gleaned the fields sepheaven and earth, in token of his su-  arated of their dough for a like purpose.
premacy, and in acknowledgment of his    ~1 As ye do tJhe heave-ofering of the
goodness, and then made over to the  threslinqZg-foor.  That is, of the corn in
priests without being laid upon the al- the threshing-floor.  So Dent. 16: 13,
tar, like the other sacrifices. Indeed,  " Thou shalt observe the feast of tabelit was not necessary that this offering  nacles seven (days, after that thou hast
should be made, in after times, at the  gathered in thy corn and thy wine."
Temple at Jerusalem, but wherever the  Heb. "After thou hast gathered in thy
offerer resided; and as the priestly  floor and thy vineyar'd."  As it was
class was dispersed all over the land, their duty religiously to separate tihe
there was no difficulty in finding those  first-fruits of their corn on the threshto whom itwas to be dispensed. Comp. ing-floor, so also of the dough in their
Ezek. 44: 30, "Ye shall also give unto  houses.
the priest the first of your dough."    V. 21. Of tire first of your, dough ye
Comp. also Neh. 10: 37. This explains  shall give, etc. As this was a new law
v. 21, below.                          not given before, so it is repeated sevV. 20. Ye stall o,/fer up a cake of the eral times to give it more emphasis and
yirst of your dough.  This is on the  importance in the eyes of the people;
general principle involved in the pre-  and that its sanctity was highly approcpt, -Prov 3' 9, " Honor the-Lord with  ciated is evident from the tkct that it




222                            NUMBERS.                       [B. C. 1490.
ye shall give unto the LORD an           22 And  if ye have erredp,
heave-offering  in your genera-  and not observed all these comtions.                                             p Lv. 4 5, et:,
was observed by the Israelites after holy blessed God, it is necessary to
their return from Babylon, Neh. 10: 37, separate therefrom  a cake, that it be
"And that we should bring the first-  not partaker of severe judgment; and?fruits of our dough7 and our offerings,"  therefore is a blessing reserved in the
etc.  "This seems to have been done  world."-Rab. lMenahem. But we are
in every private family; and the Jews  taught to go beyond the Jewish nation
consider a woman as infamous who  to find the reality of the emblematic
neglects to do it. At this day the Jews  cake: "Of his own will begat he us
are so observant of this rite, that when  with the word of truth, that we-vshould
they have dough enough to make a  be a kind of first-fruits of is creatulres,"
cake, they do it as soon as they have  Jas. 1:18.
water enough to do it.  According to
the construtetion and practice of the    Sacrifices for Sins of Iganorance.
modern Jews, this cake was given to    V. 22. Ancd if ye ihave erred.  That
the priests, though some throw it into  is, done unadvlsedly through ignorance,
the fire. It is understood by them to  error, or oversight, to which is opposed
mean that the first portion of every  the "doing presumptuously," or "sinlump of dough exceeding the bulk of  ning with a high hand," mentioned v.
forty eggs was to be given to the priests  30. A law had been previously given
or Levites in order to sanctify the rest."  respecting sins of ignorance, Lev. 4,
-Priestley. That somewhat of a mysti- and it is an obvious question, in what
cal import was couched in the ordinance  respects that law differed from the presis obvious from Paul's allusion, Rom. ent. We may observe in reply, (1.) that
11: 16, where he applies the first-fruits  the law in Leviticus seems rather to
and the lump of dough to Israel, and  contemplate sins of commission, and
it is confirmed by the language of the  this sins of omission. (2.) The present
prophet, Jer. 2: 2, 3, "Thus saith the  law appears to have reference to such
Lord; I remember thee, the kindness  sins of ignorance as might be commitof thy youth, the love of thine espou- ted by the whole congregation, while
sals, when thou wentest after me in the  the other is applicable to the sins of
wilderness, in a land that was not sown. individuals.  This view  seems to be
Israel was holiness unto the Lord, and  confirmed by the fact, that in the verse
tie first-Jfzsits of his increase: all that before us the collective " ye" is emdevour him shall offend."  The phrase, ployed, while in the subsequent verse,
" All that devour (I-Jeb. eat) him," seems  27, where the case of an individual is
to refer to the rule that no one was to Irecognized, the term used is " any soul,"
eat of the first-fruit of the harvest but as it is also in Lev. 4: 2. The ceremnothe priest. This mystical sense is also  nial observances enjoined upon the narecognized by the Jewish commenta- tion were so numerous, complicated,
t ors: "'The commandment of the cake  and various, that it might easily be
dignified in mystery the congregation  supposed some of them  would by do.
5f Israel, called the first-fruits of the  grees be forgotten and disused; conse-;world; which when it is put into the I quently if, in process of time, upon
ven that burneth with the fire of the  consulting the law, there should appear




13. C. 1490.] C-HAPTEPo XV.                                           223
mandments, which  the  LoRD  ses, and  henceforward  among
hath spoken unto Moses,               your generations;
23 Even all that the LorD             24 Then it shall be, if aught
bath  commanded  you  by  the  be committed by ignorance withhand  of Moses, from  the  day  out the knowledge of the conthat the LOaID commanded. Me-  gregation, that all the congreto have been a general neglect of any  which sThould not be done, and these
of the divine appointments, a sacrifice  to things which should be done; or in
must be offered for the whole congre- other words, the one pointing to sins
gation.  We may suggest, moreover, of commission, and the other to sins of
that the law contemplated perhaps the  omission.  The implication is very
extension of the meaning of " sins of  clear, that when commanded duties are
ignorance" on the part of the congre- neglected through ignorance or inadgation, making them cover the case of  vertence, the delinquent is not entirely
the commission of any offence within  guiltless on that account. His culpaits borders, when the criminal had  bility is not so great asthat of the knowescaped detection. When such an of- ing or wilful transgressor, but he still
fence occurred, one which might be  needs the application of the virtue of'
considered to involve the responsibility  the great sacrifice represented by the
of the nation at large, its sense of the  bullock and the kid.
fault was to be manifested in a manner   V. 24. (If aeight) be colmmitted by
solnewhat different from what had been  igLno'sance without tihe knowledge of the
before prescribed, and one more costly  con~gregationa.  Ieb. "By error from
and imposing.  Instead of a bullock  the eyes of the congregation."  In like
only for a sin-offering, which had been  manner Lev. 4: 13, " If the whole conpreviously ordained, a sin-offering of a  gregation of Israel sin through ignokid is now to be substituted, accomp%- rance, and the thing be hid from the
nied with the holocaust of a bullock, eyes of the assembly," where the subwith the addition of its appropriate  joined Note fully explains the phrasemeal and drink offerings, as these had  ology.  The reference is probably to
been lately prescribed.  This was a  some neglect on the part of one or more
striking feature of the present enact- individuals, of the public services or
meont, that it tended to make the whole  ceremonies of religion, or some deviacommunity feel itself charged with the  tion from the prescribed statutes, occaresponsibility of the conduct of each of  sioned either by the remissness of ruits members. It became liable to a cer- lers, the misinterpretation of the laws,
tain form of penalty for the transgres- or the abounding iniquity of the times.
sion, by certain individuals, of the di- - T Shall offer one young bullock. It
vinely appointed statutes and ordi- is worthy of remark that the Jewish
Dances with which they were bound  writers generally understand this ordisedulously to comply.-T And not nance of strange worship which reobserv: ed all these comamnand.ments. HIeb. quired to be expiated by the sacrifice
"Have not done all these command-  of a bullock for a burnt-offering and a
ments." As intimated above, the words  goat for a sin-offering. Outram (Os?
of this law differ from those in Levt. 4: Sacrifices, B. I. c. 14, ~~ 1, 2) coincides
2, 23, they having reference to things I in this opinion, and his remarks are




224                            NUMBERS.                        [B. C. 1490.
gation  shall offer one  young  gation of the children of Israel,
bullock for a burnt-offering, for  and it shall be forgiven  them;
a sweet savour unto  the LORUD   for it is  ignorance": and they
with q his meat-offering, and his  shall bring their offering, a sacdrink-offering, according  to the  rifice  made  by  fire  unto  the
manner, and  one kid-  of the  LonD, and their sin-offering begoats for a sin-offering.  fore the  LORD, for their igno25  And the priest shall make  rance:
an atonelenet.for all the congre-        26 And it shall be forgiven
5 ver. 8-10.  r Lev. 4. 23. e. 28. 15. Ezra6. 1. 8. 35.  s Acts 3. 17, 19.  1 Tim. 1. 13.  lHeb. 5. 2.
well worthy of consideration:-" If my  tion, 2 Chr. 29: 21-24. Thus also, the
own opinion be required,-I would not Jews who returned from Babylon into,
be confident on so obscure a subject, their own land, offered, after the re-.
but I amn inclined to think that the bul-  building of the temple, and the; restoralock was to be offered, when the whole  tion of their ancient worship, the same
congregation of Israel, though in other kinds of sacrifices for all Israel.  It
respects retaining their own rites, and  fornms no objection, that whereas Moses
following the worship of the true God, commanded only one bullock and on6
yet led away by one common error,  goat, HIezekiah sacrificed seven, and
transgressed without knowing it, some  the Jews who returned from exile, ofprohibitory precept.  The kid for a  fered twelve of each kind of victims.
sin-offering, accompanied with a bul-  This I suppose themn to have done from
lock for a burnt-offering, I apprehend  a conviction that the smaller number
to have been required when the people, was absolutely necessary, but that the
neglecting their ancient rites and un- larger number was better; Ilezekiah
mindful of the divine laws, which often  choosing the number seven as an emhappened under wicked kings, were  blem of perfection; and the returned
generally seduced into strange wor- exiles fixing upon twelve in reference
ship. As the law seems to contemplate  to the number of the tribes."  Comp.
such a state of the nation, so perhaps it Ezra 8: 35. —— ~ Accordisg to t7ie mancommands a lholocaust to be offered in  ner. Heb. " According  to the judogtoken of a return to their ancient wor- ment."  That is, according tothe mode
ship and religion, and a sin-offeling for prescribed by the Lord, vs2 9, 10.
the expiation of all the sins whkih had    V. 25. For all tie congreeation. Say-v
been committed in the substitution of  eral commentators suggest that " all the
idolatry for the worship of the true  congregation" both here and in v. 26,
God. For this reason I suppose it was, may be rendered " every congregation,"
and it is a circumstance which adds  and thus the law apply to the several
much probability to my opinion, that tribes, cities, villages, and synagogues
after the tenmple hlad been long shut, scattered throughout the land.  This
2 Chr. 28: 24. 29: 3, the daily sacrifices i may perhaps be admitted, provided only
discontinued, and many strange rites  we bear in mind that the appointed sacadmitted by the people through igno. rifice was to be offered at the tetliple or:'ance, Hezelkiah commanded bullocks  wherever the centre of woriship might
to be immolated as burnt-offerings, and  be.
goats as sin-offerings for the whole na- I  V. 26. And the stra nger, tat cojourn 




B. C. 1490.]               C(HAPTER  XV.                              225
all the congregation of the chil-  the LorD,  to  make  an  atonedren of Israel, and the stranger  ment for him; and it shall be
that sojourneth  among  them;  forgiven him.
seeing all the people were  in          29 Ye shall l:ave one law for
ignorance.                            him  that sinneth through igno27   And  if  any  soul  sin  rance, both for him that is born
through ignorance, then he shall among  the children of Israel,
bring  a  she-goat of the  first and  for the  strangerr' that soyear for a sin-offering.              journeth among them.
28  And " the  priest  shall    30 But the soul that doeth
make an atonement for the soul aught presumptuously', wheththat sinneth  ignorantly, when  er he be born in the land, or a
he sinneth by ignorance before  stranger, the same reproacheth
v Rom. 3. 29, 30.  wv Deut. 17. 1I.  Ps. 19. 13,
t Lev. 4. 27, 28.    u  Lev. 4. 35.  Heb. 10. i26.  2   et. 2. 10.
eth among them. Gr. "And the prose- conviction, and inward remonstrance,
lyte that is settled among you." —    and in despite of divine authority. Gr.
IF X eeing all the people (were) in igno- "Shall do any thing with a presumpran e.  Heb. "Because (it happened)  tuous hand."  Chald. "Shall do any
to all the people in or through igno- thing with an uncovered head," that is,
rance."                               openly, fearlessly, without shame, for
V. 27. If any soul sin through igno- under emotions of shame men were
rance. That is, any person. Chald. prone to cover their heads, as Jer. 14:
"If one man."  As in what precedes  4, "The ploughmen were ashamed,
allusion is had to cases where the sin  they covered their heads."  The original
in question could be considered as that phrase, in certain connections, is capaof the whole congregation, so in the  ble of a good sense, equivalent to boldpresent passage the sin of a single in- ness, courage, magnanimity, both in
dividual, acting on his sole responsibil- heart and deportment, as when it is
ity is treated of, and the appointed sac- said of Israel that they went out of
rifice specified. Such aprivate person, Egypt with a high hatnd, Ex. 14:8.
when guilty of any mistake or neglect Num. 33: 3; but here it implies knowin the worship of God through inad- ingly, purposely, and presumptuously
vertence, ill example, or infirmity, was  going counter to the express ordinance
required, as soon as he became sensible  of heaven in contempt of the divine
of his offence, to bring a female goat to  majesty and authority. --     The -same.
the priest, for a sin-offering, the peni- reproacheth the Lord. Or, Heb. " Blastent oblation of which would exempt phemeth."  Gr. and Chald. "Provokim from any farther penalty.         eth to anger."  The original denotes
primarily verbal reproaching, or revilQf Presumlptuous Sins.        ing, as in 2 Kings 19: 6, 22; but is apV. 30. The soul that doeth (aught)  plied here to a reproaching or blasp.esumptuously. lHeb. "Doeth with a  pheming by deeds, as in Ezek. 20: 27,
high hand," that is, in a bold, daring, "In this your fathers have blasphemed
defiant manner, giving way to deliber- me in that they have committed a tresate acts of transgression against light,  pass against me."  It is a truth of sol10*




226                            NUMBERS.                        [B. C. 1490.
the LORDn; and that soul shall be  broken his commandment, that
cut off from  among his people.  soul shall utterly be cut off; his
31 Because he hath despised $ iniquity Y shall be upon him.
the word of the LOeD, and hath            32 And  while  the  children
x 2 San. 1..   Prov. 13. 13.     Acta 13. 41.   Heb.
10. 18, 29.                             y Lev. 5. 1. P1. $3. 4. Ezek. 18. 40.  2 Pet. 2. 21.
emn import, that every presumptuous offi shall be cut off; " reduplicated for
sinner is a virtual blasphemer of Jeho-  the sake of emphasis. —~- Higs zniqluity
vah, even though he may never orally  shall be Bpon hima. I-eb. " Its iniquity
profane his name.-     T hat soul shall shall be upon it." That is, the iniquity
be cut of from among his people. Gr. of that soul; which however stands for
"Shall be utterly destroyed."  Chald. the person, and is correctly enough ren"That soul shall perish."  On the pe- dered. By "iniquity" may be underculiar import of this phrase see the  stood the punishment of iniquity, as in
Note on Gen. 17:14; where it is fully  Gen. 19:15. Lev. 22: 9. It is observaexplained. The Jewish writers extend  ble, however, that several of the Jewthe force of the threatening into the  ish commentators give a more interior
next world. "Although we find apos-  sense. Thus Sol. Jarchi says, " its initates to live more than fifty years, and  quity shall be in it," means, " when his
that they are not cut off from the life  iniquity is in him, and he repenteth not."
of this world, yet know that their de- Rab. Menahem also gives the following
serts hang upon them in this world, and  as an exposition of the ancients: " That
vengeance shall be taken upon them   soul shall be cut off, and the iniquity
abundantly in the world to come."-  thereof with it," as if he should say,
Bab. Menahem.  It is probable that, The iniquity shall cleave unto it after
when there were witnesses to the fact, it is cut off, to be punished for ever, acthe offender was punished by the mag- cording to that (Is. 66: 24), Their worm
istrates either by death or beating.  shall not die, which Jonathan (the ChalSee Note on Deut. 25: 2.               dee Paraphrast) expounds, Their soul
V. 31. Because he hatie despised the  shall not die.  And our doctors have
sordod of the lordd.   Heb. b.izidh, hathe  said, It shall be cut off' in this world, it
contemied, set at naught as. vile, dis-  shall be cut off in the world to come."
honored.  Comp. with this Prov. 13: Jonathan's words are, "That maii shall
13, "He that despiseth the word shall be destroyed in the fworld that is to
be destroyed; but he that feareth the  come, and shall. give account of his sin
commandment shall be rewvarded."       at the great day of judgment."  Peel
~S CAath, broken tihe commandmnent. Ieb. explains it, that his punishment shall
hethas, iath act  zalled,.f /reuaf"4i,     masde  be confined to himself, and not faill upon
void or of none e~ect, in opposition to  the congregation, as it wvould do if they
establishing or confirming.   It is a  were to neglect to cut him oTl. After
term usually applied to breaking the  every attempt at a true solution of the
covenant with God, as Gen. 17: 14. meaning of the phrase, some doubt will
Lev. 15: 44; and often in the prophets.  still remain.
Sometimes spoken of the law and the
commandments, as Ps. 119:126. Ezra    The Case of the Sabbath Breaker.
9: 14. Heb. 10: 28.- — ~. That soul shall   V. 32. W/hile the children of Israel
be utterly cist ofi.   eb; " Shall be cut were in the wilder"Hess. Several of the




B. C. 1490.]                CHAPTER  XV.                              227
of Israel were in the wilderness, ward a, because it was not dethey found a man that gathered  clared what should be done tosticks   upon the sabbath-day.        him.
33 And they that found him            35 And the LorD said- unto
gathering  sticks  brought him   Moses, The man b shall be sureunto Moses and Aaron, and un-  ly put to death: all the congreto all the congregation:              gation  shall  stone  himi  with
34  And  they  put  him  in  stones without the camp.
z Ex. 35. 2, 3.           a Lcv. 24. 12.    b Ex. 31. 14, 15.   c Lev. -4. 1I.
foregoing ordinances it was not expect- within the compass of the law, and in
ed would be observed during their jour- what precise manner it was to be dealt
neyilrgs to the promised land, but the  with, they were not fully resolved in
sabbath was to be honored wherever their own minds. As this was the first
they were; therefore it is expressly  offence of the kind, and as neither Miomentioned that this incident occurred  ses nor the people were disposed to act
"in the wilderness."  It is doubtless  precipitately in the matter, they saw
cited as ain instance of presumptuous  fit to await a specific direction from the
sin; for as the law  of the sabbath  Lord himself.
was plain and positive, this transgres-    V. 35. An2d the Iord said unto Jibsion nmust of course have been known  ses. Probably in answer to the special
anld wilfli. The offence, according to  inquiry which Moses went into the tabthe purport of the original, was gath- ernacle to make, as he did in another
ering and binding or bundling  p  cease of difficulty mentioned before, ch.
wcOld.                                9: 8.-' Shall stolne him, wi-th stones
V. 33. Birought hin  unto foses and  without the cafm2p.  Stoning was the,4aron, and uto all the congregcation. most dreadful of all the punishments
Not perhaps literally into the presence  inflicted upon malefactors under the
of the whole congregation, consisting  Jewish dispensation; the event recordof hundreds of thousands, but before  ed furnishes, therefore, a striking and
the heads and representatives of the  solemn testimony to the sacredness and
whole body, to which the name of the  divine obligation of the sabbath law,
congregation was often given.         and one which should not be lost upon
V. 34. And they plut him in wald. us at the present day. The offence was
Heb. bamonish?sor, in heeping; as they  apparently light and trivial, and for
had previously dealt with the blas- which we should be apt to suppose
phemer, Lev. 24: 12.-~ - Because it such a punishment entirely disproportwas not dclared whzat should be done to  tioned; but the dignity and majesty of
hinm. Gr. "They had not judged, or the divine Being against whom it is
determined:"  They knew, indeed, that committed is to be considered, and such
the sabbath-breaker was to die (Ex. an example teaches how enormous those
31: 4. 35: 2), but by what death he  acts become, which, though not sinful
should die, or whether this gathering  in their own nature, are yet forbidden
of sticks made him obnoxious to that by the supreme authority of the unisentence, they were not certain. It was  verse. Actions ventured upon in deficlear that he had done it presumptu-  ance or contempt of an express divine
ously, but whether the act came fairly  command, draw after them  a fearfull




228                          -NUMBERS.                       [B. C. 1490.
36 And d all the congregation         38  Speak unto the children
brought him  without the camp, of Israel, and bid them that they
and stoned him with stones, and  make them e fringes in the borhe died; as the LORD command-  ders of their garments, throughed Moses.                             out their generations, and that
37 And the LorD spake unto  they put upon the fringe of the
Moses, saying,                        borders a riband of blue:
d Josh. 7. 25.                   e Dent..2.  n i. at ). 5.
load of responsibility.  See Note on  flower, probably from the fact that the
Lev. 20: 2 for a particular account of  fringe was an ornamental appendage
the manner in which this punishment somewhat resembling a flower. The
was inflicted.   s Without the caatp. English  term  occurs Dent. 22:12,
Hence arose the custom of taking those  " Thou shalt make thee frminges upon
who were to be stoned to a distance  the four quarters (HI-b. wilngs) of thy
from cities and from the judgment-hall, vesture," but in this case the original
as is remarked by Sol. Jarchi.  Thus  is gedilinm, of a somewhat different, but
they dealt with Stephen, casting him  related purport, as it denotes the t'ufts
"out of the city," and stoning him, or tassels which were inserted in the
Acts 7: 58; likewise with Naboth, fringe. From  the threads or thrums
1 Kings 21: 13, and with the blas-  of a fringe hanging down from the edge
phemer, Lev. 24: 14. This aggravated  of the garment somewhat like locks of
the punishment, from involving a de- hair, the original word tzitzith, is so
gree of rep?'oach, as is evident front the  rendered Ezek. 8: 3, " And hle put forth
language of the apostle, fHeb. 13: 11-13, the form of an hand, and took me by a
"For the bodies of those beasts, whose  lock of mine head."  It is irendered in
blood is brought into the sanctuary by  the Gr. by icpas7rea k&-aspeda, which
the high priest for sill, are burned with- occurs Mat. 23: 5, where our version
out the camp. Wherefore Jesus also, has "borders" —"they  make broad
that he might sanctify the people with  their phylacteries and enlarge the bor. 
his own blood, suffered without the  ders of their garments," i. e. the fringes.
gate. Let us go forth therefore unto  "There have been various conjectures
him without the camp, bearing his re-  as to the object of this law. The most
proach."  The severity of the punish-  probable is that the'fringe' was inment in cases of the violation of the  tended as a sort of badge or livery, by
sabbath no doubt points typically to  which, as well as by circumcision and
the sad lot of those who do not keep  by the fashion of their beards, and by
the true spiritual sabbath, "entering  their peculiar diet, the Hebrews were
into the rest of God by faith, and ceas- to be distinguished from other people..ug from their own works, as God did  Be this as it may, much superstition
from his," Heb. 4: 1-11.              came in the end to be connected with
the use of these fringes. The Pharisees
are severely censured by our Saviour
for the ostentations  hypocrisy with
V. 38. Bid- them  that they make  which they made broad the'borders'
fringes in the borders of  their gar-  of their garments. Our Lord himself
meteS.  Heb. tzitzitAh  from  tzitz, a  wore the fringe, which is commonly




B. 0. 1490.]                CHAPTER  XV.                               229
39 And it shall be unto you  -upon it, and remember all the
for a fringe, that ye maylook  commandments  of  the  LonD,
called in the New Testament the'hem  of a garment is usually called a zoing,
or border,' and it was this part of his  as Ruth 3: 9. 1 Sam. 15:17. Deut. 22:
dIess which the sick desired to touch, 30. Zech. 8:13. So the four corners of
under the impression that the contact the earth are called its Jour wings, Is.
would make them whole. It was prob- 11: 12. Ezek. 7: 2. Job 37: 3.  The
aVbly the peculiar sanctity of this part fringes were the threads left unwoven
of the dress, which directed attention  at the end of the web, on the edge of
to it in preference, for we may be cer- which, or just above the firinge, was put
tain that Christ himself did not point a band or lace of blue, or rather of purit out. We think that we may thus ob- ple color, binding the fringe, which was
tain a new light on the subject which  of the same color with the.garment, and
has escaped observation. In Luke 8:  that was usually white. This band or
43, a woman having an issue of blood  ribbon served not only to distinguish
comes behind him, touches the'bor- them from other people, but when they
der' of his garment, and is healed. looked down upon it they were remindShe afterwards falls down at his feet ed of the duty they owed to God, as a
and acknowledges what she has done. holy and consecrated nation.  Such
Hence the' fringe,' so to call it, was not, among them  as laid claim to greater
as the modern Jews think, before ex- sanctity than others, enlarged  their
elusively, but behind also, if not wholly  fringes and extended them to so great
behind; and hence also the same fringe  a length that they sometimes swept the
could scarcely have been at the bottom   ground, which made them the more noof the robe, as the other account sup- ticeable, of which they wvere ambitious.
poses. We may therefore ask whether The modern Jews wear a long tassel at
it was not in fact such an embroidered  each corner, consisting of eight white
edge, of various breadth, as we now see  woollen threads, knotted with five knots
wrought with colored worsted or silk  like small buttons, and open and unaround the opening for the neck and  twisted at the ends.-~[  Ribani  of
down the breast of the abba, or woollen  blue. The blue color, the color of the
mantle, now in use among the Arabs  firmament of heaven, with which the
(see the note on Ex. 22: 27) and which  purple was closely allied, seems to have
is a very ane eut article of dress, and  been deemed of peculiar sanctity, and
probably in ltse among the Jews. This  as it was the color of the priest's robe,
border might, on the one hand, be  so it would naturally tend to put the
touched by a person behind the wearer, Israelites in mind that they were a
while on the other, the part in front kingdom of priests, and thus bound to
Would be under his own eye, as the law  act in accordance with their holy desigseems to require.  We would by no  nation.
means make a stand upon this conjec-   V. 39. That ye may look 2upon it, and
ture; but being founded on a real Ori- remember, etc. This appendage to their
ental usage, it is at least entitled to as  dress was appointed as a badge. a memuch attention as the others, which  mento, by which, they were constantly
are not so."-Pict.. Bible. ---    In the  reminded of their peculiar relation to
borders of their garments. HIeb. "On  God, and of their obligations to walk
the wings."  The skirt, edge, or border holily and religiously before him.



230                            NUMBERS.                        [B. C. 1490.
and do them; and that ye seek  ments, and be holy i unto your
not after your f own heart, and  God.
your own eyes, after which ye            41  I k am   the  LORD  your
use to go a  v whoring:                God, which brought you out of
40  That  ye   may  rememr-  the  land  of Egypt, to be your
ber, and do A all my commanci-   God: I am  the -LoD your God.
f Doet.!19.     Jh 11.7.   Jer. 9. 14. T7 Ezek.
6. 9.  I's..1.   1; 6.53...   Ps. 119. 4.  i Lcv.   1. 44, 45.  k Lev. 2-24..  1 Ileb. 11.16.
~f That ye seek not after yotmr own heart,  were not to regard the w earing of these
etc. IIeb. tdthozru, from the root toor, fringes as having in it any real intrinwhich we have explained in the Note  sic sanctity, but only as an instrumenon ch. 14: 36, where it is employed in  tal and sensible help to the dulness and
reference to the searchitng or explori.ng  sluggishness of their minds in relation
the land of Canaan by the spies, and  to the deportment which they were reimplies, as we have shown, a tcrninq  quired, as a holy people, to observe.
or circling about in opposition to pursuing a direct and straight-forward
course. Gr. "Ye shall not turn back
after your imaginations, and after (the          CHAPTER XVI.
sight of) your eyes in the things after
which ye go a wholing."  Chald. "Ye  The Rebellion of XKoreah, Dathan, and
shall not err, or wander, after the cogi-            Abiram.
tation of your heart." The Chald. term  We have, in the present chapter, an
here used does not signify, says Fa- account of the most formidable congins, mere cogitation, but that kind of  spiracy against the authority of Moses
thought which proceeds from an impi-  and Aaron which occurs anywhere in
ous curiosity, when we do not simply  the compass of the sacred narrative.
believe in and cleave to the word of  It took place soon after the doom of
God, but indulge in a spirit of vain  the forty years' wandering had been
speculation and disputation, against pronounced, and the effect of that senthe nature oftrue faith. The "seelking  tence would naturally be to beget a
after their own heart and their own  disposition to plots and conspiracies
eyes" implies therefore a giving way  among the people. Being  distressed
to their own imaginations and inven- and uneasy, they were in a fit condition
tions in the matter of worship and  to listen to the suggestions of factious
general obedience, and lapsing into  spirits. As they were doomed to die,
idolatry, which is spiritual fornication  at any rate, before entering the proand adultery.                         mised land, they would be apt to chegV. 40. That ye may remember, and do  ish a certain desperation that could
all 1my commandments.  The end of re- easily be turned into the channel of roenmembering is doing; and we have rea- volt. And as the circumstances were
son to be thankful for any appointed  favorable for such a schism, so the
means or appliances which shall assist concoctors of it were the very persons
us in impressing our minds more deep-  among whom  we  might expect it to
ly with our religious obligations, and  originate. We see a twofold interest
keep us in the way of the actual per-  at work-one against the civil supremformance of every duty. The Israelites  acy of Moses, and the other against the




B.. 147-1.]               CHAPTER  XVI.                              281
CHAPTER  XVT.                  of Levi, and Dathan and AbiN   O    K Korarh a the son of Izhar,  ram  the sons of Eliab, and On
the son of Kohath, the son  the son of Peleth, sons of Reua Ex..21. c.o. 9. Judill..     ben, took men:
priestly pre-eminence of Aaron. A part M Moses and Aaron, and Izhar, the father
of the conspirators were of the tribe of  of Korah, were brothers, being the sons
Reuben, which had been subordinated  of Kohath, as appears from Ex. 6: 18.
to that of Judah in the recent arrange-  — q   The sons of,l iab. This Eliab
ments, and they would naturally aim  was the son of Pallu, the second son of
to regain the precedency which they  Reuben. Ch. 26: 7-9, Gen. 46 9:  -
deemed their birthright. Korah, again, ~ On the son of Peleth. It appears that
was a Kohathite, descended from  a  he was a descendant of Reuben, but of
brother of Levi, and probably an elder what particular family we are not inbrother; and his feeling seems t. have  formed. As nothing further is said of
been, that the priesthood should, by  him, as he does not appear at all in the
right of birth, have belonged to his fam- further progress of the plot, it is not
ily, and by consequence that he should  unlikely that though he entered into it
himself have been high-priest. Setting  in the outset, yet he subsequently withhimself forth, therefore, as the chain- drew, and we may hope escaped the
pion of the whole Levitical body, he  doom  of his accomplices. --     Took
might readily enlist great numbers of  (men). Heb. va-yikacl, from  cikah,:to
them  in the schism; and this result take. This verb is the first word of the
would be facilitated by the local prox- verse, and though in the singular numimity of these two tribes, which would  ber, yet it evidently includes the sevgive the projectors an opportunity of  eral nominatives that follow. But Geconferring together in regard to their senius remarks it as a peculiarity of the
plans. The Kohathites and the Reuben- Hebrew, that when the verb precedes it
ites were encamped on the same side of may have several nominatives, though
the Tabernacle. Considering the nature  in itself singular, whereas if it follows
of the conspiracy and the standing of the  it will be plural. Still it is to be inferred
parties engaged in it, it was all-import- that Korah was the prominent actor,
ant that it should be put down by some  and to him the verb would naturally
signal and terrible judgment, and of  have primary reference. But the main
such a judgment the history proceeds  question is in regard to the true imto give an impressive account.  The  port of " took" in this connection. As
event is celebrated by the Psalmist, Ps. " men " does not occur in the original,
106:16, 17, in brief but emphatic terms: what was it that Korah and his associ" They envied Moses also in the camp, ates took? By some it is supposed that
and Aaron, the saint of the Lord. The  the "and" before Dathan is superfluearth opened and swallowed up Dathan, ous, or is equivalent to "both," and
and covered the company of Abiram."  that Dathan, Abiram and On are the
1. No1. ~ow  or ah the son of Iz7ar, true objects of the verb, the persons
etc. Gr. "Kore," which occurs in near-  whom Korah took, that is, took into
ly the same form, Jude 11, " the gain- association with himself in carrying out
saying of Core."  This Korah was a  his purposed insurrection. This view,
Levite, and cousin-german to Moses however, we reject as doing a certain
and Aaron; for Amram, the father of  violence to the more simple and natural




232                           NUMBERS.                       [B. C. 1471.
2 And  they  rose up  before  famous-  in  the  congregation,
Moses, with certain of the chil- men of renown:
dren of Israel, two hundred and         3 And " they gathered -temfifty princes of the  assembly,             c.. 9.           c rs. 103. l;.
construction of the text. If we have re-   V. 2. And they rose usp b,; ore Xifoses.
course to the ancient versions we find  Heb. va-yd-kumzc, thley rose {7 i'ebclourselves but little assisted, as they  liously or mutinously; they made a, inevince great diversity. Gr. " And Kore  surrection. As the verb in this case folspoke," implying that he wrought upon  lows its nominatives occurring in the
others by -persuasion to join his faction. preceding verse, it assumels the plural
Chald. "And Korah separated himself,"  form. -~ With certain of tihe childrea
that is, he took himself aside, he with- of Israel.  Ieb. " And men of the childrew himself in a scheming, plotting  dren of Israel." That is, the men whom
manner, as did also his associates. In  Korah had inveigled and draws in to be
like manner the Syr. " And Korah dis- his accomplices in the plot.   ~.Priiz ces
sented," that is, started an opposition. of the assembly. Gr. "LeadelA of the
The Arab. exhibits "aggressus est,"  congregation."-       Famous ith.e conhe made an attempt, and this we think  gregation. IHeb. " The called ones of
comes very near the true sense. " He  the congregation."  See this phrase extook" we understand to be here equiv- plained in the Note on ch. 1: 16-  The
alent to "he undertook;" or, if the  expression is applied to Dath.n and
reader pleases, he may supply the word  Abiram, ch. 26: 9, where it is readered
" counsel "-" he took counsel "-but "famous in the congregation."  Gr.
the idea is substantially the same; he  " The called in council."  Chald. " The
engaged in an enterprise, he took hold  princes of the congregation who were
of a scheme, he adventured upon some- called by their names in the time of
thing, and to make out the complete  council."  It is clear that they were
sense, this word should be read in im- persons of so much consideration end
mediate connection with the first words standing in the tribes as to give a very
of the ensuing verse,-" He (and his  dangerous character to the conspiracy.
accomplices) undertook a project, and  -' klen qf renown. Heb. " MIe of
they rose up, etc."  A similar use of name."  Gr. "Men of lrenown."  The
the Heb. verb without an objective ex- original phrase occurs with respect to
pressed occurs 2 Sam. 18: 18, "Now Ab- the giants, Gen. 6: 4, where see Note.
salom in his life-time had taken (1tkah)    V. 3. And they gathered themselves
and reared up for himself a pillar," i. e., together. Heb. "Were gathered togethnad taken counsel, or had undertaken  er;" the Niphal or passive form. Gr.
an enterprise with a view to erect a pil- "They rose up against."  The above
lar. How could he have taken a pillar named company assembled in a body,before erecting it, when it was no doubt against Moses and Aaron as the usurpconstructed of stone on the spot?  As ers and arbitrary dispensers of all preto the time to which this transaction is ferment.-   (Ye take) too munch? upon
to be referred, we have no special data  yor. Ieb. " Much to you;" or "Enough
on which to form  an opinion.  Con- for you."  The phrase is rendered  "let
jecture assigns it to the period of their it suffice," in Deut. 3: 26. Vulg. " Let
stay at Kadesh-barnea after their re- it be enough for you that all the multipulse by the Canaanites and Amalekites. tude consisteth of holy ones." Sol. Jar



B. C. 147-1.]              CHAPTER  XVI.                               233
selves  together against Moses  yourselves above the congregaand against Aaron, and said un-  tion of the LoRD?
to them, Ye take too much up-            4 And when Moses heard it,
on you, seeing all Be the congre-  he - fell upon his face:
gation  are  holy, every one of          5 And he spake unto  Korah
them, and the LORD e is among  and unto all his company, saythem: wherefore then lift ye up  ing, Even to-morrow the LORD
d  Ex. 19. 6.      e Ex. 99.45.                f:. 14.5.  20. 6.
chi paraphrases the passage, "Ye have  ty. 1   Wlhcrefore then lift ye up yourtaken to yourselves greatness much  selves above the consgregation of thelord?
more than enough."   ~, Seeing all the  As we are, in fact, upon a level, no one
congregation (are) holy, every one of  portion of the people standing higher
them. Heb. " For all the congregation, in the Lord's sight than another, why
all of them, are holy."  The language  do you arrogate to yourselves such a
is emphatic, indicating that there was lofty superiority over your brethren?
no adequate ground in point of sanctity  The original for "above" is the same
for the distinction between the priest- with that rendered "against" as aphood and the laity; consequently that he  plied to Moses and Aaron in this verse,
and his associates were as worthy the  and carries with it, perhaps, a latent
office of ruler and priest as Moses and  intimation that they were actually takAaron.  This, however, was a direct ing a stand not only over but against
encroachment upon a divine inlstitution, the mass of the people, that is, in such
for the office of priesthood was an honor  a way as to be oppressive to them.
which no man was to take to himself,   V. 4. _Fell upon hdsface. In conjunc"but he that was called of God as was  tion probably with Aaron, as they had
Aaron," Ieb.5:4. UndertheChristian  both done on a former occasion, ch.
dispensa.tion the priesthood, properly  14: 5. Aware of the aggravated naso termed, is abolished, as all Christians  ture of the offence, and fearful of the
constitute  " a holy nation, a royal tremendous judgment it would be likepriesthood;" but still it does not follow  ly to incur, they fell prostrate before
from this that all the men of the church  God, both to deprecate his displeasure
are equally qualified to discharge the  in behalf of the people, and to seek difunctions of leaders and teachers. This rection in what manner to proceed in
depends upon their spiritual gifts, which  this trying emergency. A Jewish comare the true basis of ministerial charac- mentator says upon this passage, " I-lHe
ter.. IT  The Lord is among themn. was abashed, and cast down his face on
Chald. "And the majesty (Shekinab) the ground unto prayer, and then it was
of the Lord dwells among them." That said unto him what he should say unto
Is to say, the Lord, by the sublime sym- Korah."
bol of his presence, dwells among the    V. 5. Even, to-morrovw the Lord will
congregation at large, and not merely  o7otw, etc. Heb. "And he spake, sayamr.ong the tents of Moses and Aaron  ing, The morning, and the Lord will
and the Levites. This was in itself Imake known." Wait iaut till the morntrue, but it did not authorize them to i ing, and the Lord will d;scover by
aspire to an office which the-Lord had V manifest tokens whether you or we are
specially appropriated to another par- i in the right. The delay would also af



234:                          NUMBERS.                        [B. C. 14T71.
willshow who are his, and who  put incense in them  before the
is holy g; and will cause him  h  LoRD to-morrow: and it shall be
to come near unto  him:  even  that the man whom  the LORD
him  whom he hath chosen will' doth choose, he shall be holy':
he cause to come near kunto him. ye take too much  upoa you"',
6 This do: Take you censers,  ye sons of Levi.
Korah, and all his company;              8 And Moses said unto Ko7 And put fire therein, and  rah, Hear, I pray you, ye sons
g Lev. 21. 6, etc.       Heb. 12. 14.   ic.  7.    of Levi:
k Lev. 10. 3.    21. 17, 18.   c. 3. 10.    Ezek. 4!). 46.
44. 15, 16.                                  l Eph. 1. 4.  rm IHeb.. 4.
ford them time to reflect upon their an appropriated sense, as may be seen
course, and, as a consequence, per- in the Note on Lev. 10: 3.  Num.
adventure to retrace'their steps.-    3: 5, 6. The two ideas of "choosing"'
W -ill show  who (are) his.  iHeb. and "brincging near" are exhibited in
"Will make known him that is his,"  the parallel passage, Ps. 65: 5, "Bless.
or, "those that are his."  Gr. "The  ed is the man whom. thou c.oosest and
Lord knoweth (or bath known) those  caeusest to a9p9/oach unto thee."  This
that are his," which precise words are  latter clause of the verse is rendered
quoted by Paul, 2 Tim. 2: 17, as if hay- negatively in the Gr. " And those whom
ing the present history in his eye: he hath not chosen to himself, he hath
" Nevertheless, the foundation of God  not brouht near to himself."
standeth sure, having this seal, The    V. 6. Take yout cese'rs.  Rendered
Lord knoweth them  that are his."  " fire-pans," Ex. 27: 3, where see Note.
Chald. "Will make known him that is The command for them  thus to take
fit for him."    ~ - And who is holy.  censers and burn incense in them, was
Ileb. "And the holy one."  That is, in effect the same as saying, Perform
the one who is solemnly set apart and  the office of priests, as you see fit to
consecrated, by divine appointment, deny my claim to it as a right.
to the sacred office of priesthood.-    V. 7. Put file therein, etc.  Heb.
~[ And will cause (himn) to come near  "Give fire therein and put incense on
unto hinz. Heb. 2ikrib, of the import them."  We give this literal rendering
of which-see Note on Lev. 10: 3. Num. that it may be known that "put" in
3: 5. 6. The Gr. rendering of this verse  the two clauses does not represent the
is as follows: "God hath seen and  same word in the original. --   IThom
known who are his, and who are holy, the Lord shall choose. That is, whom
and hath brought them  near to him- the Lord shall indicate by manifest toself; even those whom he chose he hath  kens to be the man of his choice.
brought near to himself."  The Chald. ~ IHe (sh/all be) holy. That, is, shall be
lhas: "God will make known him that declared to be holy, or to be officially
is right (or fit) for him, and who is holy  sacred, and thus confirmed as a priest.
that he may approach him, in his sight; -~[ Bjfore the Lord. Before the svm-.
and whomsoever he shall choose, he  bol of the divine presence; with their
will apply him to his service (or, min- faces turned towards the sanctuary, at
istry)."'- COause to corme  ear hinm. the gate of which they stood.   ~r (Ye
That is, for the purpose of constantly  take) too vzch tpo 2oon you. The same
ministering before him. The term has phrase with that occurring above, verse




B. C. 1471.]   -            CHAPTER  XVI.                              235
9 Seemeth  it but a  small   to bring you near to himself to
thing unto  you, that the God  do the service of the tabernacle
of Israel hath  separated ~ you  of the LORD, and to stand befrom the congregation of Israel,  fore the congregation to minisnt ver.. Is. 7. 13. oe.    3. 41,45. S. 14. Delt. 10..  ter unto them?
3, which Moses here justly retorts upon  haps in reference to this that the aposthem: "You accuse me of taking too  tie Paul speaks of himself as " separated
much upon myself; it is precisely this  unto the gospel of God."  -STo bring
charge which I bring against you; the  you. near to himnseyf to do tIle service of
result will show with how much jus-  the tabernacle. Heb. "To serve the sertice."  So Elijah retorted upon Ahab  vice."  They were not, indeed, brought
the charge of troubling Israel, 1 Kings  so near as the priests, but still nearer
18::17, 18.                          than all other men, being the constant
V. 9. (Seemeth it but) a small thing  assistants of the priests in their duties.
unto you?.   Heb. lit. "Is it small --          l1o stand befbre the congregation.
from you?" which may properly admit Standing is a sign of service, and occathe construction, "Do you regard it sionally used for it, as where the sacred
as something less than becomes you? "  writer in one place, Jer. 52:12, says of
Such is the force of the original form of  Nebuzar-adan, that he "stood before
expression, as the preposition n, sm, de- the king;"  in the parallel history,
notes/fomn rather than to, andfronsom has  2 Kings 25: 8, it is said he was "a
in such connections the import of a  servant of the king."  Accordingly the
comparative.  He appeals to them to  "standing;" of the Levites, Neh. 12:44,
consider how  ungrateful a part they  is equivalent to their "serving" or
were acting towards the Lord for the  "waiting," and as they are said, Dent.
honor done them in selecting their tribe  10: 8, to "stand before the Lord to
to minister at his tabernacle and serve  minister unto him," so here it is said,
him as his own domestics. He would  "to stand before the congregation to
have them reflect how unworthily they  minister unto them," thus acting with
demeaned themselves by thus contem- a twofold reference, to the Lord and to
ning the honorable post assigned them, the people, as servants to both. So Joand mutinously aspiring to an office  siah said to the Levites, 2 Chron. 35: 3,
previously bestowed upon others. How  "Serve  now the Lord your God, and
weak and foolish, moreover, was their his people Israel." Comp. Ezek. 44: 11.
spite at Aaron, who was but passive in  — ~ To mininster uonto them. Ileb.
the case, and appointed a superior min- leshlrethdsl.   This word, in strictness,
ister with his family under him, by the  should perhaps be rendered, "to perLord's special direction.    ~[ Separated  form their service," or, "to minister
yole. As the peeple of Israel, as a body, for them," as the Levites rather minliswas separated from all other nations, teredfor the congregation than to them.
and set apart as the Lord's peculium, The service of the tabernacle was origLe:. 20: 26, 1 Kings 8: 53, so were the  inally incumbent on the whole congreLevites separated from  the mass of  gation, but the Levites were chosen by
their brethren to be the especial attend- special appointment —were chosen as
ants upon the Most High in every thing  deputies or proxies of the whole people.
pertaining to his worship. It is per-  In this sense they officiatedfor them.




286                          I NUMBERS  [B. C. 14 1.
10 And he hath brought thee  and P what is Aaron, that ye
near to him, and. all thy breth-  murmur against him?
ren the sons of Levi with thee:          12 And Moses sent and calland seek ye the priesthood also?  ed Dathat  and Abiram, the sons
11 For which cause both thou  of Eliab; which said, WAAe will
and all thy company are gath-  not come up.
cred together against the LORD:   p E6. 1. s.... -. Als5. 4. 1 Cor.3..
V. 10. Seek ye the pniestlood also.2 1 Cor. 3: 5, "Who is Paul, and who is
Not content with the privileges and  Apollos, but ministers by whom ye behonors already conferred upon you, do  lieved?"  Indeed, Aloses himself had
ye aspire also to the office of the priest- } on the occasion of a former Inurmurhood, which the Lord holds at his own  ing expostulated in like style; Ex. 16:
disposal, and which he has otherwise  7, 8, "What are we that.ye m1lurmur
bestowed?  "Therefore thou and thy  against us? Your murmurings are not
sons with thee shall keep your priest's  against us, but against the Lorld."
office for every thing of the altar, and    V. 12. IFe will not come u2p. The
within the vail; and ye shall serve: I  object of M'oses in sending for them
have given your priest's office unto you  was undoubtedly to treat with them in
as a service of gift; and the stranger  a way of kindly admonition and remon.
that cometh nigh shall be put to death."  strance, and thus if possible recall them
They doubtless would not say that this  from their infatuation, and save them
was their object, but Moses saw it was fr om the doom that he saw otherwise
in their eye. The Chald. has, "Seek  to impend over them.  It would apye the great or the high priesthood?"  pear that from some reason these indiGr. " Seek to do the priest's office?"    viduals did not present themselves with
V. 11. For sowhich cause. Heb. ldkzn,  Korah before Moses, or that they retherefore.  Implying that this is the  tired to their tents before he had ceased
true construction of their conduct. No  from his prayer. The summons had reother inference can be drawn from their  quired their attendance at the usual
rebellion against the Lord's chosen ser- public place of judgment in the camp,
vants, than that it was in effect a rebel-  and not upon any mountain elevation,
lion against the Lord himself. So when  notwithstanding the peculiar phrasethe people refused Samuel's govern- ology "come up."  It is usual to find
ment, the Lord said, 1 Sam. 8: 7, " They  this langidage employed in reference to
have not rejected thee, but they have  the going to the central place of worrejected me that I should not reign over ship or convention, wherever it might
them."  Comp. Luke 10: 16. John 13: be. Thus Dent. 25: 7, "And if the man
20.- -~ AXnd what is 4acron, etc. Heb. like not to take his brother's wife, then
" And Aaron, what is he?" or, " Aaron, let his brother's wife go up to the gate
what hathhe done?" What is hemore  unto the elders, and say," etc. Ruth
or other than the Lord has made him?  4: 1, " Then wcent Boaz up to the gate,
What ground is there for finding fault and sat him down -there."  Sol. Jarchi
with him when he was wholly passive  remarks that Dathan and Abiram would
in his own elevation? What wrong con- not comse up because they were destined
duct can be laid to his charge? A sim- to go down. The -reply was full of inilar language is employed. by Paul, solence, and gives Bp. Hall occasion to




B. C. 1471.]               CHAPTER  XVI.                              237
13 Is q it a small thing that  brought us into a land that flowthou hast brought us up out of  eth " with milk  and honey, or
a land that floweth with  milk  given  us inheritance  of fields
and honey, to kill us in the wil-  and vineyards: wilt thou put
derness, except thou make thy-  out the eyes of these men? we
self altogether a prince" over us?  will not come up.
14  Moreover, thou hast not    15 And Moses was very wrotl,
q ver. 9.           r Ex. 2. 14.            s Ex. 3. 8. Lev. 20. 94.
say, "their message was worse than  pleasure, like blind men, under pre-'
their absence."  It was one that show- tence of bringing us to a rich and fered them ripe for judgment.           tile country?"   Alas, their language
V. 13. Out of a land thatflowethi with  and their conduct showed that they
milk and honey. Whatever might have  were most grievously blinded by the
been the natural fertility and luxuri-  operation of their discontented, proud,
ance of the land of Egypt, it certainly  and rebellious spirits. They could not
had not proved to theor " a land flowing  see that they were altogether in fault,
with milk and honey," but a land of  while accusing MIoses, and were quarhard bondage, of misery, and affliction. relling with their Maker in rejecting the
And then how outrageous the insult to  authority of his servants. By " these
the divine majesty thus to describe  men" is probably to be understood the
Egypt in the very terms in which God  conspirators, who would lay claimr to a
himself had often spoken of the land of  penetration which they seemed to think
promise!-~T lb kill u1s in tihe wilder- was not possessed by the congregation
itess. Heb. " To cause us to die." That at large.
is, to bring us into circumstances which    V. 15. Anzd Mloses was very wroth.
expose us to death; of which death is  The Gr. would seem to understand from
a very legitimate consequence, whether this nothing more than that AMoses took
intended or not.-       Except thou make it heavily: —" It made him exceeding
thyself altopgether aprince over us. Ileb. sad."  But this seems not to come up
" That thou makest thyself a prince over to the force of the original, which inmos, even making thyself a prince." The  plies a glowing indignation. The andoubling of the clause has the effect to  ger, however, excited on this occasion
intensify the charge. The implication  we do not look upon in the light of a
is, that Moses, without the divine sane- sinful infirmity, or as the ebullition of
tion, and prompted solely by his own  a personal resentment on the part of
presumption, was only, wholly, and  Moses, but as a holy indignation stirred
cAntinuously intent upon self-aggran- up in his mind in view of the indignity
dizenment.                            and insult cast upon the Lord. It was,
V. 14. Tilt thos2 put out the eyes of  we suppose, the working of a devout
th]ese men?  The original is peculiarly  and active zeal for the Lord of hosts,
strong; tenaklkr, wilt thou dig out, or, similar to that which was kindled withbore out, q. d. " Dost thou think so ab- in him when he came down from the
solutely to blind us, that none of us  mount and found the people engaged in
shall discern thy craft and ambition? the worship of the golden calf, by which
Thinkest thou that thou wilt be able to  he was prompted to throw down and
hoodwink us, and to lead us about at break to pieces the two tables of stone.




238                            NUMIBERP S.                    [B. C. 1471
and said unto the LORD, Respectt    16 And Moses said unto Konot thou their offering: I " have  rah, Be thou' and all thy coinnot taken  one ass from  them, pany before the LorD), thou, atid
neither  have  I  hurt  one  of  they, and Aaron, to-morrow:
them.                                    17 And  take every man hia
tGe,. 4. x. I. 1. 0-15.  te I Sam. 12. 1.. censer, and put incense in them
Acrs    5. 3;.   2 C:r. 2. 3.
A truly good man will be incensed at pression nor extortion, he can boldly
a dishonor put upon God, when he  affirm his innocence of the charge of
would meekly forgive an injury done to  usurpation. So far was he from this,
himself.. Re.spect not thou their  that he declares before God that he bad
oqferin.. Heb. "Turn not to their offer-  not takenw, i. e. received by gift or reing."  That is, turn not thy face to-  ward, even the vilest beast; much less
wards them; bestow not thy favorable  had he appropriated any thing of the
regards upon them.  Chald. "Accept kind by violent seizure. In like mannot with favor their oblation."  It was  ner Samuel appeals, 1 Sam. 12: 1, to
a prayer that the Lord would treat their  the people of Israel to bear witness to
offering with the same want of respect his integrity.  "Behold, here I am;
that he did that of Cain as compared  witness against me before the Lord,
with that of Abel. The sin could not and before his anointed; whose ox have
admit of any palliation, and therefore  I taken? or whose ass have I taken? or
the sinners could not hope for any ac- whom have I defrauded? whom have I
ceptance. The original for "''offering"  oppressed? or of whose hand have I
is mincha, meat or mneal-ryferianng, of  received any bribe to blind mine eyes
which see in the Notes on Gen. 4:3. therewith? and I will restore it you."
Lev. 2: 1.  The true reference of the  Despotic power all over the East, and
term is not easily settled. One of the  from the earliest ages, has always asRabbinical writers says it points to the  serted itself by imposing the most gallincense which they were to offer on the  ing burdens of tribute -and taxation.
morrow.  Another explains it thus:  Comp. 1 Sam. 3:16.
"I know they have a part in the daily    V. 16. Be thoZL and all thy comnpany
sacrifices of the congregation; let not before the Lord.  Cause thyself to be;
their part be accepted before thee."  present thyself; an emphatic expresThis latter we think the most probable  sion which receives light fi'om what we
interpretation, as it seems forced to ap- have said on the verb "to be," in the
ply the term "meat or meal-offering"  Note on ch. 3: 17. Gr. "Sanctify thy
to the incense which they proposed to  congregation, and be ye ready before
offer.- -~ I have not taken> one ass from   the Lord." As the rebellion was rather
them.  This was an appeal to the Lord  against the-Lord than against Moses,
on the part of Moses whether he had  therefore he leaves the decision of the
ever in any, even the slightest particu-  controversy to him. " Befor'e the Lord"
lar, abused his power, or encroached  in this connection is equivalent to "at
upon the rights or the property of any  the door, or in the court, of the taberperson. He was accused by the con- nacle" mentioned v. 18.
spirators of usurpation, which would of   V. 17. Two h ezndredl andift.y censers.
course imply oppression and extortion. It is a question how such a number of
But, as he had committed neither op- censers was obtained. As Korah an)




B. C. 1471.]               CHAPTER  XVI.                              289
and bring ye " before the LORD  his censer, and put fire in them,
every man his censer, two hun-  and  laid  incense thereon, and
dred and fifty censers; thou also, stood in the door of the taberand Aaron, each of you his cen-  nacle of the congregation with
ser.                                  Moses and Aaron.
18 And they took every man            19 And Korah gathered all
v ISal.... l7.  the congregation  against them
others associated with him were merely    V. 19. And Jiorah g athered all thd
Levites and not priests, they could not congregation against them. The queshave be longed to them in the former tion naturally suggested here is, what
capacity.  The presumption therefore  congregation is intended  by  these
is, that, they were f mong the utensils words. Had the rebellious spirit of
brought by the Israelites out of Egypt, Korah and his company infected so
of which the present number may in  large a part of the whole body, that
some way have come into the hands of this expression can be understood of
Korah and his party.                  them?  Did Moses and Aaron and a
V. 18. They took every man his cen- faithful few alone remain unmoved by
ser. That is, the two hundred and fifty  this deep-laid and wide-spread conmen exclusive of Korah, Dathan and  spiracy? This has been the opinion of
Abiram. Korah, it would appear, was  some commentators, especially those
employed in mustering as many as he  who by "all the congregation' undercould gather of the congregation against stand more especially the distinguished
Moses, v. 19, and after that, he seems to  or leading men of the congregation.
have gone to his tent, v. 24. But the  But we may perhaps adopt the conmalking out distinctly the various items  struction of the Gr., which renders,
of the transaction is a matter attended  " Collected all his congregation," meanwith some little difficulty. Bp. Patrick  ing those who took sides with him. Or
even says, " it may be doubted in what we may adopt fet another construction,
way Korah perished." —-f Stood in the  which we are inclined to think comes
door of the tabernacle. This was not of  nearer the truth than either of the
course the usual place where incense  others; viz.: that Korah, without any
was to be offered, which was within the  special active agency, was the means of
Holy Place of the Tabernacle. But as gathering a multitude of the congregathat room was not sufficiently large to  tion together. A man who raises a discontain so great a number, and as the  turbance in the streets of a populous
occasion was extraordinary, the scene  city, causing hundreds to flock together
of the trial was transferred to the court to the spot to witness what is going on,
of the Tabernacle. As this event was may be said to gather then together,
of such a nature as to require to be  simply because he is the occasion of the
witnessed by the people in general, concourse. So with Korah here. In
which it could not have been within  this case, the original, a lbhem, is propthe Tabernacle, therefore a place was erly rendered to or upon them, which
chosen which would give it the utmost is its literal sense. Still it is evident,
publicity. So Moses, on another impor- from v. 41, that the number of the didtant occasion, v. 46, 47, offered incense  affected was large, as several thousand
"in the midst of the congregation."   were slain by the plague for their mur



2410                           NUMBERS.                       [B. C. 1471
unto the door of the tabernacle among this congregation, that 1
of the  congregation: and'" the  may Y consumne  theml in a moglory of the LoRDn appeared un- ment.
to all the congregation.                 22 And they fell E upon their
20 And the LorD spake unto  faces, and said, O God, the God a
Moses and unto Aaron, saying, of the spirits of all flesh, shall
21 Separate x yourselves from    y Htb. 1'2. 8,29.    C. c4.5.    a C. 27. 16.
Job 121.  12 Ecl..'. Is. 51. 16. 5 ll...  Heb.
wv c. 14. 10.   x ver. 45. Rev. 18. 4.  12. 9.
muring over the doom of Korah and his brook delay, when yet at the same time
company, implying that they had pre- it is evident that as wrath did not come
viously sympathized with him in his upon Sodom till Lot and his fanily were
enterprise.-  Th e glory of the Lord  removed, so here, also, was an imipediappeared, etc.  The Shekinah, or the  ment until the commanded separation
Divine Majesty, suddenly made its ap- should take place. His arm is withheld
pearance in a visible and tremendous  while the possibility of salvation for any
manner in the pillar of cloud over the  remains.
sanctuary, as it did in several other    V. 22. And theyfell y2poib theirfaces,
cases when the emergency called for it. and said, etc. "The same tongue that
See v. 42. ch. 12: 5. 14: 10. This super- prayed aga.inst the conspirators, prays
natural symbol of the Divine presence  for the people. Korah had so far prewas made on these occasions to assume  vailed, that he had drawn the multi.
some new and striking phase, to which  tude to his side. God, the avenger of
Moses gives the name ofc.he " Glory of  treason, would have consumed them all
the Lord," and out of this appearance  at once. Moses and Aaron pray for the
now issued a voice, addressing itself to  rebels. Although they were worthy of
Dioses and Aaron, and uttering the  death, and nothing but death could stop
words that follow.                    their mouths, yet their merciful leaders
V. 21. Separate yourselves. Heb. hib- will not buy their own peace with the
b/ideltl, be ye separated or divided. The  loss of such enemies. Oh rare and adaddress was made to all those who were  mirable  mercy!  The people rise up
disposed to give heed to it. A discrim- against their governors; their govern.
inatlon was to be made, and all those  ors fall on theiI faces to God for the
rwho would he found on the Lord's side  people. So far are they from plotting
are here commanded to withdraw from  revenge, that they will not endure God
a position where they would be in dan-  should revenge for them." BI).iall.
ger of sharingin the impendilngdestruc-  ~  The God of the spiraits of all.#esh.
tion..  he phrase, "fiom among this  By " all flesh " is meant "all niankind,"
congregktion," goes rather to counte- as in Gen. 6: 13. Is. 40: 5, 6. Ezek. 20: 48.
nance the suggestion above made, that Joel 2: 28. A similar phraseology ocKorati and his company are especially  curs in Job 12:10, "Ia whose hand
alluded to in the terms. -MT  T/zat I  is the soul of every living thing, and
may consume them in a mnoment. IHeb. the breath of all mankind."  (I-Ieb.
"May eat or devour them."  The lan- "the spirit of all flesh of man.") Moses,
guage is fearfullv emphatic, as if the  with a beautiful propriety, gives to-the
judgment was just ready to burst upon  Most High this title, in acknowledgthe culprits, and scarcely knew how to  ment of his power to save or to destroy,




B.C. 1471.]                CHAPTER  XVI.                              241
one b man sin, and wilt thou be  and the elders of Israel fc.lowed
wroth with all the congregation?  him.
23 And the LORD spake unto            26  And  he spake unto the
Moses, saying,                        congregation, saying, DepartC,
24 Speak unto the congrega-  I pray you, from  the tents of
tion, saying, Get you up firom   these wicked  imen, f'nd  touch
about the tabernacle of Korah, nothing  of theirs, lest ye  be
Dathan, and Abiram.                   consumed in all their sins.
25 And Mloses rose up and             27 So they gat up from  the
went unto Dathan and Abiram;  tabernacle  of Korah. Dathan,
c Gen. 1. 1, 14.    Is. 52. 11.        Cor, 6.17    1 TUim.
b Gen. 18. 32. Josh. 7. 1, etc. Rois. 5. S1.  5. 22. Rer. 18. 4.
as he had threatened to consume all Is- Korah and his party, Moses then went
rael. It implies a strong motive to  in person to the camp where Dathan
urge the divine compassion:' O God, and Abiram still persisted in remainthe father and creator both of the souls  ing, after having treated so contemptuand bodies of men, and who hast there- ously the summons sent them,  He
fore the power of preserving as well as  went, accompanied by a train of elders,
of destroying; deign to display that and gave notice to all that dwelt round
power in the exercise of mercy towards  about, to remove themselves and all
this people.  Thou, -the Searcher of  they had from the dangerous vicinity,
hearts, knowest the authors of this se- lest they also should share in the comclition, and distinguishest them  from  ing doom of the rebels.
those who Zhave been made, through    V. 26. Da)eat, pIray you,, etc. "God
weakness and credulity, their dupes. and Moses knew how to distiinguish beHave mercy upon the latter   -.  twixt the heads of the faction and the
1~ Shall one man sinz, etc. Alluding, of  train; though neither be faultless, yet
course, to Korah, the ringleader of the  the one is plagued, the other forrevolt. Gr. "If one man hath sinned."  given. God's vengea.nce, when it is at
As all have not sinned, why wilt thou  the hottest, makes differences of men,
be angry with all?-      With  all the  Even before common judgment there is
congregation. -That is, all that portion  a separation."?Bp. Hall. It does not
of the congregation which formed Ko- appear that any thing was said to Darah's company.                        than and Abiram personally, but only to
V. 24. Get you 2 fosm about the  the congregation gathered about their
tabernacle, etc. Heb, mishskaan, which  tents.-~'ToTch nothiizg,/of theirs, As
is here, we think, collective, equivalent -they themselves had become unclean
to tabernacles or clvellings. Gr. "De- and execrable, they accordingly compart from  the congregation of Kore  municated a kind of pollution to every
round about." It will be observed, too, thing with which they came in contact,
that in v. 26, it is said, " Depart from  bringing it under an anathema or curse.
the tents of these wicked men."       Accordingly every thing perished toV. 25. l~oses rose up and went unto  gether, as we learn from y. 32. C4mp.
Dathan and.4biram.  Having pro-  Deut. 13:16, 17.
claimed the preceding order first at the    V. 27. The tabernacle of Jforao, Da~
Tabernacle -to the people that followed  than,. and Abiam. "I-Had Korah re11




24                          - - UMBERS                        [B.. 1471.
and  Abiram,  on  every  side:           28 And  Mboses said, Hereby
and Dathan and Abiram  came  ye d shall know  that the LORD
out, and stood in the door of  hath  sent me to  do  all these
their tents, and tlheir wives, and  works; for  I  have  not done
their sons, and their little  chil-  them  of mine own mind'.
dren.                                  d Ex. 3. 12. Zech. 2. 9. John 5. 36.  e Jer. 23. 16.
moved his tent near to those of Dathan  and stood. Heb. " Came out standing;"
and Abiram? As a Kohathite, his tent implying an easy, unconcerned, and
could not properly be in the camp of  sauntering kind of air; they came out
Reuben, and still less could the tents of  and stood in a leaning or lounging way
Reubenites be in the camp of the Le-  at the door of their tents, as if to see what
vites. The present direction seems to  or whether any thing would take place.
imply that the tents were together; yet Those who were not actually partners
further on, we only read of Dathan and  in the conspiracy appear to have taken
Abiram; and it does not from this chap- timely warning and fled; while the rest,
ter appear, unless by inference, that with  astonishing  recklessness, came
Korah's tent was swallowed up; and  forth with their families and put them-.
that it actually was not, would appear  selves in the very jaws of destruction.
from  the fact, that whereas the chil-  "Moses had wellhoped that when these
dren of the Reubenite rebels perished  rebels should see all the Israelites run
with their parents, those of Korah did  from them, as from monsters, and looknot, (See can. 26: 11. 1 Chron. 6: 22-38, ing affrightedly upon their tents, and
where his genealogy is reckoned.) We  should hear that fearful proclamation
therefore think that Moses here merely  of vengeance against them, their hearts
uses the names of the leaders to describe  would have misgiven. -But, lo, these
the rebellious party; but that Korah's  bold traitors stand impudently staring
tent remained in the Kohathite camp, in the door of their tents, as if they
and that he was himself afterwards de- would out-face the revenge of God; as
stroyed with those that offered incens,e. if Moses had never wrought a miracle
As a Levite aspiring to priestly func- before them; as if no one Israelite had
tions, that is the place where we should  ever bled for rebellion. Those that shall
certainly expect to find him. It is true  perish are blinded. Pride and infidelity
that he is not mentioned by name among  obdure the heart and make even cowthose destroyed there; and it is equally  ards fearless." —p.  lTalal.
true, that the present Heb. text of ch.   V. 28. ~Ifrebyyo shall krnowc, etc. The
26:: 10, describes Korah as swallowed up  works to which he here especially alwith the rest.  But that obscure pas-  ludes were the institution of the priestsage is differently read in the Samaritan, hood, the appointment of the Levites,
which expressly says that Korah was  ana other matters of government; to
destroyed by fire, with the men that  which we may add also the ordering
-offered incense. With this the narrative  of Korah and his company to appear
of Josephus concurs; and the Psalmist,  with censers on this occasion.-~[ iVog
in his irapid view of the transactions in  (done tiem) of my own mind.  Heb.
the wilderness, only mentions the Reu-  millibbi, of  y oa  heart. Chald. "Not
benites as being swallowed up. (Psl.  of my own will, or pleasure." Gr. "Not
106:17.)" -Pict.  Bble. —-j- Came oatt of myself."  Vulg. "That I have not




B. 0. 1471.]               CHAPTER- XVI..243
29 If these men die the cornm-    30 But if the LoaID make a
mon death of all men, or if they  new g thing, and the earth open
be visited after the visitations  her mouth, and swallow  them
of all men; then the LORD hath  up, with all that appertainunto
not sent me.
f is. 10. 3.-                        g  Job 31..
forged them of my own head."  For a  conscious of his own divine appointkindred purport of the phrase, see Num. ment, and also of the sin and rebellion
24:13. Ezek. 13: 2. It was no device, of the guilty parties, if he had not at
design, or assumption of my own. I the same time felt within himself that
did it not from any ambitious prompt-  special and extraordinary impulse, by
ings tending to my own aggrandize- which he knew that the event would be
ment, nor from any private affection or as he predicted. And by the event he
favoritism towards my brother.        was justified.    [ If they be visited
V. 29. If these men die the common  after the visitation of all men. That is, if
death, etc. Heb. "If according to the  such a judgment is now seen to come
lying of all men, these men die." And  upon them as is common and familiar
so substantially the Gr. and the Chald. in the world, viz. pestilence, the sword,
That is, if they shall die a natural death. or famine, then, indeed, you may infer
Moses now intimates that the issue of  that the Lord hath not sent me.
the controversy is to be put upon what   V. 30. But if the Lord make a new
the Lord is about to do in vindication  thing, etc. Heb.' beridh yibra, create a
of his servants.  If these men that now  creature; " that is, perform a new, unoppose and scandalize us Shall die the  precedented, and wonderful work, by
common death of other men, then you  dooming them to such a death as men
are all at liberty to think of us as ill as never died of before. Of the import of
you please. But if, on the other hand, the word bdrd, see Note on Gen. 1: 1.
an immediate and unheard of miracle  It is there given as one of its leading
is wrought for their destruction, by  senses to denote the production or ejjeccausing the earth to open her mouth  tuation of something new, rare, and wonand swallow them up, and all that be- desfizl; the bringing something to pass
long to them;'then you will have no  in a striking and marvellous manner.
excuse for refusing to acknowledge that Thus in Is. 45: 7, God is said to " create
Aaron and myself are acting as we do  evil," by which is meant, however, not
by a divine commission, and that the  the evil of sin, but of judgment.  Ex.
conspiracy now formed is less against 34: 10, " Before all thy people I will do
us than against the Lord himself.  marvels such as have not been done
"From  the beginning of the world  (sibre-u, created), in all the earth."
unto this day," says Mr. Kitto, "no  Is. 48: 6, 7, "I have showed thee new
man ever made so bold and noble an  things from  this time, even hidden
assertion of divine approval, or sub- things, and thou didst not know them.
jected his claims, in the presence of a  They are created now, and not firom the
nation, to a test so immediate and so  beginning."   Comp. Is. 653: 18.infallible."  It would, of course, have  ~T The earth open her mouth and swalbeen the height of folly to have made  low them sep. That is, on a sudden; at
such an appeal to God, even though  a time when all is calm: and still, with




244                           NUMBERS.-                      [B. C. 1471
them, and they go down quick  all these words, that the ground
into the pit; h then ye shall un- clave asunder that wtas under
derstand  that these men have  them:
provoked the LORD.                       32 And  the earth opened her
31 And it came to pass, as  mouth, and swallowed them  up,
he had made an end of speaking  and  their houses, and  all the
h  ver. 33. Ps. 55. 15.       i c. 26. 10. II.   I)eat. 11. 6. Ps. 106. 17, 18.
no premonitions of an earthquake; and  cases of men; but bodies informed with
in such a way, moreover, that only the  living souls, never before.  To have
guilty shall be involved, the rest being  seen them struck dead upon the earth
delivered.   T   With all that (apper- had been fearful; but to see the earth
tain) to thiem. Heb. kol asher ldhem, at once their executioner and grave,
all that is to them.  This the Vulg. was more horrible." —Bp. fall.  As
probably correctly, refers to "things"  we have already seen, the fate of Korah
rather than "persons:"-" All things himself is by the narrative left doubtthat belong to them."  The Gr. ampli- ful. The Psalmist speaks thus of the
fies upon the original: —' Swallow them  event, making no allusion to Korah;
up, and their houses, and their tents, Ps. 106: 17, "The earth opened, and
and all that belongs to them."  The  swallowed up Dathan; and covered the
whole history of the divine providence  company of Abiram."  So in the paralshows that it has ever regarded a man's  lel passage, Dent. 11: 6, " And what he
surroundings and appendages as a part, did unto Dathan and Abiranm, the sons
as it were, of himself.   ~ And they  of Eliab, the son of Reuben; how the
go down quick into the pit.  That is, earth opened her mouth, and swallowalive and active, hale and sound, not ed them up, and their households, and
dead, as men usually are before they  their tents, and all the substance that
descend into the grave.  Gr, "Shall was in their possession, in the midst of
descend alive into Hades."  But upon  all Israel."
the true import of "pit" in this con-   V. 32.: Alndcl their houses. That is,
nection, see Note on v. 33, below.-   their households, a very firequent sense
~ Thkat these men have provoked the of "house."  Chald. "The men of their
Lord.  Rather, perhaps, according to  houses."  Moses himself thus explains
the Heb. "have contemptuously treat. it Dent, 11; 6, " Their households, and
ed."  Vulg, " Have blasphemed.".      their tents, and all the substance that
V, 31. The ground clave asuw tder, etc. was in their possession."- T  All the
The response to the awful appeal of  men that, (appertained) untto Jforah.
-Ioses was speedily -made.  He had  With the exception of his children, of
scarce done speaking ere the earth  whom it is expressly said, ch. 26:11,
opened, as it were, its ponderous jaws, "Notwithstanding the children of Koand the guilty band with all their house- rah died not."  Their names are enuholds -and effects were precipitated into rnerated 1 Chron, 6: 22-24, and we
the yawning abyss. " So soon as the  find, moreover, several of the Psalms
innocent are severed, the guilty per- bearing the title, "For the sons of Koish; the earth cleaves and swallows up  rah," asPs. 42: 44: 45:48: 49. Indeed,
tne rebels.. This element was not used  it was from  the stock of Korah that
to such morsels. It-devours the car- Samuel the prophet derived his pedi



B.C. 1471.]                CHAPTER  XVI.                              24e
men that appertained unto Ko-  round about them fled at the cry
rah, and all their goods.             of them: for they said, Lest the
33 They, and all that apper-  earth swallow us up also.
tainted to them, went down alive         35 And there came out a fire
into the pit, and the earth closed  " from  the LORD, and  consumed
upon thein m: and  they perished  the two hundred and fifty  men
from  among the congregation.    that offered incense.
34 And all Israel that were   i  Lev. 0.. c. 11. 1.          I ver. 17.
gree, 1 Chlon. 6: 28. Some comementa- with a God that could revenge with
tors have suggested that the original ease."-Bp.  iall.  The deprecatory
word for acppeortained might as properly  prayer of David, Ps. 69: 15, seems, to
be rendered adhelred, which would tend  allude to this terriblejudgment:-" Let
to simplify the account, by restricting  not the water-flood overflow me, neither
it to those only who were his accom- let the deep (i. e. gulf) swallow me up,
plices.  -I Aznd all their goods. Or, and let not the pit shut her mouth upon
Iheb. "Substance."   Gr. "Their cat- me."
tie," a sense- which the original un-    V. 34. Fled at the cry of theem.  Heb.
doubtedly bears, 1 Chr. 11: 6. 2 Chr. "At the voice of them."  At the cry or
31: 3. 35: 7.                         noise they made in perishing, for we
V. 33. Went down alive into the pit.  can well believe that the most heartHeb.,ix" sheol7ih, to Sheol, the term  rending shrieks would be heard from
which is usually rendered by the Gr. the multitude when they found them" Hades," and in English sometimes by  selves being ingulfed in the opening
"grave," and sometimes by "hell."  caverns of the earth.
Here it is unquestionably to be taken    V. 35. And there canze out ajiefe.fros?
in the sense ofpit, gulf, or chasm in, the  the Lord.  That is, from  the divine
earth, as it would be absurd to suppose  glory enthroned in the pillar of cloud
that the houses descended into hell, to  over the tabernacle, as is to be inferred
say nothing of the unreasonableness of  from the general zses loquendi. As the
the idea that the souls of the little chil- sin was not unlike that of Nadab -and
dren were doomed to that abode, al- Abihu, so the punishment was similar.
though their bodies, in the course of  Korah, as before remarked, was probthe divine providence, perished in the  ably in this company, and perished in
overthrowr of their parents.  Thus, says  their destruction.  This catastrofihe,
Theodoret, those who had marched  like the other, is celebrated by the
through the sea (in safety) were swal- Psalmist, Ps. 106: 18, "And a fire was
lowed up on. the land.-   ~ And the  kindled in their company; the flames
csarth closed s2iozs thelt,."It was a mar-  burned up the wicked."  -~. Cio?.vel that thie waters opened (for Israel); sumed, Heb. "Ate up.' "There were
it was no wonder that they shut again; two sorts of traitors; -the earth swalfor the retiring  and flowing was natu- lowed up one, the fire the other, All
ral, It was no less a marvel that the  the elements agree to serve the yenearth ofpened; but more marvel that it geance of their Maker.  Nadab and
shut again; because it had no natural  Abihu brought fit persons, but unfit fire
disposition to meet when it was divided. to God; these Levites bring the right
Now might Israel see, they had to do  tire, but unwarranted persons before




246                            NUMBERS.                        [B. C. 1471
36 And the LonD spake unto            38 -The censers of these sinMIoses, saying,                       ners " against their own souls, let
37  Speak  unto  Eleazar the  them  make them   broad plates
son of Aaron the priest, that he  for a covering of the altear; for
takTe up the censers out of the  they  offered  them   before  the
burning, and- scatter thou  the  LORD, therefore  they  are  hal —
fire yonder; for." they are hal-  lowed: and they shall be a sign ~
lowed..unto the children of Israel.
I Proy. 8.  36. 2.     aIIb. 2. 10.  o c. I'. 10.
mt Lev. 27?. 23.         Ezek. 14. 8.
himn; fire from God consumes both. It cise import of " there."-~ F or they
is a dangerous thing to usurp sacred  are hallozed. Heb. klidEsAu, they are
functions. The ministry will not grace  sanctfied, conseer ted, hcallowed; the
the man; the man may disgrace the  original being a verb and not an adnlinistry."- p. -Hall.                jective.  The reason is given in the
V. 37. Speakl unto Eleazar-. The par-  next verse, viz.: that having once been
ticular grounds on which this order was  employed, by divine command, in the
given to Eleazar, it is not easy to de- holy service of the sanctuury, they were
termrine with precision.  The Jewish  henceforth forbidden to be put to any
writers say it was because the Lord  other use.
would not have Aaron, as a representa-    V. 38. The aensers of these sinners
tively holy person, run the risk of pol- against their ou n souls. That is, against
hltion by going among the dead; which  their own lives. Ged. " The censers of
is perhaps as probable a suggestion as these men, who by sinning have lost
any other-[ Out of the ba?~'nziag. their lives."-'  Let them nmake themn
-Ieb. mibb'n hasse7'2phflh,fro'o  between  b~road plates. TIeb. " Outspreadings of
or anmong the bureing. Gr. "From the  plates." That is, plates beaten out and
midst of those who were burnt." That spread broad so as to cover with them
is., from among the mass of the dead  the brazen altar. The original is from
bodies upon which the fire had just the same root with the word rendered:one such a destructive work. Burn- " firmament," which, as we have shown
lig is supposed to stand here for those  in the Note on Gen. 1: 6, involves the
who were burnt, the abstract for the  idea of spreading out by beating. They
concrete, as captivity for captives, Num. were to be laid on over the precious
21: 1, and poverty forpoort, 2 Kings, 24: covering of brass which enveloped the
14. — ~  Scatter thou the fiJ'e yoinder. brazen altar, or the altar of sacrifice, as'Whatever fire, or cinders, still remained  described, Ex. 27: 12.-     They shall
in the smoking censers was to be hurled  be a sigsn. That is, a memorial to put
away at once, and to the farthest possi- Israel in mind of the transgression in
ole distance, probably to the spot where  which the fact originated, and to serve
alrt the refuse of the camp was cast, in  as a perpetual warning to them agtainst
order to indicate that the service per  repeating the offence.'"Not only the
formed by them was rejected with the  Israelites in general, but also the Leutmost loathing and detestation as pro-  vites in particular, save Aaron's sons
fane. G-r. "As for the strange fire, only, are counted strangers in respect
scatter it there;" in which rendering  of the priest's office; and this covering
we have no clue to lead us to the pre-  of the altar, with those censers of




B.C. 1471.]                CHAPTER  XVI.                              247
39  And  Eleazar the priest  offer indense before the LORD;
took the brazen censers, where-  that he be not as Korah, and as
with they that were burnt had  his company: as the LORD said
offered; and they  were  made  to him by the hand of Moses.
broad plates for a covering of          41 But, on  the morrow  all
the altar:                            the congregation of the children
40  To be a memorial unto  of Israelqmurniured against Mos
the children of Israel, that  no  ses and against Aaron, saying,
stranger which  is  not of the  Ye have killed the people of the
seed  of Aaron  come  near to  LonD.
p  c. 3. 10.  2 Chr. 26. 18.         q c. 14. 2. Ps. 105. 25, etc.
polished splendid brass, was as a look- murmurings or discontent. Yet how
ing-glass for all to behold, that none  different the matter of fact!  As the
Inight, afterwards, like Korah, pre- vessel, in its course through the deep,
sunme to the priesthood." —Vess. Thus  leaves a track of foam behind it which
Aaron's rod was kept for a sign, Nnm. is a little while distinct and well de17:10, and God threatens, by destroy-  fined, but soon mingles with the mass
ing the wicked man, to make him " a  of waters and is seen no more, so was
sign and a proverb," Ezek. 14: 8. " Now  it with the judgment of heaven on this
all these things happened unto them for occasion, and the impression it created.
ensamples; and they are written for our It endured for the night, but discontent
admonition, upon whom the ends of the  and rebellion came in the morning.
world are come."-1 Cor. 10: 11.       With a unanimity that is amazing, " all
V. 39. And they were made broad  the congregation "-not merely the ru(plates), etc. Heb. lit. "And they broad- lers or a few intractable spirits-but
ened them;" that is, by a process of  the great mass of the people, gave way
beating expanded them into thin lam- to groundless complaints.  With tuine, adapted to serve as a covering to  multuous outcries and accusations, they
tile altar.                           press upon Moses and Aaron, charging
V. 40. ThaJt lie be not asI ora]h. This them with the destruction of a multiwould seem to imply that Korah perish- tude of their brethren, the peculiar peoed by fire with the company of two hun-  pie of the Lord; as if these atrocious
dred and fifty who offebred incense. The  transgressors had been good and holy
force of the example is drawn from the  people, and Moses and Aaron had been
case of these men, with whom Korah is  their persecutors. Alas, how will pride,
evidently classed. This confirms the  passion, and self-will prevail to blind
suggestions offered above relative to  the understanding of men, so that they
his fate.-' M    As the Lord said to hin. will call evil good, and good evil, and
Implying that he had had fair warn- put darkness for light, and light for
ing. Others understand the "him" of  darkness.  Especially does this hold
l:Jeazar.                             amIong large bodies of men in times of
V. 41. All the eongi'egatioa sn'ur- public tumult.  By saying, however,
wnured, So fearful a judgment as they  that they had killed them, their meanhad just been called to witness would  ing doubtless was that they had been
have been sufficient, one would suppose, the means, the procuring cause, of their
to prevent the outbreak of any further losing their lives, and not thbt they haid




248                           NUMBERS.                       [B. C. -1471
42  And  it  came  to  pass,    44 And the LonD spake unto
when   the  congregation   was  Moses, saying,
gathered  against  Moses  and           45 Get tyou up from  among
against Aaron, that they look-  this  congregation, that I may
ed toward the tabernacle of the  consumne them  as in a moment.
congregation:: and  behold, the j And " they fell upon their faces.
cloud " covered it, and the glo-    46  And  Moses  said  unto'
ry S of the LORD appeared.            Aaron, Take a censer, and put
43  And  Moses and  Aaron  fire therein  from  off the altar,
came before the tabernacle  of  and put on incense, and go quickthe congregation.                     ly unto  the  congregation, and, E x. 40. A4        a vel. 19.     t ver. 21.'4.    c velr. 2220.c. 20.6.
directly slain them. Accordingly the  in, etc. Incense was regularly to be
Chald. renders, "ye have caused the  offered nowhere but at the golden altar
death."                               within the sanctuary; but on the presV. 42. They looked toward the taber- ent extraordinary emergency, Aaron is
nacle. The intimation is that they, i. e., sent with it into the camp in order to
Moses and Aaron more especially, look- stay the plague, by making an atoneed imploringly in that direction, that ment for the people; the natural effect
they invoked help from the Lord in his of which would be to afford them a condwelling-place, and the consequence  vincing proof of the sanctity and anuwas an immediate -llanifestation in  thority which should henceforth pertheir favor. That awful phenomenon  tain to his ministry. " God mirht have
termed " the glory of the Lord," shone  stayed the plague without the intervenforth, as on former occasions, with an  tion of Aaron; but in this time of disaspect of threatening which they well content, it plosed him to afford another
understood. It-was now, however, un- convincing testimony that the highaccompanied by any voice, but a silent priest was acting in his sacred office by
judgment proceeded from it, as we learn  his appointment and under his direcfrom the effect that followed, which was tion. They must have been hardened
the cutting off of more than 14,000 of  indeed who could doubt the authority
the host by a deadly plague or stroke  under which the high-priest acted, after
from the divine hand.                 such a striking evidence of the Lord's. V5.45. And theyffegll t0po theirfaces. respect to his official intervention."Doubtless to intercede afiesh for these  Kitto. The Jewish writers say on this
high-handed offenders.  No provoca- passage that MIoses intended to warn
tions avail to abate their charity and  Aaron lest perchance he should err
compassion in behalf of the people, through haste, and offer strange fire,
however undeserving. A true benevo- as Nadab and Abihu had done, as also
lence seems unable to discover that those who had receiltlyperished,. Theyf
point in the divine displeasure beyond   remark, too, that " the incense which
which it is in vain to sue for mercy. It caused death when it was not in the
will still lift up its prayer in the very  hand of the priest, giveth life when it is
article of inflicted vengeance. Comp. in the hand of the priest."    - /laaka
I Chron. 21:16.                       an atonemezt. That is, by acting as a
V. 46. Take a censer andplgtftre t.7ere- mediator or interceder on behalf of the




B. C. 1471.]              CHAPTER  XVI.                             249
make an atonement for them;    48  And  he stood  between Y
for there  is " wrath  gone  out the dead and the living; and the
from  the LORD; the plague is  plague was " stayed.
begun.                                 49 Now they tlat died in the
47 And Aaron took, as Mo- plague were fourteen  thousand
ses commanded, and  ran  into  and seven hundred, beside them
t';e midst of the congregation;  that died about the matter ot
and, behold, the plague,o was  Korah.
begun among the people: and            50 And Aaron returned unto
he put on incense ", and made an  Moses, unto the door of the tabatonement for the people.           ernacle of the congregation: and,!.Lev.10.6.    1133.  S. 5.  1 Chr. 27. -4  the plague was stayed.
_ w  rs. 10G.  l)l.  z Deut. 33. 10.    y   tleb. 1. 24, 25.  z 1 Chr. 21.'2,'27.
people. There is nothing of an expia- stantly did as he was commanded. He
tory kind implied in the use of the term  ran into the midst of the congregation,
in this connection.- r   The plague is fearless of their wrath, fearless of the
begun. The Heb. negeph from ndgaph  contagion of the plague; he put the into strike, to smite, is a term of general cense upon the sacred fire in the cenimport denoting any severe stroke or ser, and made an atonement with it for
infliction from the divine hand.  Our the people; and he stood between the
English word plague is derived from  living and the dead; and the plague
the Latin plaga, and that from the Gr. was stayed.-~'[ Ran into the midst
7rwX-l7, plugs, in both which languages of the congregation. The spirit evinced
it is used to signify a stroke, a blow, a both by Aaron and Moses, on this occastripbe, a wouand. By an extension of sion, was pre-eminently worthy of such
the import of the word it is made to de- distinguished servants of heaven. In-'sote apestilence or some otherfatal dis- sulted and opposed as they had been,
ense, which would naturally be regarded  taunted and falsely accused, they have
as an extraordinary scourge proceeding  no ill will or resentment, they seek no
directly firom the Lord. This is proba- revenge for themselves, nor feel gratibly to be considered its sense in the  fication at the punishment of their facpresent connection. The Chald. ren- tious and rebellious people.  On the
ders it " the death."  It is impossible  contrary, they suffer long and are kind.
to elicit from the term any more definite  They count not their own lives dear
import. As to the fact itself, we know  unto themselves if so be that they may
not how Moses became possessed of it save the lives of these offenders. This
so as to be able to announce it, though  is the conduct of men who are taught
it is altogether probable it was con- and governed by the laws of heaven.
veyed to his mind by a divine monition.   V. 48. And he stood between the dead
In proportion as we are faithful and fa- and the liviizg. Thus interposing bemniliar with God, so much the earlier do  tween the infected and the uninfected
we discern his judgments in the earth. portions of the camp, and exposing
We become, as it were, of his council. himself to the ravages of the plague in
Y. 47. And Aaron took as iMoses com- behalf of the people.- "As one that
manded. Aaron was as full of anxiety  would part a fray, he thrusts himself
for the people as his brother. He in- under the strokes of God, and puts it to
11*




250                           NUMBERS.                         [B. C. 1471
CHAPTER   XVII.                 Israel, and take of every one of
ND   the  LORD  spake  unto  them  a rod" according  to the
Moses, saying,                   house  of their  fathers, of all
2 Speak unto the children of                     a Ezeki.. 6.
the choice of the revenger whether he  towards survivors.  The design is to
will smite him or forbear the rest; he  inspire a salutary fear, and thus to prestands boldly between  the living and  vent the commission of similar iniquithe dead, as one that will either die  ties. The present chapter affords an
with them or have them live with him; instance strikingly in point. The Lord
the sight of fourteen thousand carcases  is pleased, as here recorded, to put tlhe
dismayed him not; he that before feared  appointment of his priests to another
the threats of the people now fears not proof, and to work another miracle, that
the strokes of God."-Bp. 1Bll.  tow - he might effectually silence all fiuture
striking a type of the intervention of  murmurings on the score of the authoriour Lord do we recognize in the con- ty claimed by Moses and Aaron. The
duct of Aaron on this occasion. Our test was unequivocally decisive.
great and compassionate High-Priest,    V. 2. Take of every one of them a rod
moved: by the contemplation of our according to the house of their fathlers.
danger, not only at the hazard of life, 1Heb. " Take of them a rod, a rod, for
but in the Sure prospect of death, (or according to) every father's house."
hastened into our midst to make atone- The duplication is a Hebraism of comment for us.                          mon occurrence, carrying with it a dis"With pitying eyes the Prince of Peace  tributive sense. Gr. "Take of them a
Beheld our helpless grief;       rod (or staff), a rod according to the
He saw, and oh, amazing love,      houses of their patriarchal families."
lie ran to our relief.'          Chald. " Receive from them a rod each
throughout the houses of (their) fathers." It is evident from what follows
that the requisition was, not a rod from
CHAPTER XVII.                each individfal Israelite, but one from
each tribe; and this was to be presented
i7e Buddingl and Blossoming of    in the name of the leading man or,Aaerox's Bod.             "prince:' of each tribe. The order here
V. 1. A.nd the Loard spake unto J~oses,  given seems to imply that it was not the
etc. At what particular time we are  subordinate Levites alone who aspired
not informed, but probably within a  to the priesthood, for in that case we
short period after the plague above de- cannot well see why there should not
scribed had ceased. It is reasonable to  have been two rods instead of twelve,
infer that the miracle here recorded  one for Aaron and one for his opponents.
took place while the minds of the peo- But by all the tribes being required to
ple were yet in an excited state, in corn- contribute a rod, it would appear that
sequence of the poisonous insinuations  all would put in a claim to the dignity,
of Korah and his associates, who had so  according to what is said, ch. 16: 3,
recently perished in their presumption.  " Ye take too much upon you, seeing
Every divine judgment executed upon  that all the congregation are holy, every
transgressors has a merciful intention  one of them."  The decision, therefore,




B.C. 1471.]                 CHAPTERP   XVIr.                              25i
their princes according  to  the  name upon the red of Levi: for
house of their fathers, twelve  one rod shall be for the head of
rods:  write  thou  every  man's  the house of their fathers.
name upon his rod.                         4 And  thou  shalt lay them
3 And thou shalt write Aaron's  up in the tabernacle of the conwas to be final for the whole host. The  the rod of its chief; and the question
original word for "rod" (matte]c) is for  being to try the right to the priesthood,
the most part used to denote a staff, this method of settling the point seems
stick, walking-stick, or wand, rather  to indicate that other tribes (probathan a green rod, branch, or bough.,t  bly that of Reuben ill particular) had
would seem, from Num. 21: 18, that the  thought their claims, as tribes, as good
princes of the tribes carried staves in  or better than those of Levi." —Pict.
tllhei hands, as a kind of baton, that  Bible.  -[ WtZrite tlcot; every, man's
should serve as a badge of authority.  nzame zvon his rod.  In what manner
"The rods or staves were doubtless  the writing was executed we have no
offilial ensigns of the authority with  means of determining with any certainwhlich the heads of tribes were invest-  ty. It may have been by some kind of
ed.  eIcnce the Scriipture frequently uses  incision on the surface, or possibly by
the iword' rod' as equivalent to'scep- some sort of label attached to the sevo
tre;' and indeed the more modern use  eral rods. By some means a signature
of sceptres is derived from this ancient was affixed that should serve to identify
custonm.  These staves were of course  the rods to the owners.
dry, and had probably been for years in    V. 3. Thou s/calt wrvite Aar'on's name
use; and that such should blossom and  vt2on the rod of ZLevi. This preference
bear fruit again, is such a moral impos-  was given to Aaron, because that, by
sibility, that the ancient heathen used  being invested with the office of highto swear by their rods or sceptres with  priest, he was made prince of that tribe,
a view  to that circumstance.  Thus  or " head of the house of their fathers."
Achilles, in  Homer, when  enraged  Moreover, if Levi's name had been on
against Agamemnon, says:                the rod, it would have left the contro-'But hearken. I shall swear a solemn oath. versy udecided as between Aaron and
By this sceptre, which shall never bud,    the Levites.
Nor boughs bring forth, as once; which    V. 4. And thou shalt lay thegn  utp.
having left                        Heb. " Thou shalt cause them to rest."
Its stock on the high mountains, at what - ~ Tabernacle of the congregtiosn,
time                               H Eeb. beohtel enod, tenzt qf szeeting.The wooduman's axe lopt off its foliage g   Before the testimzony. That is, before
green,                             the Ark wherein were deposited the
And stript its bark, shall never grow  tables of the Law, called "the Testlagain;By this I swear, etc.   CowVPss.   mony." See Notes on Ex. 25: 1,. Above
was the Mercy-Seat, where the divine
The king Latinus, inl Virgil, confirms,  Glory resided. To lay the rods " before
by a similar oath, his covenant with  the testimony" was to lay themH before
XEneas.  To preclude mistake or impo-  the divine Presence and Mejesty, who
sition in the present transaction, the  intended thereby to determine the presname of each tribe was inscribed on  ent controversy. --   TWhere I will




t                         -  Ni~UMBER.S                      jB.  G. 1471gregation, before the testimony,    6 And Moses spake unto the
where b I will meet with you.         children  of Israel; and  every
5 And it shall comc to pass,  one of their princes gave him  a
that the man's rod, whom I shall  rod apiece, for each prince oe;, acchoose, shall blossom:  and I  cording to their fathers' houses,
will make to cease from  me the  evenz twelve rods: andl the rod
murmurings of the children  of  of Aaron was among their rods.
Israel, whereby d they murmur    7 And Moses laid up the rods
against you.                          before the LoRDn in the tabernacle  of witness.
b Ex. 25. 22.  29. 42, 43.  351. 36.  c c. 16. 5.
d'e. 1. 11.                                    e Ex. 38. 21. Acts 7.44.
meet you. IHeb. ivvaied, from yidad, to    V. 5. The man's rod whom I shall
appoint a meeting, and in the Niphal or choose. Ileb. " The man (as to) whom I
passive, to be gathersed together. This is shall have complacency in him." This is
the form  in which it occurs in the  not essentially different from "choose,"
present connection, and, as such, is re- but it preserves the prepositional usage
markable, as it represents the Lord as  " in him," which is quite common with
being acted ~u2on? and drawln into con- the original verb.-'  Shall blossom.
vention by the force of his own self-as-  This would have been better rendered
sumed obligations, or by his fidelity to  "shall bud," as is the case in v. 8,
his covenant engagements, which are  where there is a mlarked distinction inthus represented as operating as if by  dicated between budlding, blossonming,
an external influence. This is the rea-. and jieldingfruit. The original yiphra
son why the Tabernacle was called the  here is the word there that answers to
tent of meeting, or of congregation, a  budl.    Will snake to cease.f'rom me,
phrase which is usually understood sim- etc. The lIeb. is used elsewhere in refply of men's meeting together, or con- erence to the ceasing or assuaging of
gregating; whereas, in fact, the Lord  waters, Gen. 8:1, and also of wrath,
gave the appellation to the Tabernacle  Est. 2 1. It is here applied to the
on the express ground of his meeting  murmurings of the people, which were
there with his people in the person of  like raging waters. It will be observed
their representative Moses. See Note  how strikingly the Lord identifies himon Ex., 29: 42. 30: 36. It is to be ob- self with his people: " I will make to
served, however, that the import here  cease from mne the murmurings whereis that of the Lord's habitualpresence-  by they murmur against you."
" where I am accustomed to meet with    V. 6. The s-od of Aaron was among
you."  Four manuscripts, and several  their llods. The Vulg. has here, "And
of the ancient versions, here exhibit there were twelve rods besides the rod
lek&, with thee, instead of lakem, with  of Aaron," supposing that the tribe of
youe.: But the latter is probably correct, Joseph was divided into two-Ephraim
being confirmed by Ex. 29: 42, 43, where  and  Manasseh- which would make
the like phraseology occurs. But it is twelve besides that of Levi. But this
still to be borne in mind that the Lord  is unwarranted by the original. The
neither met then with the people, nor probability is much stronger that there
with Aaron, any otherwise than through  were only twelve and not thirteen rods.
Moses as a representative medium.       V. 7 Before the Lord in the taber.




B. C. 1471.]               CHIAPT l  XVIL.'253
8 And it came to pass. that on        9 And Moses brought out all
the morrow,  Moses went into the  the rods from  before the LonD
tabernacle of witness; and, be-  unto all the children of Israel:
hold, the rod-  of Aaron for the  and they looked, and took every
house of Levi was budded, and  man his rod.
brought forth buds, and bloomed          10 And the LOeI)  said unto
blossoms, and yielded  almonds.  Moses, Bring Aaron's rod again
f l's. 11. 1. Ezek. 19. 11., ]4.  before  the  testimony,  to   be
nace of wvitness. The inference is, that of all the tribes of Israel! My weakness
the rods were deposited in the Most hath been more worthy of the rod of corHoly Place in the presence of the divine  rection, than my rod hath been worthy
Glory, whither Moses alone had ordina- of these blossoms. HIow hast thou magry access. There it was kept according to  nified me in the sight of all thy people!
the statement of the apostle, Ileb. 9: 3, 4. How able art thou to uphold my imbeV. 8. TYas budded, and brought forth  cility by the rod of thy support! How
buds, and bloomed blossoms, and yielded  able art thou to defend me with the rod
almonds. Gr. and Targ. Jon. " Nuts."  of thy power, who hast thus brought
The miracle consisted in the sudden  fruit out of the rod of my profession! "a
vegetation of the rod, and that in dif- rBp. Heall.
ferent degrees. It would seem that in    V. 9. And MJoses brotegflt out all the
some places of the rod tender buds  rods —unto all the children of Israel. It
were seen just emerging from the sur- would plainly be all-important that no
face; in others the buds were fully de- suspicion of fraud should attach at all
veloped; in others, again, they had blos-  to the transaction. We may suppose,
somed, and those blossoms, in other therefore, that as the rods were to be
parts, had ripened into fruit, the fruit deposited "in the tabernacle of the
of the almond-tree. On the name and  congregation," or in the sacred prepeculiar properties of the almond, see  cincts, they were sealed up in one reNote on Ex. 25: 33. It is a tree that ceptacle, the princes, or others authorblossoms and bears fruit earlier than  ized by them, watching it through the
other trees, and hence its appellation, night to see that no dishonesty was
sh.Hckgd, from shcikad, to make haste, to be practised. Certainly, they were not in
ia a hLZurry,, and thence to awake early, Moses's custody; for "on the morrowF
to be vigiylant, to waetch, That this ef- Moses went to the Tabernacle of witfeet should have been produced in a  ness to examine them."  No charge of
single night upon Aaron's rod, while  unfair dealing could be brought against
all the rest were as dry as before, could  him, and he submits the rods openly to
not but be looked upon with amaze- the view of the parties interested, who
ment, and prove an incontestable evi- took them  into their hands, and, by
dence of the Lord's designation. "It close inspection, satisfied themselves of
could not but be a great comfort unto  their identity.
Aaron to see his rod thus miraculously    V. 10. ]Brinsg Aaron's'rod again beflourishing; to see this wonderful testi- fore the testimony. That is, return, remonyofGod's favor and election. Sure  store it, after sufficient examination, to
he could not brut think, Who am 1, 0  the place where it was deposited before
God, thatthou shouldst choosq me out the ark of the testimony.-T To be




254a                            NUMBERS.                       [13.. 1471
kept g fore a  token  against the  rael spake unto  Moses, saying,
rebels;  and  thou   shalt quite  Behold, we die, we perish', we
take  away  their  murmurings  all perish.
from  mec, that they die not.             13  Whosoever icometh  any
11  And Moses did so: as the  thing k near  unto the tabernacle
LoRD commanded him, so did he.  of the LORD shall die: shall we
12 And the children  of Is-  be conslumed with dying?
A  Ps. 90. 7. Is. 57. 16.  i.. 51, 53.  18. 4, 7
g  Heb.  9. 4.           k  i.Eph. 2. 13. Ileb. 10. 19-232.
lk]ytfor a tocen. Heb. "For a keeping,    V. 12. B-ehold, Qwe die, we )eriiskh, we
or reservation."  As a specimen of the  all perish.  Heb. gsi;vant,, we expire.
manna was preserved in the golden pot The term  signifies not so precisely to
within the Mlost Holy Place of the sane- die, as to be brought into that'state of
tuary, "for a keeping," Ex. 16: 33, painful sztfocationl which is very likely
that subsequent generations might see  to end in death. "We give up the
the bread which their fathers ate in the  ghost."-Ains.  A miracle of mercy
wilderness, so this rod was kept in the  seems to have extorted from them the
same place "for a reservation" and  confession which the previous miracles
"for a sign," that all that lived after- of judgment had failed to do. We take
wards might be aware of the confirma- the words as implying not an unjust
tion of the priesthood in Aaron's line. complaint or the outbreak of a still re- [  For a tokeis against the rebels. maining discontent, but an humble aclIeb. " For a sign to the sons of rebel- knowledgment of their just deserts and
lion."  Gr. "A sign for the children of  of the imminent peril fronom which they
the disobedient."  This appellation is had barely escaped. The Chald. paragiven to the Israelites from the fact, phrases the words thus: "Behold, the
that they were so much given to rebel-  sword hath killed some of us, and belion that they might be said to be born  hold, the earth hath swallowed some of
of.it as of a parent. This is equivalent us, and behold, some of us are dead
tt the testimony of Moses, Deut. 9: 24, with the pestilence."  The Targ. Jon.
"Ye have been rebellious against the  thus: "Behold, some of us are conLord friom the day that I knew you."  sumed with flaming fire, and some of
The use of " sons " in the sense of sub- us are swallowed up into the earth;
jects of certain quaelities is quite com- behold, we think as did they, so we all
mon in holy writ, as Ps. 809: 22, " Son of  of us shall perish." They virtually conwickedness;" Provey. 31: 5, " Sons of af- fess that, by reason of their rebellion,
fliction" (marg.); Deut. 13:13, "Sons  they were as good as dead, and that
of Belial;" and also 1 Sam. 2: 12; Eph. they would certainly incur that doom
2: 2, "Sons of disobedience."  Comp. should they hereafter offend. TheiI lanEph. 5: 6. Mat. 11: 19. 1 Pet. 1: 14. guage shows how much more efficacious.-.   Thoa shalt quite take away their  is the mercy than the tokens of the dimal?rmnur162gs,   etc. Heb. te1oel, tho7, shalt vine wrath to touch the conscience and
end, finish, do uttte7 ly away with. Gr. awaken the emotions of godly sorrow
"Let their murmuring cease from me, and repentance for sin.
and they shall not die."  "Take away    V. 13. Whosoeve'r cometh7 aCoy thing
from me" is literally according to the  near, etc. The following is the literal
original, "take away from upon me."  rendering of the verse: "Every one




B. C. 1471.1               CHAPTER; XVIII.                             25'
CHAPTER   XVIII.                 and thy father's house with thee,
A  ND   the  Loan    said  unto  shall bear a the iniquity  of the
Aaron, Thou, and thy sons,            a Ex. 2S. 38. 1T. 53. 6, 11. 1 I'ct. 2. 34.
that cometh near, every one that corn-'sure their confidence, and at the same
eth near unto the tabernacle of Jeho- time to impress Aaron himself with a
vah shall die; shall we be consumed in  deep and abiding sense of the responsiexpiring, or giving up the ghost?" Our  bility that rested upon him in the distranslators have aimed to indicate the  charge of the duties of that sacred office
repetition, in the commencement of the  which had been so signally confirmed
verse, by inserting the words " any  to him by the miraculous tokens of the
thing," which alnswers somewhat to the  Lord's appointment. These indications
import of the duplicated clause, hinting  might tend to puff him lup with a conat the prohibition of any degree of ap- ceit of his own importance, and thereproach. The doubling of words and  fore he is here reminded of the burden
phrase has often the effect, in Hebrew, laid upon him  and the duty required
of giving greater emphasis and inten- of him as a priest. The consequence
sity to the expression.    ~ Shall we be would naturally be that instead of beconsumed wvith- dying.?  Will the Lord  ing made proud of his preferment, he
proceed with us in this course of un- would receive the honors of his office
sparing justice? Will he show us no  with reverence and holy awe, being
mercy till all the people, doomed to die  made aware of the danger arising from
one after another, are cut off?  "The  any default in his service. When men
name of Aaron was not more plainly  are invested with authority, their rewritten in that rod than the sin of Is-  sponsibility rises in proportion. It is
rael was in the fruit of it; and how  a law running through the whole provmuch Israel finds their rebellion beaten  idential economy of heaven, that to
with this rod, appears in their present whom much has been given, from them
relenting and complaint: "Behold, we  much is required. —       Thy fatheP's
are dead, we perish." —Bp. Itall.     house. That is, the house or posterity
of Levi, who was father to all the priests
and Levites.   ~ Shall bear the iniquity of the sanzctuary. That is, shall
C-HAPTER XVIII.              bear the punishment for all the iniquity
that is done in the sanctuary, in which
TAbe s.pecial Charge assigned to the   term  is embraced the courtyard, and
Prtiests  and the Zeviztes.
the Levies.  the sacred precincts generally. Chald.
V. 1. And t]he Lord said unto Moses, "Shall propitiate over the sins of the
etc. The recent manifestations record-  sanctuary."  Arab. "Shall make expied in the two preceding chapters, had  ation for the faults of the holy things."
operated so effectually upon the con- If the sanctuary should be profaned by
gregation as to fill them with a kind of  the intrusion of strangers or the unpanic consternation in view of the dan- clean, the priests and the Levites were
ger of approaching the Tabernacle, or to be held answerable for the offence,
dealing in any way with the sanctities  to whose negligence it was owing.
of worship. The divine benignity de- Jarchi: "Upon you will I bring the
signs, in the present chapter, to reas- punishment of the strangers that shall'




256                            NUM3ERS.i                      [B. C. 1471.
sanctuary:  and  thou  and  thy  thy father, bring thou with thee,
sons with  thee shall bear the  that they may be joined b unto
iniquity of your priesthood.          thee, and minister  unto thee:
2 And thy brethren  also of  but thou  and d thy  sons  with
the tribe of Levi,  the  tribe of.    O en. G 9. 4l.    C C..6,.   d e. 3.  I, etc.
sin concerning the sanctified things  "Now this time will my husband be
that are delivered unto you." See Note  joined unto me."  And- the term here
on ch. 1: 51.-      Shall bear the iani-  employed displays a peculiar paranoqfity of your priesthood. Shall be re- masia, or play upon words, equivalent
sponsible for whatever iniquity might to "may be Levited," i. e. adjoined to
be committed in connection with the  or associated with the priests. They
discharge of the priestly  functions. shall conjointly perform the sacred ofThis charge is more fully amplified in  fice, but the priests shall be principal,
the ensuing verse.  Rab. Menahem:  the Levites their associates or assist"By this admonition was signified, that ants.  Gr. prostethetosan, let them be
the priests should not intermeddle with  added. This Gr. word as the rendering
the service of the Levites, nor the Le- of the Ileb. tldvdh occurs several times
vites with the service of the priests."  in the Old Testament, and is thence
All this would tend to calm the appre- transferred to the New. The following
hensions of the people, who were afraid  passages especially receive illustrative
they should die for every error commit- light from the usage now adverted to.
ted in their approaches to the sanctu-  Is. 14:1, "And the stranger shall be
ary, and it would serve also to extin-  joined (nil.vdi, Gr. yrostethesetai) with
guish any degree of envy they might them."  Is. 56: 3, " Neither let the son
cherish in respect to the priestly digni- of the stranger that hath joined himself
ty, when they saw with how much peril  (hannilveh, Gr. proskeimenos) to the
its possession  and exercise was at- Lord speak, saying," etc. Comp. Is.
tended.                                56: 6. Jer. 50: 5, " Come and let usjoin
V. 2. The tribe of Levi, the tribe of  ourselves (rbilvu) to the Lord in a perthyfather. The original here exhibits  petual covenant."  Esth. 9: 27, "Upon
two different words for tribe, mnatteh  all such asjoined themselves (hannilvim,
(the tribe) of Levi, and shebet (the tribe)  Gr. prostetheimenois) unto them." Acts
qf thyfather; of which the former sig- 2:41, 47, "And the same day there
nifies a stajf, the latter a rod, and both  were added unto them (Gr.p rosetethesaz)
of them being occasionally used to de- about three thousand souls." Acts 2: 47,
note a tribe or kindred, on the same  "And the Lord added (Gr. 2rosetithei)
principle on which any distinguishing  unto the church daily such as should be
badge or ensign is in our own and other saved."  Acts 5: 14, "And believers
languages employed to signify the per- were the more added (prosetithento) to
sons or bodies by whom  it is borne. the Lord."  Acts 11: 24, "And much
-I~,  That they may be joinred unto  people  was added (Gr. prosegcthe) unto
thee. Ieb. yilldqu, from the root ldvch, the Lord."  These heathen converts,
signifying tojoin, to couple, to associate. brought into the Christian church by
From this root comes the name Levi, the preaching of the apostles, were the
the reason of which was assigned by  "strangers" pointed at by the prophets
his mother at his birth, Gen. 29: 34, of the old economy as those who were




B. C. 1471.]              CHAPTER  XVIII.                              257
thee shall minister before the - the  sanctuary  and  the  altar,
tabernacle of witness.                that neither they, nor ye also,
3 And  they  shall keep  thy  die.
charge, and  the charge  of all    4 And they shall be joined
the tabernacle': only they e shall unto thee, and keep the charge
not come nigh  the  vessels of  of the tabernacle of the congree Oe40. 1igation, for all the service of the
to be Levitically adjcoined or added to    V. 3. They shall keep tAe charge. Or,
the covenant people in the latter day. Heb. "Observe thine observation, thy
Their accession to the church and its  custody."  See the Note on ch. 3: 7,
divine I-ead was represented by the  where this phraseology is explained.
adjuonction of the Levites to the priestly  - [ And the charge of all the taberorder under the Jewish dispensation. nacle. Aaron is here commanded to
The following passage may be cited in  make a strict discrimination between
this connection as a parallelism of strik-  the priestly and the Levitical orders;
ing character:-Is. 66: 21, "I will also  the Levites having nothing to do but to
take of them for priests and Levites,  be keepers and carriers of the Tabernasaith the Lord."  The prophet is here I cle and its utensils. Upon any movespeaking of the accession of heathben  lment of the camp, they were not allowconverts at a future day of the church.  ed so much as to handle or touch the
~  And minister 1nto thee.  Heb. ark, altar, table, or candlestick, but
veshdrlithJuka, lit. shall minisz.ter thee, only to take them fiom the priests when
i. e. to thee; although in the original, they had packed them. The priests, on
both here and elsewhere the preposition  the other hand, were to use the Levites
to orfor, which properly pertains to the  as ministers, and by their constant care
word, is wanting.  Gr. leitourgeitosan,  rand admonitions were to prevent all
let them litur/ize for thee. Conmp. Num. others from  incurring the divine dis-.3: 6. 8: 26. Dent. 10: 8. 18: 6, 7. 1Sam. pleasure, on account of profane intru3:1. 2 Chron. 29: 11.- ~ Before the  sions into so holy a function. -    That
tabernacle of witness.  Heb. " Before  neither they nor ye also die. They for
the tent of the testimony."  Before the  so doing, and you for suffering it
Most IIoly Place in which the ark stood.    V. 4. A.nd they shall be joinsed u to
The common priests, but not the Le-  thee. Heb. cniluu, that is, shall be advites, ministered before, i. e. on the out-  joined Leviticatiy-the same term with
side of, but not within, this inner room, that previously used in a similar conwrhich was separated from the outer by  nection.  A Levite was an adjuctd,
a vail.  t itwas only the high priest who  They were to be considered as an a.penetlated beyond this vail, The office  pendcedyotion of that general body of
of the Levites was to assist in killing  men who were devoted to the special
the sacrifices, taking, the blood, and giv- service of God in the work of the sancing it to the priests for sprinkling, and  tuary.-~- -For all the service of thie
in general performing all the more me- tent. That is, for the heaviest part of
nial parts of the requisite service about the service, called their burde;n, and
the Tabernacle  and its court.  The  molltioucd particularly ch. 4: 3, 4, and
priests served at the altar and in the  throughout the rest of that chapter,
Holy Place,                            This is the peculiar import of the ori



I255. ~;SNUMBERS.                      [B. C. 1471,
tabernacle: and a st#anger shall  of  Israel;  to  you  they  are 
not come nigh unto you.                 given as a gift for the LORD, to
5  And  ye  shall  keep  the. do the service of the tabernacle
charge  of  the  sanctuary, and  of the congregation.
the  charge of the f altar; that           7  Therefore  thou' and  thy
there  be  no  wrath g any  more  sons with  th.ee shall keep  your
upon the children of Israel.            piiest's office for every thing of
6   And  I,  behold, I  have  the altar, and within l             lthe vail;
taken  your  brethren  the  Le-  and ye shall serve: I Lave given
vites from  among the children  your priest's office unto  you as
f.  Ex. 30. 7, etc. Lev.  4. 3.  y c. 16.4. 46.  h  c. 8. 1.  i ver. 5.   1- leb  9. 3, 6.
ginal abodah. from  the root acbdd, to    V. 6. lfave taken yowur olbethren the
serve, denoting the more menial kind  Levites. See ch. 3:12, 41, 45. 8: 6, 16,
of services such as pertained especially  18, with the Notes.'The Levites are
to bondmen.-'     A stryanger. Even  here denominated "brethren," that the
any one of the Israelites who was not a  priests might not be prompted to deLevie. was counted a stranger in this  spise or disparage them by reason of
relation; and as to the functions of the  the inferior capacity in  which they
priests, the Levites themselves fell into  served. On the contrary, they were rethe category of strangers, v. 7. See  quired to treat them with kindness and
Note on ch.: 10.                       brotherly affection.-q[ F)-on among
V. 5. Ye shtall keep the ch7arge of the tae children of' Isf ael.  Heb. "'Fronl
sanctuar//. I-leb. "Of the holy, or holi-  out of the midst."-' ~ 27b yot (they
ness."  Gr. "Of the holies;" the same  are) give  (as) a g-ft for the Lord.
term  as that employed by the apostle,  Though directly assigned to you as
RIeb. 9: 2, 3, in reference to the first  servitors and assistants, yet let it not
tabernacle, i. e. the first or outer room   be overlooked that this gift is to reof the tabernacle wherein was contain-  dound ultimately to the Lord, to whom
ed the Candlestick, the Table, and the  you are yourselves given as ministers.
Shew-bread.  The inner room, by way    V. 7. IC ee2p yoeur ypriest's oqflce for every
of contradistinction, was called  the  thing of the altar' and within tlhe vail.
Holy of holies, or the Holiest of all. Keep or preserve it to yourselves, disTo "keep the charge of the taber-  charging its functions, and allow no
nacle " was to exercise continual care  other person to invade it. This you are
night and day that all things were  to do with a twofold reference to the
kept pure and uncorrupted, and adnmin- altar of burnt offerings, where the sacriistered strictly according to the divine  flees are to be performed, the blood
will.-.. YThat there be no evrath anby  sprinkled, etc.; and also to all that is
mnore, etc. That by constant care and  to be done, whether within the outer or
vigilance all occasions of wrath might  the inner vail, as, for instance, burning
be precluded.  "The preventing of sin  incense, putting on  the shew-bread,
is the preventing of wrath; and the ris-  and lighting the lamnps. —~ A ncd ye.
chief sill bas done, should be a warn-  shall serve. "Not,'Ye shall rule;' it
ing to us for the future, to watch against was never intended that they should
it both  in  ourselves and others."-  lord it over God's heritage, but'Ye
Ifen-:?ry.;               shall serve God and the congregation,'




13. C. 1471.]              CHAPTER  XVIII.                               259
a service of gift: and the stran-         8 And the LORD spake unto
ger that comneth nigh  shall be  Aaron, Behold, I also have given
put to death.                          thee the charge of mine heaveNote, The priesthood is a service.'If  in sacrifice. The various first-fruits
ally desire the office of a bishop, he de-  were also appropriated to them, tosireth a good work.' Ministers must gether with the tithes of the produce of
remember that they are ministers, that the land; so that they were, on the
is, servants; of whom  it is required  whole, amply provided for. On this
that theybe humble, diligent, and faith-  head, the following remarks of MIiful." —Nenry. —— T A  service o/ gift.  chaelis (Lazos of ifoses, p. 1, ~ 52) will
That is, a service freely given you, and  be seen to have a peculiar pertinence:
to be regarded as a favor and a privi-  "If we would duly understand the gelege, imparting at the same time a  nius of the Mosaic polity, and be able,
corresponding duty and service. The  without idle wonder, to account for the
priest's office, viewed as a " gift," was  rich revenues of the priests and Levites,
a privilege, and as a " service," a work, we must learn to entertain of these two
according to tohe language of the apostle,  descriptions of persons ideas complete1 Tim. 3: 1, " If a man desire the office  ly opposite to those which commonly
of a bishop, he desireth a good work."  prevail. For if we look upon them in no
The Jewish writers explain the clause  other point of view than that of ministers
thus: "I have given it unto you by gift,  of religion, their revenues cannot but
that none should say, Ye are come into  appear exorbitant beyond all bounds.
it of yourselves," which is true as far A tribe, including no more than 22,000
as it goes, but comprises not the whole  males, and, of course, not above 12,000
sense. It is a declaration clearing the  arrived at man's estate, received the
incumbents of the sin of usurpation.  tithes of 600,000 Israelites; consequent-~XT Thte stryanger. That is, any Israel- | ly each individual Levite, without havite, Levite, or whosoever were not of the  iing to deduct seed and charges of husseed of Aaron. See Note on chl. 3:10.  h bandry, had as much as five Israel{ ites reaped from their fields or gained
Prboviseion for the fLeintenance of the [ from their cattle. A tribe, which did
Pyi ests and the Letiles.      not make thefifteenath part of the peoV. 8. Behold, I also have given, etc. ple, enjoyed one tenti. of the whole proThe general line of duty, both for priests  duce of the lands, and many other privand Levites, having been above pre- ileges besides.  For mere ministers at
scribed, the Lord now provides for the altar, mere clergymnen, this would
their maintenance, which was to be de- have been fartoo rmuch. Guides to haprived from certain parts of the votive  piness we certainly shouldhave cheaper;
and free-will offerings that came upon  nor are they requisite in so great a multhe altar. They had the skins of almost titude.  It will, however, probably be
all the sacrifices, and they had a con- granted me that foa, the wo/ile body o/
siderable share of the meat-offerings,  literati, that is, for the ministers of re.
sil-offerilgs, ete. In addition to this, ligion, the judges, the scribes, ald keep.
they had a money stipend also, as they  ers of the genealogical registers, and the
were entitled to the price of what was re-  mathematicians employed in the serdeemed, as the first-born of man, and of  vice of the police, the revenues of the
those boasts which could not be offered  Levites, considerable as they may ap



260                            NUMBERS.                         [B. C. 1471.
offerings   of  all the  hallowed  unto  thee have: I given  them,
things of the children of Israel;  by  reason  of the  anointing "',
I Lev. 7. 7 c...         eP..,,.    4. 3., 15.
pear, were by no means too great."  It  books. The king had to take his copy
is, however, to-be observed in this con- of the law fromn theirs, Dent. 17: 18.
nection, that the Levitical tribe cannot They were bound, at the end of every
justly be compared with the preachers  seven years, to lread over the law in
of the Christian dispensation.  "We  the hearing of all the people, Deut. 31:
nowhere find," says Michaelis, "that 10-13; and even to be so conversant in.Moses mentions, even en passant, any  it that they could, at least when quessuch profession as that of our clergy-  tioned, give instructions concerning remen, or that he instituted preaching on  ligion. In so far, therefore, were they
the Sabbath. The circumstance of the  a Spirituality, and, exactly according
priests and Levites having their abode  to the ideas of the middle ages, clerc7s,
fixed in forty-eight distinct cities of their that is, people who could handle the
own, altogether incapacitated them from   pen, and who transcribed books of
performing the duties of the clergy in re-  importance.  All these circumstances
gard to religious instruction, and what taken together, rendered the Levites a
we call the cure of souls: for what more  class highly important and useful to
absurd could be imagined, than our  the state; and it was not unreasonhaving cities in which several hundred  able that, as a lear'ned noblesse, destined
preachers dwelt together, while not one  to discharge such grave duties, they
lived in our other cities, or was dispersed  should have enjoyed considerable revthrough the country. A clerical class  enues."
of men was wanting in the constitution    These abundant revenues thus proof the Mosaic church and state. A body  vided, would have the effect of giving
of doctors, properly so called, did not them respectability in the eyes of the
exist among the Jews until after the  people, while they would - enable them
Babylonish captivity, when the press-  to devote themselves the more entirely
ing emergencies of the church required  to their ministry without the danger of
its establishment; as the people, from   diversion or interruption from the presthe change of their language and man- sure of worldly cares. The principle of
ners, could no longer understand their  this provision is very distinctly recogancient law without the aid of expound-  nized by the apostle, i Cor. 9: 13, 14,
1'rs,  With all this, however, the Le-  "Do ye not know that they which minvites were in so far ministers of re-  ister about holy thingslive ofthethings
ligion as they performed holy cere-  of the temple? and they which wait at
monies, copied the law, and, in doubt- the altar are partakers with the altar
full cases, cxplained it. To them the  Even so hath the Lord ordained that
original of the law  was committed, they which preach the gospel should
Deut. 31: 9; they were to be its guard-  live of the gospel."  The fact that the
ians, and take care to make correct tran-  priests and Levites lived thus in the
scripts of it. Printing was yet for many  main tpon the sacrifices about which
agles unknown; and an order of learned  they were employed, seems to point to
clerks (cler-ici), that is, of scribes, was  that spiritual sustenance which the
~ery inecessary for the preservation of  Lord's ministerial servants nfld in th




B.. 1471.]                CHAPTER  XVIII.                              26i
and unto thy sons, by an ordi-  of theirs, and  every  trespassnance  for ever.                       offering P of theirs, which  they
9 This shall be thine of the  shall render unto  me, shall be
most holy things, reserved from   most holy for thee and for thy
the  fire:  Every  oblation  of  sons.
theirs, every" meat-offering  of          10 In J the most holy place
theirs, and  every  sin-offering"  shalt thou eat it;  every mal,~
n  Lev. 2. If, 3.  10. 1S, 13.  o Lee. 6. 95, 2.  p  Lev. 7. 7.  14. 13.  q Lev. 6. 16, etc.
duties of their calling, and which gives  sacrifices, or such parts of sacrifices, as
occasion to Henry  to remark, that were not burnt in the fire. Chald. " Left,
"God's work is its own wages, and  or remaining, from the fire."  These,
his service carries its own recompense  however, did not include all the most
along with it. Even in keeping God's  holy things allotted to the priests, for
commandments there is great reward.  they were entitled to the twelve loaves
The present pleasures of religion are  taken off from the table of show-bread
part of its pay."-   1 T]he char e of  every Sabbath.    ~ Every oblation of
mine heave-ojel'ingzs. Heb. "The keep-  tiheirs.  IHeb. kol korbandrn, al, their
ing, or observation, of mine heave-offer-  korbans, or gifts. This appears to be
ings."  Called a chcarge or keeping, be-  a general term embracing all the parcause they were to be carefully received  ticulars that follow, q. d. every oblation
and reverently and devoutly used as  of theirs, to wit, every meat-offering,
gifts from the Lord. They are there-  every sin-offering, etc.-T ~fhich
fore called holy things (Chald, 1'sepa- they shall s:ender? unto me. Or, HIeb.
rated things"), and wore to be eaten  "Which they shall return, or restore,
(some of them) in the holy place, and  unto me."  These words seem to refer
by clean persons only, as v. 9, 10, 11. to the clause immediately foregoing,
-     --   By reason of the anointing, TIm   that is, they allude to the comnpensation
plying that it was not so much on the  which was to be made to the Lord for a
ground of their personal merits that trespass committed, a ram  of atonethey had these revenues assigned them, ment being usually prescribed in that
but on the score of their office; by  case, as appears from Num. 5:8 combeing anointed with the holy oil they  pared with Lev, 6: 2-6. All such offerwere consecrated to the priestly office.  ings are said to be 4"most holy" to
Thus, Lev. 7: 35, after defining the por: Aaron and his sons, because they were
tion of the offerings which was to the  specially set apart for them  and to be
priests, "This is the portion of the  used by none else.
anointing of A arol. and of the anoint-    V. 10. 1Il the most hot# (place) shalt
ing of his sons, out. of the offerings of  thou eat it,  Ieb, "( IHoly of holies, oi
the Lord made by fire."                holiness of holinesses."  Thiisa is the
V. 9. Thtis shall be thirne of the most term  usually employed to denote the
holy things. Heb. "Of the holiness of  inner recesz or room of the Tabernacle
holinesses."  Gr. "Thp hallowed, or in contradistinction frolm  tlhe outer,
sanctified, holy" things.  Of the dis-  called "' the holy place."  But here it
tinction between most holy and holy  evidently has another import, as the
things, see Note on Lea, 2; 3, —' (BRe-  most holy place of the Tabernacle was
-erved) from  the fire,  That is, such  never used as a place fQr esating, It




262                             NUNMBERS.                       [B.. C. 1471.
shall eat it:  it shall be  holy  given  them   unto  thee", and to
unto thee.                             thy sons, and to  thy daughters
11 And  this is  thine:  the  with thee, by a statute for ever:
heave-offering   of  their  gift,  every one that ist clean in thy
with  all the wave-offerings of  house shall eat of it.
the children of Israel:  I have           12 All the  best of the oil,
r vr., 8.                 s Deut. 18. 3.         t Lev. 22. S.
here denotes the court of the priests,  shall eat the most holy things: there
where there were places for this use, shall they lay the most holy things, and
and which is here called "most holy,"  the meat-offering, and the sin-oflbring,
not in an absolute, but in a        compara-  andthe trespass-offeing;  for the pl:ce
tive sense, as this in respect to the  is holy." —T Every male shall eat it.
outer court, and much more in respect Restricted to imales, because the wives
to the whole camp of Israel, was a most and daughters of priests are elsewhere
holy place, as not being accessible for  forbidden to eat of the most holy things,
this purpose, but to a holy and sepa-  as they did of the simply holy and comrated class of persons. Moreover, it mon things. See v. 11, 13, 19. Lev.
might properly be so termed from its  6: 18, 29. 7: 6. Under the Gospel, all
being the most holy of all the places  such restriction is done away; "-there
appointed for the eating of holy things, is neither male nor female; all are one
of which some might be eaten in any  in Christ Jesus."  Gal. 3: 28.-~. It
clean place in the camp (Lev. 10:14), shall be holy unto thee. Not lawful for
or in their own houses. That this is  any one else. Vulg. "Consecrated to
the true interpretation appears from  thee."
Lev. 6: 16, where it is said of the un-    V. 11. And this is thine. The writer
leavened bread, "It shall be eaten in  here passes on to the recital of the lesser
the holy place; in the court of the tab-  or lighter holy things, which might
ernacle of the congregation shall they  be eaten by the priests with their sons
eat it."  See Note in loc.  Pool re- and daughters, and male and female
marks, "As the most 7ol/y place  is  servants, and that, too, without the
sometimes called simply ]holy, so it is  sanctuary. —    ThIe heave-offering of
not strange if a holy place be called  their gift, etc.  That is, the right
most holy, especially this place which  shoulder and the heave-breast of their
was near to the altar of burnt-offerings,  peace-offerings, for these were to be
whicl is called most holy, and made all given to the priests, as also the right
that touched it holy, Ex.'29: 37,"  It shoulder of the ram of atonement, menappears'that there were chambers for tioned ch. 6: ]9, 20. Comp. Lev. 7: 11,
similar uses in' the temple, Neh. 13: 5, 12, 14, 30-34.
9. Compare also what is said, Ezek.   V. 12. All the best of the oil. Heb.
42: 13, respecting the spiritual temple  "All the fat of the new oil."  Chald.
that was to distinguish the latter days. "All the best."  Gr. "All the first"Then said he unto me, The north  fruits."  This is an Hebraism, whereby
chambers and the south  chambers,  " fat" is often used for what is good or
which are before the separate place, for the best of any thing.  Comp. Gen.
they be holy chambers, where the  27: 28. 45: 18. Deut. 32:14. Ps. 81:17.
priests that approach unto the Lord  It is equivalent to our phraseology when




B. C. 1471.]               CHAPTER  XVITI.                              -263
and  a1t the  best of the wine,           13 And  whatsoever is  first
and  of  the  wheat,  the  first-  ripe  in  the  land, which  they
fruits " of them  which they shall  shall bring unto the LORD, shall
offer unto the LORD, them  have  be  thine:  every  one  that is
I given thee.                          clean in  thine  house shall eat,
Ex. 3. 19. D, ut. 18. 4. Nee. 10. 35, 36.  of it.
we speak of the best part as the cream   Egypt, the first-born of every creature
of any thing.  Maimonides says ac-  was consecrated to God in remembrance
cordingly of the heave-oIferings; " They  of the terrible judgment which accom-heave not up any but the fairest." The  panied that event. But the following
things here mentioned were allotted for  distinctions were to be observed: Beasts
the sustenance of the priests.  Some  which might be offered  in sacrifice
of the first-fruits of their land Were  (that is, oxen, sheep and goats) could
brought to the Lord at their great not be redeemed. Their blood must be
feasts, as a sheaf of barley at the feast sprinkled on the altar, and their fat
of the passover or unleavened bread, consumed upon it; while their flesh bech. 23: 10, ant two loaves of new  longed to the priest, who used it as his
wheat at the feast of Pentecost, ch. share of the sacrifice, v. 17, 18. All
23: 17, and the first of their wine and  other creatures, which could not be ofoil at the feast of tabernacles. But these  fered as victims on the altar, such as huwere brought in the name of all the in-  man beings and unclean beasts, might
habitants of the land in general. Be- be redeemed. In the case of a firstsides these, therefore, particular indi-  born son this was an incumbent duty
viduals were to bring of their own corn  on his parents; but in the case of unand fruits the first-firuits to the Lord as  clean beasts, such as asses, canmels,
prescribed in several places, Ex. 22: 29. horses, etc., it remained optional to the
23: 19, concerning which no other direc- owners to redeem them  or not as they
tions are given but that they should be, pleased. The redemption of a child
as here intimated,' of the first and the  took place when it was a month old, v.
best, the precise quantity being left to  16; if it died sooner, the parents wer e
the free impulse of the donor, who  not obliged to redeem it. It died,-as it
would naturally give according as the  were, to God and to the priest, to whom
divine Providence had blessed him in  it previously belonged. As to the child
his basket and his store.              that was to be redeemed, the priest was
V. 13. -Whatsoever is first ripe in the  to put a value upon it; and as all chilland. -That is, not only the first-fruits  dren were not of the same value, it
of the oil and wine and wheat above  would seem that a weakly child, and
mentioned, but the first-fruits of all likewise the child of very poor parents,
other grains, and all fruit-trees, etc. were estimated at a lower rate; but the
Upon this part of the Mosaic institute  father had always to give something as
we give in this connection the substance  a recognition of tile Lord's right to the
of what Michaelis remarks on the sub-  first-born.  Only there was a fixed tax,
ject (Laws of Moses, ~ 193). "First-  beyond which the priest was never to
lings and first-fruits constituted a very  go, viz., five shekels, v. 16. The reconsiderable portion of the salary, of the  demption-money belonged to the priest,
priests. Ever since the exodus from   v. 15. Unclean beasts were redeemed




264                            NUMBERS.                        [B.C. 1471.
14 Every''thing  devoted in  born of man shalt thou  surely
Israel shall be thine.                redeem', and  the firstling  of
15 Every "thingthat openeth  unclean  beasts  shalt thou  rethe matrix  in  all flesh, which  deem.
they bring unto the LORD, wheth-         16 And those that are to be
er it be of men or beasts, shall be  redeemed,  from   a month  old
thine-:  nevertheless  the  first-  shalt thou redeem, according to
lT Lev. 27. 28., v Ex. 13. "2.  22. 29.     x Ex. 13. 13.  34. 2).
by giving a sheep or a goat instead of  34: 19, were to be males.-The Notes
them; and if the owner did not choose  upon various parallel passages referred
to do so, he was obliged to break their to in the margin will be found to connecks, Ex. 13: 12, 13, where see Notes. tain an explanation of many particuThe first-fruits were given to the priest lars on which we cannot here dwell.
after the harvest and the vintage, from    V. 16. Those that are to be redeemed.
corn, must, oil, and likewise from the  That is, of men, but not the unclean
first baked bread of the new crop, ch. beasts mentioned in the  preceding
15: 20, and from the wool of the sheep  verse, for these were to be redeemed
when shorn, Dent. 18: 4. This, how- by a lamb, Ex. 13:13, and that after
ever, was a gift, the greatness of which  they were eight days old, Ex. 22: 30.
depended entirely on the giver's pleas-  " Redenmption of the first-born is one of
ure. These first-fruits came not to the  the rites -which is still practised among
altar; they belonged merely to the  the Jews. According to Leo of Modena,
priest; and hence it was lawful to use  it is performed in the following manner:
honey and leaven along with them. -When the child is thirty days old, the
Lev. 2:11. Of another class of first- father sends for one of the descendants
lings, see Dent. 12: 6. 14: 23. 15: 19-23, of Aaron: several persons being assemand the accompanying Notes.           bled on the occasion, the father brings
V. 14. lEvery thing devoted.  Heb. a cup containing several pieces of gold'herem, on which see Note on Lev. 27: and silver coin. The priest then takes
28.  A thing decoted was something  the child into his arms, and addressdedicated to God by vow or otherwise. ing himself to the mother, says: Is this
Some things were devoted absolutely, thy son? —NIOTHER. YeS.-PRIEST. Hast
and provided it was any thing that thou never had another child, male or
might be eaten or consumed by use, it female, a miscarriage or untimely birth?
went to the priest; but such things as -M OTaER. No.-PRIEST. This being
vessels or treasures of gold and silver the case, this ohild, as first-born, bee
were dedicated to the uses of the sanc  longs to me.  Then, turning to the
tuary, and  could not be otherwise ap.  father, he says: If it be thy desire to
propriated.                           have this child, thou must redeem it.V. 15. Euery thing that openetiA the  FATHER. I present thee with this gold
zsatrix. Heb. "Every opener, oropen-  and silver for this puipose.-PRIEST,
ing, of the womb,"  Gr. "Every thing  Thou dost wish, therefore, to redeem
tlhat openeth every matrix (or womb)."  the child?-FATHER. I do wish so to do.
See Note on Ex. 13: 2, where it is shown  -The priest then, turning himself to
that the first-borln are intended, and  the assembly, says: Very well; this
these it appears from Dent, 15;19, Ex. child, as first-born, is mine, as it is




B. C. 1471.]              CHAPTER  -XVIII.                            265
thine estimation Y, for the money        18 And  the  flesh  of  them
of five zshekels, after the shekel shall be thine, as d the waveof  the  sanctuary,  which a is  breast and as the right shoulder
twenty gerahs.                       are thil.e.
17 But the firstling b of a cow,    19 All  the heave-offerings of
or the firstling of a sheep, or the  the holy things, which the chilfirstling of a goat, thou shalt not  dren of Israel offer unto the LorD,
redeem; they are  holy: thou  have I given thee, and thy sons
shalt sprinkle e their blood upon  and thy daughters with thee, by a
the altar, and shalt burn their  statute for ever: it is a /. covefat for an offering made by fire, nant of salt for ever before the
for: a  sweet savour unto  the  LoRD unto thee, and to thy seed
LoRD.                                with thee.
t Lev. 27.,.  z c.  3. 47.  a Ezek. 45. 12.  d  Er. 29. 22, 28. Lev. 7. 34.    e ver. 11.    fLev.
Deut. 15. 19i.  C Ex. 29. 16. Lev. 3. 2, 5. Heb. 1'2. 24.    2. 13.       Chr. 13. 5.
written in Bemidbar, (Num. 18: 16,) over Israel was given to David and to
Thou shalt redeem the first-born of a  his sons "by acovenant of salt," 2 Chr.
month old for five shekels, but I shall 13: 5, where the Gr. has "an everlastcontent myself with this in exchange. ing covenant." See Note on Lev. 2: 13.
LHe then takes two gold crowns, or  "It is generally agreed that this dethereabouts, and returns the child to  notes a perpetual andincorruptible covhis parents."-A. Clarlme.-    Accord- enant, with a particular allusion to the
ing to thine estimation., for the money of  preserving properties of salt, which has,
five shekels.  Better, "According to  in different countries, been very comthine estimation, even the money (or monly held, on that account, as an emamount) of five shekels."  That is, ac- blem  of incorruptibility and permacording to the estimation or valuation  nence, of fidelity and friendship.  It
prescribed for thee, and which is to be  also seems that there is a particular
of universal application. The sum was  reference here to some use of salt in the
fixed at this number, and was to be  act of contracting the covenant; and
uniform whether the case were that of  what this use was, is rather variously
a rich or a poor man.                 understood. Some think, that, as with
V. 17. MThefirstling of a cow, etc. In  all sacrifices salt was offered, a coveall which cases a male is to be under- nant of salt means one confirmed by
stood, as otherwise it was not sancti-  solemn sacrifices., Others are of opinfled or given to the priest. —     Shalt ion that it contains an allusion to the
not redeem. Thou mayest not give the  fact that covenants were generally convalue of it, or any other for.it, but the  firmed by the parties eating togetherbeast itself was to be given; neither an act to which the use of salt was a
might the owner use or derive any  necessary appendage. We are inclined
profit from it, from the wool, or any  to combine both ideas, and to say, that
thing pertaining to it, Deut. 15: 19.  the phrase alludes generally to such a
V. 19. It is a covenant of saltfor ever. custom as in common use, and more
That is, a firm, stable, incorruptible cov- i particularly to the specific covenant in
enant, salt being an emblem of per- view, in which we may safely, from
petuity. In like manner the kingdom i general analogy, understand, that salt
12




266                           NUMBERIS.                       [B.3 C. 1471.
20 And the LoRn spake unto  shalt thou have any part among
Aaron, Thou 9 shalt have no in-  them: I h am  thy part, and thine
heritance in their land, neither
Ih Doet. 10. 9.    19. 12.    14. -:7, 29.    18. 1.-2.  J(sh
g c. C 6.  62.         I3. 1'4, 33.  14. 3.  18.'.  Ps. 16. 5. Ezek. 44. 28.
was offered on the altar with the Lord's  entered into with a distinct understandportion, and that the other contracting  ing and declaration of its intention..party ate the remainder with salt. Thus  Among the Desert Arabs and other
both parties ate the salt of the cove- uncivilized people, a covenant thus
nant; for whatever was offered on the  ratified is rendered, by usage and the
altar was, in a certain sense, considered  sentiment of honor, far more inviolable
as the Lord's meat.  We deduce this  than those engagements to which they
interpretation from the fact that in the  have been solemnly sworn: and to such
East it is the act of eating salt together  an extent does this feeling operate that
which constitutes the inviolability of an  the unintentional eating with, or what
engagement. And this selection of salt belonged to, a person against whom
is, in our apprehension, not exclusively  aggressive designs were entertained, is
or principally with a reference to its  quite sufficient not only to secure him
peculiar properties, but because salt, from offensive measures, but to ensure
being generally mixed with all kinds  him protection from those who otherof food, does practically constitute a fair wise would have plundered or slain him
representation of the whole act of eat-  without pithy."-Pict. Bible.
ing. Hence a man will say he has eaten    V. 20. Tlhou shalt have no inheritance
salt with you, when he has partaken of in, their land. The words are addressany kind of food; and he will also say  ed to Aaron as if he were personally
that he has eaten with you, when haste  regarded in this appointment, but he is
or any other circumstance prevents him  evidently to be considered as the reprefiom doing more than tasting salt. We  sentative of his order and his tribe.
have been the more desirous to explain  He himself died before entering the
this matter, because travellers have  promised land, consequently the words
generally stated the oriental practice in  have respect to his posterity. They
such a way as to convey the impression  were to have no inheritance in the land
that the act of eating salt as a pledge  appropriated to their brethren of the
or token of engagement, was something  other tribes (" their land "). By which
different from, and more solemn than, is meant that they were not to have a
the act of eating in a general way to- distinct and separate allotmnent of terrigether. But the principle is really the  tory, as had each of the other tribes,
samne in both; or rather, salt is the  though they had several cities, with the
part, colloquially or practically, taken  adjacent suburbs? appropriated to their
for the whole.  Thus understood, the  use.  These cities, however, they did
act of "eating salt" is considered to  not properly possess as their own, as
imply, even without any explanation to  an inheritance. They held them of the
that effect, that the parties will be faith- other tribes, lwithin whose bounds they
ful to each other and will not act to  were situated.  It is not difficult to
each other's prejudice. This is strictly  assign adequate reasons for this law.
incumbent on the person who eats the  (1.) The Lord had made ample provisalt of another. In peculiar cases and  sion for their support in the tithes,
emergencies this "covenant of salt," is  first-firuits, oblations, etc. which. were




B.C. 1471.]                CHAPTER  XVIII.                             267
inheritance, among the children          21 And,behold, I have given
of Israel.                            the  children  of Levi  all the
set apart to them  for that purpose. riches unto your tents, and with very
(2.) He would have them free from  much cattle, with silver, and with gold,
worldly encumbrances and cares, that and with brass, and with iron, and with
they might devote themselves more en- very much raiment: divide the spoil
tirely to the service of God in the func- of your enemies with your brethren."
tions prescribed them. (3.) The ends  But in this division the Levites were to
aimed at in the institution of such an  have no share, the Lord himself and the
order required that when not serving  holy things of his service having been
at the sanctuary they should be dis- appointed their portion.  They were
persed among the people, to whom   called to war another kind of warfare
they would serve as a bond of union. in the Lord's sanctuary, as appears from
(4.) Their sequestration from secular  ch. 4: 23, where see Note.  The Hebrew
interests, and their entire dependence  writers say on this head, " All the tribe
upon the special providence of the Lord, of Levi are warned that they have no
would afford a striking specimen of a  inheritance in the land of Canaan; likeheavenly life, and tend to call off the  wise they are warned that they take no
minds of the nation at large from pla- part of the spoil at the time when they
cing too great a value upon earthly  conquer the cities."-. Iaan thy pea
things.  (5.) The arrangement would  and thine inheritance. As Israel wat
tend also to strengthen the ties of char- a peculiar people, and not to be num.
ity and brotherly kindness between  bered among the nations; so Levi wan
them and the other tribes, the Levites  a peculiar tribe, and not to be settled
ministering to those tribes in spiritual as the rest of the tribes, but in all rethings, and they to them in temporal spects distinguished from them. "A
things.-~[ ANeither szalt thou havre  good reason is given why they must
part among therm. It is reasonable to  have' no inheritance in the land,' for,
conclude that these words do not mean  says God,'I am thy part and thine inprecisely the same with those in the  heritance.' Note. Those that have God
preceding clause.  There is doubtless  for their Inheritance and their Portion
some distinction to be understood be- for ever, ought to look with a holy intween " inheritance " and " portion."  difference and contempt upon the inherThe original,'hWlek, here rendered por-  itances of the world, and not covet their
tion, is indeed in some cases spoken of  portion in it. The Levites shall have
a part or portion of land, as Josh. 15: no inheritance, and yet they shall live
13. 19: 9. Yet for the most part it is very comfortably and plentifully —to
applied to the part, portion, or share  teach us that Providence has various
of the spoils taken from a conquered  ways of supporting those that live in a
enemy; and so it might here be prop- dependence upon it; the fowls reap not,
erly understood of the spoils obtained  and-yet are fed; the lilies spin not, and
in the wars with the Canaanites, which  yet are clothed; the Levites have no
were of great value, but which were  inheritance in Israel, and yet live betforbidden to the sons of Levi, because  ter than any other tribe." -fenr)y.
the Lord himself was to be their part   V. 21. And, behold, Ihave qgfven all
and portion. Of these spoils Joshua  the tenth. He now announces the pro3ays, cib. 22:.8, "Return with much  vision specifically made for the Levites,




268                            NUMBERS.                       [B...1471.
tenth  in Israel for an inherit-         23  But  the Levites shall do
ance, for their  service  which  the service of the tabernacle of
they serve, evenz the service of  the congregation, and they shall
the tabernacle of the congrega-  bear their iniquity.  It shall be
tion.                                 a statute  for ever throughout
22 Neithermust the children  your generations, that among
of Israel henceforth come nigh  the children of Israel they lav-e
the tabernacle of- the congrega-  no inheritance.
tion,  lest  they  bear sin, and         24 But the tithes.' of the childie k.                                dren of Israel, which they offer
I c. 3. 7.  mn  ver. 21. Nell. 10. 37.  12. 44.
i Lev. 27. 30, 32.      k c.; i.   Mall. 3. 8-10. Heb. 7. 5-9.
as he had before that made for the  and both have reason to rejoice in their
priests.  "The covenant of salt for lot. The Israelites must not "come
ever," says Chazkuni, "was to the Le- nigh the tabernacle," but then the Levites also."  Though the smallest of all vites must have " no inheritance in the
the tribes, yet they were to have a tenth  land;" if ministers expect that people
part of all the products of the land, should keep in their sphere, and not inwithout' the trouble and expense of  termeddle with sacred offices, let them
ploughing and sowing. But the details  keep in theirs, and not entangle themof the provision will appear in what selves in secular affairs."- Henry.follows.-~  For their service which  ~[ They shall bear tahei iniquity. That
they serve. That is, as a compensation  is, they shall bear the punishment of
for their services, the specific nature of  their own iniquity if they transgress,
which is more fully declared in ch. 4.   and that of the people if they suffer
Vs. 22, 23. Neither must the children  them to transgress. Thus Sol. Jarchi: —
of Isr'ael henceforth come nigh. That is, " They, the Levites, shall bear the iniso nigh as to do any act appropriate to  quity of the Israelites, for it is their
the priests or Levites, as had been at-  duty to warn strangers of coming near
tempted by Korah and his company.  to them."  It was upon this ground
--    Lest they bear sin and die. Heb. that the priests withstood king Uzziah,
"Lest they bear sin to die."  That' is, when he would have burnt incense to
incur guilt to such a degree as to ex- the Lord, 2 Chron. 26:17, 18.
pose them  to die.  Gr. "To bear a    V. 24. Which they oqfer (as) an heavedeadly, or death-bringing sin."  "This  ofering.  Heb. "Which they heave
order seems set in opposition to that up."  Gr. and Chald. "Which they
-concerning thepriests and Levites, that separate unto the Lord."  It is not
they should have "no inheritance in  probably to be understood that they
Israel," to show how God dispenses his  were actually heaved up or waved befavors variously.  The Levites have  fore the Lord, but they were virtually
the honor of attending the Tabernacle,  so dealt with by being consecrated and
which is denied -to the Israelite; but set apart to divinely appointed uses.
then the Israelites have the honor of  The words contain essentially an adinheritances in Canaan, Which is denied  monition to the people, that -as it was
the Levites; thus each is kept from  the express will of Jehovah that the
either envying or despising the other, Levites should have no determinate




B. C. 1471.]              CHAPTER  XVIII.                             269
as an  heave-offering  unto  the  LORD, even a tenth partn of the
LORD, I have given to the Le-  tithe.
vites to inherit: therefore I have       27 And this your heave-offersaid unto them, Among the chil-  ing shall be reckoned unto you,
dren of Israel they shall have no  as though ~ it were the corn of
inheritance.                          the threshing-floor, and as the
25 And the LORD spake unto  fulness of the wine-press.
Moses, saying,        -                 28 Thus ye also  sliall offer
26 Thus speak unto the Le-  an heave-offering unto the LORD
vites, and say unto them, When  of all your tithes which ye reye take of the children of Israel ceive of the children of Israel,
the tithes which I have given  and  ye shall give thereof the
you from  them  for your inherit-  LORD's  heave-offering' to Aaron
ansce, then  ye  shall offer up  the priest.
an  heave-offering of it for the          n Neh.!0. 8.        over. 0.
portion of land, but should be subsisted  heave-offering of it for the Lord. That
upon the tithes of the yearly product is, they were to look upon this tribute
of the land, so the people were not to  in the light of an offering or oblation to
grudge them their due, but.were to pay  the Most High, who, if they rendered it
it as an offering to God the supreme  punctually and heartily, would accept
Proprietor, who had bestowed it upon  it as favorably as he did the tithes of
them as truly and as completely as he  the whole nation paid to them. The
had the lands upon the other tribes.    language is pregnant in meaning, teachV. 26. A tenlth. (pirt) of the tithe. Or, ing us that whatever we bestow upon
"the tithe of the tithes," as it is len- the Lord's people, out of sincere regard
dered Neh. 10: 3S. A divine order is to his will, is bestowed upon him, whohere communicated through Moses, re- will never be unmindful of our benequiring that, as the whole nation paid  factions.  Literal heave-offerings are
an annual tenth to the Levites, so they  not now required 6f us, but prayers
also in gratitude to the Lord and as a  and praises lifted up to God, or the
token of their subserviency to the  heart lifted up in them, will be regardpriests, should regularly pity a tenth  ed as a virtual equivalent.
of that tithe to the priesthood, who, re-   V. 27. Shkall be reckoned unto you, etc.
ceived, therefore, one hundredth part That is, though this tithe thus paid was
of the produce of the lands and herds, not the fruit of their ground, nor of
"The Levites were to give God his  their own labor, as were the tithes
dues out of the tithes, as well as the  of other Israelites, yet being such as
Israelites out of their increase. They  they had, and being cordially offered,
were God's tenants, and rent was ex- it would be as readily accepted as if it
pected from them, nor were they ex- were, and should be accredited to them
empted by their office. Thus now, min-  as such,
isters must be charitable out of what   V. 28. To Aaron the priest. Not so
they receive; and the more freely they  much to Aaron in person, as to Aaron
have received, the more fireely they  the head and representative of his tribe.
must give, and be examples of liberali- His successors in the high-priesthood
ty."-Itenrly. —m  Ye shall offer 2p aes  were to enjoy the benefit of this law,




270                            NUMBERS.                       [B. C. 1471.
29  Out -of all your gifts ye  threshing-floor,  and  as the inshall offer every heave-offering  crease of the wine-press.
of the  LORD, of all, the  best    31 And  ye  shall eat it in
thereof, even the hallowed part  every place, ye and your housethereof, out of it.                   holds: for it is your reward q for
30 Therefore thou shalt say  your service in the tabernacle
unto them, When ye have heaved  of the congregation..the best thereof from- it, thenP it    32 And ye shall bear r no sin
shall be counted unto the Le- by reason of it, when ye have
vites  as the  increase  of  the  heaved from  it the best. of it:
q Mat. 10. 10. Luke 10. 7.  I Cor. 9. 13.  2 Cor. 1X2.
p o ver. 27.            1?.  1 Tim. 5. 18..  r Lev. 19, S.'22. 16.
together with the inferior priests con- propriate tithes, they might use the renected with him.                      mainder as freely as any man in Israel
V. 29. Out of allyourgifts, etc. That could use the corn or the wine of his
is, out of the various gifts bestowed, own land when he had paid the preby the divine appointment, upon the  scribed tithes.
priestly order, embracing not only the    V. 31. Ye shall eat it in evesy/place.
tenth of their tithes, but the tenth also  They might have the enjoyment of it
of other things, as of their own grounds, with their families in their own houses,
the suburbs and fields given to the Le- or any where else that might seem good
vites by the ordinance, Numn. 35: 4.-    to them, provided the place were clean.
~T Ye shall ofeth eveiry heaee-oq ering  The tithes were thus distinguished from
of tite Lord.  Heb. tdrimus tcrsumah, the other holy things allotted to the
shall heave an heave-oferi ng. This was  priests, which, being offered at the
to be actually presented to the priest, altar, were to be eaten only in the
but being done by the Lord's order, holy place; but the tithes, though a
and in his name, it is accounted as an  species of offering to the Lord, yet not
offering  made to the Lord himself. -  being presented at the altar, might be
~~ -Of all the best thereof. Not perhaps  eaten any where; provided only the
that all the tithe was to be taken out priestly dues were previously paid out
of the very best part of the crop, and  of them.
none out of the more inferior; but that   V. 32. Ye shall bear no sin by reason
it should consist of the best as well as  of it. Ye shall not incur guilt, nor sufof the worst; or, in other words, that fer punishment by eating it with your
the people should pay to the Levites, households. This, however, they would
and the Levites to the priests, as good  do, if they heaved not, or separated a
of every thing as they retained for them- tenth part of the best of it, as above
selves., Elven the hallowed part commanded. Their "heaving" or ofthereof out of it. Heb. eth  migdesho, fering from it its best portion would
its consecration, or that part which was  prevent its being an occasion of inespecially consecrated by being set iquity, and consequently of penalty.
apart and devoted to a holy use.        T~  Aeitlher shall ye pollute, etc. A
V. 30. It shall be countsd unto the Le- general warning, both to priests and
vites, etc. That is, that when they had  Levites, that the holy things of the
thus complied with the divine injunc- people be not profaned by them, nor be
tion, and first paid the priests their ap- suffered to be profaned by others.




B. C. 1471.]              CHAPTER  XIX.                            271
neither  shall  ye  pollute  the           CHAPTER   XIX.
holy things of the children of   A ND  the LoRD  spake unto
Israel, lest ye die.                 A   Moses  and  unto  Aaron,
a,ev. 2. 2, 15.  Ml. 1. 7.  ] C.,r. 11.,, 29.  saying,
CHAPTER XIX.               that even in applying it there was a
continual liability to the contraction of
Tl/e Ordinance of the Red H~eifer.   fresh defilement. The priest who offiThe sudden death of so many Israel- ciated, the man that burnt the heifer,
ites as had fallen under the stroke of he that gathered up the ashes, he that
the recent judgments, had put great prepared, he that sprinkled, and even
numbers of their friends and relatives he that touched the water-all became
into a state of legal uncleanness, which  unclean. Who, then, can wonder that
made them incapable of approaching  the nation of Israel should have groaned
the Tabernacle for divine worship, and  under the yoke of ceremonies in their
which was one ground of the extreme  own land almost as much as they did
consternation expressed by them, ch. under the yoke of bondage in the land
17: 12, 13. To relieve their minds of of Egypt! Who can be surprised that
undue apprehension on this score, the  they should have longed for the coming
Lord here enacts a standing ceremony  of the promised Messiah, who was to
for the purification of all such kinds of deliver them from such an oppressive
uncleanness, the performance of which  burden! As to the reasons which govshould render them' again capable of  erned the appointment of this peculiar
being admitted to public worship. The  rite, we are aware that the learned have
ordinance enjoined was one of the most endeavored to show that it pointed,
onerous of all that mass of observances by way of contravention, to some of
which was imposed upon the Jews, and  the superstitions of the heathen world
of which it is said by the apostle Peter around them, especially the Egyptians.
that they constituted "a yoke which  Spencer, in his great work on "The
neither they nor their fathers were able Laws of the Hebrews," goes elaborateto bear." This kind of defilement which  ly into this argument, and incidentally
was to be remedied was as light and  throws valuable light upon many feavenial as could well be conceived; it tures of the ordinance. He shows that
implied no moral guilt whatever; nor while the Egyptians sacrificed red bulls
could it possiblyin some cases be avoid- and oxen, red heifers or cows were
ed; yet it rendered a person unclean  never offered by them upon their altars,
seven days; and every thing that he but held sacred to Isis. So in various
touched was also made unclean; and  other particulars, he would trace an exevery person who might, however inad- press design to counteract the ideas of
vertently, come in contact with any  the Egyptians in regard to sacrificial
thing that.had been touched by him, worship. The reader will find this viewy
was also made unclean. Moreover, if  of the subject satisfactorily unfolded
any person that had contracted this in Mr. Kitto's Notes on this chapter.
ceremonial defilement concealed it, or Without denying in toto the soundness
refused to submit to the prescribed  of the theory, we content ourselves with
form of purification, he was to be cut deducing from the language of Paul
off from the Lord's people. Add to  (Heb. 9:11-15) a typical aod spiritial
this, that the rite was of such a nature  design in the ordinance, the various




272                            N'UMBERS.                       [B. C. 1471.
2 This is  the  ordinance of  comlmanded, saying, Speak unto
the  law  which  the LORD  hath I the children of Israel, that they
items of which will be elucidated as we  law. IHIeb. h7/,kkat] hattorah, statute,
proceed.  In like manner, we make  conzstitution, prescript, or ordinance.
comparatively little account of consid-  G Gr. diastolt toz nosnou, the distinction.'
erations of a sanitary nature, which  of the law. Vulg. "This is the observare so much insisted upon by MAichaelis  ance of the victim," i. e., this is the rule
and his school. Admitting that the  to be observed respecting the victim.
dangers of defilement fiom dead bodies  There seems to be a reference to some
would tend directly to  secure their  law previously given, and in ch. 8: 7,
speedy interment, and thus promote  we find mention -made of "water of
the general health and comfort of the  purifying," but hitherto we have had
living, yet we can see an ulterior reason  no intimation of the mode of preparing
for the enactment drawn directly from  it. This is done in the chapter before
the adaptation of natural death to shad-  us. D)rusius, on this passage, gives
dow forth spiritual death, and of, the  several extracts from Jewish writers,
defiling effects of the former to repre-  who  intimate  that the  expression
sent the deadly pollutions of the latter.  " ordinance, or statute, of the law"
In fact, but for some such design and  implies something  mystical.  Thus,
import as this-some moral and interior  Rab. Moses Gerundensis, while excussignificance terminating in Christ, as  ing himself from giving a reasop for this
the substance of all the Levitical shad-  precept, says: " We who, by -eason
ows-we could not but regard these in-  of our sins, are contaminated il this
stitutions as little worthy of the wisdom   captivity, do not know the cleansing of
in which they originated. Apart from   holiness (nor shall we) until the Spirit.such a design, the temple of Jerusalem   comes upon us from on high, and God
could scarcely be regarded in any other  shall pour clean water upon uls, and we
light than as a gigantic slaughter-house,  shall be cleansed. Amen. God grant
sending forth continual streams of the  it may come to pass in our days." flab.
blood of bullocks and goats. But when  Solomon says: "The words are no
viewed in the light of New Testament other than the decrees of a king, given
teachings, every thing is consistent, without any reason," i. e., of which no
rational, instructive, and worthy its di-  distinct reason is given why they should
vine Author. In the present rite we  be observed, Rab. Dwavid, on the 119th
may safely consider the burning of the  Ps., says: "Statutes are precepts of
heifer as representing the excruciating  which the reason is not laid open."
sufferings of Christ, its ashes the per-  The "statute of the iaw,," therefore, immanent merit of his sacrifice, the run-  plies a command gi-,en by divine an-ning or living water the power and  thority, the grounds or reasons of which
grace of his Holy Spirit, called the  are not disclosed, but which is still obeywater. of life and the laver of regene-  ed because God wills that it shall be.
ration, while the mixture of the two to- In respect to the Jews, this may probgether fitly represents the inseparable  ably hold good, for the typical import
union which exists between the justifi-  of the prescribed rite no doubt escaped
eation and the sanctification of a sinner. their penetration. That which is now
But we proceed to the details,         unfolded to us was a secret hidden from
V. 2.: Fis (is) thle ordinance of the  them.-~ That -they bring unto thee.




B. C. 1471]                 CHAPTER  XIX.                               273
bring thee a red heifer without  and  upon  which I never came
spot, wherein a is  no  blemish,  yoke.
a Ex. 12.5.   Mal. 1. 13, 14.  1 Pet. l.   - 9.  6 Dec:t. 21. 3.  1 Sam. 6. 7.
Heb. "That they take unto thee;" that this hieroglyph of the desert: "If the
is, that they take and bring. See, for  blood of bulls and goats, and the ashes
a similar phraseology, Gen. 15: 9. Ex. of an heifer splrinkling the unclean,
26: 2. Lev. 24: 2. This was to be done  sanctifieth to the purifying of the flesh;
as a common act, or as the common  how  much more shall the blood of
charge of the people, for whose com- Christ —purge your conscience from
mon benefit the rite wasappointed.-    dead works to serve the living God."
~ ThDat they bring thee a rcl heifern. Heb.  As blood, therefore, is pointed at in the
pdrdCh, the fem. of par, a young bullock, representative, the "red" color of the
usually understood to be two or three  sacrifice is recognized at once as most
years old, from  which the age of the  appropriate to the aim.     1: Without
heifer here spoken of is supposed to be  spot. IHeb. temimrnh, pefect. Gr. amoabout the same. The Hebrew canons  meon, without blemish. This was to be
say, "It is commanded. that the red  the character- of all the sacrifices, Lev.
heifer be of the third or fourth year, 12, but in the present instance the
and it may be older."  As a general Jewish writers refer the issue to the
fact, male animals only were allowable  color, implying that which is pe:fectly
for sacrifice, but a female is here com- red without the least admixture of any
manded to be offered, though not upon  other color, for "if it have but two
the altar like the usual sacrifices. The  hairs black it is unlawful."  The Targ.
reason suggested for this by Spencer is, Jon. paraphrases thus: " Speak unto
that the ancient Egyptians were accus- the children of Israel that they take
tomed to sacrifice a bull to Typhon so  unto thee a red cow two years old, in
perfectly red that not a hair of another  which there is not the least mark or
color was to be found on him, in direct spot of white hair, on whicha bull never
and designed opposition to which a  rose, which has never done work or felt
female of the same species and the same  the goad."  This, however, is not the
color was here commanded to be offered. genuine sense of the expression, which
We find the solution rather in the fact, implies generalfaultlessness in the anithat all the feminine, as well as the mas- mal offered, both in respect to soundculine, virtues are to be recognized as  ness of condition and integrity of form.
centring in the Lord Christ, the great To this sense we adhere, as the adeSacrifice. This animal was to be of a  quate authority for any thing beyond
red color with a reference to its typical it is wanting. It is only the idea that
bearings, although Josephus explains  something antagonistic to Egyptian nothe original by a term (xantshos) signify- tions is involved in the institute, that
ing a deep or ruddy yellow, and Michae-  has suggested any other than the usual
lis renders it by gclb-brauner, yellowish-  meaning. As this sacrifice was in an
brown.  Whatever were the peculiar  especial manner appointed for purificahue, red no doubt predominated, and it tion or expiation, it seems to have been
was all over of one color. The language -proper that the color should typify the
of the apostle, Heb. 9: 11-13, makes it blood of Christ shed in his passion as
evident that the sacrifice pointed to  well as that of the sacrifices generally;
Chris+, whose perfect sacrifice solves  and as the. flagrancy of sin, requiring a
12'*




.274                            NU-MBERS.                       [B. C. 1471.
3 And ye shall give her unto  bring  her  forth  without  the
Eleazar the priest, that he may,  v. 4. 1, 21. c,..2. obs. Is. 11.
bloody expiation, causes it to be de- Dir. Adam  Clarke remarks, is one of
scribed as of the color of scarlet and  many usages in matters of sacrifice in:crimson, Is. 1: 18, so we may combine  which the identity of the heathen pracall these references together in the true  tice with that of the Hebrews seems to
purport of-the red color of the victim. indicate the common patriarchal origin
-  ~: Wherein is no blermisl. Heb. of both. We cannot too frequently remoornz. The general law on this head is  peat that, in this as in many other
thus delivered Lev. 22: 21, 22. " And  things, the Hebrew legislator is not to
*whosoever offereth a sacrifice of peace  be considered as originating usages and
offerings unto the Lord to accomplish  institutions, but as modifying and imhis vow, or a freewill offering in beeves  proving, so as to render fit for adopor sheep, it shall be perfect (Heb. timin)  tion those already in existence. Homer
to be accepted; there shall be no blemish  has several passages in allusion to the
(Heb. moorm) therein. Blind, or broken, practice in question; and the following
or maimed, or having a wen, or scurvy, from Virgil (Georg. iv. 550) may be
or scabbed, ye shall not offer these unto  quoted:
the Lord, nor make an offering by fire of'From his herd he culls,
them upon the altar unto the Lord." As  For slaughter, four the fairest of his bulls;
compared with the previous term " per-  Four heifers from his female stock he took,
feet," it is merely an expansion of the  All fair, and all unknnozing of the yoke."'
same idea; it is not essentially differ-                           DRTDEN.
ent. It is, perhaps, simply a specifi- — Irtto..
cation of several particulars to which  The typical reference here is probably
the general idea of pesfectness or sound-  to the fact, that the Saviour was free.Fess stands opposed. "All blemishes,"  from  the bondage of sin and corrupsays' Maimonides, " which disable the  tion, and free from any prior obligation
holy things, disable this heifer.... For  to interpose in our behalf, and undergo
whatsoever maketh holy things unlaw-  what he did in the work of our redempful for the altar, maketh the heifer un- tion. Every thing of this nature was
lawful."  Thus it is said of our Lord,  divinely spontaneous.
the great antitype, that "he offered    V. 3. Uito Eleazar l'7e prie st. The
himself wit7out spot unto God.-        victim was to be brought, in the name
~f Upon which szever came yoke. Which  of the whole congregation, to Moses, as
had never been employed in ploughing  the preceding verse directs, and then
the ground, or in any other work; for Moses and Aaron were to deliver her to
heifers, as well as bullocks, were trained  Eleazar. The reason of this is supposed
to the plough in the East. See Judg. 14: to have been, that the officiating priest
18, and Hos. 10: 11. But an unworked  on such occasions became unclean until
heifer or bullock was the only one that evening, v. 7. As there was but one.was allowable as a victim for sacrifice.  high priest, this, in his case, would be
"Among most of the pagan nations of  attended  with considerable inconveantiquity also, an animal which had  nience, and yet as the rite was one of
been employed in any labor or for any  special importance and solemnity, it
common purpose, was not considered a  was not to be intrusted to an ordinary
proper sacrifice to the gods. This, as priest, and was therefore committed to




B1.. 1471.]               CIIAPTER  XsX.                              275
camp, and one shall slay  her     4And   Eleazar  the: priest
before his face.                      shall tako  of her blood  with
Eleazar as next in rank to Aaron. The  was to be removed from the camp, ch.
agency of the priest in the matter point-  5: 2, 3. In this respect the sacrifice of
ed typically to the fact, that our redemp- the red heifer differed from  the ordition and purification is the work of  nary sacrifices, which were offered upon
Christ's priesthood, who indeed may  the altar in the midst of the camp. It
be viewed as both priest and sacrifice. thus became a more suitable representWe may here remark, moreover, that ative of Christ.  "For the bodies of
the reason  assigned by the fathers  those beasts, whose blood is brought
Augustin and Cyril for the heifer's be- into the sanctuary by the high priest
ing consigned to Eleazar "was to imr  for sin, are burned without the camp.
ply, that our Lord's sacrifice of himself  Wherefore Jesus also, that he might
wvas to be at a distance in the succes- sanctify the people with his own blood,
sion of the priesthood;;"  and that Elea- suffered without the gate."  This was
zar here " represented that whole sanc- the place where malefactors also suffertified body which Peter styles' a chosen  ed, Lev. 24: 14, with whom  our Lord
generation, a royal priesthood, an holy  was reckoned. As a general rule, the
nation, a peculiar people,' to whom   greater the degree of impurity laid upChrist was given by God the Father, on any sacrifice, the farther was it refor sanctification and deliverance."-   moved from the sanctuary in the offerSf Th7at h]e zmay, bring. Or, Ieb. "That ing.  Witness the scape-goat, which
one may bring."   Gr. "They shall was not so much as burnt, but banishbrinl; " and so in the ensuing clause, ed into the wilderness, nobody knew
"tey shall shlay."  This is a phrase- whither.  The Jewish writers inform
ology- equivalent to "she  shall be  us, that after the building of Solomon's
brought; "...she shall be slain."  It temple, the blood of the red heifer was
implies that Eleazar did not do it in  sprinkled without the city on the Mount
person, but that some other one did it of Olives, where also the blood of the
under his direction.  This is evident antitype, our divine Saviour, was shed,
from its being said that the heifer was  when " his sweat was, as it were, greet
slain " before his face," which indicates  drops of blood falling to the ground."
that some other person did it. But the  From  this point also, from which the
word " bring" is no more definite as to  prospect was directly into the door or
its nominative than " slav."  Nothing, entrance of the Tabernacle, the edifice
however, is more usual in Scripture  facing the east. In this straight line
than to speak of one as the doer of a  towards the sanctuary the blood was
thing which he merely directs, orders, sprinkled. In strictness of speech, the
or commands. Thus, when it is said, red heifer was not a sacrifice, though
Mark 15: 45, that Pilate gave the body  designed to answer somewhat the purof Christ to Joseph, we are told by  pose of one, by effecting a legal purifiMatthew, ch. 2'i: 58, that he "corn- cation of the people from their greatest
manded the body to be delivered."-   defilement.
X, Without the camp. As something ex-   V. 4. Shall take of her blood, and
ceedingly unclean by reason of its be- sprinkle, etc. The Jews maintain that
ing ceremonially laden with the sins of  in the sprinkling of the blood consisted
the people; and whatever was unclean  the very essence of an expiatory sacr;



276                           NNUMBERS.  LB. 0. 14i1.
his finger, and d sprinkle of her  heifer in his sight; her  skin,
blood directly before the taber-  and her flesh, and her blood, with
nacle of the congregation seven   her dung, shall he burn:
times.                                    6 And the priest shall take
5 And  one  shall  burn  the  cedarr  wood,  and  hyssop, and
d  Lev. 4. 6.  16.14, 19. Ieb. 9. 13.  12. 24.  c Ex. 9.14.  f  Lev. 14. 4, 6, 49.
fice, and its being done "seven times"  cise design of the use of these articles in
signified:the thoroughness and com- connection with the present ceremony,
pleteness of the effect produced by the  it is difficult to determine. Some of
application of the Redeemer's blood, the older commentators suppose that
that "blood  of sprinkling," which  the odorous properties of the cedar and
"cleanseth from all sin."  As the "fin-  the hyssop were intended to correct the
ger of God," Luke 11: 20, is inter-  foul smell arising from the burning enchanged with "spirit of God," Mat. trails of the victim. But this will not
12: 28, we may properly consider the  apply to the scarlet wool, and therefore
term "finger" as indicative of the di- it is probably safer to rest in the concluvine power exerted in the application  sion, that for some reasons not perfectly
of that spiritual virtue which is denoted  known to us, these articles were pecue
by the act of sprinkling. —~[ Directly  liarly adapted to represent some features
before the tabernacle, etc. That is, di- oftheprocess ofpurification. The apos.
rectly towards the front part, or door, tle, Ileb. 9:19, mentions scarlet wool and
of the Tabernacle.  The priest was to  hyssop as used by'Moses himself, when
stand at a. distance, without the pre-  he sprinkled the book of the covenant,
cincts of the sacred edifice, and dipping  etc., with the blood of the sacrifice, and
his finger in the basin containing the  therefore they may have been burnt
blood he, was to sprinkle it before him   with the ashes of the heifer, and thus
in the direction of the Tabernacle. This imingled with the water of purification
he was to do seven times in succession. to denote their cleansing virtue. " The
The defilement he contracted would not ashes, the hyssop, the scarlet wool, and
allow of his coming near to the holy  the clear water," says Priestley, "all
tent, and yet he must turn and act bore some relation to cleansing, and
towards it. The IHebrew canons say, therefore were emblematical of purifi"(If he sprinkled (the blood) and not cation. This -virtue is by all the antowards the sanctuary, it was unlaw-  cients ascribed to-hyssop. Besides, as
ful; likewise if he did slay or burn her, it consisted of small leaves, it was
and not over against the sanctuary, it adapted to retain a quantity of the
was unlawful."                         liquor in which it was immersed for
V. 5. And (one) shall burn the heifer  the purpose of sprinkling. A handful
in his sight. That is, some one shall of wool might be used to. wipe any
burn her in Eleazar's sight; or Eleazar  thing with, and the red or purple color,
shall cause her to be burnt before his  being costly, would make it more reeyes; for it is clear, from  v. 8, that spected. The same instrument, viz., a
some assistant performed the task of, bunch of hyssop tied with a red woollen
burning; whence the Targ. Jon. "And  thread to a stick of cedar, was also used,
the priest shall burn."                in the ceremony of cleansing a leper,.
V. 6. Cedar wood, and hyssop, and  Lev. 14: 4."  It is quite possible that
scarlet. That is, scarlet wool. The pre-  the three things.were formed into an.




B. C. 1471.]                CHAPTER  XIX.                              277
scarlet, and  cast it  into  the  and the priest shall be unclean
midst of  the  burning  of the  until the even.
heifer.                                  8 And he that burneth her
7 Then the priest shall wash  shall wash his clothes in water,
hisg clothes, and he shall bathe  and  bathe  his flesh  in  water,
his flesh in water, and afterward  and shall be unclean until the
he shall come into  the  camp,  even.
g,L&. I.5...:.5. 15.         9 And a man that is clean
asperailumn, or instrument for sprin- prepared for the purifying  of others
kling, and that this was cast into the  were themselves polluted by the prepabnurning mass with the typical purpose  ration. It might seem strange that the
above mentioned. We have not, at any  same thing should pollute those that
rate, any more satisfactory solution of  were clean, and yet pulify those that
the problem to offer.                 were uncleall. But in fact all the sacriV. 7. Thlepriest shall wash his clothes.  fices which were offered for sin were
A  well known sign of purification, looked upon as unclean, for the reason
which was prescribed also for him that that the sins of m.nen were putatively
burnt the heifer, v. 8, for him that gath- laid -upon them, as our sins were upon
ered the ashes, v. 10, and for him that Christ, who is therefore said to be
sprinkled the water of separation, v. 21. "made sin for us."  The suggestion
The order for a twofold bathing-of  seems not unreasonable, that the sin of
the clothes and the flesh-will be ob- the priests and others who procured
served. Upon this Augustin remarks:  the death of Christ is prefigured by this' This washing of the garments and the  transaction. "All that had a hand in
body-what is it but the cleansing of  putting Christ to death contracted guilt
our faculties external and internal?"  thereby; his betrayer, his persecutors,
Eleazar does not appear to have been  his judge, his executioner, all did what
employed, either in killing or burning  they did with wicked hands, though it
the heifer, and yet, having touched her was'by the determinate counsel and
blood, he became unclean. It is evi- foreknowledge of God;' yet some of
dent from the whole, that there was no  them  were, and all might have been,
natural or necessary connection be- cleansed by the virtue of that same
tween the sprinkling of the ashes of the  blood which they had brought themheifer upon a person, and the cleansing  selves under the guilt of."-Henray.
him from sin. It was simply the divine.   V. 9. A maa that is clear. The whole
appointment that gave efficacy to the  being thoroughly burnt, the ashes were
act. So far was it from being able of  to be gathered up by a person who was
itself to cleanse from sin, that the very  under no legal defilement-for no unobservance of' the- rite -rendered every  clean person must touch a sacrifice —
person unclean that was engaged in it, then sifted clean, and carefully laid up
and laid them  under a necessity- of  in some suitable place without the camp
washing both their bodies and their  as- a permanent ingredient of the puriclothes, in order to the requisite purifi — fication-water- designed for cleansing all
cation. All this showed clearly enough  persons who had contracted the specithat the ordinance had in, itself no puri-  fied.kind of legal defilement.. As a very
fying- power, -inasmuch -as- those-who  small- quantity of the ashes would be




278:NUMBERS.                          [B. C. 14:71.
shall gather up  the  ashes   of  of Israel, for  a water of sepathe  heifer, and  lay  them   up  ration: it is a purification for
without the  camp  in  a  clean  sin.
place, and  it shall be kept for          10 And  he  that  gathereth
the congregation of the children  the  ashes  of the  heifer  shall
Heb. 9  13.                       i ver. 13. 20, 21.. 31.''3.
sufficient to miningle with the water, it used for unclZanness itself, which is to
could be distributed thence, in after  be done away, as 2 Chron. 29: 5. Ezra
times, to any part of the nation which  9:11, where it is rendered flithiness.
might have occasion for it; to which, For this reason the water which cleanses
however, an alternative supposition to  it is called the ewater cf separation, renthis is that of Henry, who suggests that dered in the Chald. and Gr. t/e water
one place would serve for keeping these  ofsprinkling, in accordance with which
ashes in as long as Israel was so closely:the blood of Christ is called tihe blood
encamped; yet that afterwards, when  of sprinkling, Heb. 11: 14, fromn its
they came to Canaan, some of them   purifying the conscience from  dead
might be kept in every town, as there  works.  Heb. 9: 13, 14. -         It is a
would be frequent occasion for the use  puriticatiorv J'/o  sin. Ileb. "It is a
of them. This small quantity, however, sin." This ternm is often used to denote
wherever kept, sufficed for the whole  a sin-offering, or an expiatory sacrifice,
nation, and for many generations. The  and though the red heifer was not
Jews say that the red heifer was killed  strictly such, yet it had in it something
only nine times during the entire con- of that nature, as being possessed of a
tinuance of their national polity. The  purifying property; and it may also in
durable~ nature of these ashes made  some sense be termed a sin-offering, inthem a fit emblem of the great and per-I asmuch as the victim, like the great
petual propitiation of our Lord Jesus  sin-offerli;ng on the day of atonement,
Christ, who "offered himself once for was burnt without the camp, and its
all." - ~ W;rqithout thie camp. To de- blood sprinkled seven times towards
note that they who would participate  tle sanctuary, though not shed at the
in the benefits of our Lord's death must altar. The word is here applied to the
"Go forth unto him without the camp  water which purified sin, v. 12. Gr.
bearing his reproach."  Heb. 13: 13. "It is a sanctification, or purification."
-.. It shall be kept for the congrega- These two names, applied to the " water
tion, etc. Heb. "It shall be to the con-  of separation," are subsequently used
gregation of the children of Israel for a  by the prophet, Zech. 13: 1, in announkeeping, or reservation."  See a simi- cing the grace of Christ in the Gospel:
lar phraseology respecting the manna.  " In that day there shall be a fountain
Ex. 16: 32, 33. —~ For a water of  opened to the house of David and to the
separation. That is, water to be sprin- inhabitants of Jerusalemfor sin (Heb.
kled for separation, or on such as are  lehattath) and for uncleanness (Heb.
separated from the congregation on ac-  leniddah);" i. e., for apuerifieation for
count of uncleanness. Comp. v. 13. The  sin and for a water of separation for
original term, niddcih, which proper-  uncleanness.
ly. signifies separation or removal for    V. 10. Shall wash his clothes. The
nc,'eanness, is sometimes figuratively  case here supposed is parallel to that in
trncleaness is somtims fguratively    s  er




B. C. 1471.]                CHAPTER  XIX.                              279
wash his clothes, and be unclean         11  He k that  toucheth  the
until the even: and it shall be  dead body of any man shall be
unto the children of Israel, and  unclean seven days.
unto'the stranger that sojourn-         12 He  shall purify himself
eth among them, for a statute  with it on  the  third  day, and
for ever.                               k Lev. 21. 1. e. 5. 2. 9. 6,10 Lanm. 4. 14. Hag.'2.13.
l c. 31. 19.
Lev. 6: 27, " WVhcn there is sprinkled  sacred book. A person, on hearing of
of the blood thereot upon any garment, the death of a son or other relative, imthou shalt wash that whereon it was mediately becomes unclean. The Brahsprinkled in the holy place."  So here, mins are unclean twelve days; those
he that, gathered up the ashes was to  of the'royal family, sixteen days; the
wash his clothes, for some of the ashes  merchants, twenty-two; and all other
could hardly fail to light upon him.-    castes thirty-two days."-Roberts. The
I The strailger that sojourzeth.  By  ordinance has an air of great severity
this is meant a proselyte, and not any  when it is considered that taking care
stranger whatever. Gr. " The prose- of the dead, stripping, washing, shroudlytes that are adjoined."             ing, carrying out, and burying them,
V. 11. H7e that tozuehetJ/ the dead body  was not only a pious duty to them, but
of aly man. Heb. "IHe that touch- a good office to the living. Yet none
eth the dead of any soul of man."  of these acts could be performed withThat is, the corpse of any man. The  out contracting defilement, thus denotterm " soul" is used here as elsewhere  ing that the pollutions of sin mix with
for dead body. See Note on Lev. 19: 28; and cleave to our best services.  If
also on Num. 6: 6. IIe that touched a  we seek the reason why contact with a
dead beast was unclean till the even- corpse was made such a defiling thing,
ing only of the same day; but whoever  we can only answer, that the revolting
came in contact with a dead human  and polluting effects of natural death
body was to be unclean for seven days, are due to the power of spiritual death.
during which time he was not allowed  This works a ruin to the soul similar to
to come into the sanctuary, nor to touch  that which death achieves in the body,
any holy thing, nor to be in the Lord's  and this enactment of the ceremonial
camp, to which the city of Jerusalem  law would have us look upon the one as
corresponded in after times, and was  the measure and representation of the
therefore called "the holy city." Comp. other.  Since the Lord's advent the
Lev. 7: 19, 21. Neh. 11: 1, 18. Mat. power of death has been weakened, it is
4: 5. Usages somewhat similar are at viewed in a new light, it is divested of
this day not uncommon in the East. its terrors, and therefore dead bodies
"All who attend a funeral procession, are no more defiling. Thanks be to
or ceremony, become unclean, and be- Him who hath enabled us to say, "0 
fore they return to their houses must grave, where is thy victory?"
wash their persons and their clothes.   V. 12. Shall purify himself with it.
Neither those in the sacred office, nor  Heb. yith hattd bo, shall _purify h.imof any other caste, can, under these cir- self with or in it. That is, the water
cumstances, attend to any religious  of separation. Chald. "He shall sprin-eremonies. They cannot marry, nor kle." Gr. "He shall be purified." The
De present at any festivity, nor touch a  original denotes an action that is re



280:NTUBERS.                       B. C. 1471.
on  the  seventh  day he  shall  seventh  day  he shall not be
be clean; but if he purify not  clean.
himself the third day, then the     13 Whosoever toucheth the
flected back upon the agent. In its  clean."  Vulg. " Ie shall be sprinkled
true purport it signifies topusify from   with this water on the third day, and on
sin, whence the Datch Annotations ren- the seventh, and so shall be cleansed."
der to unsin one's self, an uncouth but Arab. "And he shall expiate himself
still expressive term. The remarks of  thereby on the third day, and on the
Adam  Clarke on this expression are  seventh, and shall be cleansed; and
worthy of notice. " Jith hatta bo, lit- unless he shall have expiated himself
erally, he shall sin himself with it. on both these days, he shall not be
This Hebrew form of speech is common  cleansed."  The third day's purificaenough among us in other matters. tion may be considered as pointing to
Thus tofleece, and to skin, do not sig- the resurrection of Christ on that day,
nify to add a fleece, or a skin, but to  by which we are spiritually cleansed or
take one away; therefore, to sin him- sanctified. That on the seventh day is
self, in the Hebrew idiom, is not to add  calculated to teach us that our purifisin, but to take it away, to _purify."  cation in this life is gradual, and not
The phraseology implies that this out- perfected till we come to that eternal
ward uncleanness represented the pol- sabbath with which the seventh day
lution of the soul by reason of sin, and  corresponds.-       But if he purfy not
the purification here commanded may  himself the this-d day, etc. Here again
in like manner have denoted " repent- the rendering is to be amended to make
ance from dead works," and "faith to- the clause consistent with the foregowards God," which "purifies the heart."  ing:- "But if he purify himself on the
Heb. 6:1. Acts 15: 9. On a close in- third day and on the seventh day, he
spection of the original, and comparing  shall not be clean."  This is the literal
the passage with v. 19, we are constrain- version, and the same with that given
ed to doubt whether our version con- by Ainsworth, the most accurate of
veys the true sense. From that it would  translators. The two clauses are eviappear that if the unclean purified him- dently designed to be exactly antiself on the third day he would become  thetical to each other, and the renderclean on the seventh without any far- ing of the one requires to be modified
ther purification; but this is scarcely  to agree with v. 19, so also does the
accordant with v. 19, which implies  other.  The days were reckoned, we
that he must purify himself again on  may suppose,fr-om the last time of his
the seventh day. The genuine render- touching or coming near the dead body;
ing of the clause we think to be the  for he would not begin the days of his
following:-'" He that shall purify him- cleansing, while he was still under a
self with it, on the third day, and on  necessity of repeating the pollution;
the seventh day, shall be clean."  The  but when the dead body was buried, so
ancient versions for the most part con- that there was no further occasion of
firm this rendering. Gr. "He shall be  meddling with it, then he began to
purified on the third, and on the sev- reckon his days. The above is the very
anth day, then shall he be clean: but reasonable suggestion of Henry.
if he be not purified on the third, and    V. 13. Whosoever toucheth the dead
on the seventh day, he shall not be  body, etc.' The law as above given, is




B.<. 1471.]                CHAPTER  XIX.                              281
dead body of any man that is  man dieth in a tent; All that
dead, and purifieth not himself, comeinto the tent, and all that
defileth "' the tabernacle of the  is in the tent, shall be unclean
LonD: and  that soul shall be  seven days.
cut off from  Israel:  because           15 And  every open vessels,
the  water  of  separation  was, which hath no covering bound
not sprinklecd upon him, he shall  upon it, is unclean.
be unclean; his uncleanness  is          16 And whosoever toucheth
yet upon him.                         one that is slain with a sword in
14 This is the law  when a  the open fields, or a dead body,
mn Lev. 15. 31.  n ver. 9. c. $.. 7.    Lev. 1. 2. 2 2..  p  Lev. 11. 32.
very explicit, that every Israelite who  plying of course that he came presumptouched the dead body of a man, wo- tuously; otherwise, as for instance if it
man, or child, was to consider himself  were done ignorantly, he was to bring
in a state of defilement for a whole  a sacrifice. Lev. 5: 3-6, 1, 18.
week, and could be cleansed in no    V. 14. When a mnan dieth in a tent.
other way than by being sprinkled with  Tents nwere their habitations in the wilthis sacred water, which was t-o be done  derness when this law was delivered.
twice, viz. upon the third, and again  But the inference is fair that the same
upon the seventh day; nor could he be  ordinance was to hold good when they
restored if he omitted either of these  came to live in houses at a subsequent
sprinklings. In the present verse it is  period; although Michaelis thinks we
enacted that if any person whatever,  are not authorized to extend the inferthus defiled, should presume knowingly  ence any farther than to the aparatmelt
and wilfully to approach the Taberna-  in which the death might occur.cle-and so the Temple afterwards-till 1T A411 that come into tibe tent, etc. That
he were duly, cleansed, he should be  is, every person coming into the tent
sentenced to death as a profaner of  while the dead body lay there, or before
God's worship, The subsequent appli- the tent was purified, as well as they
cation of the purifying water should  who were in it when the person died,
have no effect to avert the threatened  should be rendered unclean.  In like
penalty. This is clearly the import of  manner all the goods or furniture, espe"defiling the tabernacle of the Lord;"  cially vessels, were made unclean, exand penetrating beyond the letter to  cept those that were covered, so as not
the spirit, it is easy to perceive a new  to be exposed to the polluting effect of
emphasis in the apostolic declaration:-  the atmosphere.
"If any man defile the temple of God,   V. 16. One slain Witih a sword in the
him shall God destroy; for the temple  opez fields, etc. Ileb. "In the face of
of God is holy, which temple are ye."  the field," that is, in the open field,
A person who allows himself in any  where there was no tent, and where
corrupting o. nrse of conduct, whereby  pollution could be contracted only by
his body ts well as his soul is injured,  touching. —  ~ Slain  with a sword.
is so far guilty of defiling the Lord's  Or with any other instrument by which
tabernacle or temple.   ~ Tlat soud.a violent death might be inflicted..
shall be cut of'from  IsrIael.  Chald. Comp. Num. 31: 19.-   Or a dead
"That man shall be destroyed;" im- body. That7 is,, the body of one not




282                            NUMBERS.                        [13. C.1471.
or a bone of a man, or a grave,  of the burnt heifer of purificashall be unclean seven days.  tion for sin, and running water
17 And for an unclean per-  shall be put thereto  in  a yesson they shall take of the ashes  sel;
slain by violence, but who falls down  the law must have been, may be judged
dead by apoplexy, or any other sudden  from the consequences of our contrary
stroke. Vulg. "The corpse of a man  practice of thus burying in churches.
that was slain, or that died of himself."  The graves frequently emit very nox-~'f A bone of a man. A bone taken  ious ejfluvia, particularly when imperout of a grave, or lying unburied on the  fectly covered, or when the water runs
surface of the earth. It is probably in  through them. On other occasions, the
allusion to the defiling effect of dead  mischief is more insidious and slow in
men's bones that the order is given by  its progress, and does not betray itself
the prophet, Ezek. 39:15, "And the  by the smell; but still the diseases of
passengers that pass through the land, the dead infect the living; for infection
when any seeth a man's bone, then  bursts forth at once with increased vioshall he set up a sign by it, till the  lence when graves are opened, and beburiers have buried it in the valley of  gin to emit the poisonous vapors that
-Iamon-gog." The Hebrew writers say  have been long pent up in them." The
that the blood also of a dead man de- same effects are liable to follow from
files as does the corpse itself, but as  converting church-yards into buryinglong as life remains it is clean.   ~T Or  grounds, which practice, however, is
a grave. In which the dead have been  now happily being more and more done
deposited, and which has thence ac- away. All the difbe.rent contacts here
quired a communicable defilement. The  mentioned put anl Israelite under a connatural effect of this law would be to  dition of legal impurity for a week's
oblige the Israelites to keep the abodes  time. This was a species of ceremonial
of the dead at a considerable distance  quarantine prescribed with a view to
from those of the living.  They could  show the effects of that internal moral
never, therefore, have knowingly built or spiritual pollution which is so dehouses or cities on sepulchral grounds; structive in its own nature to one's own
indeed, as a matter of fact, we learn  soul, and so charged with contagious
that their burying-places were always  influence towards others.
without the precincts of their towns.   V. 17. And for an Unclean (person)
Consequently, it is said of the dead, they shall take, etc. That is, there shall
that they were "carried out," i, e. car- be taken by some clean person in order
ried out, not only of the house, but of  to the purifying of one unclean.
the village or city, to the neighboring  If Of the ashes of the burnt heifer for
cemetery. The remarks of Michaelis in  the puriScation, of sin. HIb. "Of the
this connection (Laws of Mloses, ~ 215)  dust of the burning of the sin."  The
are very apropos:-" With us, on the  rendering of the established version,:ontrary, in our very churches, to the  though sufficiently correct as to the
great injury of men's health and lives, sense, is quite paraphrastic. The ashes
there are often burial-places; a practice  of the burnt heifer are here called'hatta,
first introduced from superstition, and  sin, which shows that they had in them
still kept up from pride, fashion, and  the virtue of a sin-offering, v. D. —
%varice. How important this effect of  [  uanuLning water.shall  be put thereta




B. C. 1471.]               CIIAPTER  XIX.                             283
18  And a clean person shall  on  the third  day, and  on  the
take hyssop Y, and dip -it in the  seventh- day; and  on" the sevwater, and sprinkle it upon the  enth  day he shall purify himtent, and upon all the vessels,  self, and wash his clothes, and
and upon the persons that were  bathe himself in water, and shall
there, and upon him that touched  be clean at even.
a bone, or one slain, or oae dead,    20 But the man  that shall
or a grave:                           be unclean, and shall not purify
19 And  the  clean  person  himself, that soul shall be cut off
shall sprinkle upon the unclean  from  among  the  congregation,
q Ps. 51. 7.                          A, Lev. 14. 9.
Hieb. "Living water."  See Notes on  enth day: and he shall (fully and effectGen. 20: 19. Lev. 14: 5. Chald. " Spring- ually) purify him on the seventh day;
ing, or welling water."               and he (the purified) shall wash his
V. 18. A clean person shall take hys- clothes, and bathe himself in water,
sop. By which is not necessarily meant and shall be clean at even."  We suba priest, but any person legally clean, mit this rendering to the judgment of
as any such person might slay the heifer those who are competent to decide
and burn her. Yet it'is to be presumed  upon its probability. It rests mainly
that this office was generally performed  upon the fact, that the original term,
by a priest, Lev. 13. Of the use of hys- in the Pict form, nowhere else in the
sop in sprinklings, see Lev. 14: 4, 6, 7, whole Scripture has any other than an
49, 50. The tent and its contents, both  active and transitive signification. We
animate and inanimate, were to be thus  find also that Vatablus gives this rensprinkled to purify them from the taint dering, and scarce any biblical authoricommunicated.                        ty weighs with us higher than his. Of
V. 19. The clean person shall sprinekle, the ancient versions the Gr. and the
etc. This explains more distinctly what Vulg. conform rather to the established
was rather obscurely delivered, v. 12. English; but the Chald., Syr., Sam.,
Patrick suggests that the term "un-  and Arab. expressly confirm our proclean" in this connection embraces  posed rendering, of which, however,
both persons and things; but the orig- we were not aware till we had settled in
inal, being in the singular, would seem  our own minds upon what wife regard
to imply more properly persons only. as the true sense.
— ~ On the seventh day he shallpur'ify    V. 20. Thze man that shall be unc.eaen,
himself. The true interpretation of this  etc. The standing law on the subject
clause is not altogether obvious. The  of defilements is, that every person or
original phrase rendered "shall purify  thing coming in contact with a dead
himself" is'hitteo, shall purify him, body becomes unclean for a day. Even
whereas the Hebrew forpureify himself  the person that purifies with the sacred,s uniformly yitihhattd, in the Hithpael water one thus defiled comes into the
or reflexive form. We would propose  same condition for that day; and whatthe following therefore as the genuine  ever Israelite, rendered impure by such
rendering of the verse: "And the clean  contacts, should presumptuously ap(person) shall sprinkle upon the un- proach the public worship of the sancclean on the third day, and on the svoy- tuary, before being cleansed in the




254                           NUMBERS.                       [Bi. C. 1452.
because he hath defiled'the sanc-       22 And whatsoever' the uni
tuary of the LOepD: the water of  clean person toucheth  shall be
separation hath not been sprin- unclean;  and'" the  soul that
kled upon him; heis unclean.   toucheth  it shall be  unclean
21 And it skall be a perpetual until even.
statute unto them, that he that
sprinkleth the water of separation           CJIAPT E]l    XX.
shall wash his clothes; and  lihe
that toucheth the water of sepa. 1HEN    calne the children  of
ration shall be unclean until even.  j   Israel, even the whole conJ ver. 13.              t  lag,.         Le. v3.. 15.5.  a  c. 33. 36.
manner here prescribed, was to be  unclean. By this is not meant the persummarily cut off as a contemner of a  son made uncleanll by touching the purisacred rite instituted by the Lord him- fication-water, but the primary unclean
self, and replete with a divine signifi- person spoken of all along in this chapcancy.-~T llath defiled the sanctuary  ter; the person who was defiled by
of the Lord. By coming into it with- touching a dead body.   ~ T/he soul
out the due purification; for if such  that touchethb (it) shall be unclean until
were shut out of the camp, ch. 5: 2, how  even. In the case of the one, the unmuch more out of the sanctuary?  Ac- cleanness was to continue for seven
cordingly, at a later period, 2 Chron. days, and in that of the other, only till
23:19, porters were stationed at the  evening of the same day. It is to be
gates of the temple, "that none which  observed that, not only he whom the
was unclean in any thing should enter unclean person t6uched, but he also
in."                                  who touched the unclean, whether perV. 21. Shall wash his clothes. Being  son or thing, became unclean till evenaccounted unclean simply from having  ing, and was required to wash his
had to do with the water of separation, clothes for his cleansing.
which had a contrary effect upon the
clean and the unclean, purifying the
one and defiling the other, just as the         CHAPTER XX.
heat of the sun melts wax and hardens
clay. —~ Shall be unclean until even.   Arrival the Second Time at KIadesh.
That his clothes were also to be washed    V. 1. Then came the children of Israel,
may be fairly inferred from what goes etc. In point of chronology we pass
before; The Jewish writers say that over a wide chasm in making the trane
uncleanness- till evening is implied in  sition from the preceding to the present
the former clause of the verse, and the  chapter. No less than thirty-eight years
washing of the garments in the latter, elapsed between their first and second
though not expressed. It is obvious  arrival at Kadesh, for with Kitto we
that the mere staying till even could  take it that there was but one place of
have no purifying effect without some  that name, although this supposition
rite of cleansing.                    requires that the generally received loV. 22. And whatsoe&,.. Heb. kol, all, cation of Kadesh be changed to a point
i. e., whatsoever or whomsoever, imply- considerably farther south,  But, on
mg botb persons and things. —- l Th7ie this head, we must refer the reader




B. C. 1452.]               CHAPTER  -XX.                             285
gregation, into the desert of Zin  in the first month: and the people
to the various authorities which treat reconnoitre the country; nor is it by
at length of the topographical argu- any means likely that they would have
ment, as we prefer to devote our space  remained so long at Kadesh, as they
to other departments of elucidation. seem to have done at their first visit,
We will give, however, the pith of Mr. if they had been in the very face of
Kitto's remarks upon the subject, with  their enemies, as they must have been
the intimation, that in his extended  in the assigned position. We should,
note on thle present passage in the  therefore, on this ground alone, be in"Pictorial B.ble," and in the article cdined to place Kadesh more to the
"Kadesh," in his "Biblical Cyclo- south or south-east than this. Besides,
pwdia," will be found condensed the  if this were Kadesh, how could it be
substance of all that is most valuable  described as on the border of Edom,
on the subject. "We conclude that since the Edomites did not, till some
there is but one Kadesh mentioned in  centuries later, occupy the country to
Scripture; and that the difficulties  the south of Canaan, and were at this
which have seemed to. require that time confined to the region of Seir?
there should be a second, or even a  Moreover, from a Kadesh so far north,
third, place of this name, may be easily  they were not likely to send to the king
and effectually obviated by altering the  without moving down towards the place
position commonly assigned to Kadesh- where they hoped to obtain permission
Barnea-that is, the Kadesh from which  to cross Mount Seir; particularly as,
the spies were sent in the fifteenth ch., by so moving, they would at the same
and from which the desert wanderings  time be making progress towards the
commenced. We are at perfect liberty  point which the refusal of the Edomites
to make such alteration, because no- would oblige them to pass, and which
thing whatever is distinctly known of  they actually did pass. Therefore, the
such a place, and its position has been- stay of the host at Kadesh, waiting for
entirely fixed according to conjectural the king's answer, seems to imply that
probability. But being once fixed, it Kadesh was so near as not to make it
has generally been received and rea- worth their while to move till they
soned upon as a truth; and it has been  knew the result of their application to
thought better to create another Ka- him. Further, we read in ch. 33:36,
desh, to meet the difficulties which this  after al enumeration of distances of
location occasioned, than to disturb old  evidently no:very great length, that- in
maps and old topographical doctrines. the present instance the removal to KaKadesh is usually placed within or close  desh was from Ezion-geber at the head
upon the southern frontier of Palestine, of the Gulf of Akaba, the distance beand about midway between the Mediter- tween which and the Kadesh of the map
ranean andthe Dead Sea. This location  is about one hundred and twenty miles;
would seem in itself improbable, with- and. this is the consideration which has
out any strong counter reasons; for.we  chiefly influenced those who —determined
do not find that a hostile people, when  that there must have been two places
not prepared for immediate action, con- of this name; and we must confess that,
front themselves directly with their ene- while thinking over the'other reasons
mies, but encamp at some considerable  we have stated, we were inclined to condistance, and send scouts and spies to  sider them as leading to- that conclu



286              N;UMBERS.                                      [1. C. 1452.
abode in Kadesh; and b Miriam   died  there,  and. was  buried
E.x. 1;. o20.          there.
sion, and that the second Kadesh must ply a tract of unclaimed country, destihave: been very near Mount Holt.   tute for the most part of settled habitaBut we think all difficulties are suffi- tions, though still marked by numerous
ciently met by placing the single Ka- posts, villages, and cities, of which the
desh neither close to the border of Ca- names of several that lay in the track
naan-nor close to Mount Hor, but at a  of the Israelites are expressly given, ch.
middle point between them, on the west- 33:16-36. The country called Arabia
ern border of the Wady-el-Ghor, which  is believed even now to sustain a popuis the northern half of the Desert of  lation of at least eight or tell millions.
Zin-say in or about lat. 300 5', at near-  It is in many parts abundantly fertile
]y an equal distance between Mount in wheat, millet, rice, and a great vaHor and the Kadesh-Barnea of the  riety of vegetables and fiuits, and this
maps.  This spot will be on or in  holds more especially of the tract round
the Desert of Zin, not too near to Ca- about Mount Sinai and the region
naan, nor too distant for lMount Hor  termed "El Ghor."  From  a remote
and the capital of Edom."-Pict. _Bible.  antiquity even down to the present day
At this place, then, we find the Israel-  these tracts have been traversed by the
ites re-encamped, after the lapse of  Bedouin tribes, whose manner of life exthirty-eight years from the time it had  hibits no doubt a very correct image of
been occupied by their fathers, when  that of the Israelites during their wanjust upon the point of invading Ca- derings there.  With their herds and
naan. Of the events which had oc- beasts of burden, these unsettled hordes
curred in that time no record is left, pass from place to place as led by the
though eighteen stations are recited in  prospect of water and pasture; being
ch. 33, at which they halted and re- entire strangers to the arts, objects,.and
mained for a longer or shorter time.  employments of civilized life. The preIt is no doubt the popular impression  vious habits of the Israelites, not only
that they roved about in a compact in Egypt but in Canaan, made it easy
mass, without any special employment for them to fall into the nomadic life,
or object, except to- be kept out of Ca- and we suppose they did, in fact, become
naan; and were- miraculously supplied, inhabitants of the desert for the time
with food from heaven, until all above  being, though still enjoying the tokens
twenty years of age, when they came- of the divine presence and guidance,
otit of Egypt, - had  been  gradually. and distinguished by their prerogatives,
wasted away, and an entirely new gen- rites, and institutions firom all other peouration had come up in their place. ple. In this capacity they would natuBut we think it may justly be doubted  rally change their localiy fiom time to
-whether this impression is correct. We  time, like the Bedouins of all ages, but
question whether- there was any thing  still cherishing the hope of eventually
more vague and objectless in their mode  becoming possessors of the land of
of life than distinguishes nomade races  promise. Meantime they are not to be
in general.  The region over which  conceived as dwelling, in their intervals
they wandered is indeed termed a "des- of repose, in. a compact camp, which
ert," or "wilderness," but it was not the nature of the country forbade to
such in our idea of the term, but sitL-:such an immense multitude, amounting




B. C. 1452.]                CHAPTER  XX.                               287
to a population half as large. again as  Zin. This is a region of the peninsula,
that of the city of London, but as -expa- quite different from that called, Ex. 16:
tiating in bands, here and there, over  1, by nearly the same name (Sin), which
the adjacent country, still having the  was in the immediate vicinity of the
Tabernacle as the centre and the ren- Red Sea, while this lay on the confines
dezvous to which they would return. of Edom (Idumea). Its precise locality
It is at least certain, that we must not is to be fixed by the considerations:that
attribute to the sons of Israel our own  determine the site of Kadesh, on which
ideas of living or journeying, for every  see Note above. Between -Hazeroth,
thing with them was formed on a dif- Num. 12: 16, and the portion of the
ferent model from what it is with us. A  wilderness of Zin, in which they were
very important process of discipline  now  encamped, there had occurred
was to be accomplished by their abode  eighteen stations, as enumerated ch. 33:
in the desert, which could be effected  18-36. ---  In the first mooth. That
nowhere else, and as it had been fore- is, of the fortieth year after they had
told that the far greater portion of the  left the land of Egypt, as appears from
congregation should be consumed be- Nunm. 33: 38, compared with v. -28 of
fore entering the land of promise, the  this ch., and Deut. 2: 1-7. This, theredivine Providence so ordered things  fore, was the last year of Israel's sojourn
that a long series of years should be  in the wilderness, and during the course
consumed in bringing about the de- of it Miriam, Aaron, and Moses, all died.
signed results. It is to be borne in  - ~ And the peoqple abode in iladesh.
mind, therefore, that the congregation, The time of their stay in this place it
at this time, was composed of the chil- appears, from  comparing ch. 33: 38,
dren of the generation that had come  was about four months, as on the fist
out of Egypt, their fathers having, one  day of the fifth month Aaron died at
after another, dropped off, though the  Mount Hor, whither they had previousevefits recorded in the present chapter ly removed.      Mirians died. Ieb.
showv that the perverse spirit of the  ffisr-ydcn, bitterness. Gr. nJarian. Jofathers still lived in the bosoms of their  sephus,: Sfariamne. She was the sister
descendants, and that the deeds of their  of Moses and Aaron, and supposed to
fathers they would do. -    (Even.) the  be the same that watched her infant
wholecongregation. However they had  brother when exposed on the Nile; in
hitherto become separated into roam-  which case she was probably ten: or
ing or straggling detachments, yet now  twelve years old at the time, Ex. 2: 4,
they all came in one solid compact mass  sq. When the Israelites left Egypt she
into the desert of Zin, and the station  naturally became the leading woman
of Kadesh, which they had left upwards  among them, and- therefore it is writof thirty-eight yearsbefore. They came  ten, Mic. 6: 4, "-1 -sent before thee
hither at this time from Ezion-geber,  Moses, and Aaron, and Miriam."  She
which is a port on the "shore of the  is called "a prophetess," Ex. 15: 20,
Red Sea," as we learn from 1 Kings 9:  and after the passage of the Red Sea
26. This part of their wandering is  she led the music, dance, and song, with
also thus alluded to by Jephthah, Judg.  which the women celebrated their dell: 16, "But when Israel came up from  liverance. She died and was buried at
Egypt, and walked through the wilder- the station Kadesh, four months before
ness unto the Red Sea, and came to. her brother, Aaron, and eleven months
Kadesh, etc." -~ Into the desert of  before Moses;..and Etusebius says that




288                         U- NUMBERS.                       [13. C. 1452.
2 And  there  was no water  gathered  themselves  together
for the congregation: and d they  against   Moses   and   against
c Ex. 17. 1, etc.      d e. 16. 4S.    Aaron.
her sepulchre was to be seen there in  as it never failed them, might be said
his day. She was probably near a hun- popularly to follow  them, as;Christ
dred and thirty years old.'who supplied it did."  The general
sense is, says Mr. IHolden, that "the
DThe  People Mfie~rmur foe   Watkrs.  The  Israelites had the same spiritual adSin of Moses.             vantages and privileges offered to them
V. 2. Th/ere was no swater. This most typically/, which are offered to us realnecessary gift of divine Providence was ly."  The congregation were no doubt
withheld from the people for alittle sea- supplied with water from such springs
son during their abode in this place; as they met with in their journeyings.
probably as a trial of their faith, and  At the pr6sent day, water, though not
that it might be known whether the  plenty in the Arabian desert, still is by
present generation  resembled their  no means utterly wanting, and the infathers, who had perished in the wil-  habitants, with their cattle and flocks,
derness. The event showed that their  are continually passing over it from
moral paternity was as unquestionable  place to place. We have no intimation
as their natural. Bp. Patrick and sev- that water, like their food, was usually
eral of the elder commentators suppose  furnished to the Israelites miraculously.
that hitherto the host of Israel had been  At the spot where they were now ensupplied with water from the stream   camped there was, for some reason, a
that had continued to flow from the  scarcity, although we read of nothing
rock Rephidim, formerly smitten by  of the kind on the former occasion,
Moses, and which had followed them  when they were there. But the wells
during all their forty years' sojourn in  and fountains of the East have not althe wilderness, Ex. 17: 4. But this we  ways a constant supply of water.must regard as a mere idle Rabbinical  ~ They gathered themselves togeth7er
conceit, unsustained by any authority  against Moses aend against Aaron. As
whatever.  The apostle says, indeed, the fathers, under a similar destitution,
1 Cor. 10: 4, that "they drank of that rebelled against their leaders at Respiritual Rock that followed them: and  phidim, so do the children here; as the
that Rock was Christ;" but this surely  fathers then " chode" with Moses and
refers not to a supply of literal or natu- murmured at his bringing them out of
ral water. A spiritual rock must give  Egypt, so did the children here; as
forth spiritual water, and as the rock is  Moses then cried unto the Lord by reaexpressly said to have been Christ, the  son of the outrage of the people, so he
water must have been the communica- and Aaron here -fall down before the
tion of his Holy Spirit, constituting their Lord; as the Lord then promised and
spiritual drink. The note of Bloomfield  gave them  water out of the rock, so
on this passage of the apostle is very  also'here; and so in regard to the rod,
clear and satisfactory. " The-meaning  the manifestation of the divine glory
is, that Christ, who is typified by that and other points, the coincidences in
rock, every where accompanied and  the two cases are very-striking. The
went with them, supplying (spiritual)  present was a new outbreak of that
water miraculously furnished; which, characteristic perversity, which though




B. C. 1452.]               CHAPTER  XX.                            289
3 And   the   people  chode  when our brethren died before
with Moses, and spake, saying, the LOuD!
Would eGod that we had died            4 And why have ye brought
1 4. 1. 2, etc.        up  the  congregation  of  the
occasionally suppressed by severe judg- givingq up thle ghost as implying an
ments, seems never tb have been effect- easier kind of death than that by the
ually subdued. But while they thus sword, or hunger, or thirst, or death by
proved themselves the children of their any other violent means. The Hebrew
fathers, we should not forget that our writers explain the original for giving
waywardness proves equally that we  sup the ghost to denote a death without
are their children in moral relationship, pain or protracted sickness. It is eviand that the deeds of our fathers we dent that in the simple sensation of
continue to do.                     thirst there was no sin, but in the lanV. 3. And the people chode woith Moses. guage in which they gave vent to their
Heb. y?/'eb, contended, from a root sig- impatience there was great and grievnifying to strive, contend, litigate, espe- ous sin against God, as well as gross incially by bitter and reproachful words. gratitude in view of past mercies. They
Gr. "The people reviled Moses." At a  wish they had died with the seditious
season like this, when.he mnight more  band of rebels who had conspired
justly have looked for their sympathy  against God, and whom yet here they
and condolence, he is beset and ag- dignify with the name of "brethren."
grieved by reproaches and accusations Now surely as one can die but once,
for which he had given not the least oc- the death would have been substancasion. -    Woluld -God that we had  tially the same whether they died on
died, etc. 1-Heb. " Oh, that we had given  account of a failure of springs of water
up the ghost (expired) in our brethren's or by being smitten down by pestigiving up the ghost (expiring) before  lence. But it was base ingratitude for
the Lord."  Gr. " Oh, that we had per- men who had frequently experienced
ished in the destruction of our brethren  such signal deliverances at the hands
before the Lord."  It is not unlikely  of the Lord thus to murmur against
that they refer to the plague, the de- Him,.in upbraiding his servants, bestructive ravages of which are men- cause their wants were not immediatetioned, ch. 16:49, and which, above ly supplied. Yet thus it is that "the
other judgments, is supposed to come foolishness of man perverteth his way,
more immediately from the hand of the  and his heart fretteth against the'Lord."
Lord, as appears from the language of   V.4. Why have Iye b'rolght up, etc.
David, 2 Sam. 24: 14, 15. They pre- Vulg. "Why have ye, brought out the
ferred this to perishing by hunger and  church of the Lord into the wilderness,
thirst, which would seem to be coun- etc." They proceed to expostulate with
tenanced by the words of the prophet, Moses for bringing them out of the land
Lam. 4: 9, "They that be slain with  of Egypt, which they would fain reprethe sword are better than they that be  sent as stocked with every luxury, into
slain with hunger: for these pine away  a wilderness, dry, barren, and desolate;
stricken through for want of the fruits as though Moses and Aaron had acted
of the field." For this reason, it is sup- in this matter from their own impulse
posed, that they employ the term for j without divine direction.-~[ That we
13




29C                           NIUMBEPRS.                     [G. C. 1452.
LORD into this wilderness, that  went from  the presence of the
we and  our cattle  should  die  assembly unto the door of the
there?.               tabernacle of the congregation,
5  And'wherefore  have  ye  and they fell upon their faces;
made  us  to  come up  out of  and the glory of the LORD apEgypt, to bring us in unto this  peared unto them.
evil place? it' is no place  of       7 And the Lonn  spake unto
seed, or of  figs, or of vines,  Moses, saying,
or of pomegranates; neither is          8 Take the rod, and gather
there any water to drink.             thou the assembly together, thou
6  And  Moses  and  Aaron  and, Aaron  thy  brother,  and
f c. 16. 14.           speak ye unto the rock before
and our cattle should die there.  Gr. pillar had often occurred before on
"To kill us and our children."       special emergencies, as a token of the
V. 5. It is no place of seed, or of fis, Lord's special presence, of his cognietc. No place in which to sow seeds, to  zance of what was transpiring, and of
plant vines or fig-trees, or any thing of his purpose in some way to interpose
the kind. On the contrary, they had  in vindication of his own glory. See
been led into a wilderness which was Notes on Ex. 16.: 10. Num. 14: 10. 16:
"a land of deserts and of pits, a land of 19, 42.
drought, and of the shadow of death, a    V. 8. Take the rod, etc. Doubtless the
land that no man passed through, and  same rod with which he had wrought
where no man dwelt."                 the miracles in Egypt, and by which the
V. 6. And Moses'and Aaron went, rock of Rephidim had been'smitten on
etc. Instead of turning upon the peo- a former' occasion. Some expositors'ple in - a recriminating tone,'and de- favor the idea of~ its being the rod that
nouncing- di vine judgments against budded  and blossomed, from the fact
them, they have immediate recourse to  that it is said to have been taken "from
the appointed meeting-place, whlereithe  before the Lord," or out of the taberLord was to be sought, and there hum- nacle, where it appears, from ch. 17: 10,
bly prostrate themselves before his face, that Aaron's rod was laid up as a testideprecating the displeasure which the  mony. But the presumption is that the
murmurings'of Israel'had provoked.  rod of- 3Moses, the instrument of such
So striking was the contrast between  signal displays of the divine power, was
the conduct of the'leaders and' the con- also carefully preserved within the prcduct of-the led:- The'people sinned;  cincts of the Tabernacle,- and ready-to
but: Moses' and Aaron prayed.  These  be employed whenever-the fit occasion
saviours of Israel, these typical days- should- occur. In- v. 11, it is called
men between Israel and their God, now  " his"'rod, and although the matter
stand, in -the breach, as they had often  will always be subject to doubt, yet the
done before, and avert the due penalty. congruity of circumstances determines
Happy for the congregation that the  us to the adoption of the opinion above
Lord had not left the camp, or Moses  expressed.-       Speak ye unto the rock
and Aaron ceased their functions!-    before their eyes. Here, indeed, we read
~' Thle glory of the Lord appeared unto  no express command to smite the rock,
them. -This phenomenon in the cloudy  bbut simply to take the  rod in. hand




B.. 14.52.]               CHAPTER  XX.                               291
their eyes;  and  it shall give  from  before -the  LORD, as he
forth his water, and thou shalt  commanded him.
bring forth to them  water out    10  And  Moses and  Aaron
of  the  rock:  so  thou  shalt gathered  the  congregation  togive the congregation and their  gether before the rock: and he
beasts drink.                         said unto them, Hear now, ye
9 And  Moses took'the rod  rebels;  must we  fetch  you
water out of this rock?
g ver. i1.     Nehl  9. 15.    Ps. 78. 15, 16.   105. 41.
1.4. 8. 1s. 43. 20.  48. 2!.                     h Ps.  106. ~3.
as a syrlonol of the divine power, and  meekness, we had a right to expect
then to address the rock; but as it is  rather a calm dignity and placid confidifficult to sonjecture for what purpose  dence in God than a tone of rashness
the rod was to be taken unless it was to  and petulance.'   lMust we fetch
be used, the presumption is that it was water out of this rock?  -eb. "Shall
intended to be used either in smiting or we from this rock bring forth water for
waving, in conjunction with the words you?"  It is evident fI'om what follows
to be uttered. Yet as it is evident that that some degree of sinful doubt and
Moses sinned in some way in the trans- distrust is couched in this language;
action, the precise nature of his offence  and this sense is not badly conveyed
will be considered in the ensuing note. by the paraphrase of Bp. Hall: "Hear
V. 10. Ilearsnow, yes'ebels. Hitherto, now, ye rebels; Is it likely that we
in following the march of Israel through  shall fetch water out of this hard rock
the wilderness, we have been called to  to satisfy your thirst? This we are redeplore the iniquity of the people. The  quired to do; but is this a thing possiscene, in a single instance, is now  ble to be done.?"  The use of the word
changed; and, instead of regarding the  "must," in our version, does not seem
r ulers of the host as men "more sinned  warranted by the original, and conveys
against than sinning," we behold Moses  a shade of meaning which obscures the
and Aaron, the prophet and the priest, genuine import of the passage. As it
overpowered by temptation and falling  now reads, the main implication is that
into sin. " IIear now, ye rebels."  No  of a kind of arrogant self-sufficiency, as
such language of rebuke entered into  if they, by some power or virtue of their
the commission with which Moses was own, were to perform the miracle. This,
now intrusted, and therefore it was  we apprehend, would be doing injustice
wholly unwarranted.  He was com- to Moses and Aaron, although their-promanded to speak to the rock, and not ceeding was not free from blame. They
to the people; and though they un- did not probably so much claim the
doubtedly deserved censure, and were  ability to bring forth water themselves,
acting the part of rebels, yet it was not as cherish a doubt whether the Lord
his duty now to upbraid them  there- would do it in behalf of such gross ofwith. His reproachful appellation did  fenders. Therefore they speak distrustnot belie them, but it was unworthy of fully, and they may halve discovered in
him, and injurious to his spiritual state. other ways an uncertainty in their own
The words evince an undue excitement, minds whether water would come forth
impatience, irritation, and indignation  or not. This was a prominent part of
in one form. where, as a pattern of  the.. offence. which. they soon learned




292                            NUMBERS.                        [B. C. 1452
11 And  Moses lifted up his  congregation  drank, and  their
hand, and with his rod he smote  beasts also.
the rock twice: and the  water           12 And the Lond spake untc
came out abundantly: and the  Moses and Aaron, Because kyE
i E:. 17. 6. Deut. 8. 15.  1 Cor. 10. 4.  k c. 27. 14. Deut. 3. 26.  22. 51.
was to cost them so dear. Vulg. "He  Moses and Aaron was not, we suppose,
said to them, Hear, ye rebellious and  so much a positive mental incredulity
incredulous, can we bring you forth  settled and cherished in their own
water out of this rock?"            rminds in regard to the divine power
V. 11. Smote the rock twice. Show- and goodness, as a temporary wavering
ing hereby the passionate excitement growing out of the heat and perturbato which he was wrought up. He was tion of spirit which the conduct of the
not expressly commanded to smite the  multitude had excited.  They conserock even once; yet he does it twice.   quently flailed to act in their usual conV. 12. Because ye believed me not, to  sistent and obedient manner, and failsanctify me, etc. Chald. "Ye believed  ing in this, they failed to produce the
not in my Word."  That is, ye have  proper impression upon the minds of
not believed in me with that practical the people, of fear and reverence tofaith which would have led you to sanc- wards-the God of Israel. It is, however,
tify, or, in other words, to honor and  to be remarked, that the real character
glorify me in the eyes of this people. of the sin of Moses and Aaron on this
To this sense inclines the Arab. " In  occasion has been a matter of much delike manner as ye have not made them   bate among the learned.  Our most
to believe in me, nor have sanctified me  definite information respecting  it is
before the sons of Israel, so I also will contained, Ps. 106: 32, 33, "They annot introduce this rabble into the re- gered him also at the waters of strife,
gion promised them."  Moses alone is  so that it went ill with Moses for their
spoken of in this transaction, although  sakes: because they provoked his spirit is evident that Aaron is regarded as  it, so that he spake unadvisedly with
sharing the blame. He was present, his-lips."  Here it is obvious that the
and, considering the office he bore, precise transgression  charged upon
sanctioned by his silence whatever was  Moses is provocation  of spirit and
wrong in the proceedings  of Moses.  "speaking unadvisedly with his lips."
On such an occasion it beh-coted him to  It is not so much any thing that he did,
speak if a wrong against the Lord's  as what he said, and the spirit from
honor were committed, as there plainly  which he said it. We are inclined,
was. This, their sin, is therefore called therefore, with Saurin (Dissert. 62d),
a "rebellion against the mouth of the  not to place the main offence in the
Lord," Num. 27: 14, and a "transgres- striking of the rock, though he doubtsion " or "trespass," Deut. 32: 51, less erred in striking it twice, but ill
which word, the Jewish writers re- the impatient and exasperated state of
mark, pro!erly implies falsity, as in  Blind under which he acted, and in the
Lev. 6: 2, it is joined withfalse-denial, corresponding rash  and intemperate
and John says, 1 John 5: 10, "lHe that language which he uttered.  It was
believeth not God hath made him  a  not a cordial and punctilious obediliar."  The unbelief here charged upon  ence which he rendered to the divine




B.0C. 1452.]                UIIAPTER  XX.                              29.X
believed me not, to sanctify  me  in the eyes of the children of
I Lee. 10. 3. Ezdk. 36. I3. 1 Pet. 3. 1.  Israel, theref( re  ye  shall not
command. Consequently, he failed to  ly discharge the duty assigned to him
"sanctify the Lord of hosts" in the  as an evidence of his faith. Although,
eyes of the people, i. e., to act in such a  therefore, his smiting the rock twice
manner in their presence as to impress  might have been a token of his want of
upon them the idea that Hle was to be  confidence, still it was only an aggravaexactly obeyed in every injunction and  tion of the evil, and not its origin or
the most implicit faith reposed in his  cause. Thus, then, we must always
word. This, therefore, was an aggra-  come back to this, that Moses did not
vated offence on the part of Moses and  give God the glory, because he rather
Aaron. They should have remembered  considered what the people had dethat Nadab and Abihu had been de- served, than estimated the power of
voured by fire before the Lord for irrev- God according to his word." —ffam.
erently offering common fire in their of Pent.    ~ Thzerefore ye shatZ  not
censers, instead of the fire that was bring, etc. To the judgment of human
burning on the altar; and that the  reason this might appear, perhaps, to
Lord had said on that occasion, " I will have been a sentence of undue severity.
be sanctified in them that come nigh  Considering that these venerable men
unto me, and before all the people will had been for forty years faithful and inI be glorified," Lev. 10: 3, on which see  defatigable in the Lord's service, and
Note. The remarks of Calvin, in this that this was, in respect to Moses at
connection, are confirmatory  of the  least, the first open offence of which
view now suggested.  "If it be asked  they were guilty, we should have
in what respect Moses transgressed, the  hoped that they might lave been spared
origin of his transgression was unbe- the heavy punishment now denounced.
lief, for it is not allowable, when this  Shall one apparently venial offence
particular form of sin is specified in the  avail to exclude them hopelessly from
answer of God, to imagine that it was the land of promise, to which they had
any thing else. In asking whether he  looked forward with such ardent desire
should fetch water out of the rock, he  and assured expectation? But we arc
seems to reject as impossible and ab- soon silenced with the unanswerable
surd what God had promised to do. question, "Shall not the Judge of all
He inquires whether he shall fetch  the earth do right?"  We are.very inwater out of the rock, whereas he ought competent to determine what it becomes
to have recollected that this had al- the Divine Majesty to do. But we'learn
ready (on a former occasion) been. elsewhere in the Word that the Lord
granted him. It became him, then, con- marks with especial severity the sins
fidently to assert that God had again  of those who in knowledge, official stapromised the same thing, rather than  tion, and high prerogative, are elevated
to speak with hesitation. Others think  to a rank nearest himself, and deals
that he sinned, because he was not con- with them according to their greater
tented with a single blow, but smnote  responsibility. " Because you only have
the rock twice. And this did arise, per- I known of all the nations of the earth,
haps, from distrust. But the origin of  therefore will I punish your iniquities."
the fault was, that he did not simply  Whoever may escape, the Lord will not
embrace God's promise, and strenuous-  fail to punish the provocations of Lis




294:                           NU- IU IBERS.                  [13. C. 1452
bring this congregation into the     13 This is the water of Merland which I have given them.  ibah; because the children of
own "near ones," his own servants and  it, his memory might have been so
children. We do not learn that Mloses  cherished by his countrymen that it
and Aaron, for:their conduct on this oc- might have led them at last to a species
casion, were shut out of the kingdom of  of deification. To this we may add the
heaven; but they were debarred from  typical considerations, which no doubt
entering into the land of Canaan, which availed in the divine counsels. Moses
represented heaven, and were thus  represented the law, or the Levitical
called to suffer an affliction and a griev-  system, which is of itself. unable to
ance which weighed very heavily upon  bring the soul into the kingdom  of
them. This is evident from the manner heaven, inasmuch as by its deeds shall
in which Moses speaks of it in Dent. 3: no flesh be justified. Its function is to
23-27, "And I besought the Lord at lead the soul, in its preliminary desert
that time, saying, 0 Lord God, thou  wanderings, before it reaches the place
hast begun to show thy servant thy  of the heavenly Canaan entered by regreatness and thy mighty hand: for  generation. It was fitting, therefore,
what God is there in heaven or in earth  that Moses, the representative of the
that can do according to thy works, and  law, should give way to a successor in
according to thy might?  I pray thee, office whose typical functions should
let me go over and see the good land  more nearly accord with the facts shadthat is beyond Jordan, that goodly  owed forth. Joshua, therefore, called
mountain, and Lebanon. But the Lord  "Jesus," Acts 7: 47. Heb. 4: S, was
was wroth with me for your sakes, and  appointed. for the purpose, and he, as a
would not hear me: and the Lord said  lively type of Christ, supplied Moses'
unto me, Let it suffice thee; speak no  " lack of service " in this respect.
more unto me of this matter. Get thee    V. 13. This is thes water of ieribah.
up into the top of Pisgah, and lift up  IReb. "This is the water of strife, conthine eyes westward, and northward, tention, or altercation."  Gr. " Of con-:;nd southward, and eastward, and be- tradiction."  The same name, originathold it with thine eyes: for thou shalt ing in the same cause, had been prenot go over this Jordan." And accord-  viously bestowed upon the locality of
ing. to the sentence so was the execu-  Rephidim, where the former miracle
tion, as. Aaron died shortly after in  had occurred, Ex. 17:7. But this place
Mount Hor, and Moses on Mount Nebo, is sufficiently distinguished from that,
after having surveyed the country with  being called, Deut. 32: 51, "The waters
his eyes. Thus was fulfilled the words of Meribah-Kadesh in the wilderness
of the Psalmist in regard to Moses and  of Zin." It may be remarked, however,
Aaron, Ps. 99: " Thou wast a God who  that Hengstenberg, in replying to some
forgavest them, though thou tookest of the German critics who would mainvengeance of their inventions."  Prob- tain the identity of the transaction reably, however, we are not to look upon  corded here and in Ex. 17, denies that
this dispensation wholly in the light of  Meribah, in this connection, is to be cona judgment. One of the ancient fathers  sidered as a proper name, but should be
suggests that had Moses lived to con- simply rendered, "These are the waters
duct the people into the promisid land, of strife." " The assertion is false, that,
and triumphantly to establish t lem in  the place received both times the same




B. C. 1452.]                CHAPTER- XX.                               295
Israel strove with the LotRD, and 1   14 And n Moses sent messenhe was sanctified,' in them.         gers from  Kadesh unto the king
mn  Ezelc.  0o. 41.                  n Judg. 11. 16, 17.
name.  The first place obtained the  faith and obedience, yet he took the
names; of Massah and Meribah; the nmlatter of his vindication and. glorificasecond those of Kadesh and En Mish- tion into his own hands, and sanctified
pat, Gen. 14: 7. The occasion of the  himself by punishing his friends and
error lies in Num. 20: 13,' This is the  favorites, and demonstrating in the
water of strife (mn  mzeribak), because  eyes of the congregation his omnipothe children of Israel strove (rcdbu) with  tence, veracity, and clemency
the Lord,. and he, was sanctified in
them.' Not a word is said here about A Passage throogh the Lad of Edom
giving the name.Meribah to the place.         sought and refused.
Elsewhere only the waters of strife at   V. 14. 1Efoses sent messengers fromn
Kadesh are spoken of. That the author Iadesh. It is generally supposed that
uses the expression waters qf stlrife is  this was done under a special divine
intentional. The repetition of the desig-  direction, to be recognized in the tenor
nation, which, on the former occasion, of what is recorded, Deut. 2: 1-6. Upon
became a proper name, here serves as  reference to that passage, it does not
an allusion to it, and therefore sets in a  appear that the present message was
more conspicuous light the unbelief of  expressly commanded, although genthe people and of their leader."- Gen. eral directions are given as to the deof Pent., vol. ii. p. 310. The usage of  portinent the Israelites were to observe
the sacred writers favors, we think, in passing through the Edomite territhis construction. Thus, Ps. 95: 8, tory. It is, therefore, only by inference
"Harden not your hearts as in the  that a divine order is made out for
provocation (meribaM), and as in the  sending messengers to the ruler of that
day of tenzptation (massah) in the wil-  country. It may have been so, but it
derness."  So Deut. 32: 51, "Because  is not distinctly affirmed. The relative
ye trespassed against me among the  position of the land of Edom to the rechildren of Israel at the waters of Meri- gion of Kadesh, where they were now
bah-Klades7 (azeribatkh Aadesh, stbsfe of' encamped, and to the most direct route
Kadesh), in the wilderness of Zin."  to the country of Canaan, must be ascerHere we find.J:eribah in the construct tained from the maps, of which Prof.
state (meribath), which, though com- Robinson's are probably the most acmon with appellatives, is very unusual curate. It extended along the southwith proper names, except in the case  ern boundary of Canaan, from the Dead
of words which are found in the con- Sea to the eastern arm of the Red Sea,
struct state only. Still this point must on the east of the deep and dreary valalways be held with some degree of  ley which reaches from the one sea to the
diffidence.-  ~ Strove with the Lord. other. It is a mountainous region, to
They strove with the Lord by striving  which also the appellation of Seir, or
with Moses and Aaron, his servants. Mount Seir, is occasionally given. The
Comp. Ex. 16: 8. Gr. "Reviled before  word Seir means hairy (being thus sythe Lord." -      T And he teas scinctifed  nonymous with Esau), and when ap.
in them. That is, although Moses and  plied to a country may signify rugged,
Aaron had failed to sanctify him by  jagged, mountainous, and so says Jo



296  NUMBERS.. [B. G. 1452.
of Edomn, Thus saith ~thy -bro-  ther Israel, Thou  knowe.it all
{o Deut. 2. 4.:   the travail that hath befallen us;
sephus: "Esau named  the country  obtain the object of their suit. They'Roughness' from his own hairy rough-  acted herein in the spirit of the preness."  It was formerly called the  cept, Dent. 23: 7, " Thou shalt not abcountry of the Iforinz, i. e., cave-dwell-  hor an Edomite, for he is thy brother."
ers (Troglodytes) from hZr, a cave. The  But as this might not prevail, they are
famous city of Petra, which was in the  commanded to urge other consideraterritory of Edom, was composed of  tions. —   N Thou knowest all the travail
dwellings excavated in the solid rock. that hbath befallenl its. Heb. kol hatteThis region the Lord had prophetically  ldah.asher metzcdthenu, all the weariassigned to Esau, and Hie would not some-:,molestation that hath found us.
have him disturbed in the possession  The same phrase occurs, Ex. 18: 8,
of it. It is at present wholly occupied  "iAnd Moses told his father-in-law all
by various tribes of Bedouin Arabs.  that the Lord had done unto Pharaoh,
Moses being now  ordered to decamp  and to the Egyptians for Israel's sake,
and set forward toward the land of Ca- and all the traail that had comlne upon
naan, and the straightest route thither  t]hem by the way."  See Note in loc.
leading directly through the domains  This h:anguage was well calculated to
of Edom, he is prompted to despatch  conciliate the mind of Edom, for we
delegates to the prince of that country  must consider the pr ince as fairly repreto solicit a free passage through it, senting the people, or as an organ of
which he does upon consideration of  their sentiments. The words made an
the near affinity subsisting between the  appeal to the ordinary feelings of hutwo nations, and upon the pledge of  inanity; for nature itself dictates symkeeping the  common thoroughfare, pathy and aid to the wretched who are
without deviating to the right hand  unjustly oppressed. In this view he
or the left, without invading or injur-  says that the afflictions which they had
ing any one's property, and without endured were notorious, viz., that as
asking either food or drink, except sojourners in Egypt they had been
upon condition of punctually paying  tyrannically harassed and oppressed.
for it. X-  Tizus saith thy brother Is-  As he takes it for granted that they
~rel. Israel is the collective name of  were no strangers to what had hapthe whole nation descended from Ja-  pened to them, the inference is obvious
cob, who was called by that name; and  that the marvellous events which had
in like manner we find both Esau and  marked the deliverance of Israel from
Edom used to denote the national pos- Egypt were widely bruited and well
terity of Esau. See Obad. v. 1, 6, 10. known throughout the peninsula, as
Mal. 1: 1-4. The Lord would have the  one tribe had communicated the news
brotherly relation cheerfully acknowl-  to another, and we cannot but wonder
edged on the part of his people, as they  that the evidence of the divine protecboth looked to a common ancestor in  tion in their behalf should not have
Isaac, and both inherited the rite of cir- overawed the minds of those who were
cumcision, which would naturally be a  predisposed to treat them ill. Such an
bond of fraternal connection. By this  efect in general had been predicted
respectful and affectionate appeal they  upon the overthrow  of Pharaoh, Ex.
would win their way to -his heart, and  15:14, 15,." The people shall hear, and




B.C. 1452.]                 CHAPTER  XX                               29'T
15  How  our  fathers  went and the Egyptlans vexed us and
downy into Egypt, and we have  our fathers:
dwelt q in Egypt a long  time;           16 And when r we cried unto
p  Gen. 46. 6.        q Ex. 12.40.,              r  Ex. 2. 23.
be afraid: sorrow shall take hold on  from the needy?  Their cry to heaven
the inhabitants of Palestine. Then the  was no doubt marred by many irnperdukes of Edom shall be amazed, the  fections, but the Lord heard it, and
mighty men of Moab, trembling shall what could have a more powerful effect
take hold upon them; all the inhabit- in commending their cause?- I  And
ants of Canaan shall melt away."  But sent an angel.  It is remarkable that
they were hardened to their own detri- upon this passage even Dr. Priestley
ment, as we learn from their subse- himself says, "This Angel was evidentquent history.                        ly no other than the Supreme Being
V. 15. Thie Egyptians vexed us and  himself, manifesting his presence by a
our fathers.  By thus recapitulating  luminous cloud. No other intelligent
their sufferings in Egypt, and reciting  being had been introduced."  This is
the Lord's merciful interpositions in  the true explanation, though we may
their behalf, they wove an argument well doubt whether Priestley would
well calculated to work upon the minds  have admitted the relation of this angel
of those they addressed. They would  to Christ, which we have endeavored to
give them to understand that however establish in our Notes on Ex. 3: 2. 13:
cruelly they had been treated, and how- 21.  He was obviously no other than
ever low they had been brought, yet the "Angel of the Covenant," Christ
the Lord had adopted them  into his Jesus, who first appeared to Abraham,
favor, and therefore they might justly  Gen. 12: 1. Acts 7: 2, then to Moses at
challenge the favor of their fellow-men. the burning bush, and subsequently in
It would be a great outrage to deny as- the cloudy pillar, who in fact led Moses
sistance or courtesy to those to whose  and the people out of Egypt, and conkind regards the Lord had recommend-  ducted them through the wilderness,
ed them by his example; on the con- Ex. 14: 19. 23: 20. 33: 14.  Some of
trary, it would be eminently for their the Rabbinical critics suppose Moses
interest to ingratiate themselves with  himself to be intended, from the cirthose who had so high an interest in  cumstance that the title "angel" or
heaven, and it would be at their peril "messenger" is sometimes bestowed
if they offered them harm. " It is our upon the prophets, 2 Chr. 36: 16. Hag.
wisdom and duty to be kind to those  1: 13.  But this construction is very
whom God is pleased to own, and to  improbable, as Moses would scarcely
take his people for our people." -  refer to himself in this connection, or
Hen-rj.                              if he did, would he do it in such a dark
V. 16. When we cried unto the Lord, and enigmatical manner. A supernatetc. The fair inference from this would  ural being is plainly intended, and as
be that the Edomites themselves were  the attributes predicated of him do not
bound to be imitators of God, who had  suit the nature of any creature, howevbeen merciful in delivering-his people. er exalted, we are forced to the concluHow could they hope for mercy or fa- sion that it was no other than Jehovah
-vor for themselves, if they withheld it himself, who thus saw fit to anticipate,
13*




298                           NUMBERS..                    [B. C. 1452,
the LORD,  he heard   our voice, through thy country: we will
and  sent'an  angel, and hath  not pass through  the fields, or
brought.us forth out of Egypt;  through the vineyards, neither
and, behold, we are in Kadesh,  will we drink of the water of
a city in the uttermost of thy  the wells:  we will go  by the
border:                               king's  high-way, we  will not
17 Let "us pass, I pray thee, turn  to  the right hand nor to
the left, until we have passed, Ex. 3. 7.. 3.... 14. 19. 23. 20. 3. 2.    borders.
C. 1. 22. Deut. 2. 27.               thy borders.
in this form of theophany, his subse- they desired, therefore, to enjoy their
quent tabernacling in the flesh. But own inheritance, they were not to interwe have already treated this subject so  fere with that which had been prophetfully in our Notes above referred to, on  ically assigned to Esau.  The course
Exodus, that we need not here enlarge  pursued was entirely in accordance with
upon it. If it be objected that God  a just appreciation of the divine councould not properly be said to "send  sels in this respect, and it set a noble
himself" in the form of an angel, we  example of waiving a claim that might
would say in reply, that the same objec- have been violently enforced, because
tion holds good also against the idea  the interests of righteousness and peace
of "sending himself" in the "likeness  dictated such a policy.  The request,
of sinful flesh" for the redemption of  however, was churlishly denied, and
the world, as to which the testimony  their course was accordingly altered.
of the New Testament is clear beyond  Deut. 2:8, "They turned and passed
dispute.                              by the way of Moab." Comp. Judg. 11:
V. 17. Let us pass, I 2pr'a thee, throug7 h17, 18. —     We zwill not 2Pass through
thy country. A civil and reasonable  the fields, etc. They would relieve the
request preferred simply because the  Edomites, as far as possible, from any
route through Edom was the nearest to  apprehensions arising from the passage
the land of Canaan, to which they were  of so large a host through their terridestined. They had, indeed, been as- tory, and therefore assure them  they
sured of being put in possession of the  had no hostile intentions, that they
land of promise, and as the Lord who  would not in any way molest the inhabhad promised was the universal Pro- itants, that they would keep themselves
prietor of all things, they might have  to the common public highway, and inforced their way despite of all opposi- stead of committing the least depredation; yet He who is infinite equity and  tion, would not even ask a drink of
wisdom combined would not have their water for themselves or their cattle
good evil spoken of, or wrong done to  without paying for it-a stipulation of
any under the plea of the divine guid- no small importance in the case of so
ance. In making this request they not large a multitude, and in a country
only avoid the appearance of evil, but where the inhabitants depend, during
they virtually acknowledge that the  the greater part of the year, upon the
children of Esau had obtained their water which may be collected in the
possession by a similar right to that season when rain falls.-" We will not
whereby the land of Canaan had been  drink of the water of the wells:-if I,
secured to the posterity of Jacob. If  and my cattle, drink of thy water, then




B. C. 1452.]               CIIAPTERR- XX.                           299
18 And Edom said unto him,    19 And the children of Israel
Thou shalt not pass by me, lest said unto him, We will go by! come out against thee  with  the high-way: and  if I and my
the sword.                                       v Deut. 2. 6, 28.
will I pay for it."-This is always ex- they seem to have proceeded on their
pected; and though Edom might in  retrogressive movement. On the way
friendship have let his brother Israel they encamped at Mosera, which seems
drink gratis, had he recollected their to have been at or near the present
consanguinity, yet Israel did not insist Wady M'fisa, in which lie the ruins of
on such accommodation. How strange  Petra, the city whose marvellous excawould it sound in England, if a person  vations have only within the present
in travelling, should propose to pay for century been brought to light, and
drinking water from the wells by the  which h've since formed the theme of
roadside! Nevertheless, still stronger many able pencils and eloquent pens.
is the expression, Lam. 5: 4;' We  The encampment must, we apprehend,
have drank our oWfl water for money:' have been in the neighborhood of the
we bought it of our foreign rulers; mouth of this valley, and in presence
althlouglh wve were the natural proprie- of Mount tor."-Dail/y  Bible Illus.
tors of the wells which furnished it."-    V. 19. We will go by the high-way.
~Y/ylo" I:n Chalmet.               iHeb. mesilldilA, from the root sdlal, to
V. 18. Tthos shalt not pass by me.  eaise, cast, or throw 2up, as an embankIeb. " Shall not pass in me," i. e. ment, a terrace, a causeway. The prithrough me, by which is meant through  mary import is that of an elevated
my iand and people, with which he pathway, a thoroughfare, such as were
identified hiself Their courteous and  often made for military purposes. The
respectful application was therefore an-  epithet " high," which in v. 17, is in
swered by a surly negative, not only  Italic, is here called for by the literal
refusing the desired passage, but threat- sense of the original. The Gr. renders
ening to oppose them by force of arms  it, "Let us pass through along the
if they made the attempt. The conse- mountains."      Thlen  Zwil2lay forl
quences of this refusal we describe in  it. Heb. " I will give the price therethe words of Mr. Kitto: "They were  of."  This was according to the divine
therefore to retrace their steps to the  direction, Dent. 2: 6, 7, "Ye shall buy
head of the eastern gulf of the Red Sea, meat of them for money, that ye may
where the land of Edom ended, and  eat; and ye shall also buy water of
passing round the extremity of the  them for money, that ye may drink.
chain of mountains, which constituted  For the Lord thy God hath blessed thee
the chief part of that realm, put them- in all the works of thy hand: he knowselves on the eastern border of that ter- eth thy walking through this great wilritory, and so proceed northward to the  derness: these forty years the Lord thy
region east of the Dead Sea. A refer- God hath been with thee; thou hast
ence to any map of this district, will lacked nothing."  The Lord's blessing
show that the mountains of Edom ex- them is added- as a reason, lest the peotended along the eastern side of that ple should be grieved at spending their
broad valley (the Arabah), which lies money, of which they could be supbetween the Dead Sea and the gulf of  posed to have but little, in buying meat
Akabah. It is down this valley that itnd drink.  There are, however, two




800                          -NUMBER0S.                        [B. C. 145-2.cattle drink of thy water, then          20 And he said, Thou' shalt
I will pay for it;  I  will only, not go  through.   And  Edoln
without doing any thing else, go  came  out 2 against  him   witf
through on my feet.                     i,u Ja,,g. ii. 17.       ohtad. 10-15.
considerations involved;  first, that tain."  Vulg. "There shall be no diffi-.they were so enriched by God's boun-  culty in the price, only let us pass
ty, that they were fully supplied with  speedily."  Arab. "There is nothing
the means of buying food; and, second-  (i. e. nothing evil intended); I will
ly, that they must not doubt that he  only pass through on my feet." On the
would relieve their necessity by mira- whole we find nothing preferable to our
cle, if required, since he had thus far present English version.
provided for them  without suffelring    V. 20. T/hou shalt not go th-rouhf, etc.
them to want any thing. If it be asked  He still persists in his refusal, which is
how the Lord could say, that he had  now followed by an act of hostile invablessed the work of their hands, when  sion. Instead of allowing them water,
they had no commerce with other na-  they would have shed their blood; intions by which to make- the smallest stead of giving them passage through
gains whatever, we may suggest in re- their land, they would have swept them
ply, that we know not that their isola- fr'om the face of the wilderness. How
tion was so absolute that they had no  naturally does this recall the persecu-,
traffic whatever with the neighboring  tions of Esau! He that was born after
tribes; but however this may be, and  the flesh still persecuted hirm that was
however they were sustained gratui-  born after the Spirit, each acting in his
tously in the desert, without expending  representative capacity. And so is it to
even a single penny in buying shoe-  this day. It marks the hostility of the
latchets, yet their cattle had increased; world to the church, which we see
and doubtless during their long stays  everywhere. exemplified.  Their conat particular stations, they had not duct on this occasion, however, though
passed the time idly, but had employed  not immediately punished, was yet rethemselves in the fabrication of various  membered, and in due time met with a
articles which would naturally turn to  fit retribution. The main burden of the
account when occasions like the pres- prophecy of Obadiah is the judgments
ent arose.   ~T I  uill only, swithout denounced against Edom, and these are
(doing) any thing (else), go through on  referred primarily to his cruel treatmy feet. Heb. rag ais dlbdr, lit. osnly  ment of his brother Israel in the day of
qno word, of which the import is not his emergency.  " The pride of thy
very clear, though "word" is often  heart hath deceived thee, thou that
used for " thing," and our present ver-  dwellest in the clefts of the rock, whose
sion may be correct. The Chald. ren- habitation is high; that saith in his
ders, "Provided only there shall be no  heart, Who shall bring me down to the
mischief or evil, I will pass through on  ground? Though thou exalt thyself as
my feet."  That is, in case there shall the eagle, and though thou set thy nest
be no impediment or harm  on your  among the stars, thence will I bring
part, there shall be none on ours. Gr. thee down, saith the Lord.... How
"Grant but this; it is a small matter;  are the things of Esau searched out!
let us march through along the moun- how are his hidden -things sought up!




B.:C. 1452.]                CHAPTER  XX.                              801
much people, and with a strong          22  And - the  children  of
hand.                                 Israel,  even  the  whole  con21  Thus  Edoml  refused  to  gregation, journeyed from  Kagive Israel passage through his  desh,  and  camne  unto  mount
border: wherefore Israel turned  Hor.
away from him.                                      y c. 83. 3.
F..For thy violence against thy bro-  that he consented to furnish Israel with
ther Jacob, shame shall cover thee, and  needed provisions, both in meat and
thou shalt be cut off for ever."      drink, for their money.
V. 21. WFherefore Israel turneed away
from him. They turned away, not as  The Israelites jouraney to iunw2t lwr,
cowards, but as those' whom the Lord           wher'e Aaron clies.
had laid under a prohibition not to fight,   V. 22. Came utnto lJfount t1or. Heb.
Dent. 2: 5.  -le could, of course, with hor hdhdJr, to Elor the mountain; the
infinite ease, have made a passage  original word frequently implying a
through Edom, He who had led Israel mountainous ranye, as was no doubt
through the deep, who had scattered  the case with this locality in the first
the forces of Amalek, and who had hith- instance, although the name has since
erto borne his people as on eagles' become appropriated to one particular
wings. But the faith and patience of  mountain, of which the modern desigthat people were still further to be  nation is Jebel:lavr.oun, or ioauntt Aaron.
tried, and the day of vengeance to  It is situated in Arabia Petraa, on the
Edom to be-yet longer delayed. "They  confines of Idumea, forming a part of
could not err who were under the di- the Mountain of Seir or Edom, of which
rection of an infallible guide. Though  it is the most conspicuous in the whole
they turned another way circuitously, range. It stands about midway beyet still it was the right way, a way de- tweed the Dead Sea and the IElanitic
termined in the plan of heaven, and  Gulf. It has been supposed questionpointed out by the covenant Angel. able whether this be really the Mount
Their march became obstructed, yet IHor on which Aaron died, but from its
the Lord's purposes were not inter- height and the commanding manner in
rupted; it was not through Edom, but which it rises among the surrounding
by the wilderness of Moab, that they  rocks, it seems not unlikely to have
were to go. Could we look at the pur- been the scene chosen for that event.
pose of God and compare it with the  To this may be added that Josephus
course of his providence, we should see  affirms Mount Hor to have been near
that in all the windings and conflicts of Petra; and near that place there is certhe wilderness, as well where an enemy  tainly no mountain which can contest
obstructs, as where a friend opens our the distinction with the one now in
way, the path is right."-Seaton. Is- view. Without, however, deciding upon
rael, by divine commandment, turned  its claims, we refer the reader to the
away, and compassed the land of Edom  travels of Stephens, Robinson, Stanley,
upon its southern and eastern borders, Martineau, and others, for all that dcand it appears from Dent. 2: 28, 29, sirable information in the department
that there was so much relaxation  of topography, which we could only
of the purpose declared by the prince, give by transcribing their words. As




802-                           N1AUMBEIS.                     [BC. C. 1452.
X23 And the LoaD spake unto            24 Aaron shall be gathered'
MIoses and Aaron in mount Heor, unto his people: for he shall not
by the coast of the land of Edom,  enter into the land which I have
saying,                                          (G..25. S. Deut. 32. 5).
to the apparent discrepancy between  "laid unto," which fixes the idea rather
this passage and the statement, Dent. upon the body than the soul, contrary
10: 6, see Note on the latter place.  to what is the case with the original.
V. 23. By the coast of the gand of  Judg. 2: 10, "And all that generation
Eldom.  That is, by the border, in which  were gathered unto their fathers." (Gr.
sense the word coast frequently occurs  prosetet7Ehsan, woe'e added.) On the other
in the Scriptures. In ch. 33: 37, the  hand, David prays, Ps. 2G: 9, "Gather
journey hither is thus described, "And  not my soul with sinners."  See Note
they removed from Kadesh and pitched  on Gen. 25: 8.   ~ T Ile schall not enter,
in Mount Hor, inr the edge of the land  etc. The sternness of the divine interqf Edom."  The southern extremity of  diet is not at all relaxed by the affectEdom we suppose to be indicated.      ing circumstances of the occasion. The
V. 24. Aaron, shall be gathered unto  sentence previously passed must go
his people. That is, shall die and be  into execution, that the Lord's veracity
buried, and his soul, i. e., himself, shall suffer not, and that the people might
be gathered among "the spirits of just know that he never threatens in vain.
men made perfect."  Gr. prostethit&,  They could not but realize that they
let (Aaronr) be added. " Gathering " is  themselves were the original procuring
a term frequently employed in reference  causes of the doom of exclusion which
to the removal of men by death, as in  had befallen their leaders, whose spirits
v. 20, and Is. 57: 1, " Merciful men are  their perverseness had "angered at the
taken asfay (Ileb. gathered), none con-  waters of strife," and thus provoked
sidering that the righteous is talcer away  them to sin; and when even so sacred
(Heb. gathered) fiomn the evil to come."  personages as Moses and Aaron could
That is, they are gathered and housed  not escape, how clearly would they perin heaven, as a shepherd gathers and  ceive that God was not to be trifled
folds his sheep when the storm is com- with, and that it was a stretch of diing. So also, Ps. 104: 29, " Thou takest vine forbearance that they were spared,
away (Heb. gatherest) their breath, they  when they so richly deserved to suffer.
die, and return to their dust."  The  -       lBecause ye sebelted agaie;st my
" people " to whom he was to be gath-  word, etc. Heb. " Against my mouth."
ered or adjoined, were his ancestors  The singular number is here exchanged
who had gone to the spiritual world be- for the plural, that they might be refore him, as is said of David, Acts 13: minded that they had shared in a com36, " For David, after he had served his  mon guilt and were now to be assoown generation by the will of God, fell ciated in punishment.  In respect to
on sleep, and was laid unto his fathers  Aaron, the sentence implied that by
(Gr. proseteth7, was added, or gath- reason of the transgression of which he
ared)." This is the usual Gr. rendering  had been guilty, he could no longer enof the Hebrew phrase for being gath-  joy the honor of typically representing
cred unto one's' fathers, viz., prosetetha,  the Messiah who was to come, and who
which is here infelicitously translated  was to'be the great RHigh Priest of the




B. C. 1452.]                CHAPTER —XX.                               808
given unto the children: of Is-          25 Take Aaron and Eleazar
rael, because ye rebelled a against  his son, and bring them up unto
my word at the water of Meribah.  mount Hor:
a ver. 12.                26  And  strip  Aaron of his
spiritual Israel. This office was now to  cial garments and putting them upon
be transferred to his son, who was to  another, was symbolical of the transfer
be clothed with his father's pontifical of the office itself. Thus, Is. 22: 15-21,
robes, which were the proper insigqnia  " Thus saith the Lord God of hosts, Go,
of the priestly dignity. As the priest- get thee unto this treasurer, even unto
hood of Aaron pointed to the sacerdotal Shebna, which is over the house, and
supremacy of Christ, who was to be in  say,... And I will drive thee from
all things head over the Church, there- thy station, and from thy state shall he
fore it was ordered that the transaction  pull thee down. And it shall come to
should occur on the head or top of a  pass in that day, that I will call my
mountain, which would most fittingly  servant Eliakim, the son of Ililkiah:
shadow forth that supremacy.          And I will clothe him with thy robe,
V. 26. Strip Aaron of his garments,  and strengthen him  with thy girdle,
andlputtth7em upon Eleazar his son. Im- and I will commit thy government into
plying thereby that Eleazar was to be  his hand: and he shall be a father to
invested with the attributes or pre- the inhabitants of Jerusalem, and to the
rogatives of his father's office. These  house of Judah."  In the present case
were undoubtedly his priestly robes, the implication was manifest, not only
and the inference is fair that he had put that the priesthood then existing was
them on for this particular purpose be- to yield to one more perfect, but that a
fore leaving the camp and ascending  dying priest was to yield to one that
the mountain. "A transfer of office, should live for ever. Had it not been
from the circumstance of putting the  designed to set forth some great truth
clothes of the late possessor on the per- like this, Aaron would not have attired
son intended to succeed him, was called  himself for death as though about to
inve.stinzg or investment (clothing), as  enter into the holy of holies. Perhaps
removing a person from an office was  one'lesson intended to be taught was,
called divesting or unclothing. Among  that he was not to enter that blissful
the Catholics, and in the Church of  abode which the holy of holies repreEngland, the same method is used in  sented, as a priest, but as a man. There
degrading ecclesiastics. Hence such a  all external and adventitious distincdegradation is termed by the common  tions cease, all official appendages fall
people stripping a man of his gown."-  away, and the internal character alone
A4dam  Clarke.  Those "garments of  determines the final allotment. The
holiness" which Moses had formerly  garments ofpriests, the robes ofprinces,
pult upon him  for "honor and for and the rags of beggars, are all equalglory," Ex. 28: 2, at the time of his  ly worthless in themselves when the
consecration to the priesthood, he is  shroud of dissolution is to take their
now to divest him of, or, as the Targ. place, and when even this avails not
Jon. expresses it, to "strip" him of  to cover the spirit, which appears naked
the honorable garments of the priest-  before its Judge, and is assigned its:
hood  This act, of taking off of offi- destiny according to its domiinant qual



804:- NUMBERS.                      [B. C. 1452.
garments, and put them  upon            27  And  Moses did  as the
Eleazar his son:  and  Aaron  LonRD  commanded:  and  they
shall be gathered unto his peo-  went up into mount Hor, in the
ple, and shall die there.             sight of all the congregation.
ities and deeds. But the pre-eminence  tinue in his posterity through all ages
of Christ over all earthly priests, and  till He should come xVho was to be "a
the perpetuity and stability of his dis- priest for ever after the order of Melpensation over the weakness and im- chizedek;" who should be the true
perfection of that which preceded, is Eleazar (i. e., the help of God), "made
the grand truth which the divine wis- not after the law of a carnal commanddom would teach by the circumstances  ment; but after the power of an endless
of Aaron's demise. "They truly," says  life."  Aaron's perception may have
the apostle, Heb. 7: 23, 24, " were many  been vague and dim of all that was empriests, because they were not suffered  braced in the compass of the divine
to continue by reason of death; but counsels on this head, but it would no
this man, because he continueth ever, doubt tend to relieve the bitterness of
hath an unchangeable priesthood."     death to be assured that his own removal would cause no break in the
"Their priesthood ran through several
hands,                           chain of proposed blessings to the
hands,
church.-  ~ Aaron shall be gathered
For mortal was their race;
Thy never-changing office stands,   (to his people). The closing words are
Eternal as thy days."             in italics to indicate that in the original
it is said simply that Aaron should "be
It was not consistent with God's typical gathered," a phrase equivalent to being
designs that either Aaron or Moses taken away by death, as before reshould live to bring the tribes to rest; marked, v. 24.-~ Shall die there.
that was assigned to another.  But Heb. "Shall be a corpse there."  This
Christ has power to bring in the church  is, perhaps, simply exegetical of the
to the promised possession; for he has, preceding clause, unless we suppose
by virtue of his everlasting merits, al- that the former has more especial refready entered, now to appear in the  erence to the soul, and the latter to the
presence of God for us.   [ Put therm  body; implying that while his lifeless
upon Eleazar his son. The man dies, remains were lying before them, his
but not the priest. The transfer is made  freed spirit was rejoicing in the society
while Aaron can be conscious of it, and  of the spirits of his fathers who had
receive comfort from it. The robes are  preceded him in the race of mortality.
taken from him when living, and not   V. 27. And they went'up into Mlount.
when dead. This was in accordance  Hor  in thie sight of all the congregation.
with an oracle uttered long afterwards, A special publicity was designed to be
Jer. 33: 17, " Neither shall the priests, given to this solemn event, in order
the Levites, want a man before me  that the great body of the people might
to offer burnt-offerings, and to kindle  have every assurance that the succesmeat-offerings, and to do sacrifice con- sion was ordered by the Lord himtinually." We may well suppose it was  self. They might otherwise have been
cheering to the departing saint to know  prompted, from ill will to Aaron's famthat the priestly function would not ily, to take the election into their own
cease with him, but that it should- con- hands, and in their perverseness have




B. C. 1452.]               CHAPTER  XX.                            305
28   And b Moses   stripped  put  them   upon  Eleazar  his
Aaron  of his  garments, and  son: and Aaron died there in
ib c.:3. 38, ett.      the  top  of the mount:  and
made choice of one from another tribe. ing many blessings. Father, son, and
Or they might possibly have repudiated  brother went up together, and this was
the priesthood altogether.  To guard  the last of their intercourse on earth.
against any contingency of this kind, What passed on the way is not said,
and to provide effectually that this sa- but we may well believe their convercred office should not perish with its sation savored of heaven, and was serifirst incumbent, the Lord took into his ous, holy, and pleasant. In such cirown hands the appointment of a succes- cumstances, when the brightest scenes
sor, and so ordered the circumstances of earth fade away from the view, and
that the congregation should be pro- the heart sickens at worldly thoughts,
foundly impressed with the divine ar- nothing but divine manifestations and
rangement; for it is doubtless to be the spiritual realities of another life,
supposed that they were made ac- can possibly sustain the soul. These
quainted with the object for which he  supports we cannot doubt that Aaron
ascended the mountain. As to Aaron  enjoyed as he went up the mount to
himself, the whole tenor of the narra- die; for, to him, dying was ascending,
tive would imply that he went up to  as it will be to all the Lord's people,
the summit of the holy mount with un- whatever be the circumstances of their
faltering step, and composed himself to  departure.  Some die in seclusion, undie with as much serenity as if he were  noticed and unknown; some die embut laying himself down upon his bed  bosomed in a circle of sorrowing friends.
to sleep. There is no intimation but Yet it matters little where the saints dethat he was in perfect health at the  part, whether on a mount or in a vale,
time, though he had reached the very  except as symbolical or typical considextended term  of one hundred and  erations give one place a preference
twenty-three years. It was not in the  over another. Both Aaron and Moses
waste of age, or through decays of died on a mountainous elevation, and
sickness, or by a sudden stroke, that he  we may not question that some rich
was to pass away from among men, but significancy was veiled under the fact.,at the call of heaven. As there is a place  In frequent cases recorded in Scripture
where to die, as well as a time when  things of a very important and memorto die, both of which are in the divine  able nature are said to have occurred
appointment, so to both these the high- on mountains, with which we are prone
priest of Israel was now brought. He  to connect what is conspicuous, rehad reached his last stage in the wil- markable, and involving high and heavderness, beyond which he could not enly mysteries. Our Lord died on Mount
pass. He had finished his priestly  Calvary and ascended from the Mount
functions, he had made his last offer- of.Olives, and in this respect the departing, he had left the sanctuary on earth, ure of his forerunners conformed to his.
never again to enter it or to minister   V. 28. Aaron died there in t]ie top
before the Lord. Many eyes were doubt- of the mount. "This mountain is of
less upon him as he went forth, eager important Scriptural interest; for, atto catch the last glimpse of his reced- rived at this spot, Aaron, in obedience
ing person, their many hearts invok- to his recent doom, was commanded to




-806                          NUMBERS.                       [B. C. 1452.
Moses and Eleazar came down                 CHAPTER XXI.
from  the mount.
29 And when all the congre-           ND   when  king  Arad a the
gation saw that Aaron was dead,  A-   Canaanite, which dwelt in
they mourned for Aaron thirty  the south, heard tell that Israel
days, even all the house of Israel.            a e.:;. 40. 3lud,. 1. 1,.
go up to this mount, and die. He was heard thereof. So the people "saw the
to be accompanied by his brother and  voices," Ex. 20: 18, and various parallel
his eldest son, who were to divest him  places. See Notes on Gen. 42: 1. Ex.
of his priestly robes, to receive his dy- 20: 18.   ~[ They mouzrned for Aaron
ing sigh, and to deposit his remains  thirty days. Heb. yibku, they wept or
safely in this high place. The spot was bswailed Aaron.  How  characteristic
probably selected, not only to impress this of the instability  and fickleness
the Israelites with the solemnity of the  of all human regards, whether of love
occasion, but to enable the dying pon- or hate! How prone is our fallen natiff to give one last look over the camp  ture to reverse its judgment, and its
of Israel, surrounding, in goodly rows, treatment of good men when they have
the tabernacle of God; to survey the  ceased to be numbered with the living!
scene of his long pilgrimage; and to  The people of Israel, during Aaron's
catch a distant glimpse of the utmost lifetime, had firequently sought to stone
borders of the promised land, before  him; they had murmured against him
stepping across the boundary between  and raised great tumults in order to
this world and the world to come. cast him down friom the dignity in which
There is no doubt whatever about the  God had placed him. Now that he is
mountain which was the scene of this  dead, they forget their malignity and
transaction.  Even local tradition has  envy, and pour out their lamentations
preserved the memory of this event, over his decease. But mourning in itthe mountain itself bears the name of  self is an honorable testimonial to deAaron (Harun); and upon the top an  parted worth, and Calvin well remarks,
old Moslem tomb stands to his honor, that "if the utility of this custom be
which is much visited by Mohammedan  corrupted by its abuse, it is not just
pilgrims, few of whom quit the place  that what is right in itself should bea
without sacrificing a sheep in honor of  blamed for the fault of men." The same
the Jewish saint."-Daily Bible JIllus. period of mourning was allotted also to
V. 29. IWT'en all the congreration saw  Moses, Deut. 34: 8.
that AaroC Owas dead. IIeb. "Had expired or given up the ghost."  Seeing
CHAPTER XXI.
is here, as elsewhere, used for perceiving or takiizg cognizance. They would  Israel assaulted by a Canaanitish Zing.
know the fact by the verbal relation of           The Result.
Moses and Aaron, by the circumstance    V. 1. And (swhen) king Arad the Caof Aaron's not returning with them, naanite, etc. Or, Heb. "TheCanaanite,
and also by seeing Eleazar arrayed in  king of Arad."  This is the prevalent
the priestly garments of his father. In  rendering of the versionists ancient and
like manner " Jacob saw (i. e. knsew) modern, and is that which the original
there was corn in Egypt," when he  seems most to-favor. Precisely the same




B. C. 1452.]                CHAPTER- XXI.                              S7
came by the way b of the spies;  then he -fought against Israel,. c. 1. 1.              and took some of them prisoners.
form in the Heb. is rendered, Josh. 1-2: session would be gainetd. Instead of
14, "King of Arad;" while in Num. 33:  this trials have multiplied, and just40, it appears as here, " King Arad the  when in reach of home more than at
Canaanite."  We derive an important any period before."-Seaton.  So with
hint as to the locality in question, from  the Christian in his journey towards
Judg. 1: 16; "And the children of the  heaven. Instead of finding himself reKenite, Moses' father-in-law, went up  leased from combat, his faith and paout of the city of palm-trees with the  tience are exercised by new forms of
children of Judah, unto the wilderness  temptation, new battles with new eneof Judah, which lieth on the south of  mies have to be fought, and he at length
Arad,' i. e., in the south parts of the  settles down in the assurance that there
tribe of Judah about the city Arad. is "no discharge in that war," till he
Arad, therefore, was the name of a  has crossed the Jordan of death, and sat
city on the southernmost borders of  himself down in peace in the Canaan
Canaan, which Eusebius and Jerome  beyond.- [ f Heard tell that Jsrael
place about twenty Roman miles from  came by the way of the spies. Heb.
1-ebron, equal'to about eight hours  derek hdeathalrim, in regard to the true
with camels. Prof. Robinson observed  purport of which versions and coma place in about the same locality, on  mentators greatly differ. The Chald.,
the route fiom Petra to Hebron, called  Syr. and Vulg. render with our trans"Tell Arad," which he thinks may  lators "the way of the spies," underwith great probability be regarded as  standing thereby the way into Canaan
the site of the ancient city here spoken  travelled by the spies whom Moses had
of. The Israelites were now advancing  sent many years before to explore the
northwards, though still hovering about land. But it is objected to this intirthe south-eastern borderof Edom, when  pretation that the original word for
this petty potentate of Canaan, getting  spies is properly tdr-im, from toos', to
intelligence of their movements and  traverse, also to spy out, to ezamine, to
thinking it good policy to keep the war  extplore, whence the normal form would
at a distance, marched forth from his  be httdizez instead of atlhqrinlm, which
Own territory in considerable force, de- comes analogically from &thatr, although
termined to dispute their further pro- this verb nowhere occurs.  For this
gress. His assault was at first partially  reason many critics are disposed to
successful, but we learn that he subse- concur with the Sept. and the Arab.,
quently paid dear for his victory. "The  which renders it as a proper name,
trials of a wilderness state terminate  "by the way of Atharinl,"  notwvithonly with our journey. Fears within  standing we have nowhere else the
and fightings without, are often the lot least intimation of the existence of alny
of the Church on earth. The time of  place of this name. For ourselves frwe
the promise was not far off, yet they  incline to adhere to the established renmust conflict for possession. It might dering. The Israelites, it is true, were
be thought, that as the church ap- now at a quite remote distance from
proached nearer and nearer to the land  the southern limits of Canaan when
of promise, difficulties would lessen, the spies had entered, but they were
and that peaceful and unopposed pos- advancing in that general direction



308                          -NUMBERS.;                         B. C. 1452,
2 And  Israel vowedc a vow  people into my hand, then I will
unto  the  LORD, and  said, If  utterly d destroy their cities.
thou  wilt indeed  deliver  this 
c Gen. 23. )20. Judg. li. 3i.         d,I Lvv. 27. 25.. Dent. 13. 15.
and the king of Arad may have natural-  vants may be temporarily "made prislv supposed that they designed to enter oners," yet they are always "prisoners
the country through'some passage  of hope," and the time of release, the
which, from the circumstance alluded l year of jubilee, will come, when liberty
to, had perhaps in the mean time ac-'l is proclaimed t tthe " captives," and the
quired the name of " the way of the  opening of the prison to them that are
spies." The use of the article suggests  bound.
an appellative import to the original   V. 2. Israel vwzvecl a vo0w unto 4the
word, instead of its being a proper  Lord. This implied a calling upon the
name, and Drusius has shown that the  Lord for his help, and religiously promnaddition of the prosthetic a - a (tn'n  ising to devote to him their enemies and
ath&rim) is paralleled by 5'n;x ezroa, all their substance. See Note on Gen.
for rYnT zeroa, arem, and other similar  28: 20. It does not appear that God
usages. The evidence, on the whole, had thus far openly and explicitly compredominates in our view in favor of  manded the cities of Canaan to be utthe usual English version of the phrase. terly destroyed, yet it is a fair inference
-X, And took (some) of them prison- that the purpose now expressed was
ers. Heb. "Took captive of them  a  acceptable to him, as it fell in with his
captivity."  The abstract is here used  general design in regard to those nafor the concrete as in ch. 31: 12, "And  tions. He had resolved upon their dethey brought the captives (Heb. the  struction, and he had appointed the
captivity), and the prey, and the spoil, Israelites to execute the sentence. It
etc."  Judg. 5: 12, "Arise, Barak, and  would seem, therefore, if it was right
lead thy captivity captive." Comp. Ps. for them, as the Lord's ministers, to do
68: 19. 2 Chron. 28: 5. Thus we have  this work, it was right to vow to do it;
poverty for a company of poor people, and we learn from the sequel that they
2 Kings 24: 14; spoil for a people  were enabled to accomplish the object
spoiled, Am. 5: 9; thanks for those who  of their vow, while no hint of the divine
gave thanks, Neh. 12: 31, and so in nu- disapproval is anywhere to be met with.
merous other instances. The discom-  "The Lord hearkened to the voice of Isfiture which Israel now  experienced  rael, and delivered up the Canaanites."
was permitted of the Lord, not only to  The vow, then, did not originate in
be a snare to the victors, but also to  inconsiderate zeal, but virtually in the
-serve as a salutary lesson to the chosen  divine determination.  Hence it was
people, to teach them their own intrin- not idly spoken, but was founded on
sic weakness and their constant de- the Lord's word, which is always the
pendence on the divine sufficiency for grand rule for vowing rightly. It may
success in their warfare. The reverse, be conceded, that it was allowable for
therefore, now met with would be an  them  to spare the cities which they
exercise of faith and a spur to forti-  wished to occupy themselves; but it
tude. But although success may for a  was also allowable to devote them  as
while attend the enemies of the Lord's  an offering of first-fruits to God, as we
church, it cannot be lasting. His ser-  are elsewhere informed, in regard to.




3. C. 1452.]                CHAPTER  XXI.                               os9
3 And the LoRD hearkened'  to the voice of Israel, and de.
e r. 22. 4,.           livered up the Canaanites; and
the city of Jericho, Josh. 6: 21. —  course of events as recorded in the en~ I will utterly destroy their cities. suing history. The locality assigned to
Heb. ha haramti, from the root'hlram,   Arad, as we have seen, is in the tribe
to devote or doom, to devote to destruc- of Judah, in the southern part of Cation. Gr. "Anathematize."  From the  naan.  The position of Israel, at this
same root is derived the word hormah, time, was in the vicinity of Mount Ilor,
implying destruction accompanied by  far to the southeast, with the mountainanathema, as if the place so called were  ous tract of Edom  and other hostile
devoted to the curse of God.  Under tribes interposed. If they at once pushthe operation of this kind of devotement ed on and destroyed the cities of Arad,
persons were to die, and property to  they must have passed the mountain
be confiscated to the Lord, Lev. 27: 28, range lying in their way, have actually
29. See Note on Judg. 11:30. Thus  entered the land of Canaan, and after
when Jericho was devoted, the people  achieving their conquests fallen back
and the beasts were killed, the city  to the neighborhood of Mount Hor,
burnt, and the goods made over to the  where the Tabernacle was now pitched,
Lord's treasury, Josh. 6: 17-24. The  fiom thence to resume their circuitous
vow, therefore, was a promise that they  route round the head of the Dead Sea,
would reserve none of the captured pos- and the country of Moab. All this apsessions of the king to their own.use, pears in the highest degree improbable.
but would devote it all to destruction, If there had been at this time such a
which *Was the nature of the vow call- triumphant inroad into theland of Caed Herem. This gives Calvin occasion  naan, we should find some intimation
to remark, "Praiseworthy indeed was  of it elsewhere. But no such intimation
their magnanimity in refusing to avail occurs, and we therefore infer that the
themselves of a comfortable home, by  events mentioned in this verse did not
destroying the cities which they should  take place till after their arrival in Caacquire by the right of war."          naan under Joshua, when the conquest
V. 3. The Lord hearkened to the voice of Arad was efiected and their vow exeqf Israel. Chald. "Received the prayer cuted. In Josh. 12: 14, we find the
of Israel."  This implies, undoubtedly,  "king of Arad" mentioned among the
an approval of their vow, although, as  kings " which Joshua and the children
we shall see, the execution of it was of Israel smote," after taking possession
postponed to a future day.   T And  of the land of promise. From the foltlhey utterly destroyed them and their lowing allusion, Judg. 1:17, we infer
cities.  Heb. yaeharh m, devoted to de- that Arai was also called "Zephath."
struction, from  the before-meentioned  "And Judah went with Simeon his
root'h dram. A cursory reading would  brother, and they slew the Canaanites
lead to the impression that this defeat that inhabited Zephath, and utterly deand destruction of the Canaanitish king  stroyed it. And the name of the city
and his cities occurred immediately up-  was called IIormah."  It seems fair to
on the assault mentioned in the first conclude, from  the name thenceforth
verse. But this impression will be apt given to the city, that not only were'to be corrected by reference to a map  Arad and Zephath identical, but that
of the region- in- question, and to the  now was the time when the vow men



8.10                           NUMBERS.-                      [lB. C. 1453.
they  utterly   destroyed   them         4 Andf they journeyed from
and -their cities:  and he- call-  mount Hor by the  way of the
ed the name of the place IHor-  Red: Sea, to compass the land.
mah.                                  of Edoml: and the soul of the
J' c.  o.2. 2 3. 41.  q.udA. 11. 11.
tioned in the present connection was  through the Wady-el-Arabah, and frorr
fulfilled. It is probable that no very  thence they branched off to the east
serious efforts were made at this time  through the Wady Ithm, as it is now
to chastise the temerity of this rash but called, and bytthat route compassed the
puny chieftain, who had probably with  extreme south-eastern border of Edoml,
a mere clan of his followers, fallen upon  which it is plain from 1 Kings 9: 20,
some straggling parties of Israel, and  extended quite to the head of the Arataken them captive without making any  bian Gulf. From this they would reach
impression whatever upon the main  the high plateau of the great eastern
host.  The prisoners may have been  desert, along which they passed, with
soon recovered, and the marauders re- the mountains of Edom and Moab on
pulsed for-the time, when the congre-  their left, between them and the Dead
gation pursued its journey regardless  Sea. —T Thle soul of the people was
of the interruption. But as they show-  much discouraged because of the way.
ed a malicious intent, and may possibly  Heb. tiktzar, was shortened or straithave perpetrated some cruelties, it was  ened, applied originally to such things
proper their assault should be remem-  as are shortened by cutting, as wood,
bered and punished at another time.  corn, grass, or any kind of harvest;
This they vowed to do at the present and thence, secondarily, to the mind
time, but the execution of the vow was  under the influence of such passions
delayed till they could take their ene-  and emotions as cause a shortness of
mies in hand in earnest. In like man-  breath, as grief, sorrow, anger, impaner the punishment of Amalek was de-  tience, etc.; whereas, on the contrary,
layed till the-time of Saul-and Samuel.  one who is cool, calm, dispassionate,
The record of the fact, as contained in  patient, is- longsuffering (HIeb. long of
the verse before us, was probably added  anger). Gr. "-The people became small
by-another hand long after the period  (i. e., faint, feeble) of soul, or lost
of Moses.  I~ le called the name of  courage."  See for illustration by parthe place fIormah.  That is, utter de-  allel usage, ch: 11: 23. Is. 37: 27. Judg.
struction, the name, being designed as  16: 16. Zech. 11: 28. See also Note on
a memorial. of the doom to which it was  Ex. 6: 9, where the phrase is fully exsubjected. Gr. "Anathema." The ex- plained. From the followifig remarks
pression "he called" is virtually im-  of Kitto, upon the peculiarities of the
personal, equivalent to "one called,"  region they were now called to traverse,
or "it was called."                   it would appear that there was enough
in the hardships of the way to elicit the
Thke Journeying of the People Jfiorn  complaints of the natural man. "In
Mount Iaor.  A fresh IMufrmuring  pursuing the course which had been
against Moses..         marked out for them, the Hebrew host
V. 4. Journeyed from  Mfount lHor by  traversed southward the arid, hot, and
the way of the Red Sea. Their course was  sandy Arabah, and passing by the head
southwardly to the head of the Red Sea, of the eastern -gulf -of the Red Sea,




B.' C. 1452.]               CrAlVPTER  XXI.                             $11
people  was much  discouraged } against God, and -against Mobecause of the way.                   ses, Wherefore  have ye brought
5  And   the   people  spakel,,P s. lx. iE.16.3.- 17..
gained the equally desolate regzon con- ulous supplies which, on occasions of
stituting the desert east of the mountains  emergency, were granted to them." —
of Edom. " This Wady-el-Araba is un- Pict. Bible. - As nothing is more trying
doubtedly the' way of the Red Sea' of  than to be put back when, after a long
the text; and the discouragement which  and toilsome travel, one has almost
the Israelites felt' because of the way' reached the point of his destination, so
may be accounted for no less by the  here we can readily account for, thougb
naturally depressing influence of the  we cannot excuse, the murmurings and
obligation of going so far about to their  complaints to which the people now gave
destination, which they had hoped to  vent. Still we cannot doubt that their
reach by a shorter and more pleasant discouragement arose more from the
route, than by the naturally cheerless  inward frame of their spirits than from
aspect of the country which they were  any external cause. But this was not
traversing.  The Wady-el-Araba, al- the first time they had experienced toilthough a natural. road to the countries  some marches or the privations of a
north and north-west of the Red Sea, wilderness life. They had long known
is yet as sterile as the desert,'al- fatigue, want, and danger in their jourthough the small bushy tufts, which  ney; but had not the Lord continually
grow here and there in the sand, re- encircled them with his protection, and
tain for some time a little of the ver- supplied them by his providence? Trydure which they receive during: the  ing as their situation was, their encourrainy season. It is indeed in some re-  agements far exceeded their discouragespects worse than the common desert, ments; and so will it ever be found-by
being, to an extent beyond the latitude  the faithful, that in every condition of
of Mount IIor, an expanse of shifting  Providence they have more cause for
sand, of which the surface is broken by  thankfulness than for complaint; and
innumerable undulations and low hills. that-their mercies vastly surpass their
This sand appears to have been brought  judgments.  "He that: will pass to the
from the shores of the Red Sea by the  promised land, must neither stand upon
southerly winds. The few travellers  length of way, nor difficulty. Every
who have visited this region reiterate  way hath its inconveniences; -the-near-the complaints of the Israelites as to  est path hath more danger, the furthest
the scarcity-of water in this district. In- hath more pain; either or both must:deed when we consider the general want be overcome, if ever we will enters the:of'water in the Arabian deserts, and  rest of God." —Bp.ll.:::
the vast quantity which the Hebrew host   V. 5.  The people -spake against God,
must -have required, there is less cause  and against loses. Chald. "'The peoto wonder at their frequent complaints  ple murmured before the Lord, and conon the subject than that they were en- tended with Moses." So also v. 7. From
abled, for so many years, to subsist in  some allusions elsewhere bearing upon
a collective body in regions thus con- this part of their history, it would appear
sumed with drought.  It is our firm  that under the title God, our.Lord and
conviction that they must utterly have  Saviour Jesus Christ is to be especially
perished long before but for-the mirac- recognized. He. was the. Angel of God's




812                           FIJ:NUMBERS.                     [B. o. 1452.
us up out of Egypt to  die in  water:  and  our soul loatheth
the wilderness? for there is no  this light bread.
bread, neither is' there  any           6 And I the LORD sent fiery
k Ps. 68. 6.  c. 11. 6.              I Deut. 8  15. -1 Cor. 10. 9.
face or presence, in whom was all the  miscarry, either for hunger or thirst?
infallible virtue of the divine name, Ex. But no bread will answer for them, save
23: 20, 21. Is. 63: 5. In accordance  that which the earth yields; no water
with this the apostle says, 1 Cor. 10: 9, but that from the natural wells or riv"Neither let us tempt Christ, as some  ers."-Bp. Ifall.-T   Our soul loathof them  also tempted, and were de- eth this light bread. HIeb. kelokel, from
stroyed of serpents." Their unbelieving  a root signifying primarily to be light,
hearts here find murmuring tongues. and thence to account light, vain, vile,
They show themselves herein lineal contemptible. Here, as the radicals are
descendants of the generation whose  doubled, the meaning is intensified,
ca-rcases had fallen in the wilderness. and the idea conveyed is that of bread
Nothing could be more heinous in view  which is regarded as e.xceedingly vile
of all the circumstances.  To speak  and despicable.  Chald. "This manna
against the servantwas a greatoffence;  the light food."  Gr. "This vain, or
but to speak against the Master himself  empty bread;" i. e., bread unsubstanwas a still greater. But the mind, once  tial, innutritive, and worthless. This
thrown off its balance by the power of  was not only a wicked disparagement
sharp or long continued temptation, is  of the natural gift which the Lord beprone to go even the length of " charg- stowed upon them from heaven, but it
ing Gcd foolishly" rather than of bow-  was a virtual turning away with loathing submissively and saying, "I was  ing from  that spiritual or heavenly
dumb, and opened not my mouth; for manna which we are taught to recogthou didst it." —~-  For (there is) no  nize in the Lord, the Saviour, whose
bread, n,'ther (is there any) seater. IHow  own words authenticate this interprestrangely does excited. feeling discolor tation. See John 6: 48-51. Comp. Ps.
and distort the objects at which it looks! 78: 23, 24. " This manna rained upon
The fretful impatience of the people  them from heaven was both corporeal
renders them incapable of seeing and  and spiritual food for them, a figure of
acknowledging the truth of their con- the'hidden manna' with which Christ
dition. They cannot admit that they  feedeth his people unto life eternal.
are supplied with either bread or water. Rev. 2: 17. So the contempt thereof
The bread which the Lord gave them   was the contempt of Christ and his
from heaven is not worthy the name. grace; and into this sin do all they fall
"As an angry child casts away that that loathe and leave Christ and his
which is given him, because he hath  gospel for the momentary pleasures of
not that he would, so these foolish Is- life."-Ainssworth.
raelites; their bread is light, and their
water unsatisfying, because their way      e Plae of Sespents and the
displeased them. Was ever people fed                 Remedy.
Twith such bread, or such water? Twice    V. 6. The Lord sent fiery serpents
hath the very rock yielded them water, among the people. Heb. hannehdshim
and every day the heaven affords them   hasserdphim, lit. the serpents the serae
bread. Did any one soul amongst them    him, ie. as generally interpreted.




B. C. 1452.]                CHAPTER  XXI.                                31.
serpents among the people, and I they bit the people; and much
I people of Israel died.
fiery or burning serpents, from saq7aph,  drlought, where there was no water."
to burn, whether so called from  their  "This description," says Mr. Kitto,
glowing, fiery color, or firom the intense  "answers, to this day, vwith remarkable
and excruciating heat and thirst pro-  precision to tliese desert regions, and
duced by their bite, or finally from the  particularly to that part, about the head
red and inflamed appearance of the  of the gulf' of Akaba, where the Israelskin of those who had been bitten.  ites now were. Scorpions abound ill
The original term is a substantive, and  all the desert, and are particularly col-i
not an adjective, as it is rendered in our  mon here, and they inflict a wound
version. It denotes some class of the  scarcely less bursning than the serpents
serpent tribe which were ordinarily  of the same region. As to the serpents,
somewhat abundant in that region,  both Burckhardt and Laborde bear witalthough now  probably miraculously  ness to the extraordinary  numbers
multiplied to answer a special end of  which are found about the head of the
the divine providence. The popular  gulf; but it is to be regretted that neiidea has for some cause invested these  ther of these travellers speaks particuserpents with wings; but there is noth- larly of the species. Burckhardt, who
ing in the original to warrant it. The  at the time of making this observation
epithet is simply " fiery," not "fiery  did himself not see much of the Lead of
flying" serpents. The prophet Isaiah,  the gulf, and was only on the western
ch. 14: 29. 30: 6, makes mention of  coast, nearly opposite the spot where
"fiery flying serpents," but even in this  the Israelites appear to have been thus
case it is supposed that the epithet visited, says:-' Ayd told me that ser"flying" was given from their power  pents are very common in these parts;
of leaping to a considerable distance in  that the fishermen were much afraid of
passing from  tree to tree.  Chald.  them, and extinguished their fires in'Burning serpents."   Gr. " Deadly  the evening before they went to sleep,
serpents."  Syr. "Direful serpents."  because the light was known to attract
Arab. "Serpents of burning bites."  them. As serpents then are so numeBochart, Michaelis, and others have  rous on this side,- they are probably not
undertaken to identify the species, but deficient towards the head of the gulf
as all attempts of this kind cal lead  on its opposite shore, where it appears
only to conjectural results, we shall that the Israelites passed when they
waive them entirely, confining our re- journeyed from.Mount Hor, by the way
marks to points capable of being satis- of the Red Sea, to compass the land of
factorily illustrated. The most impor-  Edom, and when the'Lord sent fiery.
tant lessons to be derived from  the  serpents among the people.'  ('Tour
narrative are of a practical nature, and in the Peninsula of Sinai,' p. 499.)....
these do not depend upon the kind, of  It would thus appear that no creation
serpent alluded to. In Dent. 8: 15, it  of serpents for this occasion was reis said of the region through which the  quired, but that they were collected
Israelites wandered, probably with a  perhaps in extraordinary numbers, antC
reference to this particular part, "The  endued probably with a stronger progreat and terrible wilderness wherein  pensity than usual to assault all persons
were fiery serpents, and scorpions, and  wvho fell in their -way, until it pleased
146.




814                           NUMBERS.                       [B. C. 1452
7 Therefore'" the people came  the LORD, and against thee; pray
to Moses, and said, We have sin-  ~ unto the  LoaD, that he take
ned, for we have spoken " against,, F1. 8. 8, 2R.  Deut. 9. 20,:'6.  i Sam. 12. 19.
1 K. 1:. 6.    Job 42.,8, 10.  Jvr. 15. 1.  Acts 8.'4.,l rs..8. 34.         n ver. 5.  Jamnes 5. 16.
God, through an agency which would  frame, until the victim sank beneath
have  been wholly  inoperative  but his malady; "and much people of Isthrough Him, to heal those who had  rael died."  In this we beholdsa most
been wounded and were dying of their striking similitude with the deadly
wounds."-Pict. Bible. The evidence, agency of that "old serpent" who aimthen, is conclusive, that the route of  ed at the life of man from the beginIsrael lay over a region infested by  ning, and whose venom has slain so
venomous serpents, and it must'be  many thousands of our race. The fatal
ascribed to the protecting care of the  fang of these serpents of the desert was
divine providence that they had not but an emblem of the far more fearful
hitherto received harm from this source. wound inflicted by the serpent of Eden.
But the time had now come when they  "The sting of death is sin," and this is
had justly rendered themselves oblox-  a sting which entails perdition to both
ious to the plague, and when we may  body and soul.  And as no unguent
conceive the Lord as saying, "I will or medicine, no appliance of human
command the serpent, and he shall bite  device could heal the bite of the fiery
them," Am. 9: 3.   ~[ And they bit the serpents that now wrought such depeople; and much people of Israel died. vastation in the camp of Israel, so the
The remark of one of the Jewish writers  remedy for the moral poison which has
in this connection, as to a certain anal- corrupted the life of the soul can be
ogy between their sin and their pun- supplied by the Lord alone. His alone
ishment is worthy of being repeated. it is to administer the balm of Gilead,
This sin, he observes,'was a virtual for he alone is the physician there. But
calumniation of the divine providence; he will order his interposition in such
but calumnyis at once suggestive of  a manner that it shall be appreciated
the bite of a serpent. Ps. 140: 3, " They  and sought for before it is enjoyed.
have sharpened their tongues like a    V. 7. We have sinned, etc. In the exserpent; adders' poison is under their tremity that was now upon them, what
lips."  Comp. Ecl. 10:11. Ps. 58:4. could the people do? It was in vain
Jer. 8: 17. The divine protection being  that antidotes were sought, and as to
now withdrawn, these ministers of the  arming themselves against the danger,
Lord's displeasure were sent to do their this was impossible, for they were aswork of death amidst the guilty congre- sailed on every side, and the assaults
gation. They inflicted upon them their were irresistible. The course pursued
terrible bites. Being surcharged with  was the only right and reasonable one
poison, the effects produced made the  They apply themselves to him, who
wretched sufferer feel as though the  alone was able to deliver. They humcurrent of his blood was changed into  ble themselves before God, and entreat
tides of fire in his veins, causing the  Moses to intercede for them.  If the
anguish of intolerable fever and thirst. Lord had not mercy on them, they
Life was corrupted at the fountain; the  must all perish. The very first step in
blood ran polluted from the heart, and  conciliating the ifrfeited favor of hesspread its defilement over the whole  yen is the penitent confession of our




B. C. 1452.]                CHAPTER  XXI.                               815
away the serpents from us.  And          8 And  the  LonD  said  unto
Moses prayed Pfor the people.    Moses, Make thee a fiery  serp  P's. 106. 23.
offences, for "he that confesseth and  prayers, which at a former period they
forsaketh sin shall find mercy."  Such  had scorned."-llenry. —- ~ And J2Tohad been the people's course on former ses prayed for the people. Heb. yitlhoccasions, and always with a happy re- pall', in the Hithpael or reflexive form,
suit, and to this fact we have allusion  implying that he interposed himself and
Ps. 78: 34, " When he slew them, then  prayed as a mediator. The meekness,
they sought him; and they returned  patience, and forgiving spirit of Moses
and inquired early after God."  Past appeared conspicuous on this occasion.
experience prompts them to the same  Though so often the subject of their recourse now, and with like results; for proaches and provocations, yet upon
though the plague was not immediately  the slightest evidence of repentance and
removed, yet an effectual antidote was  amendment, he turns with a parental
graciously provided. - ~.. Pray unto  yearning, towards them, and virtually
the Lord, that he take away the serpents  says in the language of Samuel on a
jfiom,e. Heb. "And let him  take  like occasion, 1 Sam. 12:19, 23, "As
away the serpent from us," col. sing. for me, God forbid that I should sin
for plur. as in multitudinous instances  against tile Lord in ceasing to pray for
elsewhere. " They had spoken against you; but I will teach you the good and
God and Moses, and now they humbly  the right way."
speak to Moses, that he would pray to    V. S. Make thee afery serpent. This
God for them. Now the people are  is expressed in the Heb. by a single
glad to seek to Moses unbidden. Ever  word sdlrdph, sciraph, or burner, renheretofore they have been wont to be  dered by the Gr. a serpent. As appears
sued to and entreated for without their from the following verse it was a " serown entreaty; now their misery makes  pent of brass," i. e., the brazen image
them importunate; there needs no soli- of a serpent, which was now to be concitor where there is sense of smart.  It structed, and elevated as a signal in
were pity men should want affliction, the sight of the congregation.  The
since it sends them to their prayers and  material ordered was no doubt well
confessions.  All the persuasions of  adapted to represent the fiery quality
Moses could not do that which the ser- of the serpents, as it is said of the
pents have done for him."-Bp. flall. cherubim seen in Ezekiel's vision, ch.
They seem to be conscious of their own  1: 7, that "they sparkled like burning
unworthiness, and therefore crave the  brass."  This will be seen to be still
intercession of one who they believed  more apropos if we bear in mind, the
had more power with God than them- brass of the Scriptures is supposed to
selves. " How soon is their tone alter- have been really copper, the livid hue
ed! They who had just before quar-  of which comes still nearer to that of
relled with Moses as their worst enemy, poisonous serpents. Such was the dQnow make their court to him as their vice of the divine wisdom and goodbest friend, and choose him  as their  ness. Misery here gives occasion for
advocate with God.  Afflictions often  mercy. A remedy is pointed out equal
change men's sentiments concerning  and suitable to the disease. Had the
God's people, teach them to value those  serpents been merely removed, accord



816                            NUiMBERS.. C. 1452
pent, and  set it upon a pole:  every- one that is bitten, when
and it shall come to. pass, that  he looketh upon it, shall live..
ing to the prayer of the people, yet that it, shall live. Targ. Jon. "HIe shall
would not have healed the wounded. A  look upon it and live, if his heart be inremedy was to be provided that should  tent upon the name of the Word of the
also recover the dying, and save the  Lord." It is evident, to the most superliving. Such a remedy is provided in  ficial glance, that the remedy, viewed
the brazen serpent now ordered to be  in itself, was entirely inadequate to the
set up. Its efficacy as a means of heal-  effect to be produced. As ip. Ilall
ing was not inherent in itself. Obvi-  well remarks, "A  serpent of brass
ously there was nothing in the repre-  could no more heal than sting them.
sentative semblance that could possibly  What could a serpent of cold brass pretend to effect a cure. Its potency in  vail against a living and fiery serpent "
this respect was due entirely to the di- Yet although neither Moses nor the
vine appointment.  This fact is thus  wounded Israelites had any suitable
wisely recognized and discoursed upon  conceptions of the filll import of the
in the apocryphal book, entitled "The  divine ordination here recorded, still
Wisdom of Solomon," ch. 16: 5-8, "For  with the light afforded to us in regard
when the horrible fierceness of beasts  to its typical bearings, we call recogcame upon them, they perished with  nize a wonderful adaptedness in the
the stings of crooked serpents. But measure to the ends to be attained by
they were troubled for a small season, it. The healing of the body was dethat they might be admonished, having  aigned to be an emblem of the healing
a sign of salvation, to put them in re- of the soul, and as this moral cure was
membrance of the commandment of  to be compassed by means such as huthy law. For he that turned himself  man reason would never have devised,
toward it, was not saved by the thing  so it was fitting that the symbolical rethat he saw, but by thee that art the  covery should be effected by a process
Saviour of all. And in this thou madest equally strange, extraordinary, and inthine enemies confess, that it is thou  credible. If a resort had been ordered
who deliverest from all evil."-1      Ancd  to the virtues of herbs or balsams, the
set it upon a pole. Heb. =  nes, signi-  divine power would have been apt to
fying properly  a bannc e-stajf. It is  have been lost sight of in the natural
often used in the Prophets and Psalms  properties and operations of the reme-in the sense of an ensign or bannere, as a  dies. Had the serpents been removed
signal for the assembling of the people, at the solicitation of the people, the
and which, with a view to its being  mercy of heaven would indeed have
more, conspicuous, was frequently erect- been conspicuous, but no intimation
ed on the summit of a hill. So it may  would have been given of that hatred
be presumed in -the present case, that of sin and that delight in holiness whichl
the standard-pole, surmounted by the  were figuratively displayed in the susappointed symbol, was elevated in some  pension on the pole, corresponding tc
position which made it visible to the  the Saviour's suspension on the cross.
greatest extent throughout the camp. The representation, or typical relation,
The object of this appointment is an- between the lifting up of the serpent in
nounced in what follows.-.      Every  the wilderness and the lifting up of
one that is bitten, when he looketh 2Upon  Christ upon the cross is expressly af.




B. C. 1452.                 CHAPTER  XXI.                               s17
firmed by our Lord himself, John 3: 14, viz., (4.) That it was solely by a Zook
15, and it is therefore proper, in order  that the effect was produced. Thero
to make the narrative more impressive,  was nothing else required of the bitten
that we should collect and array be- Israelites. They were not to look at
fore our minds all the points of -coinci- the aggravations of their wounds, or to
dence between the two events. Among  attempt partially to heal themselves by
these the following are the most strik- the application of some other remedy in
ing: (1.) The disease in both cases is  conjunction with this. Nor were they
similar. Both parties of sufferers are  to do any thing either to merit or to inbitten of serpents-the one by natural crease its efficacy.  They were simply
serpents inhabiting  the desert, and  to look upon the serpent as God's ordiarmed with poisonous tooth; the other  nance for recovery. In like mannel, it
by that Old Serpent, the Devil, called  is by renouncing every other dependalso a Great Red Dragon. Sin is the- ence, and simply looking to the Lord
biting of this deadly serpent, who may  as lifted up for our salvation that we
be called "fiery," as his temptations  experience the benefits of his saving
are termed "fiery darts," whose in- mercy. "Whosoever believeth in him
fluence inflames all the evil passions  shall not perish, but shall have everand lusts, and who brings his subjects  lasting life."  (5.) That which cured
at last to a fiery perdition. Through  was shaped in the likeness of that
his conquest the poison of sin rankles  which wounded. So our divine Savin our whole constitution; the body  iour, though perfectly free from  sin
and the soul are aflected by it; the  himself, yet was he "made in the likebody being the victim  of disease, and  ness of sinful flesh."  (6.) The mercy
the soul of depravity.  (2.) In both  bestowed was in both cases provided
cases the remedy was divinely pre- when it was least expected.. The Isscribed, and no other could be of any  raelites had  just been  murmuring
avail. (3.) The cure prescribed was, against a merciful Providence which
in both instances, of a nature very un-  had led and supplied them for many
likely to be effectual.  The sight of a  years in their wearisome march through
lifeless serpent of metal, working as an  the wilderness. They had quarrelled
antidote to the mortal poison of one  with Moses and with the Lord on the
alive, how incredible and absurd would  ostensible ground that they were not
it appear to human reason'! So our furnished with a due supply of bread
salvation by the cross of Christ is "to  and water, though one miracle after
the Jews a stumbling-block, and to the  another had been wrought to satisfy
Greeks foolishness." - Yet how mighty  both their hunger and their thirst. Yet
the efficacy of the remedy as flowing  on the very heels of these provocations,
from the divine appointment! The be-  when they had more reason to expect
lieving Israelite hears, even in his dy- severer judgments than fresh: mercies,
ing agonies, the proclamation of deliv- the Most High comes forward with this
erance, lifts up his drooping head, looks, amazing device for their deliverance
and is healed. The perishing sinner  from  the miseries which they had
hears the voice of the Son of God, say- brought upon themselves. So when
ing, "Look unto me, and be ye saved, we, by our iniquities, had utterly forall the ends of the earth," and turns  feited every favor at the Lord's hands,
towards him  an eye of faith.  This  and condign-punishment was all we
suggests another point of resemblance,  could reasonably anticipate, tb-':oui,




318S                          NUMBERS.                      [B. C. 1452
9 And Moses made a serpent   of brass, and put it upon a pole.
q  KI. 18.  John.. 14, 5.   and it came to pass, that if a
apparently surcharged  with  wrath, dwell somewhat more at length upon
broke in mercy over our heads, and  the various particulars that challenge
the divine Saviour was lifted up "that our attention. It is clear that the serhe might draw all men unto him."     pents were not removed according to
These points of similitude might be  the prayer recorded v. 7, for they still
still further multiplied, but those al- continued to bite the people; but the
ready cited will be sufficient for our divine mercy provided an antidote
purpose, the scope of which may be  which should be efficacious in the
summed up in the words of Henry: midst of the bites, and thus evince how
"The brazen serpent's being lifted up  far superior was the divine power to
would not cure, if it was not looked  save to the power of the enemy to deupon. If any pored on their wound, stroy.  So when Paul besought the
and would not look up to the brazen  Lord thrice to remove fiom him the
serpent, they inevitably died. If they  thorn in the flesh, he did not obtain
slighted this method of cure, and had  the precise favor sought, but he rerecourse to natural medicines, and  ceived an assurance which was abuntrusted to them, they justly perished. dantly equivalent, " My grace shall be
So, if sinners either despise Christ's  sufficient for thee."  So in the present
righteousness, or despair of benefit by  case death was arrested, and life and
it, their wound will, without doubt, be  health restored, notwithstanding the
fatal. Whoever looked up to this healing  plague continued. Let us pause for a
sign, though from the outermost part moment on the scene that the pencil
of the camp, though with a weak and  of inspiration depicts before us. An
weeping eye, was certainly healed. So, Israelite has been bitten. A darting
whosoever believes in Christ, though as pain shoots through his system, and a
yet but weak in faith, shall not perish."  deadly sickness and faintness comes
V. 9. Moses mnade a serpent of brass, upon him, soon to be succeeded by a
and pult it peon apolze, etc. The leader burning heat which seems to consume
of Israel here shows himself, as usual, his very vitals. His whirling brain is
the obedient servant of God. Hle con- racked with ineffable torture, and as
sults not with flesh and blood, nor the poison approaches nearer and yet
yields to the suggestions of carnal wis- nearer to the fountain of life, he looks
dom.  He is not staggered by the  wildly around for aid that none can
strangeness of the command. He stays render. He is just ready to yield to
not to reason whether it were likely  hopeless despair, when the voice of
that a piece of brass should remedy a mercy is heard, "Loon AND LIVE."
deadly bite, or whether a dead thing  The eye of the poor sufferer, already
should be made a medium of life. Hayv- glazed in death, is feebly turned to thel
ing received the command, he knows blessed object, and how rich is the rethat nothing remains for him but to  ward! One glimpse is LIFE. The feobey, and this he does with promptitude ver subsides, the inflammation leaves
and fidelity.-  T'f a serpent had bit- the blood, the convulsions cease, the
ten any man, etc. So richly laden is action of the pulse returns, the pain
this portion of the sacred story with  dies away, the whole frame is conscious
instruction, that we are prompted to  of renovation. It is the work of a few




B. C. 1452.]                CHAPTER  XX1.                              819
serpent had  bitten  any  man,    10 And the children  of Iswhen he beheld the serpent of  rael set forward, and pitched in
brass, he lived.                       Oboth.
r. 33. 43, 44.
moments only; the cure is perfected;  laid up at Jerusalem or some other part
the sufferer is well. Those lately mark- of the land of Canaan, for we cannot
ed for death, and almost numbered with  suppose that the people of Israel went
the dead, take their places again among  so far off as this station into the wilderthe living. The man resumes his out- ness, to burn incense to it, as we find
door occupations, and the woman her they did in the passage referred to.
domestic employments, whilst the child  "Hie removed the high places, and
returns to its play.  Many who were  brake the images, and cut down the
given up as lost are now found again; groves, and brake in pieces the serpent
they come flocking by hundreds and  that Moses had made; for unto those
thousands to their tents, and as fathers, days the children of Israel did burn inmothers, brothers, sisters, and children  cense to it: and he called it Nehushtan."
rush into each other's arms, the geue-  The term " Nehushtan " is a diminutive
ral mourning is turned to dancing, and  fiom Hieb. nzelosketl,  brass, and implies
the camp becomes one scene of tumult-  a certain degree of contempt; as if he
uous and grateful joy.  How all this had said, "Whatever of honor or revfinds its counterpart in the case of the  erence may have pertained to this symsin-slain soul looking up to him who  bol in ancient times, it is intrinsically
was elevated upon the cross for our sal- but a mere piece of brass, a brazen bauvation, will be easily perceived from  ble, and so long as you are disposed to
what we have already said upon the  idolize it, it is proper it should be called
typical scope of the transaction.     by a name that suitably expresses its
We remark in addition, as to the final quality."  Types are no farther valuadisposal of the brazen serpent, that it ble than as they lead to the spiritual
seems not improbable that whether the  mysteries of Christ. They are pervert.
camp was subsequently molested in the  ed from  their end when viewed as
same manner or not, still the sacred  clothed with peculiar sanctity apart
symbol was carried with them in their from the substance which they repreafter journeyings, and set up whenever sented. The propensity to a superstithey encamped as a preservative against tious veneration of the relies of antia recurrence of the danger; and that quity has been apparent in all ages, and
when they settled in Canaan, they fixed  in the idolatrous regard that finally
it somewhere within the borders of the  sprung up for this significant emblem
land. This is fairly to be inferred from  we may recognize perhaps a foreshadthe fact, that in the history of Hezekiah, owing of that excessive reverence for
2 Kings 18'4, we read that the brazen  the bare cross which has for ages dis.
serpent was preserved, doubtless as a  tinguished the Roman Catholic church.
memorial of the miracle here recorded,
till his time, when, in consequence of  ThLe Boute of the Children of Israel along
its having become an object of idolatry,   the Borders of Moab, in their farther
he caused it to be destroyed. It is to    progress towards the Land of Canaan.
be presumed, therefore, that if it had    V. 10. The children of Israel set forbeen kept for so long a period, it was  ward. Heb, " Broke up," as expla. n




820                            NUMBERS.                       [B. C. 1452.
11 And tbohey journeyed from   rim, in the wilderness which is beOboth, and pitched at Ije-aba- ] fore Moab, toward the sun-rising
in the Note on ch. 2:9.-~T And  posed that it was at that station that
pitched in Oboth. The meaning of the  the plague of the serpents occurred,
original is bottles, i. e., sacks or vessels  and that the erection of the image of a
made of skins for holding water. As it I serpent was designed to be commemois evident, from v. 16, that names were  rated in the name given to the place.
sometimes given to stations founded  As to their route henceforward, it is
upon some features of the place, or difficult to trace it in detail, but we
upon some incident there occurring, we  know in general that from a point near
deem  it altogether probable that this  the head of the Gulf of Akabah, they
was the case in the present instance;  proceeded through some mountain pass,
that the station was named from the  to the east, probably the Wady Ithm,
supply of water with which they were  and, rounding the south-eastern borders
now enabled to provide themselves. of Edom, emerged on to the great plains
As all these wanderings of Israel in the  which are traversed by the Syrian pildesert represent the diversified states  grims going south to MIecca, and others
of Christians in the progress of their  going north to Damascus. The course
regeneration, a pious reflection is here  of the Israelites would have been mainnaturally suggested, viz., that as they  ly to the north, along the eastern fronwho had so often experienced thirst in  tiers of Moab, whose territory lay bethe desert, and had thus known the  tween their route and the eastern shore
preciousness of water, would, upon  of the Dead Sea. This route they would
leaving a place, be careful to carry  naturally follow  till they reached the
away with them their vessels full; so  point a little beyond the northern esbelievers should endeavor to keep their tremity of that Sea, whence they were to
vessels full to serve them for those sea- turn westward to cross the Jordan. Refsons when the springs should become  erence to the best modern maps of this
comparatively dry.  They will be of  region, as, for instance, those of Robinuse as long as they sojourn in the wil- son, Stanley, or Kiepert, will supply all
derness. Ere long their journey will that is wanting in our verbal descripbe ended, when the weary pilgrims will tion. Of the several stations mentioned
come to the rest and be led to the liv- in this'connection, the precise locality
ing fountains of waters...leantimle let is matter of conjecture; and therefore
them  not thlrow away their vessels or the older maps conveniently place them
neglect the means of spiritual reviving.  at about equal distances from  each
Happy they who carry with them water other, which may be correct, or may
for the way; whose memory, under- not. Happily nothing of moment destanding, and heart, filled with the  pends upon the ascertainment of their
Lord's heavenly treasure, become like  exact position,
a well of water springing up to ever-    V, 11. Pitched at 1ye-AbaJaian. That
lasting life. It appears, from ch. s3: is, at tihe heaeps of thle fords, as the
41, 42, that after leaving IMount Hor  original implies;* referring, perhaps, to
their first encampment was at Zalmo- same heaps of stones that had for some
nah, and the second at Punou, both  reason been piled up at certain ford.
which are here omitted, As Zalmonah  ing-places across which lay their route.
is derived from tzelem, inzage, it is sup-  Chald. "Close by the ford of the pas.




B. o. 1452.]               CHAPTER  XXI.                              821
12  From   thence  they  re, coasts of the Amorites:  for Armoved, and pitched in the val-  non is the border of M-oab, beley of Zared'.                       tween  MIoab  and  the  Amior13 From thence they removed,  ites.
and pitched on the other side            14 Wherefore it is said in the
of' Arnon, which is in the wil- bookof the wars of the LORD,
derness that cometh out of the  What he did in the Red  Sea,
Dut. 2. 213.  t c. 522. 3. Jud,a. 11..   and in the brooks of Arnon,
sengers-"    ~ Iln the wilderness before  in a rocky bed, and in several places in
Mooab, toward the sun-rising. That is, a channel so deep and precipitous as
to. the east of the country of Moab, to appear inaccessible; yet along this
which lay between the small rivers  channel, winding among huge fragArnon and Jabbok, as its northern and  ments of rock, lies the most frequented
southern boundaries.                  road, and, not being far from Dibon,
V. 12. Pitched in the valley of Zared. probably that taken by the Israelites.
ieb. benS'7hal, in the valley, elsewhers The stream is almost dried up in sumrendered river, and implying a valley  mer; but large masses of rock, torn
which, in a rainy season, was liable to  from  the banks, and deposited high
become the bed of a stream. The same  above the usual channel, evince its fulword occurs, Dent. 2: 13, where Moses  ness and impetuosity in the rainy seais recounting the events of this part of  son. Burckhardt, and Irby and AMantheir journey, "Now rise up, said I, gles have given the fullest account of
and get you over the brook (na'hal) this river.
Zared; and we went over the brook    V. 14. Wherefore it is said in the
(na'hal) Zared."  It is hardly practica-  book qof the wars of the Lord, etc. We
ble at present to identify this locality, here encounter one of the most impenethough both Kitto and Robinson in- trably obscure passages in the whole
dine to regard it as the same with a  compass of Holy Writ. The volumiconsiderable stream now called Ahsa, nous labors of commentators of all peor Ahsy, which empties into the south- riods still leave the meaning of the saeastern corner of the Dead Sea. It favors cred writer enveloped in doubt. We
this supposition, that the Ahsy is not shall not enter into a discussion of the
only the largest river south of the Ar- various senses that have been put upon
non, but is the first the Israelites would  the words, but simply state what apmeet with in coming from the direction  pears to us, on the whole, most probaof the Elanitic Gulf, as they did.    ble. The passage is evidently a quoV. 13. Pitched on the other side of  tation, but the source from which it is
A.rnon. This river formed the south- derived it is impossible clearly to deern boundary of the Israelitish tribes:termine. The term rendered'" book"
dwelling on the eastern side of the Jor- may signify narrative or rehearsal, and
dan, and-separating their territory from  refer either to some writing of the
the land —of Moab. It is now known'Amorites recounting in poetical style
under the name of Wady Modjeb. It the victories of Sihon their king, or
rises in the mountains of Gilead, whence  some document originating with the Is.
it pursues a circuitous course of about raelites, but long since lost, like other
eighty miles to the Dead Sea. It flows  works to which we find occasional allu



822                            NUMBERS.                       LB. (J. 1452.
15 And at the stream  of the  dwelling of Ar ", and lieth upon
brooks that goeth down to the  the border of Moab.
u Deut. o. 18, 29.,
sion in the canonical Scriptures. The  a fire in the wall of Rabbah, and it shall
passage may thus be presented in its  devour the palaces thereof, with shoutmost literal form:                    ing in the day of battle, with a tempest
in the day of the whirlwind."  Is: 29:
"Wherefore it is said in the ook (or  6, "Thou shalt be visited of the Lord
narrative) of the wars of the Lord:nder, and with eartb
ot hosts with thunder, and with earth'Vaheb in a whirlwind,              quake, and great noise, with storm and
And the brooks of Armen;            tempest, and the flame of devouring
And the lowlands of the streams
Afire."  Is. 66: 15, " The Lord will come
Which turn to the dwelling of Ar,
And incline to the border of Moab."'    with fire, and with his chariots like a
whirlwind." Comp. Neh. 1:3. Is. 5:
From the impossibility of eliciting a co- 28. Jer. 4: 13. Thus, too, the Gr. " The
herent sense from these words, we in- war of the Lord hath set Zoob on fire,"
fer that it is a fragmentary extract from   where "Zoob" is intended to answer
some pre-existing work which is here  to "Vaheb," but corrupted by the
introduced apart from its connections  translators mistaking V (~) for Z (i).
both preceding and succeeding, and  From vs. 28, 29, of this chapter, it aptherefore leaving us without'an ade- pears that Arnon as well as Heshbon,
quate clue to its meaning. "What he  formerly the possession of Moab, had
did in the Red Sea" is given in our some time previous been wrested from
English version as a translation of the  that people by Sihon, king of the Amororiginal etth vaheb besuphlah, for which  ites, and, being now in their hands, it
the marginal reading exhibits "Vaheb  was lawful for the Israelites to capture
in Supha," as if both were proper  it, as it was said to them, Dent. 2: 24,
names, but about which nothing defi-  " Rise up and take your journey, and
nite was known. By some violence va- pass over the river Arnon: behold, I,eb may be converted into a verb with  have given into thine hand Sihon the
the import of doing or acting, and as  Amorite, king of Ieshbon, and his
the common IHeb. term for Red Sea is land: begin to possess it, and contend
suph, or rather yam sAph, our trans-  with him  in battle."  Towards the
lators have rendered it " What he did  Moabites, on the other hand, they were
in the Red Sea," wherein they follow  to engage in no acts of hostility, Deut.
the Chaldee, which renders it in the  2: 9. On the whole, therefore, we deem
same manner. But the original is not it most probable, that Moses is here
suph, but sushah, a violent stormr or  quoting some history or poem of the
wuhirluwind, and may here imply the  Allorites, with a view to determine tbl,
desolating character of the divinejudg-  extent of the country of which, by his
ments, as recorded in the ancient docu- victory over them, he had become masments referred to-judgments, perhaps, ter. Ile adduces the lines to show, that
inflicted upon the Moabites by Sihon, this people had, in their wars with the
king of the Amorites, vs. 23, 29. Wars, Moabites, pushed their southern bounwe know, are often represented under  dary as far as the river Arnon; and acthe figure of fire, tempest, whirlwind, cordingly, as far as this, the Israelites
etc. Thus, Am. 1:14, "I will kindle  might now maintain a claim  against




B.C. 1452.]                 CHAPTER  XXI.                              323
16  And  from   thence  they  gether, and  I  will give  them
went to Y' Beer: that is the well water.
whereof the LORD' spake unto            17  Then  Israel sang~ this
Moses, Gather  the  people  tov Judg. 9.'21.      w  c.'20 8.       x Ex. 15. 1, Judg, 5.1,  Ps. 106. 12.
the people of Moab, whom they did not If Gather the people togCther, and I will
propose to disturb in their own posses- give themn seater. In obedience to the
sions. Ar was a city of Moab, v. 28. By  divine direction, they are convened on
"lying (Heb. leaning) upon the border the very spot where the water is to
of Moab," is meant being conterminous  burst forth, and yet know it not till
with it.                              Moses points it out to them. They
V. 16. P'omn thence (they event) to  are gathered in expectation and desire,
Beer. Ileb. " To the well," that is, to  looking for the fulfilment of the promthe place distinguished by the digging  ise. The princes surround it with their
of a well, and the obtaining thence a  staves, but as yet no well is seen, no
flesh supply of water.'The name  water appears; the dry and sandy sur"' Beer" does not occur amlog the  face indicates no treasure beneath. But
names of the stations mentioned, ch. throughout the whole of their journey,
g,.         e rer o/heref the Lord sjpake unto  their supplies had been furnished them
3Io.ses.  The want of water had no  contrary to all appearances. As from
doubt begun to be experienced by the  the smitten flinty rock a flowing stream
Ihost; but, unlike their deportment in  broke forth, so from the parched soil,
former instances, we now read of no  when pierced, a fountain, not before exiurmuringgs or complaints. The Lord, pected, arose. So in the spiritual extherefore, had compassion upon them, perience of the church, while passing
and brought them to a well of water to  on to its Canaan in heaven, is the proencourage them to wait upon him in the  phetic declaration verified, " in the wilpatience of hope, assured that he would  derness shall waters break forth, and
ever care for them so long as they calm- springs in the desert."  The cheering
ly put their trust in him. " They that truths of the Word are suddenly opened
seek the Lord shall not want any good  to them in the midst of spiritual death
thing." It is implied that a promise was  and desolation, and they are enabled
given, at least to Moses, that their wants  to sing of the Lord's mercies as did Isin this respect should be supplied; but rael on this occasion.
when this promise was given, whether    V. 17. Then Israel sasig this song.
before they came to the place, or at the  Being wrought up to a kind of transtime, does not appear from the narra- port of grateful joy on account of the
tive. But we may with confidence say, unexpected kindness of the Lord in
that the well of Beer was a spring pre- supplying their wants, they burst forth
viously ordained to afford refreshment into a song of celebration, a poetical
to the "church in the wilderness.'"  apostrophe, making memorable ever
The Lord knew the spot, though they  after this oasis in the desert. Analothemselves were ignorant of it; and so  gous is the language of the prophet, Is.
in the matter of our salvation, the di- 12: 3, 4, " Therefore with joy shall ye
vine beneficence anticipates our own  draw water out of the wells of salvaconscious wants.  He "prevents us  tion. And in that day shall ye say,
with the blessings of goodness."-   Praise the Lord, call upon his nanme.




song, Spring up, C  well; sing  the lawgiver Y, with their staves.
ye unto it:                           And from  the wilderness they
18  The  princes digged the  went to Mattanah:
well, the nobles of the people           19  And  from   Mattanah  to
digged it, by the  direction- of                y Di.t. 33. 4. Is.33. 2.
declare his doings among the people, women came out of all the cities of Ismake mention that his name is exalted."  rael, singing and dancing, to meet king
~ —   S'rinig  2up, 0 wvell; silnq ye unto  Saul, with tabrets, with joy, and with
it. Or, iHeb. "Ascend, 0 well."  It instruments of music. And the women
would appear, from the ensuing verse, answered one another as they played,
that the people were gathered to a cer- and said, Saul hath slain his thousands,
tain appointed spot, around which stood  and David his ten thousands." Again,
the princes or heads of the tribes, to- Ps. 147: 7, "Sing (Ileb. answer) unto
gether with Moses, their " law-giver,"  the Lord with thanksgiving." The sugwith their staves in their hands, and  gestion of Xinsworth strikes us as probthat, at a given signal, they struck  able, viz., that the order of the words
them into the earth, when the hidden  may be properly transposed, so as to
waters forthwith gushed forth as they  read, "Answer (or sing) ye unto it,
did from the rock when smitten by the  Spring up, O well."  A transposition
rod of Moses. As they had now de- very similar occurs, Is. 27: 2, "In that
meaned themselves properly, abstain- day sing ye (Heb. answer ye) unto her,
ing from all murmuring and complaint, A vineyarId of red wine."  These two
the whole people are, through their  clauses change places in the original.
princes, admittedt to share in the honor    V. 18. Thre prince c(ligtged the well,
of working the miracle; whereas, for-  etc. IHeb. "The well, the princes digged
merly,. their rebellious conduct ren- it:" or, "O well, which the princes
dered them  unworthy, and therefore  digged, which the nobles delved." The
the honor was restricted to Moses.    import of the two original words is very
~ Sinq ye unto it. Heb. "Answer ye  nearly the same. The act of digging is
unto it." The original term "answer"  no doubt literally implied by them, but
is employed to denote that kind of al- it is palpable that staves are not the
ternative or responsive singing, of  proper implements for digging, and
which a specimen occurred in the case  therefore we take the expression to be
of Miriam and the children of Israel at poetical or hyperbolical, the effect of
the Rjed Sea, Ex. 15: 20, 21, "And  striking their staves into the sandy soil
Miriam the prophetess, the sister of  having been the same as if they had
Aaron, took a timbrel in her hand:  actually dug a well with spades and
and all the women went out after her, pickaxes.-        ~] From  the wilderness
with timbrels, and with dances. And  (they went) to Hattanaeh. The verb inMiriam answered them, Sing ye to the  dicating their journeying is omitted,
Lord, for he hath triumphed glorious-  both here and in other places in the
ly: the horse and his rider hath he  connection, and the general style is
thrown into the sea."' So also, 1 Sam. somewhat peculiar, as if the poetical
18: 6, 7, "And it came to pass as they  cast of the preceding verses was still
came, when David was returned from  continued. Neither this nor the other
the slaughter of the Philistine, that the  names occurring in this context al e




B. C. 1452.]                CHAPTER  TXT.                              g C
Nahaliel: and from  Nahaliel to  which  looketh   toward  Je3shiBamoth:   mon.
20 And from  Bamnoth in the           21 And a Israel sent messenvalley, that is in  the country s
of Moab, to the top of Pisgah,    z c. 3. 23.   a Deut. 2. 26, o7. Judg.!1. 19,.0.found in the catalogue of stations givenl  which, on one side, all extensive view
in ch. 33. The reasons of this, togeth- I of the wilderness they had passed was
er with a great many minor points of  afforded, while on another, the eye
criticism growing out of the text, we I could reach along the valley of the
forbear to enlarge upon, as we despair Jordan, and to the promised region beof attaining to certainty respecting i yond. Jeshimon is rendered " wilderthem.                                 ness" in repeated instances. See Dent.
Y. 20. fromn Bamoth (in) the valley. 32: 10. Ps. 6.S: 7. 78: 40.  Thle Chald.
Rather, to the valley, as the construe- understands this entire context of the
tion seems to require, which is the same  flowing of the water of the well, v. 36,
with that in the preceding verse, where  along the route of the Israelites. "And
there is nothing in the original to an- from, (the place) where it was given
swer to the word " to."  As to the pre- unto thelm, it descended with them to
cise locality it is in vain to think at the valleys'; and from the valleys it asthis day of identifying it. Chazkuni, a  cended with them  to the high places;
Jewish writer, says it is the same with  and from the high places to the valley
what is called, ch. 33: 49, " Abel- that is in the field of Moab, etc."
shittim  in the plains of,Moab."   -
~ To the top of Pisga7,.  Heb: "The  lMessengers sent to Sihon, fing of the
head of Pisgah." The preposition " to"              Amorites.
is wanting in the Hebrew, and somne    V. 21. Israel sent messengers. This is
would render it literally, "And from   attributed to Moses, Denut. 2: 26, but the
Bamoth (to) the valley which is the  same act is often ascribed interchangefield of Moab, the head of Pisgah."  ably to an individual, or to a multitude
But, as Rosenmuller remarks, a strange  in whose name he acts. The place from
sense is made by "a, valley which is in  which these messengers were dispatchthe field (or country) of Moab, the head  ed was Kedemoth, from ledem, east,
of Pisgah."  His suggestion. is, that it the eastern territory. It seems to have
denotes a general acclivity commencing  had its name given to it by a city which
in the low grounds of Moab, and termi- subsequently fell to the tribe of Reuben,
nating in the mountain summit known  Josh. 13: 18, situated near the river
as Pisgah, which is apparently the same  Arnon, which constituted the boundary
with Mount Nebo, both mountains being  between the kingdom of the Ammonites
assigned as the place where Moses died. and the Moabites. In thus dispatching
But we. shall hereafter have occasion to rmessengers to the Amoritish king, he
consider the topography of these moun-  pursued the same friendly policy as he
tains more fully. —     Which looketh  had before towards the king. of Edom,
toward Jeshinmo. Or, Heb. "And it of whom  he -civilly requested a free
standeth out, or projecteth,- before the  passage through his dominions, at the
face (or in front of) the wilderness;"  same time offering every reasonable
implying a kind of promontory,-from  pledge to abstain friom- all molestation




826                           NiUMBERS.                     [B. 0.  1452
gers unto  Sihon  king  of  the         22 Let' me pass through thy
Amnorites, saying,                                 b c..20. 17.
of himself or his subjects. The occa- strance or complaint, importing that he
sion which suggested this measure we  had not been honorably or fairly dealt
recognize in the Lord's words, Deut. 2: with. It is to be remarked, moreover,
24, "Rise ye up, take your journey, and  that Sihon did not stalnd on the same
pass over the river Arnon: behold, I footing with the rest of the Canaanites.
have given into thy hand Sihon the  His territory was originally a possesAmorite, king of Heshbon, and his  sion of the Moabites. Otherwise this
land: begin to possess it, and contend  embassy of peace would not have been
with him in battle."  The result we  sent to him. A. similar mission to the
read in what follows.                Canaanites on the west side of the JorV. 22. -Let rme pass th rougyb, etc. Gr. dan, would have been a practical denial
"Let us pass through."  The singular of the divine promises.  There such
is often used for the plural, where a  language as, " If thou wilt let me pass,
special unity is implied in the collective thes, I will do thee no harm," would
body.  It has occurred to some as a  have been totally out of place, because
difficulty, that Moses should have sent the relation of that people to the pursuch an embassy and offered terms of  poses of heaven was altogether differpeace, when at the same time the Israel- ent. In the present case, all excuse
ites had been commanded to destroy  was to be taken away from one who
them and take possession of their coun- could voluntarily provoke to war a
try; as it seems altogether inconsistent people that declared themselves willing
to offer conditions of peace when war to be at peace with him. We therefore
has been actually determined upon. But rest in the language of holy writ rethe supposed inconsistency is founded  specting this event, Deut. 2: 30, "But
on the presumption that the sole design  Sihon, king of Heshbon, would not let
of sending the messengers was to in- us pass by him, for the Lord thy God
duce Sihon to grant the favor desired. hardened his spirit, and he made his
This presumption, however, is not well heart obstinate, that he might deliver
sustained, as the Most High may have  him into thy hand."  The way is openhad other ends to answer in directing  ed for him by which, if so disposed, he
or secretly prompting the message to  can escape his fate. His deliverance is
be sent. On parallel grounds it might placed in his own hands, and if he will
be objected, that the message to Pha- fling it away and blindly rush upon deraoh to let Israel go was inconsistent struction, the consequences are his own.
with the previous declaration that he  The Lord hardens only by his permiswould not let him go. In either case sive providence, never by any positive
the event was of course fully known to  act. In the allusion to this incident
Omniscience, but it was entirely proper Judg. 11: 19, we read that "Israel said
for Him to adopt a course which would  unto him, Let us pass, we pray thee,
more fully disclose the latent iniquity  through thy land unto my place."  We
and obstinacy of the rebellious king, know too little of the geography of the
and thus make the justice of his pun- region to judge of what they would
ishment more obvious.  The divine have gained by passing through the
wisdom would so order things that all territory of the Amorites, or what
occasion should be cut off of remon- would have been their precise route in




B. C. 1452.]               CHAPTER  XXI.                              327
land: we will not turn into the  border;  but' Sihon  gathered
fields, or into the vineyards; we  all his  people  together,  and
will not drink of the waters of  went  out against Israel into
the well: but we will go along  the wilderness:  and  lie  came
by  the king's  high-way, until to  Jahaz, and  fought against
we be past thy borders.               Israel.
23 And Sihon would not suf-    24 And d Israel smote  him
fer Israel to  pass through his    Deut. 55.7.           d Joslh. 15. 1, 2. 24 8.
so doing, but it would seem that their to impute to others the motives by which
aim was to avoid the necessity of con- he was conscious he would himself be
tinnuing so far to the east and the north  governed in the same circumstances.
before turning westward to the fords MIen that'know themselves to be unof the Jordan.-~ We will not drink  worthy of confidence are usually the
(of) the waters of the well. Gr. "Of  first to withhold it from  others.thy well;" that is, of any of thy wells; 11 Gathered all his people together, and
collective singular for plural, as in mul- went out against Israel.' This haughty
titudes of other instances. Of course  prince contented not himself with a bare
no particular well is intended.    BT By  denial of the request of Israel. Worse
the king's (high) way. See Note on ch. than the Edomites on a former occasion,
20:17. It is literally "theking's way,"  he not only refused them passage, but
there being nothing in the original to  mustered his forces and, passing out of
answer to the epithet "high."  It un-  his own border, he went forth into the
doubtedly denotes the most open and  wilderness to attack the advancing host.
public thoroughfare. The parallel pas- As this was done without the least prosage, Deut. 2' 27, is worded somewhat vocation on the part of Israel, he could
differently; "I will go along by the  not but encounter his own ruin in thus
way, by the way," i. e. I will keep con- assaulting them. He little thought of
stantly in the way without turning aside  the power he was contending with in
from it.                             this rash onset.  "The enemies of
V. 23. And Sihon would not sefer  God's church are often infatuated in
Israel topass thkrough his border. Heb. those very counsels which they think
"Sihon gave not (granted not) Israel most wisely taken." —Ilensry.
to pass through," etc. The reason of   V. 24. Israel smote him with the edge
this refusal is more explicitly stated  of the sword.  The most important
in the recital of the circumstances by  practical inference to be drawn from
Jephthah, Judg. 11: 19, 20, " And Israel this is suggested by the parallel passent messengers unto Sihon king of the  sage in Judg. 11: 21, "And the Lord
Amorites, the king of Heshbon; and  God of Israel delivered Sihon and all
Israel said lnto him, Let us pass, we  his people into the hand of Israel, and
nray thee, through thy land unto my  they smote them: so Israel possessed
place. But Sihon trusted not Israel to  all the land of the Amorites, the inhab.
pass through his coast: but Sihon gath- itants of that country."  So also Deut
ered all his people together, and pitched  2: 32, 33, " Then Sihon came out against
in Jahaz, and fought against Israel."  us, he and all his people, to fight at
From this it appears that he was actu- Jahaz. And the Lord our God deliverated by distrust,-being ready, no doubt, ed him before us; and we smote him,




828                           NUMBERS.                        13. C. 1.  52
with the edge of the sword, and  children of Anmm on:  for  the
possessed his land from  Arnon  border of the children of Amunto Jabbok, even unto the i mon was strong"
and his sons, and all his people." This seased his landfrom Amrnon unto Jabbok.
ascribes the glory of the victory to the  The Amorites formed one of the deproper source.  As it was the Most voted nations whose land God had
High who, to punish these guilty na- promised to Abraham  and his seed,
tions, ordered: Israel to destroy them, which promise was to be fulfilled when
so it was his power, and not their own, " the iniquity of the Amorites should
that obtained forthem thevictory. And  come to the full," Gen. 15: 16. This
in like manner, both in the Psalms and  time had now arrived, and the victory
the Prophets, all occasion for Israel's  which the Israelites were enabled to
glorying in his own prowess, is cut off. achieve over them put them in possesPs. 135: 10, 11, " Who smote great na- sion of their lands, while the virtue of
tions and slew mighty kings; Sihlon  the divine promise, made ages before,
king of the Amorites, and Og king of  enabled them to keep possession. This
Bashan, and all the kingdoms of Ca- conquest is therefore justified against
naan."  Comp. 136:17-21.  So also I the Amorites, who had also been the
Amos 2: 9, "Yet destroyed I theAmnor-  aggressors and provoked the war, so
ite before them, whose height was like  that by the laws of nations they were
the height of the cedars, and he was  justly deprived of their territory. The.
strong as the oaks; yet I destroyed his Jabbok is one of the streams which
fruit from above, and his roots from be- traverse the country east of the Jorneath."  It was now that those judicial dan, and which, after a nearly westerly
exterminating wars commenced which  course, falls into that river about thirty
were undertaken by the Israelites at the  miles below the Lake of Tiberias. It
express command of God, and which I is mentioned in Scripture as the boundthey were to continue to wage, until ary between the kingdom of Sihon and
all the guilty nations of Canaan were  that of Og king of Bashan; and it apcut off. As they approached the Jor- pears subsequently to have formed the
dan, their conflicts with their enemies  boundary between the tribe of Reuben
became more severe and their victo- and the half tribe of Manasseh.ries more signal. So the Christian, as  f~ For the border of the children /f Amhe nears the Jordan of death, is often  mon was strong. It is not clear whether
called to record a similar experience. this is stated as a reason of the IsraelAs his spiritual enemies then redouble  ites' not pushing on their conquests fartheir assaults upon him, greater con- ther into the country of the Ammonites,
quests are vouchsafed him. That he  or as a reason why Sihon had not gainmay be the better prepared for heaven, ed upon the country of the Ammonites
faith grows stronger, hope becomes  as he had upon that of the Moabites.
brighter, love increases in ardor, and  Owing to the defences furnished by the
therefore Satan is more effectually trod- river, or by the strongholds and fastden under foot. Thus the Christian  nesses of the mountains, the borders of
goes on conquering and to conquer, till the Ammonitish territory were practiat length his last enemy, death, is van- cally inaccessible. This seems on the
quished, and he stands on Zion waving  whole the most probable construction,
the p-almrbranch of victory.-T Pos- I as the Israelites were expressly forbid



B.C. 1452.]                 CHAPTER  XXI.                              329
25 And Israel took all these          26 For Heshbon' was the city
cities: and Israel dwelt in all  of Sihon the king of the Amorthe cities of the Arnorites, in ites, who had fought against the
Heshbon, and in all the villages  former king of M oab, and taken
thereof.                                           Clt. 7. 4. Is. 15. 4.
den, Dent. 3: 8, to meddle with the Am- dwelling in these cities and towns showmoonites. In respect to this latter peo- ed that they.had not devoted them to
ple we may remark, that the boundaries  destruction by anathema, as in that
between them and the Moabites appear  case they would not have been at libnever to have been well defined or dis- erty to occupy them.
tinctly preserved. Moab was east of    V. 26. For fleshbon (was) the city of
the Dead Sea; and Ammon north of  Sihon, etc. Sihon, after wresting this
Moab and cast of the lower part of Jor-  part of their country from the hands of
dan.  But cities about - Heshbon and  the Moabites, had made Heshbon the
eastward from the mouth of the Jordan  seat of his kingdom. This place was
are sometimes enumerated among the  situated in the southern district of the
cities of Moab; at others as bclonging  Israelitish territory beyond the Jordan,
to Ammon.                             parallel with, and twenty-one miles east
V. 25. Aznd Israel took all these cities. of, the point where the Jordan enters
How complete was the conquest on this  the Dead Sea, and nearly midway beoccasion we learn froln the parallel re- tween the rivers Jabbok and Arnon.
cital, Dent. 2: 32-35, "Then Sihon came  It originally belonged to the Moabites;
out against us, he and all his people, to  but %when the Israelites searched this
fight at Jahaz. And the Lord our God  region, it was found to be in the possesdelivered him before us; and we smote  sion of the Amorites, from whom it was
him, and his sons, and all his people. taken by Moses, and became eventually
And we took all his cities at that time, a Levitical city in the tribe of Reuben;
and utterly destroyed the men, and the  but being on the confines of Gad, is
women, and the little ones, of every  sometimes assigned to the latter tribe.
city; we left none to remain: only the  At the present day it is known by its
cattle we took for a prey unto ourselves, ancient name of Heshbon, in the slightand the spoil of the cities which we  ly modified form of Iesbun2. The ruins
took."-       -Andl in all the villages of a considerable town still exist, covthereof.  Hteb. "In all the daughters  ering the sides of an insulated hill, but
thereof."  This is in accordance with  not a single edifice is left entire. It
the usage which terms chief cities moth- was formerly noted for its pools of
erss; the adjacent towns and villages  water, Cant. 7:4, but no remains of
would then naturally receive the de- these of any consequence are now to be
nomination of dauglhtels. 2 Sam. 20;  seen,-   T:WLho hadfought against th7
19, " Thou seekest to destroy a city and  fosmzer king of lVoab, acnd taDken all his
a mother in Israel," where the Gr. re'-  land out of his hand, even unto Arnom.
ders, "Thou seekest to destroy a city  It is not to be inferred with any cerand a mother-city (metropolis) in Is- tainty that the Sihon whom the Israelrael."  Comp. Ezek. 16: 44-53. The  ites now vanquished was the same with
villages (daughters) here spoken of are  him  who had dispossessed the Maoab.
alluded to Dent. 3: 5, under the appel- ites. It was probably some one of his
lation of "iunwalled towns,':' Israel's  ancestors called by the same llame,.




330                       N. UNUMBERS.                         [B. C. 1452
all his land out of his hand, even  bon, let the city of Sihon be built
unto Arnon.                           and prepared:
27 Wherefore they that speak          28 For M there is a fire gone
in proverbs-fsay,Comeinto Hesh-  out of Heshbon, a flame  from
f'  lab. 2. 6.                       g  Jur. 4-. 45, 4G.
This is confirmed by the Gr., which ren- the probability is, that the present is
ders, "that heretofore, or formerly, was  a quotation from  some Alnorite warking of Moab."  It was usual in the  poem, originally written to celebrate
East for royal titles to be perpetuated, their victory over the -Moabites. These
as Abimelech in Palestine, Pharaoh in  poems, becoming familiar in the lips of
Egypt, etc. The design of alluding in  the people, would in process of time be
this connection to the incidents men- quoted like proverbs or common sayfioned is to vindicate the seizure re- ings, for which the appropriate Ileb.
corded against any claims that might term is mzeshallim, fromt miishal, to utter
be urged on the part of the Moabites, a comparisoln or pro vetrb, to speak iJt
who had formerly been the proprietors parables.   ~[ Comzeinto lfeslbon. Tllis
of the country. Moses here furnishes  is doubtless to be regarded as a kind of
the ground of the plea which was made  summons or appeal by which the victoby Jephthah 260 years afterwards, when  rious Amorites would encourage one
Israel's title was questioned, Judg. 11: another to flock to and repair the cap23, 24. The position assumed is, that tive and ruined city of Heshbon, and
Israel did not take it out of the hands  make it the seat of their own princes.
of the Moabites, who had previously    V. 28. For tlere is afre gone out of
lost it to the Amnorites; and having I-eshibon, etc.  The strain commenced
taken it fronm the Amorites they were  in the preceding verse is here continunder no obligation to restore it to the  ued. The tide of victory which had set
Moabites, whose title was long since ex- in from  the centre and mother city
tinguished.  Without, therefore, trans-  would soon spread and overrun the
gressing the divine command relative  whole extent of the MAoabitish territory.
to distressing or disturbing Moab, they  The "fire" and "flame" here spoken
had still come in possession of what of denote the ravages of war. See Is.
was once his territory.               47: 14. Dan. 11: 33. Amos 1: 7, 10, 12,
V. 27. aWherefore they tlhat speak i   14. Obad. 1:18. Ps. 78: 63.  Chald.
Proverbs, say, etc. Heb. hammoshelinm,  "A strong east wind like fire, and warpacraboists, or those who deal in pare- riors like a flame."  Jerus. Targ. "A
bles. Gr. " Enigmlatists, or those who  people strong and burning like fire, and
deal in riddles."  The original term is  warriors like a flame of fire."     1F room
applied occasionally to the Hebrew  tiee city of Sihon.  That is, from the
prophets, who delivered their nlessages  city which had now become Sihon's.
in a parabolical style, as Ezek. 17: 2. It is worthy of notice, that in the pre20: 49, but doubtless denotes in this  dictions of Jeremiah against Moab, the
connection those bards or rhapsodists  language of the prophet bears a close:
who delivered historical events to pos-  analogy to that of the'canticle hers
terity in a poetical style, with the adorn-  quoted.  Jer. 48: 45, 46, " They that
ments of figure and allegory. This was  fled stood under the shadow of Heshthe more frequent form of national an-  bon because of the force: but a fire
nals in the early ages of the world, and  shall come forth out of Heshbon, and a




1B.C. 1452.]                CIIAPTER  XXI.                             331
the city of Sihon: it hath con-  Chemnosh: he bath  given his
sumed Ar " of Moab, and  the  sons that escaped, and his daughlords of the high places of Ar-  ters, into  captivity  unto SihoL
non.                                  king of the Ainorites.
29  Woe  to  thee,  Moab  30, We  have shot at them:
thou art undone, O  people of  Heshbon is perished  even unto
A  Deut. 2. 9, 18. Is. 1. 1, 2.       i Judg. 11. 24.  2 K. 23. 13.
flame from the midst of Sihon, and shall His worshippers are here exulted over
devour the corner of Moab, and the  as having been betrayed or abandoned
crown of the head of the tumultuous  by their deity, who had shown himself
ones. Wo be unto thee, 0 Moab i the  incapable of protecting his sons or his
people of Chemosh perisheth: for thy  daughters, i. e., his most devoted worsons are taken captives, and thy daugh- shippers, against the conquering arms
ters captives."  ~ --    iath consumed Ar of their enemies. The following paralof Moab. Heb. "Hath eaten up or de- lel allusions may be cited inl this convoured."  That is, the war hath de- nection, Jer. 48:13, "Moab shall be
stroyed the people, the inhabitants, of  ashamed of Chemosh, as the house of
Ar, rather than the city itself, for the  Israel was ashamed of Beth-el their
city remained still at a much later peri- confidence."  Is. 16: 12, " And it shall
od the possession of the Moabites, Deut. come to pass when it is seen that Moab
2: 9, 18, 29. Jer. 15:1. Jeremiah, in-  is weary on the high place, that he shall
stead of " Ar of Moab," has " the corner come to his sanctuary to pray; but he
of Moab," which may be equivalent to  shall not prevail." So Jephthah, speakchief place, or principal dignity of  ing in the language of idolaters, who
Moab, as the corner of a room, accord-  make their gods dispensers of good and
ing to oriental ideas and usages, is the  evil to their votaries, says, Judg. 11:
must honorable position, and occupied  24, " Will not thou possess that which
by great personages. —     Lords of the  Chemosh thy god giveth thee to poshigb2placesof Arsnon. Or, Heb. "Mas-  sess?"
tels (patrons) of the high  places."    V. 30. TYe heave s7hot at them. Ileb.
Chuld. "The Chemarims (or priests)  vancznircnb sibad Jleshboosn ad Dilon, of
which served in the God's-house (or which it is extremely difficult to detertemple) of the high place of Arnon."  mine the true sense. The radical word
Gr.' The pillars of Arnon."          nir, a light, or lamp, seems to be inV. 2%. Opeople of fChemosh. Chald. voked in vannssiiz,, which would in that
"0  i.eople that serve Chemosh." Che- case bring out the rendering preferred
mosh was the idol-god, or " abomina-  by Ainsworth, I-Iorsley, and others, viz.,
tion' (1 Kings 11: 7) of the Moabites,  "their light (or lamp) has perished (or
consintered to be the same as Baal- been taken away) from Heshbon unto.
Peor, and thus referred to by Milton:   Dibon," that is, from one extremity of
the land to another. By lamp, in this
"Nei ChemosAl, th' oscene dread of Moab's  connection, the old versionists underWsWns,                             stand seed, heir, succession intimating
P'eor his other name, when he enticed
Isra A in Sittim, on their i rarch from Nile, that theline of rulers is entirely cut off.
To ('  him wanton rites, hlich cost them  This would seem to be confirmed by the
V 0B."                             language of the Lord through Abijalh.




U32                          " 1iUMI BERS.           ~        [B. C. 1452.
Dibon, and we have laid  them            31  Thus Israel dwelt in the
waste even unto Nophah, which  land of the Aniorites.'reacheth even unto Medeba.              32  And  Mloses sent to  spy
k Jer. 43. 18, 22.
I Kings 11:6, "And unto his son  which have the peculiarity  of being
will I give one tribe, that David my  thicker in the centre than ait either exservant may have a light always before  tremity: a circumstance which Burckme in Jerusalem, the city which I have  hardt, to whom  Scripture geography
chosen me to put my name there." So  owes the discovery of this site, never
also, 1 Kings 15: 4, " Nevertheless, for elsewhere observed in Syria. There is
David's sake did the Lord his God give  no spring or river near this town; but
him a lamplin Jerusalem, to set up his  the large tank or reservoir of hewn
son after him, and to establish Jerusa-  stone still remains, which appears to
lem."  As this strikes us as on the have secured the inhabitants a supply
whole the most probable construction, of water."-Pict. l'ible.
we waive the recital of any others,   V. 31. T/Zus Israel dwelt in t7ie land
which may be found in abundance in  of the A4morites. Gr. "In all the cities
Rosenmuller. —       Unto Dibon. This  of the Amorites."  This region having
name, it appears, is still preserved in a  been formerly wrested from the Moabruined town called Dibaen, about three  ites by the Amorites, and having now
miles north of the Arnon. This, with  been taken from the latter by the Isother towns of this district, was origin- raelites, they entered at once upon the
ally assigned to the tribe of Gad (ch. occupancy of it, according to what we
32: 3, 33, 3-i), but it is afterwards  read, ch. 32:33, 34, etc., "And Moses
found in the possession of Reuben. gave unto them, even to the children
V-~  Unzto Medebca.  " This name is  of Gad, and to the children of Reuben,
preserved in that of'Madeba,' applied  and unto half the tribe of Manasseh
to a large ruined town about six miles  the son of Joseph, the kingdom of Sisouth-east from Heshbon. In Is. 15: 2, hon king of the Amorites, and the kingits name is connected with Mount Nebo: dom of Og king of Bashan, the land,'Moab shall howl over Nebo and over with the cities thereof in the coasts,
Medeba.' By which we are probably  even the cities of the country round
to understand that this was, in the time  about."
of the prophet, the principal town of    V. 32. And MJoses selt to sipy out
this rich district.'Madeba' was built Jaazerz. This is supposed to be identiupon a round hill, and is now most cal with the modern Szy', about fifteen
completely ruined.  There are many  miles from Heshbon. The region was
remains of the walls of private houses, esteemed so excellent for pastureconstructed with blocks of silex; but ground that the children of Reuben
not a single edifice is standing.  On the  and Gad, who had extensive herds of
west side of the town may be seen the  cattle, came to Moses with a special reremains of a temple, built with large  quest that he would allot it to them.
stones, and apparently of great an. See ch. 32: 1-5.  This will account for
tiquity. A part of its eastern wall re- Jaazer's being particularly specified,mains; and at the entrance to one of  when it had been said just before in
the courts stand two Doric columns, general terms, that "Israel dwelt in




B. C. 1452.1                CHAPTER  XXI.                               333
out'Jaazer; and they took the  33  And m they  turned  and
villages thereof, and drove  out  went up by the way of Bashan -
the Amorites that were there.
I c. 32. 1.                         m. Dent.,. 1, etc.
tl e land of the Amorites."- j The  800 feet at least above the level of the
villaes thereof. Heb. "The daughters  Jordan. The character of the country,
thereof."  See Note on v. 25.          too, was quite different from any thing
I had seen in Palestine....  We were
Encounter with 0,'King of Bashan.  now in a land of extraordinary richness,
V. 33. And they turned and went up  abounding with the most beautiful prosby the way of Basfhan. We insert from   pects, clothed with thick forests, varied
Kitto an interesting sketch of the re-  with verdant slopes, and possessing exgion thus denominated.  "The beauti-  tensive plains of a fine red soil, now
ful kingdom of Og, on the east of Jor-  covered with thistles, as the best proof
dan, extended from the river Jabbok  of its fertility, and yielding in nothing
on the south to Mount Hermon on the  to the celebrated plains of Zabulon and
north.  It comprehended three dis- Esdraelon, in Galilee and Samaria.'
tricts, all famous in the Bible for their  (' Palestine,' vol. ii. p. 104, 8vo. edit.)
exuberant fertility and their general This continued to be the character of
excellence. Of these Argob was in the  Gilead south of the Jabbok.  After
north; Bashan, properly so called, in  passing that river, the travellers enterthe middle; and Gilead in the south.  ed that part of Gilead which fornled the
Part of Gilead, however, which lay  south portion of the kingdom  of Basouth of the Jabbok, was not included  shan: " We ascended the steep on the
in the kingdom of Bashan. But Argob  south side of the Zerka (the Jabbok),
may seem to be only a district of Ba- and on reaching its summit, came again
shan; whence the whole of Og's king-  on a beautiful plain, of an elevated level.
dom may be said to consist of all Bashan,.. We continued our way over this
and the greater part of Gilead. Or, in-  elevated tract, continuing to behold,
deed, it may be that Bashan was the  with surprise and admiration, a beautigeneral name for the whole, and Arigob  ful country on all sides of us;. its plains
and Gilead only of particular districts-  covered with a very fertile soil, its hills
the former a small district in the north,  clothed with forests, at every new turn
and the latter a large one in the south. presenting the most magnificent landParts of this country have been well scapes that could be imagined. Among
described by Mr. Buckingham.  Hle  the trees the oak was frequently seen.
crossed the Jordan about ten miles  and we know that this territory proabove Jericho, and proceeded north-  duced them of old;"  (Is. 2:13. Ezek.
west to Jerash; consequently, till he  27: 6. Zech. 11:2.)... "Some learned
came to the Jabbok (Zerka), his jour-  commentators, indeed, believing that
ney lay through that part of Gilead  no oaks grew in this supposed deseit
which was south of that river, and  region, have translated the word by
which had belonged to the Amorites. alders, to prevent the appearance of inAfter ascending two ranges of barren  accuracy in the inspired writers. The
hills,'we found ourselves on plains of  expression of the fat bulls of -Bashan,
nearly as high a level as the summits  which occurs more than once in the
of the hills themselves, and certainly  Scriptures, seemed to us equally incon.




834                         XNU3BERS.                        [B. C. 1452
and  Og  t'ce  king  of  Bashan  all his people  to the battle of
went out against them, he and  Edrei.
sistent, as applied to a country gener- compare it. It is certain that we were
ally thought to be a desert, in common  perpetually exclaiming,' Iow rich!'
with the whole tract that is laid down'How picturesque!'' How  magnifiin our modern maps as such, between  cent!''How beautiful!' and that we
the Jordan and'the Euphrates; but we  both conceived the scenery around to
could now fully comprehend not only  be quite worth all the hazard and
that the bulls of this luxuriant country  privation of a journey to the eastward
might be proverbially fat, but that its  of Jordan."  It is true that, in prosepossessors, too, might be a race re- cuting their route to the Jordan, the
nowned for strength and comeliness travellers met with much austere and
of person.': (' Travels,' vol. i. p. 113- barren land; but that the general char14.) Continuing the journey in a north-  acter of the northern part of Og's kingwesterly direction-" The general face  dom coincides in a great degree with
of this region improved as we advanced  this account of the southern portion,
farther in it, and every new direction  we can gather even from the brief and
of our path opened upon us views which  inanimate indications of Burckhardt,
charmed us by their grandeur and their who traversed the more northern parts
beauty. Lofty mountains gave an out- of Bashan and Argob, and speaks freline of most magnificent character; quently of desert fields covered with
flowing beds of secondary hills softened  the richest pasturage, and than which
the romantic wildness of the picture;  artificial meadows could not be finer;
gentle slopes, clothed with wood, gave  and describes the soil, where cultivated,
a rich variety of tints, hardly to be imi- as affording the richest crops of wheat
tated by the pencil; deep valleys, filled  and barley. Upon the whole, the rewith murmuring streams and verdant gions of I3ashan and of Gilead, even
meadows, offered all the luxuriance of  now, after ages of neglect and desolacultivation; and herds and flocks gave  tion, bear witness to the accuracy of
life and animation to scenes as grand, the frequent allusions to their fertility
as beautiful, and as highlypicturesque,  and beauty, which occur in the Sacred
as the taste or genius of a Claude could  books. For the knowledge of this we
either invent or desire."  (Vol. i. p. are entirely indebted to modern re117-18.)  The travellers returned from  search, as the region beyond Jordan
Jerash to the Jordan by a more north- has only ceased to be an unknown land
erly route. In the first part of the  within  the present century."-Pict.
journey, the beautiful wooded scenery  Bible. —    And Og the kiing of Bashaic
of the south was still continued. Mr. wevzt out againzst theem. It would natBuckingharh says: "Mr. Bankes, who  urally have been supposed that the fate
had seen the whole of England, the  of the neighboring kings of Edom. and
greater part of Italy and France, and  the Amorites would have operated as a
almost every province of Spain and  warning to this proud potentate, but it
Portugal, frequently remarked that, in  seems to have been lost upon him, and
all his travels, he had met with nothing  he accordingly courts his own destrucequal to it, excepting only in some  tion by resisting the march of Israel.
parts of the latter country, Entre Minho  A more particular account is given of
- and Duoro, to which he could alone  this passage in the history in Dent. 3:




B. C. 1452.]              CHAPTER  XXII.                            335
34 And the LORD -said unto  until there was none left him
Moses, Fear him not: for I have  alive: and they possessed  his
delivered him into thy hand, and  land.
all his people, and his land; and
thou shalt do to him  as thou
CHAPTER XXlI.
didst unto  Sihon  king of the
Amorites, which dwelt at Hesh- A ND a the children of Israel
bon.                                 AL set forward, and pitched in
35  So" they smote him, and  the plains of Moab, on this side
his sons, and all his people,  Jordan by Jericho.
n  Deut. 59. 7. Josh. 13. 12. Ps. 135. 1", 11.  136. 20..  a c. 33. 4S.
11, etc., from which it appears that Og  that all refuges fail them, and that nothwas personally a man of gigantic dimen- ing secures from his stroke, when once
sions, and probably for that reason  he goes forth to contend with his ar.
prompted to rely much on his individ- mies. And: what are the strongholds
ual prowess. But it proved unavailing. of sin and Satan when assailed by the
V. 34. Fear him not. I have deliv- weapons of the Gospel?  "Many high
ered him into thy hand. So strong and  places, fortresses of spiritual wickedabsolute is the assurance of conquest ness, have become the conquests of
that they might consider it as in effect truth. Many citadels in the dominion
already achieved. "I have delivered,"  of darkness, even principalities and
etc.                                powers, once under the control of the
V. 35. So they smote him, etc. The god of this world, have yielded to the
contest ended as it could no otherwise  subduing sword of the Spirit. Gigantic
end with those who fight against the  forms of wickedness, like the king of
Lord. Had a peaceable passage been  Bashan, have lain breathless at the
allowed to Israel, and only the kind- feet of our all-conquering Redeemer."ness due to strangers shown them, Seaton.
these  trans-Jordanic  tribes  would
doubtless have been exempted from the
slaughter and devastations to which           CHAPTER XXII.
their obstinacy subjected them. [But
the measure of their iniquity was full, Encampment in the Plains of Moao.
and in the infatuation of hardened sin-   Bataam sent for by Balah to cursd
ners they rushed headlong upon their  the chosen People.
destruction. The description given in    V. 1. The childre7n of Isracl set forthe parallel history of Deuteronomy of ward. Heb. yissu, broke qup. The stathis royal giant,- and of the fortified  tion of the Israelites prior to the presplaces the people inhabited, magnify  ent removal is thus indicated, ch. 33:
the conquest, obtained.  " Threescore  48, " And they departed from the mulncities fenced with high walls, gates, and  tains of Abarim, and pitched in the
bars, besides unwalled towns a great plains of Moab, by Jordan near Jerimany."  The most impregnable fort- cho." Abarim was the name of a chain
resses, whether of nature or art, give  of mountains forming or belonging to
way at once to the breath of Omnipo- the mountainous district east of the
tence. The Most High makes men feel Dead Sea and the lower Jordan. It




336                            N NUMBERS.                     [B. C. 1452.
presents many distinct masses and ele-  an ample account will be found in Robvations, commanding extensive views  inson and other orientaltravellers. The
of the country west of the river. From   " plains of Moab " are formed by a narone of the highest of these, called Mount row strip of land scarcely six miles in
Nebo, Moses surveyed the Promised  breadth,'lying along the eastern bank
Land before he died. From the man- of the Jordan, opposite to the plains of
ner in which the names Abarim, Nebo, Jericho. The Dead Sea lies to the south
and Pisgah are connected, Dent. 32: 49. of it, Mount Pisgah somewhere on the
34: 1, it would seem that Nebo was a  southeast, and the mountains on the
mountain of the Abarim chain, and that east; and towards the north, losing its
Pisgah was the highest and most com- specific name, this plain continues as
manding peak of that mountain. The  "the valley of the Jordan,." even to the
loftiest mountain of the neighborhood  Sea of Tiberias. This side formed part
is Mount Attarous, about ten miles north  of the territory which had formerly
of the Arnon; and travellers have been  been taken by the Amorites from Moab;
disposed to identify it with Mount Ne- but, as usual in such cases, it still rebo. But Prof. Robinson was unable to  tained the name of the former possesfix upon any special locality answering  sors. It is probable the phrase was deto the description given in the sacred  signed to include more than the mere
narrative. As, however, he did not cross  narrow strip along the course of the
the Jordan, his inability to identify the  river, although how much more it is
spot is not surprising. Other travellers, difficult to say. It appears that there
who may succeed in getting on the pre- are several passes from the valley of
cise track of the Israelites, will be likely  the Jordan to the table-lands of Moab,
to be more fortunate. But if the par-  and that when these are attained, the
ticular locality should never be deter-  eye is refreshed with the view of undumined, it will be of no special conse- lating downs, clothed with rich grass
quence, as it is certain that there are  throughout, and in the northern parts
several points in  the vicinity from   with magnificent forests of sycamore,
whence the venerable leader of Israel beech, terebinth, ilex, and enormous
might have surveyed  the inspiring  fig-trees. Such was the general face
scenery upon which he was not per- of the country to which the Israelites
mitted to enter.  It would seem that had now arrived, but the central point
the Israelites, in their conquests of the  of their encampment was undoubtedly
country of the Amorites which had for- in the valley of the Ghor, termed the
merly belonged to the Moabites,'had  arboth Mloab, or 2lains of Moab. Here
proceeded considerably falrther north  they remained for several months,
than the parallel of the ford -of the Jor- even till the death of Moses, encampdan, and from  hence returned south- ing "from  Beth~esimoth unto Abelward before bending their course east- shittim," ch. 33:49. This station beward towards the place where they  came in fact the theatre of all the events
were to cross that river. —-~ Pitched i.n  recorded from this point of the history
theplains qoffoab. Heb. bearboth loab, onwards to the end of Deuteronomy and
in campestribus Jifoab, in t7ie cham- the beginning  of Joshua. These events
paign country of Moab. This phrase  embraced the deliverance from  the
denotes that region of the country of  curse of Balaam; the mustering for the
1Moab which bordered upon the Jordan, inheritance of Canm~an; the victory over
and is now called E7l Ghor, of which  the Midianites; the additional enact



B.C. 1452.]                CHAPTER  XII. 3XX3
2 And  Balak, the  son  of           3 And  Moab was sore afraid
Zippor, saw all that Israel had  of the people, because they were
done to the Amorites.                 many: and Moab was distressb Judg. 11.'i2.                   c FN. 15. 5. Dent. 2. 25.
ment of various divine ordinances, espe-  the Amorites, though he- may have
cially the repetition and enforcement been. But -if he were, he looked upon
of the whole Law, and the renewal of  it with an evil eye, and could not apthe covenant between God and the peo- propriate to himself the words of the
ple by the hand of Moses-all which  wise man, Prov. 24: 32, "Then I saw
matters form the subject of the remain-  and considered it well: I looked upon
der of this book, and of the book of  it, and received instruction."
Deuteronorny  which follows. In refer-    V. 8. ilroab was sorle afraid of the
ence to this series of events the Lord  people because they (aoeere) manny. The:
says unto their posterity by the pro-  trepidation of Moab on this occasion
phet, hic. 6: 5, "0 my people, rmeem-  was in truth groundless, for Israel had
her now  what Balak king of Moab  received express orders not to molest
consulted, and what Balaam the son of  that people on their way, Deut. 2: 9
iBeor answered him from Slittim unto  But there was evidently a secret hosGilgal; that ye may know the right- tility in the mind of Balak, which was
eousness of the Lord."  That is, re- doubtless shared in by his people,
menmber the many gracious providen-  prompting him to oppose their farther
tial incidents that occurred between  progress. But, in order to justify his
Shittim, where they now were, and  course, he must adduce to himself somle
Gilgal where they were circumcised by  plausible ground for the contemplated
Joshua, Josh. 5: 2-9.   ~T On this side  opposition, and this he does on the plea
Jordain (by) Jericho.   Heb. rnaEber, that they are undoubtedly intending
leyarcln, lit. from  across to the Jordanz, evil against him. "Thus it is coman expression variously interpreted,  mon," says Henry, "for those that debut implying in general at the passage  sign mischief, to pretend that mischief
of the Jordan. It is to be rendered on  is designed against them; and their
this side or on that side, according to  groundless jealousies must be the color
the position of the speaker. Here the  of their causeless malice. They hear
general consent of interpreters renders  of the triumphs of Israel' over the
it on this side, from which the inference  Anmorites, and think their own house is
is fairly drawn, that the author of the  in danger when their neighbor's is on
book, at the time of writing, was on the, fire."  Notwithstanding  that -irn - deeast of the Jordan, which is virtually  stroying the Amorites they had done
the same as saying that it was written  the 5Moabites a service, for they had reby Moses, prior io the entrance of the Ileased them from the yoke of their onIsraelites into Canaan.               pressors, yet, being smitten  with  a
V. 2. And Balak t/he son qf Zippoor kind of panic terror, and cherishing -an
saw all that Israel had done to the Amor- innate aversion to the favored people,
ites.  That is, considered, pondered, they persuade themselves that a nation
viewed in its consequences, The gen- so numerous and mighty, which had
nine force of the ori inal does not re- already conquered two powerful kings,
quire that he should have been an eye-  wold rot scruple to push on their atdwitness of all that Israel had done to. vantages,- and, if -possible, vanquish all
15




38                           ENUMBERS.                          [i3. C.. 1452.
ed  because of the  children  of  elders  of -Midian, Now   shall
Israel.                                this  company  lick  up all that
4 And  Moab  said  unto  the,(I 31.. J-.,.,:. 2', 22.
before them. This, however, was in ac- whose priest or sheikh was Jethro, who
cordance with "the prophecy which  became the father-in-law of the future
went before upon them,".Ex. 15: 15, law-giver of Israel. These people dwelt
"Then the dukes of Edom  shall be  about the eastern arm of the Red Sea,
amazed, the mighty men of Moab, which was at too great a distance from
trembling shall take hold upon them."  the territories of Moab to allow of their
Thus it is said also of the beginning of  being referred to in the present connectheir victories, Deut. 2: 25, "This day  tion. The Midianites here mentioned,
will I begin to put the dread of thee, though probably descelded from Abraand the fear of thee, upon the nations, ham  and Keturah, were a people of
that are under the whole heaven, who  nomade or semi-nomade habits, occunshall hear report of thee, and shall pying the country east and south-east,
tremble, and be in anguish because of  of the Moabites, who, as we have seen,
thee."-~ T    oab was distressed because  were seated on the east of the Dead Sea.
of the children of Israel. iHeb. yadkdtz,  They pastured their flocks in the unimplying both the idea of clhagrin and  settled country beyond the Moabites,
abhalorrence. They were prompted by a  with whom they seem to have been on
peculiar kind of loath7ing towards the  the most friendly terms, and on whose
Israelites, as were the Israelites them- borders were situated those " cities and
selves in regard to the manna, ch. 21: goodly castles which they possessed."
5, where the word in the original is the  Num. 31:10. They seem also to have
same. See also the Note on Ex. 1: 12, shared with the Moabites in a deepwhere the import of the term is fully  rooted hostility to the Israelites, as in
illustrated. Gr. "Moab was incensed,"  conjunction with them they designedly
the original word being the same with  enticed the Israelites to idolatry, as we
that Ileb. 3: 10, "Wherefore I was  read in the sequel to the present narragrieved with that generation."  The  tive. It was this class of Midianites
"distress" here. predicated of Moab  who, at a subsequent period, harassed
was evidently self-procured, for the  the chosen people to such a degree that
command given to Israel, Deut. 2: 9, Gideon was raised up as a divinely enwas," 1)istress azot the Moabites, neither  dowed champion and deliverer of his
contend with them  in battle."  They  people, and enabled to achieve a signal
had therefore only themselves to blame  and final triumph over these marauders,
for their trouble,                     from which they never afterw-ards recovV. 4. And XMoab said unto the elders  ered. The comm0uication was no doubt
of  Lidian, ete. Gr.'The senate, or made.by messengers sent for the pureldership, of Madiam."  The elders ini pose, and-thotlgh  the precise purport
those ancient countries were the sena- of the message is not stated, yet the setors who managed the affalirs of state, quel makes it evident that they united
and were thence called " princes," v. 8. in the scheme of engaging Blalaam to
The Midian here spoken of is uldoubt-  come and exercise his magical skill in
edly to he regarded as a different re-  banning or cursing the chosen people,
gion from  that where Moses found  as it is said, v. 7, that "the elders ofT
refuge when he fled from Egypt, and  Moab and the elders of Midian departed




B. C. 1452.1                CHAPTER  XXIT.                               339
are round about us, as the ox  was king of the Moabites at the
licketh up the grass of the field.  tine.
And  Balak, the son of Zippor,    5 He sent'messengers, theree Dett.'23. 4. Joshl. 94. 9. Nel. 13  I, 12.  Hie. 6. 5.
with the rewards of divination in their  They had, of their own accord, turned
hands."-  ~ NCow shall this company  aside into a circuitous route in order to
lick wp all (that are) rouund about us, avoid doing them injury. This forbearetc. Heb. yelahaku hakkd.hol eth kol ance would have delivered them from
setebothenu, the congregation shall lick  all apprehension, had not their own
p. ill our surroundings. An analogous  malignity prompted them to entertain
ilode of speech still prevails in the  foul suspicions; for why had not the
East.  "A native gentleman, who had  Israelites made a direct attack upon
many people depending upon him, says, their territories, but that they designed'Yes, thcy are all grazing upon me. If  to obey the divine command and leave
I am not careful, they will soon graze  them  totally unharmed?  The repreup all I ihay e.' Of people who have got sentation of Balak, however, takes efall they can out of one rich man, and  fect, and the two peoples agree to act
who are seeking after another,'Yes, together in the emergency which is now
yes, they have done grazing there,  upon them.
and are now looking out for another    V. 5. He-seit messengers therefore, etc
place.'' These bulls are grazing in  The despatching the messengers is here
every direction.' "-Roberts. The root attributed solely to Balak, doubtless beof the Ileb. verb is ldhakl, from which  cause he was principal in the afifir, but
our English lick is evidently derived.  it is evident, from v. 7, that the MidianThe import is that of devouring or con- ites shared in the delegation. —,  Uite
suiming, as a fire that consumes is said  Balaam the son of Beor.  Heb. t:p
to lick up, 1 Kings 18: 38.  Here, how- Bildnm, from bdla, to consume, to destroy,
ever, the metaphor is taken from the  and dim, people, equivalent to detdroyer
feeding of cattle, of which Buffon, in his  of thepeople. The name was probably
" Natural History," says, "T'he horse  borne by Balaam as a dreaded charnmer
eats day and night, slowly, but almost and conjurer, though given to him, we
continually; the ox or beeve, on the  may suppose, according to Oriental cus~contrary, eats quick, and takes in a little  tom, at a later period, when the fact intime all the nousrishmet he owa.ts;  dicated by it had become well known.
after which he ceases to eat, and lies This import of the name is confirmed
down to chew the cud." The policy of  by Rev. 2: 6, 14, 15, where mention is
Moab is first to inoculate Midian with  made of the Nicolaitans as holding the
his own fear, which -be does by assur-  same doctrines with the Balaamites,
ing him that this mighty host, without and Nicolaitans is a name s~inifying
some concerted resistance on the part etymologically conquerois or destiroyers
of the exposed nations and tribes, will of the people. There is no evidence
sweep the whole of them-fcom the face  from Church history of the existence of
of the ground, with the same ease that any such heretical sect as the Nicolaithe grazing ox causes the grass to dis- tans, and therefore there need be no
appear in the pasture. The actual con- hesitation in taking the denomination
duct of Israel had already effectually  mystically or symbolically as denoting
disproved the justice of this charge.  false teachers of a certain type, just as




840                            -NUUMBERS.                      [B. C. 1452.
fore, unto  Balaam  the  son of  the river of the land of the chilBeor, to  Pethor, which  is  by  dren of his people, to call him,
the name of Jezebel occurs, Rev. 2: 20, conscious at once of something peculiar
not as a historical but as a symbolical  in the phraseology of this clause, that
designation. Itis used simply todenote  prompts the inquiry whether it is aca class of persons who inculcated the  curately translated from  the original.
most abominable doctrines, and there-  Judging from the diversity of Ienderfo.-e were fitly denominated by the name  ings, this may be justly doubted. Our
of a woman who had proved the vilest version follows, perhaps, the currlent of
and most detestable of her sex.-    authorities, which is always entitled to
~ The son of Beor. There would be  special weight with an interpreter,
nothing to call for special remark in re- though not an absolute criterion of
gard to the parentage of Balaam, were  truth. The Hebrew is capable of being
it not that the apostle Peter, 2 Pet. 2:  translated thus: "He sent messengers
15, calls him  " Balaam the son of Bo-  unto Balaam the son of Beor to Pethor
sor." This may be explained either on  (which is by the river), the land of the
the ground of a transmutation of letters  children (sons) of his people."  The
with a view to soften the sound of the  parenthesis is inserted simply to show
original Hebrew letters,- of which Ains-  the connection.  "The river" is here
worth (in loc.) has given a number of  emphatic, denoting  the Euphrates,
analogous instances; or with Grotius, we  which is several times so termed in the
may suppose "Bosor" is another mode  Scriptures. The purport on this consf writing "Pethor,"  and that Peter  struction, would be, that Balak sent
does not intend to say that Balaanm was  messengers to Balaam, who resided at
the son of Bosor, but that he was of the  Pethor, on the Euphrates, a country
city or place "Bosor," inasmuch as the  distinguished as the dwelling-place of
original Gr. phrase is elliptical, " the  "the children of his people," by which
son" being omitted.-~T To Pethoe. we may perhaps understand the stock
Heb.petho-lh, having the local particle  of his pecezliar kicnd of people, a class
at the close indicating the direction to  composed of persons similar to himself,
which or towards. As the name is be-  i. e., soothsayers and reputed prophets,
yond question derived from the radical  who were pione to rendezvous and conpTtho'r, to interpret, some of the an-  centrate themselves about particular
cientversions have rendered it bysooth7-  districts. As this sense of the words
-ayer, as the Vulg., while the Syriac rep-  has not been previously suggested, the
resents it by expouender or auge?-. The  reader will probably share in the hesiprobability is, that it is the name of a  tation of the author in adopting it. The
place so called from the fact of its being  Vulg. has the following: " Ie sent
a chief resort of men devoted to occult therefore messengers to Balhamin  the
arts, or professing to interpret the will son of Beor, a soothsayer, who dwelt
9f the gods. The precise location of  by the river of the land of the children
the place is of course unknown to  of- Ammon."  This reading depends
geography, and we are obliged to con-  upon a substitution of the Ileb. ben2e
tent ourselves with the bare intimation  eAmmnon, children of Ammon, instead
that it was situated in Mesopotamia.  of bese dammno, children of his people, for
----  WhW tcis by the river of the land  which it is said there is authority in
oqf the children of his veeovle. One is  some of the ancient manuscripts, as




B. C. 1452.]                CHAPTER  XXII. L41
saying, Behold, there is a people  they cover the face of the earth
come out fr om  Egypt i behold,  and they abide over against me.
also in the Syriac and Samaritan Y'er- have always their magicians with them
sions. The change is favored by Mr. to curse their enemies, and to mutter inKitto (Note in. leeoc.). But our proposed  cantations for their destruction. Someconstruction renders the reading un- times they secretly convey a potent
necessary, to which we may add, that charm among the opposing troops, to
there is no evidence of the territory of  ensure their destruction. In our own
the Ammonites ever having extended to  war with the Burmese, the generals of
the Euphrates. Yet that Balaam came  that nation had several magicians with
from  Miesopotamia (Aram), through  them, who were much  engaged  in
which runs the Euphrates, is expressly  cursing our troops; but as they did not
afiirmed, ch. 23: 7. We are on the  succeed, a number of witches were
whole strongly persuaded of the cor-  brought for the same purpose.  We
rectness of the above interpretation.  may, indeed, trace it as a very ancient
-,i To ccll ilac, saying, etc. The  opinion, among all people, that the
signal success of the Israelites in con-  maledictions and the blessings, the
quering all the opposing powers with  charms, the incantations, and the dewhom they came in conflict, had im-  votements of men, who were believed
pressed the king and people of M/oab  to be inspired by a superior spirit, good
with the conviction- that it was vain to  or evil, had the most marked effects not
contend with them by force of armns, only upon individuals but upon regions
while they so manifestly enjoyed the  and entire nations, and even upon catblessing and protection of the Divine  tle and upon the fruits of the field." In
Power. They Imust, therefore, have re- B- alam they were well assured of findcourse to some other policy than that ing an instrumient suited to their purof open warfare, and they concluded  pose, and accordingly they resolve to
that if, in accordance with the ideas  enlist him in their service. IHis characthen prevalent among ancient nations,  ter will develope itself as the narrative
they could lay upon them thle anathe-  proceeds.  ~, Behold they cove.. Heb.
ma or ban of some powerful magician, kissdh, it cover'et]h, the collective people,
they might be shorn. of their strength,  being spoken'of as one-a frequent
and having become as weak as other  idiom in Hebrew.    ~ Theeface of the
men, might be made an easy prey to  earcth. HEeb. "The eye of the earth."
their adversaries; for even among the  See the phrase fully explained in the
heathen there was a latent conviction,  Note on Ex. 10: 5.- ~1 lT'hey abiCds
that the removal of God's blessing was  over againlst mne. IHeb. " He is sitting
the exhaustion of the strength and he-  over against me."  The subject is still
roism of a people. The general belief  the "people" spoken of above, which
on which their policy was founded is  in the original is singular, and, consethus alluded to by Mir. Kitto:'I Their  sequently, the predicates all along are
procedure, in seeking to lay the armies  singular, with still a plural import.
of Israel under a curse, that their own  The various itemls of grievance here
arms might be successful against them, mentioned were intended to form  a
is a strange notion to us. But it is not plea or an argument which should avail
so in the East, Even at the present withBalaam. By saying that they were
day, the ragan Orientals, inl their wars,  a people that had come out of Egypt,




842                           NUMBERS.                       [B. C. 1452.
6 Come now, therefore, I pray  they  are too  mighty  for me
thee, curseime this people, for  peradventure  I  shall  prevail,
fy..9...              that we may smite them, and
he would intimate that, being strangers, that IBalak imagined that the prophet's
they had no right to invade the land; personal presence, when his senses as
the fact that they covered the face of  well as his thoughts could act, would
the earth, was an indication of their be attended with deeper interest, more
great numbers, by reason of which they  vehemency of spirit, and, consequently,
had prevailed over the Amorites and  with more intensity of influence. This
shown themselves irresistible in ordi- was on the principle that "the eye
nary warfare; while their abiding over affects the heart," and it seems to be
against Moab was a sure sign, that they  recognized in the case of Elisha when
meditated an early invasion of that ter- he cursed the mocking children, 2 Kings
ritory. In all this there is no intinla-  2: 24, "And he turned back and looked
tion of the fact, of which the Moabites as on, them, and cursed them in the name
descendants of Abraham could not well of the Lord."  So when Balaam had
have been ignorant, that the Lord had  arrived, it is said, v. 41, that "Balak
of old promised the land of Canaan to  took Balaam, and brought him up into
Israel, Gen. 15: 18; or that the sins of  the high places of Baal, that thence he
the Canaanites should grow  to that might see the utmost part of the peopitch of enormity that the land should  ple."  The more he saw of them, the
spew them out, Lev. 18: 24, 25; or how  more he would be likely to be affected
Israel, in their progress, had religious- by the sight, and the more he was af
ly abstained from harming either Moab  fected the greater would be the efficacy
or Edom, Dent. 2: 4, 8, 9, 13, warring  infused from  that affection into the
only with the devoted nations. All words he might utter. "It was," as
these facts were ignored in the message, Calvin remarks, "to the credit of Baand the proposed resistance put solely  lak that he recognized an overruling
on the ground of the presumed hostile  Providence, whose favorable regards
intentions of the chosen people. -Even  he would conciliate and secure, as the
supposing there had been no special only basis of the success which he promdivine appointments in the case, how  ised himself in the undertaking. He
much worse was it for the Israelites to  places his confidence of victory, not
expel the Canaanites, than it was for in his own sufficiency, but in the
these very Moabites, Edomites, and Am-  auspices of a superior power. But in
monites to combine and drive out the  seeking the interposition of this power
Emims, Horims, and Zamzummims, by indirect and circuitous ways, he in
and possess their lands and cities, as fact departs still further from him. He
they were now doing?- Dent. 2: 9-21. desires deliverance from  danger, but
But men have not the same eyes with  the means fixed upon are of his own
which to look upon their own faults, device, and therefore fruitless. When
and those of their neighbors.         he would purchase incantations from a
V. 6. Come now therefore, Ilpray thee, mercenary prophet, and bind the Most
curse me this people. Although a pro- High down to his own corrupt invenphetic malediction might be supposed  tions, he could not but array the divine
to have some efficacy when uttered at Providence against him."'  As to the
ever so great a distance, yet it is clear widely extended and long established




B. C. 1452.]                CHAPTER  XXTi.                               343
that I may drive them  out of the  thou blessest is blessed, and he
land: for I wot that he whom   whom  thou cursest is cursed.
belief relative to the potency of charms,  tion, for "they that are cursed of I-Iim
exorcisms, and anathemas, we are in-  shall be cut off," Ps. 37: 22. This, howclined to think there is some founda-  ever, they were poweress to effect. —--
tion for it in the truth of things, pro-  ~ T/ley (are) too mnighty. fo' me. I:eb.
vided it be borne in mind that no such  "It (the people) is mightier than I."
influence can reach the truly good who,  That is, both in number and strength,
by a devout, believing, obedient, and  and therefore too formidable for me to
holy life, put themselves under the pro-  cope with. This was, in respect to Istection of Omnipotence. Of all such  rael, a fulfilment of the promise made
the constrained words of Balaam hiitn- to Abraham, that he should become, in
self must ever hold true,'' Surely there  his seed, " a mighty nation," as indeed
is no  enchantment: against Jacob,  had been verified at an earlier period,
neither is there any divination,against inasmuch as in the land of their afflicIsrael."  But in the case of the wicked  tion, "he made them  mightier than
towards the wicked, we are inclined to  their enemies."  Ps. 105: 4. Balak's
believe that an exceedingly evil and  conscious inability to match them in a,
malignant spirit may concentrate itself  fair field prompts him to resort to magin a curse that shall have more or less  ical imprecations.,     I wot that he
power to harm, and therefore that the  whoem thou blessest (is) blessed, and 4he
traditions, prevalent to a degree among  wh7onm thou cursest is cursed.  Every
all nations, of the power of " the evil thing bespeaks the infatuated and coreye" and of inward imprecations, do  rupt mind of this AMoabitish king. Ite
not rest upon a basis of mere idle super- is convicted out of his own lips of being
stition. But it is, of course, among  a man of violence and wrong. Why
heathen peoples, destitute of the light should he desire to smite the Israelites,
of revelation, that we are to look for  who had done him no harm? And if he
these manifestations of the effects of in- thought that Balaam could bless as well
fernal agency, for it is among them   as curse whom he pleased, why did he
that the sway of evil spirits is more  not choose a blessing for himself rather
free and rampant. At any rate, the  than a curse for Israel? Why not defaets related of the marvellous powers  sire to be himself protected from  the
of conjurers, wizards, necromancers,  injury which he feared, rather than to
etc., evinced among many barbarous  have power to injure those who had as
nations, when sifted and divested of the  yet done him no wrong   But this is
ordinary large measure of fiction, would  the nature of envy, jealousy, and unseem to be in many instances such as  charitableness the world over.  Men
to challenge a rational credence. How-  seek to exalt themselves by depressing
ever this may be, there is no doubt that their rivals, and not by the legitimate:
both Balak and Balaars  were well aware  operation of their own superior excelthat a peeculiar potency attached to a  lence. A true Christian, while he seeks,
divine curse, and that nothing would  from good ends, to pr.mote himself in
be more efficacious to weaken and an- whatever position  the Divine Provinihilate the strength of Is.a:eli than to  dence has placed them, will not knowbend the divine purpose so as to make  ingly disparage others in so doing; but
that people subject to such an execra-  a thoroughly malignant and envious




834                            NUMBERS[B. B. 1452.
7 And  the elders of Moab.  spake unto  him  the words  of
and  the elders of Midian, de-  Balak.
parted  with  the  rewards  of            8 And  he  said  unto  them,
divination  in  their hand; and  Lodge here  this  night, anc  I
they  canme  unto  B3alaaml  and   will bring you word  again, as
g    Sm. 9. 7,.    ie. 3. 11.  Je  11..
nature will be sure to seek its own  iquity. The heads thereof judge f;r re
triumph through the degradation of  ward, and the priests thereof teaca- for
others.                               j hire, and the prophets thereof c~ivine
V. 7. With the lrewarids of divir.acti.oy  for money: yet will they lean upt n the
in thieir hland. Ileb. "(-With) divina-  Lord, and say, Is not the Lord a.1nonr0
tions in their hands."  But the idea is  us? none evil can come npoul us.
no doubt correctly expressed in our i Therefore, shall Zion for youi' sake be
version, rewards of dvicnation, which i ploughed as a field, and Jerusalem shall
is equivalent to the wages oi fees of  become heaps, anld the mountain of the
soothsaying. The words of the apostle, house as the high places of the forest."
2 Pet. 2:15, confirm this sense of the  It is worthy of remark, that while all
phrase, as he calls it "the wages of un-  manner of wizards, conjurers, and
righteousness."  Targ.Jon."Thefruits  witches are ready to engage to help
of divinations sealed in their hands." A  others to the possession of great riches,
similar idiom  appears 2 Sam. 4: 10, they never rely upon these means, but
"Who thought I would have given him  upon the fees received from their dupes,
a reward for his tidings," where the  to enrich themselves..eb.- is simply beso'rh, tidings. But   V. S. -Lodge here this niyht, aznd Iwill
the sense requires the established ren-  brin  eayou. word ag ain, as the Lo0rd, shall
dering. So also, Job 7: 2, "work" is  speak 2Cnto me.  HIis object in this inviused for the "reward of work," and  tation was undoubtedly to secure the
"sin" often for the "punishment of  night season for consulting the Most
sill."  Some commentators have sug- Hligh, and receiving such conlmuniceagested that, as it was usual for thlose  tiols as he should be pleased to mlake.
who consulted prophets and seers to  "O God, whi, shall give me this care to
bring a present with them, 1 Sam. i9: obey thee that seemeth to be in this
7, 8, it Cannot be fairly inferred that manl!-that I may say nothilg, think
the intention was to corrupt him, but nothing, do nothing, without consultmerely to comply with a universal cus- ing with thee." -])4. Babington.,  It
tom. The testimony, however, of both  was the divine wont to speak to the
Peter and Jude, that he ('loved the  prophets by dreams and visions of the
wages of unrighteouaness," and' ran  night, Num. 12: 0. Job 4: 13. 33:14, 15.
greedily after error for reward," is de- Jer, 93: 25, 23. But the question here
cisive that the passion of covetousness  arises, whetheer Bialaam kne.w that the
was rankling in his heart, and this is  Israelites were under the especial divine
abundantly evinced in the sequel. Coem- care and providence-that they were
pare this with what the Lord says by  a people %whotm the Lord had marvelthe prophet, Mic. 3:10-12, respectirg  lously distinguished by the tokels of
the discharge of sacred offices fi'om Ihis favor-and whom he was now ccn.
venal motives: "They build up Zion  dducting by his own hand to a land long
with blood, and Jerusalem  with in- since promised?  We think lie ins'




B. C. 1452.]              CIAPTER- XXII.                             345
the LORD shall speak unto me:  And the princes  If Moab' abod'
with Balaam.
have known this, for the things in ques-  great power and pre alence with him as
tion-had not been transacted in a cor- a prophet. Long prior to the selection
ner. But if he did know them, here  of the Jewish people as the special dewas the point, at the very outset of the  positories of the divine truth, there was
communication, where he should have  undoubtedly a wide-spread knowledge
taken his stand. He should have told  of the Most High which obtained among
the messengers that this people was  what are termed the Gentile nations,
blessed, and that it was vain and irm- though it was continually becoming
pious to think of cursing them. He more and more dim and confused, till it
should have sent back his advice to the  finally became extinguished in the midking of Moab, to let them pass safely  night of idolatry.  Hengstenberg, in
and without molestation, and even to  his elaborate essay on the " History of
court their friendship by rendering  Balaam and his Prophecies," appended
them service. But his requesting them  to his "Genuineness of Daniel," thus
to stay betrayed an anxiety on his part remarks on this question, "Whence
to get over the obstacles, if possible, Balaam had obtained what he possessed
which stood in the way of his receiving  of the knowledge and fear of God."
the proffered rewards. Instead of this, While inclined himself to the opinion
he should not even have entertained  that Balaam's acknowledgment of the
them for a night. Had not the ruling  true God had been derived from the
passion of his mind been accordant knowledge of the God of Israel, wlfich
with their wishes, he would have left had been widely diffused in the Mosaic
the men to find lodging where they  age, from the covenanted people, among
could, and have had.nothing more to do  the surrounding heathen nations, he
with them. But he would tamper with  thus alludes to another theory on the
temptation. He would try an experi- subject, according to which, "the rement on the divine forbearance, the re- ligious state of Balaain is to be regardsult of which he promised to report to  ed as one excited and developed on
the messengers in the morning. This  heathen soil, by the traditions from
the Gr. renders, " I will answer you the  monotheistic antiquity, and, indeed, by
things which the Lord shall speak unto  isolated sounds from the revelations to
me."  This, we think, is to be regarded  the patriarchs, which had resounded
as an honest declaration on the part of  into the heathen world, and hlvd not
Balaam at the time, though the leaven  then entirely died away. This opinion
was secretly at work in his mind which  is the general one."  And then, after
prompted him, when the morning came, observing that it was held by Buddeus
to fall short of the exact truth in his  and Benzel among the earlier writers,
statement. But we see no reason to  cites Tholucek among the later as espousdoubt that he possessed a certain de- ing the same view. In fact, the latter
gree of the knowledge of the true God, writer, in a parallel drawn between Bahere denominated " Jehovah," and that laam and AMelchizedek, remarks: " Aphitherto he had been comparatively a  pearances such as these serve to consincere worshipper of Him, and had ac- firm the belief, that a purer worship
quired an extensive reputation as one  preceded idolatry and natural religion
who had near access to the Deity. and  with all nations, but which was already
15'




346                           NUMBERS.                       tC. C. 1452.
9 And God came unto  Ba-              11 Behold, the7e is a people
laam, and said, What men are  come out of Egypt, which coverthese with thee?                     eth the face of the earth: come
10 And Balaam saidunto God, now, curse me them; peradvenBalak the son of Zippor, king of  ture I shall be able to overcome
Moab, hath sent unto me, saying,  them, and drive them out.
at the time of Abraham extinguished  the messengers or their errand, any
among the greater part of mankind."  more than he sought for new informnaSome portion of the lingering relics of  tion when he asked Adam in Paradise,
this ancient faith we suppose still to  "Where art thou?"-or Cain, "WhIere
have survived in Mesopotamia, the na- is thy brother Abel?"-or Hagar, Satire country of Abraham, and the place  rah's maid, "Whence comest thou, and
of Jacob's sojourn, and now found its  whither goest thou?" -or Abraham,
principal representative in the person  "Where is Sarah thy wife?"-or Hezeof Balaam. At the same time we are  kiah, upon receiving the Babylonish
ready to admit, with Hengstenberg, ambassadors, "Whence are these men?
that the marvellous manifestations of  What said they? What have they seen
the divine omnipotence in behalf of Is- in thy house? etc." The interrogation
rael must have produced a powerful proceeded of course from the purpose
sensation throughout the surrounding  of eliciting from Balaam  himself the
nations, in which Balaam  probably  character of the men and the object of
shared. But we nevertheless are per- their errand. " I have ever seen that
suaded that independent of this, he was, God loves to take occasion of proceedto a certain degree, a worshipper of the  ing with us fiom ourselves, rather than
true God.                            from his own immediate prescience."V. 9. And God came uto Bcalaac, Bp. HdUZ. The language is evidently
and said, etc. God is said to "come"  that of rebuke, as when it was said to
to men when he imparts to them special our sinning first parent, " Where art
communications or revelations; and  thou, Adam?"  It is tacitly assumed
this he does for the most part, as here, that he could not answer the question
in the night season, when he can con- without bringing himself into an attiverse with them  by the medium  of  tude where he would have reason to
dreams and visions. Thus he "came  be overwhelmed with a sense of his
to Abimelech in a dreanm by night,"  own perverseness. What apology could
Gen. 20: 3. So he "came also to Laban  he offer-professed prophet as he was,
the Syrian, in a dream by night," Gen. of the true Jehovah-for being found
31: 14. For purposes of his own glory, in such equivocal company?
and the good of his people, he has often    V. 11. Come now, clurse me theem..
seen fit to reveal his counsels, and even  Heb. kbfdh, a different word from that
impart the gifts of knowledge and un- occurring v. 6, and there rendered
derstanding in his word to those who  " curse," though of equivalent import
were inwardly estranged from him.-  as appears from the use of both terms
Yhat men are tlhese wdh' thee?  No | ch. 23:7, 8.  It properly denotes a
one acquainted with the peculiar dic- priccinq, pierecing, or strikiniq throiugh,
tion of Holy Writ will suppose that with evil, reproachful, and blasphemous
God required to be informed respecting  speeches. See the Note on Lev. 24: 11,




B. C. 1452.1               CHAPTER  XXII.                              347
12  And  God said unto  Ba-  the morning, and said unto the
laam, Thou shalt not go  with  princes of Balakl, Get you into
them; thou shalt not curse the  your  land:  for the  LoRD  repeople: for 1 they  are blessed.  fuseth'to  give me leave to go
13 And  Balaanm  rose up in  with you.   -"
lA Gen. 22. 16-18. Dout. 33. 29.   Del!. ~X3. 5.
where the word is more fully explained. of his conduct.  "Thou shalt not go
"The  blasphemer, Lev. 24: 11, did, as with them; thou shalt not curse the
itw.ere, strike through that sacred and  people; for they are blessed."  The
tremendous name of Jehovaeh; and here  tenor of the covenant with Abraham
Balak grows upon Balaam, not only  ran thus, " I w ill curse him that curseth
with stronger assaults in his more hon- thee."  This made it not only fruitless,
oraible ambassadors and highest prefer- but perilous, to attempt to curse them.
rlents, but also with his demands of  Balaam's own welfare was therefore
deeper performiances. Balaam must do  consulted in the prohibition, which not
more work for more wages. He must only forbade him to go with the mesnow not only curse Israel lightly, but sengers for the purpose, but even to
lie must strike them through with his  attempt to curse them at a distance.
curses, 2and utterly devote them to de- The reason was-"they are blessed,"
struction."-3BLess. It will be observed  and the gifts and callings of God are
tlat 131!a.:m in reply gives a perfectly  without repentance.  When once the
correct statement of the matter of fact, blessing was pronounced upon Jacob,
and vet we wonder how he dared to do  Esau could not avail to reverse it:it. lI-e knew, in all probability, that it " I have blessed him; yea, and he shall
was God's own people that he was now  be blessed."  Israel had, indeed, often
asked to curse, and yet he was in treaty  provoked the Lord by their sins in the
with the enemies of that people, and  wilderness, but he would not suffer
consequently with the enemies of the  their enemies to curse them. He made
God of that people. Notwithstanding  them heirs of the blessedness pertainall this, and notwithstanding he shows  ing to those " whose iniquities are for-'no resentment that they should have  given, and whose sins are covered."
attempted to seduce him from his alle- Accordingly, the people are  subse
giance, he coolly recites to the Most quently reminded of this signal inHigh the object of the visit of the mes- stance of the divine favor, Deut. 23: 5,
sengers rather with the composure of a  "Nevertheless, the Lord thy God would
martyr than with the terror of a traitor.  not hearken unto Balaam; but the Lord
But in his answer to the deputies, thy God turned the curse into a blessv. 13, he is not quite so scrupulously  ing unto thee, because the Lord thy
exact.                                God loved thee."
V. 12. Those shalt not go with them,   V. 13. Get yout into your. own laud,;
etc.  Here was a positive command  for the Lord' ref lsethl to give mne leave
coupled with plain and direct informa-  to go with yoou. This was true, but not
tion relative to the lot of the chosen  the whole truth. The divine prohibipeople, which should have removed  tion, v. 12, consisted of two parts, one
every doubt from the mind of Balaam, forbidding him to go, the other forbidand become at once the imperative law  ding him to curse.. The latter he sup



848                        N...UBERS.                        [B. C. 1452.
14 And the princes of Moab            16  And  they  came  to Barose up, and  they  went unto  laam,  and  said  to  him, Thus
Balak,  and  said, ]Balaam  re-  saith  Balak  the  son  of  Zipfuseth to come with us.               poer, Let nothing, I pray  thee,
15 And Balak sent yet again  hinder thee from  coming unto
princes, more, and more honour- me:
able than they.
presses, and dwells only on the former, reported to Balak, it is not at all surHle admits that the Lord had interdict- prising that he should have sent again.
ed his going with them, but says not a    V. 15. BaZlakc sent yet again princes
word of his being strictly commanded  mzose, aend more hon.oable than they.
not to curse them, inasmuch as it would  By fitting out and dispatching a more
be wicked and dangerous both for him  numerous retinue, composed of more
and them to seek to Israel's harm, for honorable and imposing personages, he
that they were blessed. IHe evidently  determines to assault his cupidity more
softened the terms of his response, so  vigorously.  From  all that he could
as to indicate that his heart was really  learn he dwas persuaded that Balaam
with them, and that he would intrinsi-  "had his price," and he would not run
cally like to go.  Hie virtually says, the risk of losing his services by under"God does not give me leave to go. I  bidding.  Hie therefore bids still highwish he would give me leave; but as  er in thtis second mission, and therein
he does not, I cannot gratify or enrich  shows an example of persistency in an
myself by the attempt to oblige your evil cause which might well be imitated
master."  "Those are a fair mark for by the advocates of a good one. "O
Satan's temptation that speak diminish-  that we could be so importunate for
ingly of divine prohibitions, as if they  our good, as wicked ien  are for the
amounted to no more than the denial cornpassing of their own designs! A
of a permission, and as if to go against denial doth but whet the desires of reGod's law were only to go without his  hement suitors. Why are we faint in
leave."-Jenry.                        spiritual things, when we are not de5r. 14. Bcelaamn refuseth to come qvith  nied, but delayed? "-p. rHall.
us. Here is a farther instance of the    V. 16. Let nothisng, JIrpay thee, hinpropensity of unprincipled men to nin-  der thee.from coming unto me. Heb.
ify instead of magnify the Lord's word. "Be not kept back, or withholden, from
Balaam told the princes less than God  coming."  Gr. "I pray thee, delay not
spake to him, and now they relate less  (or, slack not) to come unto me," tb
to Balak than Balaam told them. All same word in the original with that
the account they give of it is, "Balaam   which occurs Acts 9: 38, where the disrefuseth to come with us;" intimating  ciples send to Peter "desiring that he
that he only wanted more solicitation  would not delay to come unto them."
and higher proffers. They left him to  It imports that Balaam should not sufinfer that the refusal was wholly the  fer himself, either by the repugnance
act of Balaam himself, keeping back  of his own will, or from any other cause,
the fact that God had expressly forbid- to be prevented from compliance with
den the prophet's compliance with  Balak's urgent entreaties. Importunity
their invitation.  As the matter was is therefore added to unlimited proffers.




B.. C. 1452.]              CHAPTERT   XXII.                           349
17 For I will promote thee  his house full of silver and gold,
unto  very great honour, and I  I I'i cannot go beyond the word
will do whatsoever thou  sayest of thle LoRD my God, to do less
unto  me:  come k therefore, I  or more.
pray thee, curse me this people.    19 Now& therefore, I pray you,
18  And  Balaalm   answered  tarry ye also here this night, that
and said unto tile servants of  I s may know what the LORD will
Balak, If' Balak would give mue  say unto me more.
ver...               c. 24, 13.         I K.'. 14    e.:.  6.  24. 13.
He appeals to the vanity and ambition, the word of the Lord my God."  Ils
as well as the covetousness, of the pro- emphatic appropriation of Jehovah as
phet. Under the influence of the pow- his God is no doubt to be regarded as
erful motives presented he would have  proof of his possessing a knowledge of
Balaam manfully break through every  the true object of worship, to whose will
impediment and hasten to a closure  he did not dare to go directly counter,
with his offers.                      notwithstanding his heart was hankerV. 17. Iwill rloemote thLee unto,very  ing for the lucre which Balak held out
great honor, etc. Heb. "Honoring I before his eyes. tIe was now obviously
swill honor thee very much.". Gr. " I  involved in a struggle between his conwill honorably honor thee."  It is nat- victions and his corruptions. Ie knew,
ural for those who put a great value  indeed, that the wealth of this world,
themselves upon worldly honors and  all its gold and silver, was as nothing
dignities to suppose that others are not compared with the favor of God, and
proof against their seductions. The ex- probably for a moment persuaded hiimperience of all ages has shown that they  self that he would act according to his
are few indeed who are not assailable  convictions. But alas, how soon does
firom this quarter, and the sequel shows  he.waver! In the next sentence lie
that Balaam formed no exception to the  nmanifests clearly that he loves the
general rule.                         wages of unrighteousness, and is in.
V. 18. If Bcllak would give me,his hopes that some way may open by
house fall of itlver and gold, etc. The  which he can compass the secret desire
answer of Balaam thus far was truly  of his soul without at the same time
noble, and worthy of being prompted  forfeiting his title to the divine regards.
by a better spirit. But the effect of it "Balaam  here becomes the graphical
is utterly spoilt by what follows, where- picture of a covetous and amnbitious
in he invites them to tarry over night. hypocrite, pretending one thing, and
He had nothing more to do than to cut intending another.  Oh how  shy lie
the matter short at once and dismiss here seems!  By no means must he
them without farther ceremony. But dare to act any thinlg against the re-'the sequel shows that under a seeming  vealed will of God, no, not for a houseresistance to the temptation there was full, when with all his heart he would
a real yielding to it. —     Icaznot go  have done it for an handful, of gold and
bey3ond the word of the Lord my God. silver."T-Ness. -- -   To do less or snore.
Heb. "Beyond the mouth of the Lord."  Heb. "Little or great," equivalent to
Chald. " Beyond the decree of the Word  any thing at all.
of the Lord."  Vulg.- ".I cannot alter   V. 1'39. Tzat I mnay know what thwi




850                           NUMBERS                       [B;. 1452.
20 And " God caine unto Ba-  If the men come to  call thee,
laam at night, and said unto him, rise up, and go with them; but
nver. 9.
Lodcl  will say zUlto me more: But what witAh tlems.  This permission, when
"more" could he wish or expect to re- viewed in contrast with the express
ceive friom the Lord?  Did he fashicn  prohibition, v. 12, may well be conto himself a god after his own heart, ceived to constitute a stumbling-block
and imagine that he also was to be  in the way of the ordinary reader of
moved from his purpose by the gifts  the Bible. It. has surely the air of
and promises of Balak? Did he think  marked inconsistency to forbid  the
that God was a man that he should lie, prophet's going in one sentence, and
or the son of man that he should re- then allow it in another. But if the inpent? Did he hope to obtain from him  ternal state of the mlan's heart be
permission to curse a people which had  viewed in connection with the laws of
been so long and so conspicuously the  the divine providence, we shall obtain
object of his covenant care, and whom  the key to the solution of the mystery.
he had so emphatically pronounced  Lured by the prospect of the rewards,
" blessed? " What could more decided- Balaam's heart was set upon going;
ly prove what Peter calls " the madness and as the divine wisdom, in its proceof the prophet" than his thus tamper- dures with men, allows them always to
ing with the MIoabitish emissaries? act in freedom, so here it is permitted
Why did he not repel their proposal as Balaam to go, seeing he was so fully
did Peter that of Simon Magus, " Thy  bent upon it. His telling him to go
money perish with thee."  Why did  was, we suppose, merely the -Lord's
he not dismiss them as did our blessed  providentialypermissiosn pt inito words.
Lord the temptel who " showed him all It was the virtual language of his dealthe kingdoms of the world, and the  ing with the mercenary prophet. We
glory of them, and said unto him, All read in the following paragraph  a
these things will I give thee if thou wilt strikingly analogous incident, 1 Kings
fall down and worship me."  The an- 22:19-23, "And he said, I-Iear thou
swer was instant and decisive, "Get therefore the word of the Lord: I saw
thee hence, Satan; for it is written, the Lord sitting on his throne, and all
Thou shalt worship the Lord thy God, the host of heaven standing by him on
and him only shalt thou serve."  Alas, his right hand and on his left. And
the canker of covetousness was even  the Lord said, Who shall persuade
then eating into the vitals of his soul.   Ahab, that he may go up and fall at
V. 20. If the men come to call thee, etc. Ramoth-gilead? And one said on this
But the men had already come, and had  manner, and another said on that matncalled or invited him to go with them, ner. And there came forth a spirit,
and there is no reason to suppose that and stood before the Lord, and said, I
any additional call was anticipated. will persuade him. And the Lord said
Therefore the preferable rendering un- unto him, Wherewith?  And he said, I
doubtedly is, " since, seeing that, inas- will go forth, and I will be a lying spirit
much as, the men are come."  This is  in the mouth of all his prophets. And
often the force of the Ileb. ian, gf. It is he said, Thou shalt persuade him, and
what is termed the concessive sense of  prevail also: go forth and do so. Now
the particle.-5V Rise  i, (and) go  therefore, behold, the Lord hath put a




B. C. 1452.]              CHAPTER  XXII.                             851
yet " the word which I shall say        21 And Balaain rose up in the
unto thee, that shalt thou do.    morning, and saddled his ass, and
o v.;5. c. 23. 12       went with the princes of Moab.
lying spirit in the mouth of all these  termlined, to do; yet know that I will
thy prophets, and the Lord hath spoken  bridle thy tongue, and constrain thee to
evil concerning thee." The Lord is here  utter the promptings not of thine own
pleased to attribute to himself, or to his  pleasure, but of mine." This, though a
agency, what he permits to be done  mere concession to the prophet's waywith an evil intent. In no other sense  wardness, and not implying the least
could he be said to put a lying spirit particle of approbation, Balaam  yet
into the mouth of prophets. It is no  took as a quasi allowance of the Divine
unusual thing for the Most High to act providence, and proceeded accordingly
on this principle with men as free moral to act upon it. The event showed how
agents. Thus Ps. 81: 11, 12, "But my  dangerous is the licence men may somepeople would not hearken to my voice; times obtain when they beg leave to sin.
and Israel would none of me. So I gave    V. 21. Balaan  rose u4p in the mornthem up unto their own heart's lust: tig anzd saddled his ass. The idea atand they walked in their own counsels."  tached to this phrase by a European or
When mlen refuse to hearken to the  an American will be very apt to be erLord's voice, they are not to be sur- roneous. There were not, in those days,
prised if he leaves them to themselves in the East any proper saddles. This is
to rush into the open jaws of destruc- a later invention for riding on horsetion. "As God sometimes denies the  back, and it is not even now, among
prayers of his people in love, so some- the Orientals, generally applied to asses.
times he grants the desires of the wick-  The saddling of asses, mentioned in
ed in wrath." -l enry. -   Tle word  Scripture, probably consisted merely in
swhich7 I shall say unzio th/ee, that shalt placing upon their backs thick cloths,
thou do. It would, no doubt, appear at or mats.  "Something of the same
first blush that a more natural expres- kind," says Mr. Kitto, "or pieces of
sion would be, "The word which I rug, felt, carpet, or cloth, are still in
shall say unto thee, that shalt thou  general use-although a kind of pad is
speak."  But the original for " word"  now frequently to be seen upon asses
often denotes "thing," as we have  in the large towns of Egypt, Syria, and
shown in the Note on Gen. 15:1. The  Arabia-especially among those let out
idea therefore is, that Balaam's whole  for hire. Such town asses have also
course ofpiroceduzre was to be so over- bridles, and sometimes stirrups, none
ruled that the Lord's counsel should  of which, any more than the pad, do we
stand, and every purpose of his will remember to have noticed on asses
should be accomplished. We regard  upon actual journeys, and we have
the words rather as a prediction than a known asses travel continuously on
command. It is as if the Most High  journeys quite as long as that now unhad said, "Inasmuch as the messengers  dertaken by Balaam, and that by perare so importunate with thee, and thou  sons whose position in life quite enabled
so earnest with me; since thou wilt them to ride a horse or mule had they
take no denial, nor yield to my behest, so chosen. It would not be at all ex
then go; go forward; follow thine own  traordinary, even now, that a person,
course; do as I perceive thou art de- expecting to be laden with riches and




352                          N UMBERS.                     [B. C. 1452.
22 And God's anger was kin-  way  for an  adversary aoainst
died because he went: and P the  hihn.  Now he was riding upon
angel of the LORD stood in the  his ass, and his two  servants
p Ex. 4. 24            were with him.
honors, should ride upon an ass-still pie, is usually equivalent to the appelless in an age and country where no  lation Devil, Job 1: 6. Mat. 4: 10. Rev.
other mode of conveyance, except that 12: 9; but being here synonymous with
of riding upon carnels, appears to have  an adversary to the wicked and a ddbeen known."  In ancient times the  fender of the church, it is applied to a
ass- was a far more valuable animal holy angel, or rather to the Lord of
than the horse is now, and probably far angels, as the original lifalak-Yehovalh
more beautiful than the specimens with  imports. In v. 35 this angel speaks as
which we are familiar. Hence we read, the Most High himself, " Go with the
" The kings that ride on white asses."  men; but only the word that I shall
Balaam  evidently caught greedily at speak unto thee, that shalt thou speak."
the verbal permission to go, hoping, no  We may, therefore, properly infer that
doubt, that as God had gone thus far, the term indicates no other than the
he would bend still farther to his wish- personage elsewhere called the " angel
es, and allow him to gratify Balak, and  who redeemed Jacob friom  all evil,"
thus secure his rewards. Accordingly  Gen. 48:16, and who now came to rehe waited for no summons in the morn- deem Jacob's children fiom the curse
ing, but was in all haste to set forth, meditated against them. It was the
being as eager to go as they were to  same angel who was sent before Israel
take him with them.                 to keep them in the way, Ex. 23: 20, 21,
V. 22. And God's anger was kicndled  the angel of the covenant, in whom was
because he eoent. But how, we are  the name or quality of Jehovah. In all
prompted to ask, could God's anger be these manifestations we suppose there
kindled at his going, when he had  was a created mediatory angel present,
given him permission to go? It may  but that he was so fully seized and posbe replied, that God was angry at his sessed by the Divine Spirit speaking
desire to go when he had forbidden  through him, that his own self hood was
him; angry at the motive from which  put temporarily in abeyance, and he
he went; and angry at the spirit of knew not for the time but that he was
malediction which, against his better Jehovah himself, and therefore speaks
knowledge, he bore in his bosom in ac- in his name. His own self-consciousceding to the message. Arab. "The  ness was merged in that of the Supreme
Lord's anger was kindled against him  himself. On any other ground it is
because he had gone under the influ-  difficult to conceive why the term
ence of the cupidity of gain." It is not "ALgel" should be applied to the
to be supposed that the Lord's permis- Deity. "This angel was an adversary
sion of sin is inconsistent with his an- to Balaam, because Balaam  counted
ger against it, when the divine anger is him an adversary; otherwise those are
rightly understood.-~S T/he angel. of  really our best friends, and we are so to
the Lord stood in- tlhe way for agn adver- reckon them, that stop our progress in
sary against him.  Heb. lesdtcnL lo,for a sinful way." —lenrz.-.  - his two
a satan to him. This name, when ap- servants were with, him.  HIeb. "Two
plied to an adversary to the Lord's peo- of his young men."  It would appear




B. C. 1452.]                CHAPTER  XXII.                               353
23 And the ass saw q the an-  gel of the LORD standing in the
2q  K. 6. 17. D..... 10. 7. Acts,2.. 9. 1 Cor. 1. 27-29.  way, and his sword drawn in his
that at the time of this rencontre with    To this it is replied, that there are
the heavenly messenger, both the ser- unquestionably numerous instances in
vants of Balaanm and probably the emis-  the Scriptures where such transitions
saries of Balak were either behind or  from one style'of narrative to another
before the prophet, and that he was  are made, when, at the same time, the
holding on his way alone. At any rate,  reader is not expressly advertised of the
there is no intimation in the text that fact. But all writing supposes some
even his servants were privy to the  exercise of discernment on the part of
transaction recorded.                  the reader, and some capacity of inferring, from  significant circumstances,
ise Ascvcle of the iAss Specrki.    les, swhat is not distinctly announced. UJnless when attention is specially called
V. 2:3. And the ass saw the asngel of  to the circumstance, the common reader
the Lord stalzdinng is the way, etc. That will be somewhat surprised to find how
portion of the sacred narrative upon i often the sacred writers slide, from a
which we now enter has ever been re-  narrative of real incidents in the natural
garded as fraught witli difficulties to  world, into the relation of a vision or
the cornmentator.  The grand point of I dlream, and that, too, in such a manner
the problem  is to determine the pa e- ias to require the reader to infer a trancise nature of the event here recordled,  sition from the altered character of the
whether it took place in reality accord-  occurrences described. Thus it is said
ing to the letter of the history,  or i of Abraharn, Gen. 15: 1, that the word
whether it occurred in vision; or, in  of the Lorid came to him in a vision,
other words, whether it were objective  and yet it cannot be doubted that the
or subjective-whether the words as  JLfo2owsing circumstances belong to the
cribed to the ass really proceeded fiom   vision, thoughh the language is that of
her and were audible to the external  plain historical narrative.  For v. 5,
ear of Balaam, or whether the whole  Abraham  is led into the open air, and
scene was transacted in his own mind in  pointed to the stars of heaven; while,
that state of ecstasy or trance into whichl  on the contrary, according to v, 12, the
the prophets were usually brought when  sun is only near setting.  Then in the
Divine communications were made to  daytime Abraham sees the stars, which
them. We shall aim to present, in as  is only possible in vision. In like manbrief a compass as possible, a compen-  ner, we think there can be no reason-dious view of the arguments urged on  able doubt, that Abraham's entertaineither side, leaving it to the reader to  ing the three angels, Gen. 18 1-8, was
assign to each its proper degree of  done in vision; as otherwise we seem
weight.  to be forced to the conclusion that they,
(1.) It is held by the advocates of the  for the time being, assumed material
literal sense that in an historical book, bodies, bodies capable of eating and
and in a narrative bearing an historical  drinking material food-a theory ens
character, the incidents recorded are  compassed with difficulties all but in.
to be assumed as having literally oc-  superable. So also we read, Jer. 113
curred, so long as no intimation is  1-7, that Jeremiah was commanded to
given io the contrary.                go to the river Euphrates and hide his




354                            NUMB3ERS..                       [B. C. 1452
hand: and the ass turned aside  the field: and B.laam  smote the
out of the way, and went into  ass, to turn her into the way.
girdle there in a hole of the rock. Yet version, Acts 9: 3-8.  There is not a
the prophet was then in the land of  word in the narrative itself to indicate
Canaan, hundreds of miles from  the  that the incident was to him internal or
Euphrates. Thus again, Ezekiel, when  subjective, yet upon cormpairing ch.'4: 7,
in the land of Babylon, ch. 8: 1-12, was  with ch.'22: 9, we are forced inevitably
ordered to dig a hole in the wall at to that conclusion. Finally, Awe should
Jerusalem, and then shown the abom-  notjudge firom the mere sense of the letinations committed by the house of Ju- ter, that the women, who visited our
dah, which, of course, must have trans-  Lord's sepulchre early in the morning,
pired in a vision. In a vision, more-  Luke 24: 14, saw the two angels clothed
over, we suppose that Hosea took " a  in white with any other than their natwife of whoredoms" according to the  ural eyes, and yet it is indubitable that
divine command, Hos. 1: 2, although  it was by the sudden opening of their
this is not intimated in the sense of the  spiritual eyes that they awere favored
letter. Into the same category comes  with the vision. These instances, itis
also the sight (Ieb. mareeh) of the burn-  thought, are sufficient to warrant the
ing bush by Moses, Ex. 3: 2, and the  conclusion, that the prevailing historivoice addressed to Sanmuel in the tem-  cal character of a narrative like the
ple, 1 Sam. 3: 1.  "The word of the  present does not militate with the fact
Lord," it is said, "was precious in  of its being at the same time the record
those days; there was no open vision;"  of a transaction occurring within the
according to which the occurrence had  domain of the spiritual world.  Yet
no doubt the character of a vision. It neither on the other hand do they necesis said also, v. 15, that "Samuel feared  sitate a spiritual construction. There is
to show Eli the vision " (eob. qmare7h). a presumptive and primae faiec evidence
But the word mnaerel is always used of  in favor of the historical sense, unless
internal visions and sights. In the New  some paramount reason can be adduced
Testament we meet with some striking  for rejecting it. Even though the subparallel cases, where a manifestation,  jectire view m'iyght be intrinsically adapparently external and objective, is  missible, still the opposite view may be
yet really internal and subjective. Thus  the most probable.
in John 12: 28, 29, the Evangelist speaks    (2.) It is maintained that Peter, 2 Pet.
of a voice which came from heaven in a  2: 15, 16, speaks of the incident as an
manner that would indicate a perfectly  external one:-" Which have forsaken
audible external and articulate voice, the right way, and are gone astray, foland yet it is plain, from what follows, lowing the way of Balaam the son of
that it was addressed to the inner sense  Bosor, -who loved the wages of unrightof certain individuals present, while to  eousness; but was rebuked for his inithe outward ear of others it seemed only  quity: the dumb ass, speaking with
as a vague hollow  noise.  To those  man's voice, forbade the madness of
alone who were capable of the opening  the prophet.'"
of an internal sense were the precise    To this it is answered, that the mere
words intelligible; while the multitude  quotation of a passage like this from
hear only a sound without meaning.  the Old Testament does not necessarily
Such, also, was the case in Paul's con-  establish the sense of the latter as the




13. C. 1452.]               CHAPTE1R  XXII.                               855
true sense. The writer takes it as he  he thus hears and sees is spiritual lrfinds it, and as the latter alone conveys  stead of natural.  If the contrary is
the lesson which he wishes to teach, he  maintained, it should be clearly estabneither affirms nor denies as to any  lished. The advocates of the strictly
other sense. Yet, on the other hand, historical theory reply to this, that there
as the literal sense is the most obvious  is none but mere conjectural ground for
sense, and such as would strike the  affirming that the passage cited refers
mass of readers as the true one, so Pe- to the miraculous event under considter may have been prompted to cite it eration. Viewed in its relations to the
as having that sense, and which it is  context it appears to have a much mnore
impossible to show to be erroneous.     natural reference to the state into which
Various other considerations might he was brought when uttering the inbe adduced bearing upon the points  spired prophecies recorded in the subabove stated, but we pass them by to  sequent chapters.
exhibit a little more distinctly the posi-   (3.) It cannot well be doubted that
tive grounds on which Hengstenberg  the appearance of the angel immediateand others rely to establish the sub- ly preceding the speaking of the ass
jectivity of the incident.              was an appearance addressed not to the
(1.) Visions and dreams are desig-  outward, but to the inward senses. But
nated in Num. 12: 6, as the ordinary  if the appearance of the angel was demode of divine communication to the  signed for the spiritual eye of Balaam,
prophets, and as Balaam belonged to  then we may reasonably suppose also
this class of men, and the speaking of  that the voice of the ass was intended
the ass to communications from  God, for his spiritual ear. That such was
who is expressly said to have "opened  the fact, it is supposed, may be conthe mouth of the ass," we are author-  eluded from the circumstance of his not
ized, it is said, to assume that the.pres-  seeing the angel as eoon as the ass saw
ent was a case of subjective or visionary  him. But why should not he and the
revelation.                             animal have seen him  simultaneously
(2.) Balaam, in the introduction to  if lie actually appeared on the natural
his third and fourth prophecies, ch. 24: plane like any other external object?
3, 4, 15, 16, speaks of himself as " the  To this, how ever, it is an obvious reman which heard the words of God, ply, that admitting there was a spiritwhich saw the vision of the Almighty,  ual or internal perception of the angel,
falling into a trance, but having his  it does not follow that thie vocal uttereyes open."  It is maintained, that the  ances of the ass were heard by any
reference in this passage is especially  other than the natural ear. A miiracle,
to the incident here recorded. It was  on any ground, must be admiitted in the
on this occasion that he fell into a trance,  case, and taking this for granted, there
and in that state had his spiritual eyes  is no difficulty in conceiving thtlt diopened to perceive and read the lessons  vine power may have caused articulate
which the Lord designed in this way to  sounds to proceed from the tLolrax of
impart to him. The visions of the Al- the animal that could be heard by the
mighty were usually accorded in a state  outward ear as readily as his natural
of prophetic ecstasy. The presumption  bray.
therefore is, that if such a man as Ba-   (4.) The declaration that "God openlaam, a seer by profession, sees and  ed the eyes of Balaamn" goes far to
hears in his own proper sphere, what  establish  the internal or subjective




o65-6: -N[3'IJ NU BERS.. C. 1452
character of the miracle.  The eyes  grained servant, exclaims, " Because
here opened were the eyes of the mind,  thou hast mocked me; I would there
not of the body. There is no intima-  were a sword ill mine hand, for now
tion of physical blindness, and there-  would I kill thee."  This would seem
fore the words call only properly be  to be far enough fiom the language of
compared with such as the following:  a man whose attention has just been
-2 Kings 6: 17, " And Elisha prayed, arrested by a prodigy so overwvhelnland said, Lord, I pray thee, open his I ingly marvellous. Rle answers ascoolly
eyes, that he may see.- And the Lord i as if such an altercation, carried onl by
opened the eyes of the young man; and  blows oni one side and complaints on
he saw: and behold, the mountain was  the other, had been a matter of frequent
full of horses and chariots of fire round  occurrence.  It cannot be denied that
about Elisha."   Ps. 119:18, "Open  there is considerable force in this sugthou mine eyes, that I may behold wron-  gestion, though it cannot be regfarded
drous thilngs out of thy law."  On this  as absolutely decisive.  It is not the
head it is readily granted that there  wont of Holy Writ to describe the emowas a supernatural couching of Ba-  tions experienced by parties witnessing
laam's vision to enable him to see the  marvellous or miraculous events. We
angel standing in menacing attitude  cannot recall anlly one instatnce where
before him, but it is denied that we  this is done, and therefore feel that the
can justly argue firon this that there  force of the present objection, if not enwas any thing msnore of a miraculous in-  tirely annulled, is at least greatly weakfluence exerted upon Balaam. So far  ened..
as a "vision " is predicated of the pro-    (6.) The current of Jewish interprephet, it seems to have been confined to  tation, it is said, is in favor of the visthis single feature of the transaction.  ionary  character of the transaction.
Nor is it to be doubted that the same  To this purpose the following remark is
power which opened Balaam's eyes to  quoted from Miaimonides:-" In whatthe perception of the angel may also  ever connection we find it written in
have opened the eyes of the ass to the  Scripture that an angel spoke with any
view of the same object.               one, or that any thing was revealed to
(5.) The fact that Balaamn expresses  any one by God, you are to know that
no astonishment at the occurrence ar-  this is to be no otherwise understood
gues strongly in flavor of its internal than as having  been done in a dream
character. What could take place more  or a prophetic vision."  To this it is
astounding, as an external event, than  replied, that the solution is admitted
for a man to find himself addressed by. where a simple theophany, or a. vision
a dumb beast in a moving remonstrance  of angels is concerned.  An ecstatic
against his cruelty,-" What have I  state is granted to have occurred to Badone unto thee, that thou hast smitten  laam so far as relates to the rencontre
me these three times?"   Should we  with the angel. Ile was undoubtedly
not suppose he would have been struck  seen with the eyes of the mind, and not
speechless himself at thus hearing arti-  of the body; but when we go beyond
culate speech proceeding apparently  this, and claim that the other incidents
from the organs of the beast on which  of the journey were visionary or subhe rode?   Yet he expresses not the  jective, it is contended that the evidence
least particle of surprise, bhut in a fit is insufficient to establish the position.
of petulancy, as if chiding an old cross-  It- is scarcely possible -to resist the




B. C. 1452.]               CHAPTER  XXII.                               357
conviction that the prophet actually  fight against him. "Balaam went with
saddled and mounted the ass, and pro-  a purpose to curse Israel, and afterceeded on his journey like any other  wards to have them  killed with the
traveller-that he passed through just sword. His curses would have been
such localities as are described-that  like "the piercings of a sword;" he
the animal thrust herself against the  had "whetted his tongue as a sword,"
wall in affright, thereby crushing Ba-  and bent his arrow  "even a bitter
laam's foot-and that then, and not till word;" and the Lord to reward himl
then, did any of the incidents become  according  to his works sendeth out a
visionary. But at that particular crisis  sword against him."-A 2irswvorth. B3ut
the angel was revealed to the spiritual for the present Balaam was so hlinded
eyes of Balaam, and the visionary or by his cupidity, that he saw not the
ecstatic state continued as long as the  formidable opponent who confronted
interview lasted with the angelic per- him in his way. Little cause had he
sonage. Otherwise, it appears impos- now to boast of his visions, when his
sible to define the limits between the  ass saw more than he did. How many
external or historical and the subjec- have God and the angels of God against
tive.  Where is the line of demarca- them, who do not see it! So, on the
tion?  What part of the narrative is  other hand, the righteous are surroundnatural, and what supernatural? It ed like Elijah and Elisha with chariots
would seem, therefore, the safest and  of fire and horses of fire for their prosoundest position, to hold that all the  tection, though like the servant of the
incidents actually occurred on the nat- latter they may require the couching
ural plane with the single exception of  of their spiritual eyes in order to see it.
the prophet's seeing and conversing   " What a comllfort is this to all that wish
with the angel.                        well to the Israel of God, that he never
suffers wicked men to form any attempt
V. 23. And /is swoerd drazwn  in his  against them, without sending his holy
]hand. The import of "sword" as a  angels forth to break this attempt, and
symbol is that of opposition or antag-  secure his little ones."-1enlry.onism, amounting in many cases to  1 7L7te ass turned aside out of the way,
what is usually understood by wrath or  etc. It might without impropriety here
vengeance.  Thus David, I Chron. 21: have been said to Balaom in the lan16, beheld the angel that plagued Is-  guage of Job, "Ask now the beasts and
rael " with a drawn sword in his hand."  they shall teach thee," for his folly was
Joshua, in like manner, saw the angel here reproved by the action of the ass,
of the Lord similarly armed, Josh. 5:  as it was afterwards by her words. Ini3, 14, when he appeared to him  as  asmuch as Balaam's own way was per"captain of the Lord's host," and about verse before the Lord, as he had forto execute judgment against the Ca- saken the right way and gone astray,
naanites.  The appearance of the angel 2 Pet. 2: 15, so we may properly recogthus accoutred in the present instance  nize a representation of this in tlhe
carried with it the implication, that if  turning aside of the ass, which should
the prophet presumed to pronounce a  have given her rider a usefil hint, notcurse upon the people whom the Lord  withstanding the animal was promptedd
had blessed, it would be regarded as  to the movement by a sufficient cause.
virtually declaring ivar against God and  "' The ass knows his owner," sees his
his holy angels, who would assuredly  danger, and avoids it, hut Balaam




-358                           NUMBERS.                       [B. C. 1452.
24 But the angel of the LORD  herself unto the wall, and cruslstood in a path of the vineyards,  cd  Balaam's foot against the
a wall being on this siJe, and a  walll:  and he smnote her again.
wall on that side.                       26 And the angel of the LORD
25 And when the ass saw the  went further, and stood in a narangel of the LORD, she thrust  row place, where was no way to
-"does not know, does not consider,"  ol, in a very nartroU pass.  The walls
and therefore virtually rushes onto de- of two adjoining vineyards here stood
struction, v. 33. —--   And tvent into  so near to each other that an extremely
the field. "In the East the roads are  narrow passage was all that remained
like bridle-paths across commons, and  between them, and the ass therefore
even through cultivated grounds are  could not diverge into the fields, as she
wholly unenclosed, except when they  had done before. If she attempted to
pass through gardens and plantations  move either way, in consequence of her
in the neighborhood of towns."-Pict.  advance being opposed, she must necesBinbl.  Mr. Kitto suggests in the same  saily be brought in collision with the
connection, that the ass, after the first wall on one side or the other.
view of the angel, turned aside from    V. 25. She t7e1rst hersefy against
one of these bridle-paths into the wide  the wall, and crushed.Balaam's.foot
fields through which it passed. Balaam  against the wall. The original word for
then forced her back by blows into the  "thrust" and "crushed" is here the
road.  But presently they came to a  same (lihatz), only one is in the passive
place where a deviation from the road  or reflexive form, and the other in the
was not possible, seeing it was confined  active-lit. " She was violently pressed
by vineyard walls on the right hand  against the wall, and violently pressed
and on the left. This fact he regards  Balaam's foot against the wall."  The
as an intimation, that they were ap- word occurs, 2 Kings 6: 32, where the
proaching a town or village, and that king's messenger, who was sent to take
the Mloabite lords had gone on ahead  away Elisha's head, was "pressed (or
to prepare a place for the diviner's re-  crushed) in the door," though rendered
ception. As the ass was gradua!lly com- in our version " held fast."  "The chilpelled into narrower and narrower  dren of God have the angels to keep
straits, so it was with Balaam himself, them  in all their ways, and to bear
and so it is with all men who imitate  them  up,'lest they dash their foot
his perverse example in turning aside  against a stone,' but Balaam. tempting
from  the straightforward  path,- and  the Lord, hath his angel to. withstand
roam abroad in the open fields or by- him, whereby his foot is crushed against
ways:of disobedience. -T   And -Ba- the wall; yet maketh he no good use
laae   smote the ass, to turns her into the  thereof." —,insworth. Physical disasway. Gr. " Smote the ass with his rod, ters may befall the best of men, but the
or staff," taken doubtless from v. 27. occurrence of such incidents is always
The perverseness of Balaam was equal calculated to prompt the inquiry within:
to that of the beast, and equally deserv- us, whether our way is right in his,
ing of chastisement.                  sight or not.
V. 24. The angel of the Losrd stood in  V. 26. Where soas no rway to teern either.
a path of the vineyards. Heb. be-mish-  to the'right hand or to the left. The




B. C. 1452.]               CIIAPTER  XXIT.                            359
turn either to the right hand or  anger was kindled,:and he smote
to the left.                          the ass with a staff.
27 And when the ass saw the           28 And the LORD openedr the
angel of the LORD, she fell down  mouth of the ass; and she said
under Balaam: and  Balaam's                        r 2 Pet.. 1.
road-way, it seens, continued to grow    V. 28. The Lord openaed the mouth of
more and more compressed and nar- the ass. The precise nature of the
row, till at length it passed between  miracle here recorded it is not easy to
walls so near together that any degree  define. From  the simple letter we
of turning was impossible. Here again  should infer that the vocal sounds were
the opposing angel took his station, formed by the pulmonary organs of the
and for the third time arrested the pro- animal, nor can we affirm that such was
gress of the ass and his rider-emble- not the fact. Yet, on the other hand,
matical, as wve have before remarked, they may have been caused by a direct
of the gradual course of the Divine  act of divine power, and made to proprovidence in hedging up the way of  duce upon the auditory nerve of Bawicked men, and causing them to fall laam the same effect as if they had isbefore him. "Fear, and the pit, and  sued from the organs of the ass. But
the snare shall be upon thee. tie that certain it is, that the ass unsderstood
fleeth from the fear, shall fall into the  nothing that was uttered. Articulate
pit; and he that getteth up out of the  sounds with men are caused by the acpit, shall be taken in the snare."  Jer. tion of the mind operating upon the
48: 43, 44.                           lungs, and are, in fact, thought speakV. 27. And wlhen tle ass saw the angel ing. Not so with the brute animal.
of the Lord, shefell dowon under Balaam.  He is not capable of that kind of
It is said to have been an old Pythago- thought which shapes itself into words,
rean maxim, "Go not in the way where  and, therefore, if he speaks, his lungs
an ass has fallen down," something of  must be mechanically. moved by a
evil omen being thereby implied. But foreign power, or the speaking must
for the deplorable hardness of Balaam's  proceed apparently from  the animal,
heart, he must have been struck and  but really from  Omnipotence.  The
confounded by so extraordinary an in- difference, however, between the two
cident as the ass' falling to the ground, modes of construing the record is rather
as she was not usually restive, nor had  formal than real. A miracle is to be
she ever before served him thus. But affirmed in either case, and on:either
he was too intent upon the attainment view the credit of the Holy Volumie, as
of his ends to consider the circumstance  an inspired book, is abundantly.  susin its true light., and also to be aware  tained.-T  WTIirhat:tave I done unto
that the falling of the ass had been the  thee, that those last smitten s2ae these
means of saving his life from the sword  three times? The simple pathos of this
of the angel. ~ _    And Balaam's anger appeal would seem capable of softening
was kirndled, and he smote the ass wsith a  the obduracy and disarming the rage
stafl. "Thus they who by wilful sin  of Balaam, whose madness was thus
are running headlong into perdition, powerfully and affectingly rebuked.
are angry at those who would prevent But one whose folly would not be
their ruin."-IHenry.                  amended by braying in a mortar, Prov.




360: NUMBERS.                       [1B.C. 1452.
unto Balaaim, W1hat have I done  - 30  And  the  ass said  unto
unto thee, that tlrou hast smit-  Balaam,   An not I thine  ass,
ten me these three times?            upon  which  thou  hast ridden
29  -Ad Balaaml said unto the  ever since I  was  thine  unto
ass, Because thou hast mocked  this day?  was I ever wont to
me: I would there were a sword  -do so unto thee?  And he said,
in mine hand, for now would I  Nay.
kill thee.                               31 Then the LorDn opened the
rPs. 12. 10.               t (en.  1. 19.   6.. 17. [lke  24. 16, 31.
27: 22, would be little likely to be  hast been always accustomed to ride
wrought upon by the intelligent and  until this present day?"  The import
articulate blrayinqz of the ass.      probably is, that he was the only aniV. 29. B1ecause thou hast mocked me. mal on which Balaam had ridden since
He  could see the alleged mockery of  the time that he began to ride at all, or,
the ass toward him, but could not real- in other words, from his youth. He
ize his own mockery of God, who had  Was his familiar hack; and as he had
so solemnly charged him as to the con- now done three times what he had never
duct he was to observe in this emer- done before, he had at least the right
gency. —~ _For now I would kill thee. to claim of Balaam that he should atThis might properly have reminded  tribute it to some extraordinary cause.
him of his impotency in regard to any  See a parallel usage, Gen. 48:15, where
injury he would have inflicted upon  the same Heb. term is rendered "all
Israel. His will would not be seconded  my life long." Gr. "From my youth."'
by his ability. Another practical lesson  — IT WTas I ever wont to do so unto
to be drawn from this item of the nar- thee? Heb. " I-ave I accustoming been
rative is suggested by the old commen- accustomed?"'As the ass was of course
tator Ness: "The ass had turned out incapable- of understanding Balaam, or
of the literal highway for, saving her of making any such remonstrance as
own life, and the life of her master, yet this, the words are to be considered as
did he smite her, and would have killed  the Lord's own rebuke, apparently uther for so doing: Wiereas himself had  tered by the dumb beast, of the harshturned out of the metaphorical way of  ness and cruelty of Balaam. It clearly
the Lord, and followed his own crooked  involved the implication, that Wohen the
ways with a purpose to destroy the  creatures over whom  the Lord has
lives of God's people; therefore lihe de- given us dominion, depart from their
served more to- be smitten, yea, and  wonted obedience, it is to be presumed
killed,' than-his ass."               that-there is sonme good reason for it,
V. "0.:Uj9To  wAicl tlo'e hcast Oidde.n  and that reason is to be sought in ourever since- (Iwas): thine unto this day. selves. To forbear to make the inquiry
The phrase in the original is soinewhat is to give evidence of astonishilng hard
indefinite, being made up of the particle  ness of heart and blindness of mind.
for- "since" and the suffix "thou" or -~[ And he said, Nray. Thus confess"thine "-lit. "since thou," i. e., since  ing to the justice of the ass's plea.
thou wast a rider.  Gr. "From  thy  Even with all his perverseness he could
youth." Chald. "Since thou.hast been."  not withstand the reasonableness of the
Sain. " From  thy beginning."  Vulg. expostulation.
"Am  not I thy beast on which thou    V. 5.1.- Then the Lord opened the eyes




B. C. 1452.]                CHAPTER   XXI.                               361
eyes of Balaam, and he saw the I his hand: and he bowed " down
angel of the LORD standing in  his head, and fell flat on his faceb
the way, and his sword drawn in. 
of/ Balaana, ead le saw the angel, etc. of gratitude we are laid by these seaOr, Heb. "Uncoverc*l the eyes," as if sonable and saving interpositions, howby the removal of a veil. That is, the  ever unwelcome they may be at the
eyes of his spirit, for angels and divine  time. "Lo all these things worketh
theophanies are never seen by the nat-  God often times with mlman, to bring
ural eye. Ite had, no doubt, the use  back his soul fromi the pit, that he may
of outward vision before, but here was  be enlightened with the light of the liva supernatural couching of the internal  inlg."  "W Nhen our eyes are opened,
eye which revealed to him a divine an- we shall see what (danger we are in in a
tagonist confrionting him  in his way. sinful way; and how much it was for
The reproving aspect of the august per-  our advantage to be crossed in it, and
sonage before him was rendered still what fools we were to quarrel with our
more terrible by the drawn sword in  crosses, which helped to save our lives."
his hand, the symbol of opposition and  -I-enry. —     Anzd he bovwed downz his
warfare. The prophet was apparently  Iheaed, and fell jtat on. 7his face. The
goiDg forward in accordance with a di-  original is here marked by a certain
vine dictation, yet in truth in contra- degree of ambiguity, so that we are left
riety to the will of God. A conditional in doubt whether it is intended to be
permission le had construed uncon- said that Balaam fell dowin upon his
ditionally, and notwitikstanding he had  own face, or that lie prostrated himself
been ao solemnly assured that Israel before the face or person of the angel,
was blessed, an d was to be blessed, still as is clearly understood by the Greek,
he was going with a desire and a pur-  The usage of the IHebrew will admit of
poseto cursethem. In order to awaken  either renderinlg, but it would require
him to a sense of his wickedness, the  an extended display of that usage to deLord sent an angel, or rather appeared  termine the question to the satisfaction
as an angel, to stop him  in his pre-  of the reader. This we shall waive for
sumptuous course. It is thus that the  the present, simply remarking  that, as
Most High often interposes to arrest far as we have investigated the diction
the progress of sinners, and prevent of the sacred writers, the evidence prothe commission of iniquity.  Not that ponderates to our mind in favor of the
he manifests himself pn-ecisely in this  Greek version, viz., that  lie humbled
way, but as his resources are infinite, himself before the -faco of tlhe angel.
he has innumerable methods of putting  So also the Vulg. "Adoravit euam: ploforth providential hindrances in the  nus in terrainam," adored lhiln- (.falling)
way of the perpetration of evil on the  yprone to the ground. It would seem that
part of rash or heedless transgressors.  Balaam recognized in the heavenly visHow many, by the approach of some  itant a proper object of the profrourdest
unexpected person, or by some sugges- I worship, which we know that angels
tion of their own minds, are deterred  are not. From the tenor of the narrafiom theft, robbery, burglary, adultery, - tive it is to be inferred, also, that Balaam
or murder, It only requires that the / had at this time dismounted friq the
eyes of our understandings should be' ass, which he had probably done when
opened to see under what obligations  she laid dowv. u nder him, v. iT.
16




362                                                            tlB,3~NU IETS.::, -1452;
32 And the angel of the LORD  three  times?  behold, I went
said unto him, Wherefore hast  out to withstand thee, because
thou  smitten  thine  ass v these  thy' way is perverse'before nl(:'
v Ps. 145. 9.              w  2 Pet. 2.14. ]   PFiov. 14. 2.  2S. 18.
V. 32.  hTerefore hast thou smitten  way it is their charge to oppose us, as
thinse ass, etc. The Angel-Jehovah here  it is to preserve us in the way. Nor is
opens his rebuke of the prophet by  this more a terror to the ungodly, than
charging upon him his abusive treat-  to the righteous a comfort. For if an
ment of the beast on which he rode. angel would keep even a Balaam -from
IIe is determined to show himself the  sinning, how much more careful are all
avenger of the wrongs of the brute  those glorious powers to prevent the
creation, over which man was appoint-  miscarriages of God's children! From
ed to rule, but not to tyrannize. But how many falls and bruises have they
this was not the only lesson which Ba-  saved us! In how many inclinations
laam was bound to learn friom this in- to evil have they turned us, either by
cident. If the laws of mercy forbade  removing occasions, or by secretly cast,
him  to treat thus cruelly the simple  ing in good motions! We sin too often,
ass, and that without adequate cause, and should catch many more falls, if
how much more was he forbidden to  those holy guardians did not uphold
smite innocent men with the scourge or us." —Adams.   -~ 7Secause (thy) way
curse of his tongue, when the Lord had  isperverse before me. He-b. ydrat leacs
declared himself their patron-protector.  derek lenegdi, the woay'is rash, precipiThe proper inference, moreover, to be  tate, perilous before mne. We have given
drawn by Balaam  was, that he had  a diversity of renderings to the original
much more reason to smite upon his  in order to make sure, if possible, of
own breast, and to condemn himself, embracing the true one among them,
than to have bestowed his blows upon  as the term ydrat is one of the most duthe ass.-T I vwent out to withstand  bious in the whole col-mpa.s of the Ilethzee. Heb. "Tobe a satan to thee," as  brew vocabulary. The lexicographal
-in v. 22, on which see Note. The lan-  authorities of the highest class assign
guage conveys the idea, that if men, by  severally the different meanings we
their perverseness and disobedience, have specified, and we know  of no:will act a sactanic part towards God, he  critic who has ventured to pronounce
also will repay them in kind, and act a  with confidence that any one of them is
satanic part, or what shall seem such, correct to the exclusion of the others.
towards them. " If ye walk contrary to  Our English translation probably conme,. I also will walk contrary to you."  veys the true idea as well as any single
"In what case are the wicked, that word that could be adopted.  The anhave God's angels for their opposites! cient versions affird us hbut little help in
Itow deplorable and desperate is their the emergency, as in some of them the
estate!  God they have made their text is probably corrupt, and in others
enemy, angels they cannot call their the equivalent term is quite as obscure
friends, devils labor to destroy them, as the original. Gr. " Thy way is not
the world cannot save them; whither  seemly before me." Chald. " It is man
should they run for refuge?' They  ifest before me that thou wouldst go in
shall keep us in our ways;' out of the  a way contrary to me. Syr. "Behold,




B. C. 1452.]              CHAPTER  XXII.                              363
33 And the ass saw me, and            34  And  Balaam  said  unto
turned  from   me  these  three  the angel of the LoIRD, I  have
times: unless she had  turned  sinned;  for I knew  not that
from me, surely now also I had  thou stoodest in the way against
slain thee, and saved her alive.              y. lam. 1;4, 550..G. l1.
I have come out that I might be an ad- recite to us those manifold gracious but
versary to thee, since thou hast direct- unseen providences which have saved
ed thy way against me."  Sam. "Be- us from sill and punishment, because
cause evil is thy way before me."  The  the Lord was not willing that we should
import is, Thy purpose and intent in  perish, but would that we should come
going this journey is contrary to my  to repentance and live.
will as before made known to thee, v.   V. 34. I have sinned. A confession
12. The apostle Jude calls it " the er- is at length extorted from Balaam, but
ror of Balaam," and Peter speaks of it it covers not the whole ground of his
as "forsaking the right way and going  offence.  He confesses that he had done
astray."  It is observable that the an- wrong in abusing his beast, and pergel speaks in the language of suprema- haps would go so far as to acknowledge
cy, as having the most absolute right a fault in setting out upon the journey
to command. "Thy way is perverse  at all, but the covetous prompting and
before ME," as if it were the Lord him- the malicious design against the chosen
self who utters the words, which we  people lie does not confess. While the
doubt not is the fact.                Lord's hand was stretched out against
V. 33. The ass saw me and turned  him, and his wrath impending, he could
froms me, etc. Heb. "Turned at my  say he had sinned, and profess a lwilface or presence."  So also in the en- lingness to return home, but in all this
suing clause. U-   ~  lnhless she had  there was merely the working of a serturned from me, surely now also I had  vile and compulsory fear, that trembled
slain thee, etc. How penetrating and  at the thought of punishment, and of
cutting the purport in itself of this lan- that onlyv. Hle intimates that his treatguage to Balaam we can easily con- ment of the ass was owing solely to his
ceive, though the sequel evinces that ignorance that the angel stood in the
its impression was very slight and tran- way against him, but it was the undersient upon his mind. So in thousands  lying reason why the angel was there to
of cases, if the eyes of thoughtless  withstand him at all that ought to have
transgressors were not, as it were, her- been the subject-matter of his confesmetically sealed-if Satan had not so  sion. Indeed, we may recognize, percompletely blinded them by his delu-  haps, a slight acknowledgment on this
sive arts-they would perceive and ac- score, as otherwise it is not perfectly
knowledge the fearful perils to which  obvious why he should confess to havythey have been exposed, and the infi- ing sinned, inasmuch as he would not
nite mercy by which they have been  be apt to plead guilty to not having
spared.  Who shall tell how often it seen the angel standing- in the way,
night have been said concerning each  were it not that he was aware that he
of us, "Truly, as the Lord liveth, and  ought to have seen him, and that hE
as thy soul liveth, there is but a step  would have seen him but for the sinbetween thee and death."  Who shall blinded state of his mind. There see ms




364                           -NUMBERS.                       [B. C. 1452.
me:  now  therefore, if it dis-          35 And the angel of the LORP
please thee, I z will get me back  said unto Balaam, Go a with the
again.                                men: but b only the word that I
z Job 34. 31, 32.           a Is. 47. 79.            b Ve. 
to have been an under-current of con- Thus it is that the Most High somcsciousness that the non-perception of  times grants the wicked desires of
his divine antagonist reflected direct- men's hearts, while the concession is a
ly upon the obtuseness of his moral token of anger and not of mercy.  ie
vision.      N  Vow, therefore,  f it dis- answers them "according to the idol
please thee, I will get me back again,. set up in their own hearts," Eze-. 1-1
Hleb. "If (it be) evil in thine eves."  3, 4. One may be allowed, in a way of
Gr. "If it please thee not."  This has  evil, to prevail, as it were, against God,
somewhat the air of a proper retrac- and against his own soul, little dr-eamtion, but it does-not meet the demands  ing what a price he pays at length for
of the case; rather it betrays a lurking  his triumph. The case thus recorded
hypocrisy in the spirit of the speaker. fitly represents the spiritual condition
He is ready to return if his proceeding  of the man whom the Lord's gracious
onward should displease God. But what providence has checked by some wholeroom was there for an " if" in the case, some restraint, by the rebuke of sickwhen the divine will had been so clear-  ness, or affliction, or the voice of conly made known to him?  The cherish-  science, that he might turn from the
ing of the least doubt on the subject, or way of death; but who after the first
putting the case at all hypothetically, terror has passed away, and the heavy
showed that his heart still went after hand of his God is removed, lapses
its covetousness, and that he was ex- again into evil, gives way to his besettremely loth to abandon the expedition. ting sin, and rushes onward in the caIt was a merefeigned willingness which  reer of transgression.  In respect to
he professed. He was inwardly de- Balaam, we are ready perhaps to wonsirous of going, but if necessity con- der that he was not stricken down as
strained him he would turn back, mak- well as withstood on this occasion; but
ing, at the same time, a virtue of this  as Adams (on 2 Pet. 2: 15) remarks,
necessity.                            "He spares Balaam, because he had
V. 35. Go with the men. Here again  more to do with him: that tongue shall
the Lord "chooses the delusions" of  get him honor in Moab, which meant
the infatuated prophet.  He has no  there to dishonor him.  God sees it
more complacency in his course than  more for his glory to fetch good out of
he had in the former instance, v. 20. evil, than to suffer no evil at all. He
But the same principle dictates his  could soon rid the world of bad memacquiescence now that did then. See- bers, but then he should lose the praise
ing him bent upon pursuing his chosen  of working good by evil instruments."
way, he is represented as saying to him   -     But only the word that I shall
in words what he says to him in his  speak unto thee, that thoze  shealt spcak.
providential permission, "Go; and  This may as properly be understood as
take the consequences."  Such is Jar-  a prediction, as a precept; implying
chi's interpretation;-" Go with  the  that whatever the bias of his spirit
men, for thy portion is with them, and  might prompt him to utter, he would
thine end is to perish out of the world."  still find himself under a superior con.




3. C. 1452.]               CHAPTER  XXIf.                             3hl
shall speak unto thee, that thou  MIoab, which  is in  the  border
shalt speak.  So Bal]aamnl went  of Arnon, which  is in the utwith the princes of Balak.             most coast.
86  And  when  Balak  heard           37 And Balak said u'to Bathat Bal1 amn was come, he  went laam,   Did I not earnestly  send
out to meet hinm  unto a city of  unto thee to call thee? wheretrol which it would, be impossible to  worshipping them. But they will have
resist. Iiis going to Balak is permit- it understood that these prophets must
ted, but by the circumstance of the ass's  be obsequious to their wishes; they
speaking as with nian's mouth, he is  must favor their schemes of pride, amtaught that he is himself to be merely  bition, avarice, lust, or oppression, or
the mozet/ of God; not speaking his  they are soon made to feel that their
own words, but such as should be put services are not required. We may see
into his mouth; even as the words of  from this instance, also, how  much
the animal had been put into her mouth. stronger with some are the bonds of
Indeed, the whole miraculous incident self-interest than those of neighborly or
seems to have been ordered with the  brotherly affection.  These Moabites,
design of showing that Balaam was as  instead of meeting their brother Israel
truly an involuntary instrument in ut-  with bread and water in the way, when
tering his blessings upon Israel as was  they came out of Egypt, would fain
the ass in uttering articulate words  meet them  in hostile array and repel
against its own nature.               them from their borders; and yet the
V. 36. Ire went out to meet him, etc. king himself does not hesitate to go
That is, he went out with a cavalcade  forth to the extreme limit of his kingto meet and welcome him in a style of  dom to meet this mercenary soothsayer,
princely magnificence.  In like man-  whom he had hired to curse the chosen
ner, though with less pomp, Moses  people. We have no ground to wonder
went out to meet his father-in-law, Ex. at the malediction pronounced against
18: 7, Joseph to meet Israel his father, that nation, Deut. 23: 3-6.
Gen. 26: 29, and the kings of Sodom    V. 37. Did I not earnestly send unto
and of Salem  to meet Abraham, Gen. thee?  -Ieb. "Sending, did I not send
14:117, 18. Heb. 7: 1.  Although we  unto thee?"  IIe is at a loss, like all
cannot now determine the point from  men clothed with power and wealth,
which Balak started, yet it is to be in- and accustomed to have their will referred from  the localities mentioned, garded as law, and their inducements
that he travelled to a very considerable  considered as irresistible, to conceive
distance, even to Ar, on the border of  why his solicitation should not have
Arnon, which was the boundary be- taken effect at once. —   A'm  I not
tween Moab and the Amorites, ch. 21: able, indeed, to 1/'omote thee to honor?
13, 26. The respect shown to the hire-  Heb. kabbedY',ci, to nzaee thee heaevy, a
ling prophet on this occasion evinces  term  employed elsewhere to signify
the spirit of those who are devoted to  that moral weight which arises from
superstition without a sincere fear of  the bestowmeut upon one of riches and,
God. They are cringing to their false  honor,  In this case, however, it is
prophets; they load them with flatteries  clear that whatever were Balak's boast
gnd favors, and come but little short of of his ability, it amounted to aothing,




66                            CNUMBBERS.                      [B.C. 1452
fore  earnest thou not unto  me?  Word @ that God putteth  in ml
am  I not able  indeed  to  pro-  mouth, that shall I speak.
mote Cthee to honour?                   39 And  Balaaie went with
38  And  Balaare  said  unto  Balak,  and  they  came  unto
Balak, Lo, I  am   come  unto  Kirjath-huzoth.
thee:  have I now  any  power    40 And Balak  offered  oxen
at all to  say  any  thing?  the  and sheep, and sent to Ballaar,
c vr. 17.  c. 24. 11. Ps. 75. 6. Join a. 44     d ver. 18.
as he finally sent away Balaam in dis-   V. 39. TDhey came to Ji~jT:ath-IIatzot I.
grace, because he was withheld by a  IHeb. "The city of streets."  It probadivine power from cursing the people  bly denotes the city to which the party
whom  the Lord had blessed. " They  returned, and in that case we may supboth looked for promotion, either from  pose it with probability to have been
the other; and he that said,' Am I not the city of the royal residence, and perable to promote thee?' insinuates a con- haps at no great distance fiom where
fession withal, Thou art able to promote  the Israelites were now encamped.
me. Two would be raised, and both by    V. 40. Antd B2alakc  oleed oxen and
the downfall of a third."'-Adams.     sheep. The offering  of these beasts on
V 38. IZave l arny power at all to say  this occasion had nothing to do with
anp thing?  Heb. "lHaving ability am  the subsequent oblations and invocaI able."  The word for "ability" or tions of Balak and Balaam as related in
"power" is repeated in the original to  the following chapters. This was evimake the intimation more emphatic. dently merely a sacrifice of thanksgivThis is in some degree expressed by  ing to the gods of Moab for the-safe arthe phrase " at all " in our version. rival of the welcome guest, who is treatThe purport of Balaam's reply is this:  ed with a feast upon the sacrifice. It
"I am  come, indeed, in compliance  was doubtless something similar to the
with your request, and in reality should  feast mentioned ch. 25: 2, of which it
be glad to act in accordance with your is said, "they called the people of Iswishes; but I must forewarn you that rael unto the sacrifices of their gods 
I am under a mysterious constraint,  and the people did eat and bowed down
and can speak only what the Lord shall to their gods."  Of such a feast was
be pleased to put into my mouth. Balaam, a professed worshipper of the
Therefore be not surprised if the whole  true God, invited to partake, and from
affair should prove a failure."  The  aught that appears, accepted the inviwords contain a virtual excuse or apol- tation. According to the principles laid
ogy, uttered in anticipation, and de- down by Paul, 1 Cor. 10:18-21, this
signed to avert the king's displeasure  was but another step in the career of
in case the attempt should prove abor- evil in which he had embarked;-  B3etive. How clearly did the Most High  hold Israel after the flesh: are not they
in this vindicate his character as the  which eat of the sacrifices, partakers of
Lord that "frustrateth the tokens of  the altar?  What say I then? that the
the liars, and maketh diviners mad; idol is any thing, or that which is offerthat turneth wise men backward, and  ed in sacrifice to idols is any thing?
maketh their knowledge foolish."  Is. But I say, that the things which the
44;P25,'                               Qenti-er  sacrifice, they sacrifice, to




B. C. 1452.]              CHAPTER  XXIII.                              867
and  to  the princes that were  that thence he  might see the
with him.                             utmost part of the people.
41 And it came to pass on
the morrow, that Balak took                CHAPTER XXIII.
Balaaum, and  brought him  up            ND  Balaar  m said unto Balak,
into  the high  places of Baal,             aBuild me here seven ale Deut. 12. 12.                        ar ver. 29.
devils, and not to God: and I would            CHAPTER XXIII.
not that ye should have fellowship with
devils. Ye cannot drink the cup of           Baank's FistSacfce.
the Lord, and the cup of devils: ye can-    V. 1. Build me here seven altars. A,
not be partakers of the Lord's table, peculiar sanctity did indeed attach to
and of the table of devils."-       And  the number seven among the Jews, but
seznt to Balaam and to tee prisnces. That we nowhere read of seven altars in the
is, sent portions of the meat of sacrifice  appointed worship of that people. As
to Balaam and his friends where they  they acknowledged but one God, so
were lodged. It does not mean that he  they had but one altar.  Hence the
sent for them to attend at the feast it- erection of seven, by Balaans's order,
self.  Vulg. "And when Balak had  savored seemingly of the tricks of
killed oxen and sheep, he sent presents  magic  and incantation.  The more
to Balaam, and to the princes that were  charitable conjectures of some exposiwith him."                           tors would refer it, however, to a deY. 41. Brought him tup to the highl  sire to propitiate the God of the Jews,
places of Baal. Heb. bmnzoth Baal, i. e., who had created the world within
the consecrated high places of Baal. seven days, and had otherwise signalGr. "The pillars (or monuments) of  ized this number. This we areinclined
Baal."  Chald. " The high places of his to regard as the correct solution of the
Fear," i. e., of the god of his fear. Targ. incident, as otherwise we cannot so
Jon. " The fear of Peor," i. e., the object well account for the language in v. C,
of the idolatrous fear. Baal, having the  " peradventure the Lord (Jehovah) will
import of Lord, Jia-ster, or iVPatron, was  come to me," which implies, we think,
the name given by many nations in  that he designed to address his worship
that part of Asia to the idols worship- to the true God. Yet his conduct was
ped on high places, hills, or mountains. marred as usual by gross inconsistency.
Wherever employed it signified the  His impiety is here evinced by the fact
sun, and with the AMoabites was but that instead of dissuading Balak from
another name for Ciernosh,, their pre- his wicked purpose by citing the autho6r
siding deity. Balak made choice of an  ity of God, who had forbidden him to
elevated position, both because such  curse Israel, he unites with him in enplaces were chiefly used for the purpose  deavoring to effect this iniquitous cnud,
of sacrificing - to the gods, and from  and that, too, under color of religious
such a place Balaam could have a mlor  service, building altars and offering
distinct view of the camp of the Israel- sacrifices, as if the unchangeable Jehoites, which was thought to be a matter vah could be wrought upon by such
of peculiar importance, as giving ad- ceremonies.  Alas, how soon habd he
ditional efficacy to the curse uttered.   forgotten the oracle of God, the sword




368                       -.NUMBERS.-                        [l. C. 1452,
tars, and prepare me here seven  lak,   Stancd by thy burnt-offeroxen and seven rams.                  ing, and I will go: peradventurm
2 And Balak did as Balaam   the LorD will come to meet me,
had  spoken;  and  Balak  and  and whatsoever he showeth me,
lBalaaLai offered b on every  altar  I will tell thee.  And he went
a bullock and a ram.                  to an high place.
3 And B3alaamn stlid unto Ba-         4 And d God  met Balaamn
b ver. 14, -0.               c vr. 15.            d  vec. 16.
of the Angel, andc the dangers he had  from  ch. 24: 1, "And when Bala.ru
so narrowly escaped in the way, and  saw that it pleased the Lord to bless
how  eagerly was he now  "running  Israel, he went not, as at other times,
after the error" of his evil heart, mak- to seek.fob elh.cealtvents, etc.-      Ana
ing good the saying of the prophet,  he vent to an high place. IIeb. vc-yj'le,
"Let favor be slown to the wicked, shke)hi, of which the true sense is not
yet will he not learn righteousness."    easily ascertained.  "Solitary," or "to
V. 2. And Balak did as Bealaaon had  a solitary place;" "a valley;" " a clifi
spoken. It may doulbtless be presumed  of a rock;" " a bare hill," are the vari
that Balaane had used his best efforts to  ous renderings ascribed to it by critics
convince Balak of thie necessity of di-  and lexicoglraphers. Chald. "lie went
reoting his worship to the God of Is- alone."  Gr. "He went straight forrael, if they would succeed in their   ard."'   Vulg.  " When he was gone
scheme of malediction; and yet how  with speed."  A  satisfactory choice
astounding that they should not have  from among these conflictingr senses is
seen the absurdity of endeavoring to  scarcely possible, but as the current of
engage the Most High to go counter to  authority inclines to the signification
his own counsels and atftributes!    of "hill" or "summit," we, on the
V. 5..Stand by thy bis'nt-qoPering.  whole, abide in that as the most proba-!eb. "Caulse thyself to stand," i. e., ble. Hengstenberg, with much confipresent thyself here in a devout atti-  dlence, adopts "bare hill" as the rentude before the Lord, and retain thy  dering, as the verb shi2al hh, from
position without attempting to follow  which shephi is derived, has for its
me in my retirement. Offerers were  primary signification toplane or smootA
wont to stand by their sacrifices while oq'. The altars were probably erected on
burning, and thus present themselves  a summit or summits shaded with trees,
to the Lord, who had first respect to  which intercepted the prospect; the hill
the offerer and then to his gift, Gen. 4:  to which Balaam went may be supposed
4, 5. Accordingly Balak and his princes  to have been a bare or naked eminence,
-were to stand there, if so bhe God would  giving him an unobstructed view of the
have respect to their persons.-7-7- Per-  neighboring  regions, Prof. Lee trans.
Cdrentu're the Lord will come to mneet lates it, "An elevated and conspic uous,}te. Gr. " If perhaps the Lord will ap- place, having an extensive view."
pear. "-     I will go. That is, will   V. 4. And God nzet Balaamn. Gr.
go by myself into some private place,  "God appeared to Balaam."  Chald.
where I can perform those additional  "The Word from before the Lord met
secret rites which are necessary to coln, (or came unto) Balaam."  Sam. " The
plete success. This may be inferred  Angel of God found BtlalaUr."  The_




B. a. 1452.]             CHAPTER  XXIII.                           869
and he said unto him, I have  Return  unto  Balak, and  thus
prepared  seven  altars, and  I  thou shalt speak.
have offered upon every altar a    6 And he returned unto him;
bullock and a ram.                  and, lo, le stood by his burnt5 And the LoRD put a word  sacrifice, hle, alnd all the princes
in  Balaam's mouth, and  said, of Moab.
e.. 22. 35.: Dut. I8. 1F. Jer. 1. 9.  7 And he took up his para" meeting" was probably by a visible    V. 5. And the Lord put a'word in
manifestation in the form of an angel, Balaam's mouth. Paying no attention
as on a former occasion.  Although  to Balaam's pompous parade of his
Balaam now  sought the Lord, both  hypocritical worship, which was in fact
from  wrong motives and in wrong  an abomination to him, Prov. 15: 8, he
methods, so far as enchantments were sends him back with a burden of bless!
employed, yet he was pleased to meet ing instead of cursing, though contrary
him and put a word in his mouth, in  to his own and to Balak's desire. " The
which he acted with a view to the good  preparations of the heart in man, and
of his people, rather than to the person- the answer of the tongue, is from the
al gratification of the prophet. "But Lord."  " This speaks comfort to God's
will God meet with a sorcerer?  Will witnesses, whom at any time he calls
he make a prophet of a magician? O  out to speak for him; if God put a word
man, who shall prescribe God what in- into the mouth of Balaam, who would
struments he shall use! He knows have defied God and Israel, surely he
how to employ, not only saints and  will not be wanting to those who desire
angels, but wicked men, beasts, devils, to glorify God and edify his people by
to his own glory. He that puts words  their testimony; but' it shall be given
into the mouth of the ass, puts words them  in that same hour what the)
into the mouth of Balaam: the words should speak.' "-Henry.
do but pass from him; they are not polluted, because they are not his."-Bp.      Balaaem's first Prophecy.
BHall.   ~ I have prepared, etc. Heb.   V. 7. And he took up his parable.
"I have set in order."  Balaam here Ieb. inashdl, comparison, similitude.
recites his doings before the Lord, as if  The term is applied to any kind of allehe did not know how many altars he  gorical or figurative speech of a more
had made, and how many sacrifices he  solemn and weighty import than usual.
had offered, or as if he would be pleased  Under this head come such sayings as
with such a magnificent show of devo- the proverbs and apophthegms of wise
tion. Well might thereproof have now  men, and such prophetical utterances
been addressed to Baleaam which was as those here recorded, of which the
afterwards given to Saul: "Hath the  style is somewhat elevated and majesLord as much delight in sacrifices and  tic. We do not find it, however, a
offerings, as in obeying the voice of the  designation of prophecy in general, but
Lord: behold, to obey is better than  only of that species which partakes of
sacrifice, and to hearken than the fat the sententious, and oracular.  Targ
of lambs."  So again, Prov. 21:3, "To  Jon. "He took up the parable of his
do justice and judgment is more accept- prophecy."  By "taking up" is deable to the Lord than sacrifice."   noted uttering or pronouncing in a




870                            NUTMBERIS.                     LB. C. 1452.
ble, and said, Balak the  king           8 How  shall I curse, whom
of Moab hath brought me from   God hath  not cursed? or how
Aram, out of the mountains of  shall I de fy, whom  the  LonD
the east, saying, Come, curse.  hath not defied?
me Jacob, and come, defy' Is-            9  For from  the  top of the
rael.                                  rocks I see him, and from  the
f.ver. 18. c. a4.3,15,23. Job.. 29. o1 P.. hills I behold him: lo, the peo78. 2. Ezek. 17. I. Mlic. o. 4. faub. 1. 6. Mlat. 13.33, 5.
g P'rov. 2t;. 2.        1 Sam. 17. 10.              i Is. 47. 12, 13.
somewhat elevated tone of voice, such  says Balaam, to curse Israel, but how
as would be calculated to command par- can I, when God, the true author and
ticular attention.-' Hrath  brought sole lord of blessing and cursing, does
me from A ara.  That is, Aram-Yasha-  not curse, but blesses him?  This was
raim, Aram qof the two rivers (Tigris  honestly acknowledging that his tongue
and Euphrates), to which answers the  was tied, so that he could utter nothing
ancient Mesopotamia,  or region between  except as he was prompted by a divine
the rivers.  Gr. "Balak the king of  impulse. The fundamental import of
Moab, hath sent for me from Mesopo- the declaration is, that as God bath not
tamia."  Targ. Jon. "Balak hath sent cursed, so Balaam cannot. Blessed are
for me from Aram, which is by Euphra- they whom  the Lord himself will not
tes."  Comp. Dent. 23: 4, "They hired  curse, and upon whom he pronounces.
against thee Balaam the son of Beor, of  blessing, even in the presence of them
Pethor of Mesopotamia, to curse thee."  that would curse. This is the privilege
This region is for the most part flat, but of all the Israel of God, and of every
the northern part of it is mountainous, single believer in Christ.  To every
and from that quarter came Balaam, as  secret or open enemy the Lord says,
he here declares that he was called out of "Thou shalt not curse whom I have
" the mountains of the east."  [ Defy  blessed."  This was a clear demonstraIsrael. Heb. zoam&h, implying to exe- tion of the vanity of the compliment
crate with violent threats and indig- paid him  by Balak, "I wot that he
nant rage-a word of peculiar intensity  whom thou blessest is blessed, and he
of meaning.  It occurs Dan. 11: 30, whom thou cursest is cursed."
",Therefore shall he be grieved, -and    V. 9. Fro07, the top2 of the rocks Isee
return, and have indignatio-n against hi7?2, etC. His elevated position on the
the holy covenant."  I-Iengstenberg re- rocks gave him a commanding view
marks, " The sense of being angry will of the encampment of Israel, but the
appear quite appropriate to this pas-  words have a reach of meaning beyond
sage, if it be considered that the curse  what was embraced in the mere extercan only be the result of the most vio- nal vision. Though as seen from the
lent inward excitement against the ob-  great distance at which he stood they
ject of it, and that any one would  must have been diminished to a dwarfstrive, before pronouncing it, to arouse  like size, yet they portended something
himself to rage in every way, upon the  great and formidable. In the spirit of
intensity of which the efficacy of the  prophecy he sees far more in the people
curse depended."                       of God than struck the outwaid eye.
V. 8. How shall I curse zwhomz  Cod  In fact, we are no doubt to consider
7hath not cursed, etc.  I am required, that Balaam's ecstatic vision through



B. C. 1452.]              CHAPTER  XXIII.                            ~g /
ple shall dwell alone8, and shall11  not be reckoned among the nak Dent. 33. 28.  I Ex. 83. 16. Ezra 9.. Eph. 2. 14.  tions.
out was not merely corporeal, but that Their knowledge and worship of the
with the seeing of the bodily eye there  true, God has ever formed a broad line
was combined the penetration of the  of demarcation between them and the
spiritual eye which pierces into the  various peoples that lhave been sunk in
depths and essences of invisible things. ignorance and idolatry. TLey are now
This is evident firom  the subsequent indeed, for their sins, and especially for
prophecy, ch. 24: 5, when, with open  their rejection of Christ, scattered over
eyes lie depicts the loveliness of the  the earth, yet they dwell alone; they
tents of Israel in.a manner which shows  do not amalgamate with other nations;
that the outward beholding is intro- they are not reckoned among them.
duced only as a basis for the inward. Their own strongly marked peculiali-— ~[ fYt/epeoyple s/all dwell alone, etc. ties, and the prejudices and antipathies
fleb. lebdddd yistkon,, sllaZ dwell, or of Christians, Mohammnedatns, and Patabernacle, aloize, the root from which  gans, still keep them  unmingled with
comes Shekinach.  The original term  those among whom they sojourn, and
fobr "' aone " is closely related in signifi- in many cases deprive them of particication to the Heb. lbiteh, implying safe- pation in the common privileges of citity,'ec.ts.ity, and both ideas are to be  zenship. Even in their captivities their
includled in the present rendering. The  peculiarities as a people have remained
word " for" (ki) in the commencement unshaken. While other nations, when
of this verse is no doubt to be regarded  vanquished and dispersed, have become
as a connective between what precedes  incorporated with their victors, and
and what follows:-" How shall I curse  been assimilated to the people among
or defy the people whom God hath not whom they have dwelt; the Jews in
cursed or defied,for, beholding as I do  every country are a distinct people,
with interior vision the vast congrega-  and are living witnesses to the truth of.
tion, I perceive that their destiny is to  this prophecy.  But "how," as Bp.
dwell as an isolated race, separate from  Newton inquires, " could Balaam, upon
all other nations, and enjoying the pecu- a distant view only of a people, whom
liar auspices of heaven both temporal he had never seen or known before,
and spiritual."  Here wasa declaration  have discovered the genius and manof their present blessedness, and a re- nets, not only of the people then livingi
markable prophecy of their -future con- but of their posterity to the latest genedition, to the fulfilment of which all rations?"  Surely nothing short of a
history bears witness. It has uniformly  divine inspiration could have opened
been their great peculiarity, and now, their character and destiny to his view.
after the lapse of three thousand years  But his words are not to be understood
"the people still dwell alone, and are  of the literal Israel only.  They are
not reckoned among the nations." Other equally true of that spiritual body which
nations have passed away, or been  Israel after the flesh represented. The
melted down into one common mass,  members of the Lord's true Christiar.
while the race of Israel has remained  church also dwell alone. Owing to the
distinguished by indubitable marks of  influence of the principles by which
national character, and by special pecu-  they are governed, and to the hatred
liarities of feature, manners, and laws. and opposition of the wor-ld of the un



32  Nu- vMBERS.[B. B..1452
10 Who m' can count the dust  of Jacob, and thle number of the
-, rGen. 13. 1;.       fourth part of Israel?  Let mec
godly, they are inevitably separated  his own intelligence and his own will.
from them. Denying ungodliness and  The words embody a prophetic intimlaworldly lusts, renouncing all sinful tion of the vast physical increase of the
pleasures, gains, and glories, they are  Israelitish people, but we apprehend
marked by a holy singularity, and are  that the spiritual seed is the principal
reckoned as a distinct and separate peo- theme of the prediction, those numbers
ple. All this is to be considered as en-  of the true people of God which have
tering into the purport of this inspired  been gathered together into his Chuch
prediction, and we are to recognize the  through all ages, and of which the sum
spiritual as well as the literal fulfilment is continually swelling. We think it
throughout.   ~ Shall not be reckoned  has respect to that "great multitude,
among the nations.  Or, HIeb. "Shall which no man can number, of all nanot reckon itself," which is a well-known  tions, and kindreds, and people, and
and very frequent usage of the Hithpael tongues, which stand before the throne
conjugation (yithhashshlb). I-Iowever  and before the  Lamb, clothed with
it might be in the estimate of others,  white robes and palms in their hands."
yet this holy singularity should be fully  J[ Atnd the nuumber of the fourth
asserted to the consciousness of the  (jaert) of Israel. Or, "Of a quarter,"
chosen people, both the external and  as also in the Chald. " Of one of the four
the internal. This conscious isolation  camips of Israel," in allusion to the fourexpresses itself appropriately in the lan-  fold division of the tribes in the order
guage of the apostle, "We know that  of encamnpment, as described ch. 2, hayvwe are of God, and the whole world  ing the Tabernacle in the midst. It
lieth in wickedness," 1 John 5:19.   was equivalent to saying, IIow vast is
V. 10. TV/to can co6unt the dust of Is-  already the number of this favored peorael, etc. Heb. " Who counteth?" Chald.  ple, when even in their present condi" Who is able to count?" The " dust of  tion one department of their camp looks
Jacob " is evidently the seed of Jacob  like a whole nation!  But how much
multiplied according to the promise,  more immense shall be the increase of
Gen. 28: 14, to a number which could  their spiritual seed in after times!
only be compared to the dust of the  ~1 let me die the death of the reighteous,
earth, whence Geddes lenders it, " Who  and let my last end be like h7is / Heb.
shall count the dust-like seed of Jacob?" " Let my soul die;" a H-hebrew phrase
Of the ancient versions the Gr. has,  in which the soul is put for the person,
" Who hath exactly calculated the seed  whether I, thou, or he, as the case may
of Jacob?"  Chald. "Who can count  be. We find it said of Rachel, Gen.
the little ones of the house of Jacob, of  35: 18, that "it came to pass as her
Whom it was said that they shall be  soul swas in dce)arting," an expression
multiplied as the dust of the earth?'"  equivalent to death. So also Samson
Yet as there seems to be no good. rea-  says, Judg. 16: 30, "Let my soul die
son for supposing that Balaam was ac-  with the Philistines."  So likewise,
quainted with this pronise, we cannot  when the Lord is said to swear by his
well resist the conclusion that the lan-  soul, Jer. 51: 14, the meaning is, that
guage was put-into his mouth by a di-  he swears by himself. The original
vine suggestion wholly independent of I term for "righteous:" is -'Stn --  hd




B. C. 1452.]                CHAPTER  XXIII.                               s'
die the death   of the righteous,          11  And Balak said  unto Baand let my last end be like his!  laam, What hast thou done unto
i Ps.;7. 37. Prov. 14. 3-2.  E Cor. 5. 1.....
rim, from  a root implying rectitcude,  die also. Gr. "Let my soul die with
probity, inttegwity.  Its first three let-  the souls of just men."-NT Andc let
ters correspond with the first three in  my last end be like his. Heb. ahaeitlii,
I.srae  (>' j ), to which  HIengsten-  my hereafter, lit. smy after'hood.  Gr.
berg and others suppose it alludes.  It  "Let my seed be like their seed," i. e.
is doubtless equivalent also to "Jeshu-  my posterity.  This is usually underrun," Dent. 32: 15, signifying upr'ight stood as the expression of a wish on
or rigyhteous. Ite would intimate, by  the part of Balsam  that his laet end,
applying the word upright to Israel,  or closing sceee, might be like that
that he regarded their lot as superior  of the righteous.  This idea we may
in distinction and privilege to that of  properly include in the impo t of the
all other people, and therefore would  term, but from dominant -usage we inwish to have his own identical with it. cline fo give it a more extended sense,
Chald. "Let my soul die the death of  as equivalent to his general or entirefiuthe just men thereof," i. e., of the peo- ture, the whol'e;e.quel of his lot, both inJ
ple of Israel. As if he had said, They  this world and the nzeit. This idea of
are a people not only happy in this life  sinmple fiturity will be found to be the
above other nations, and therefore be-  prevailing sense of the term  in ihe
yond the reach of my curses, but they  sacred writers, and this brings it suffihave this peculiar privilege, that they  ciently into parallelism  with the preare happy after death. Their happi-  ceding clause. Viewed in this light,
ness begins where the happiness of  the words convey the virtual desire of
others ends; and I therefore heartily  every man, even the most abandoned,
wish that my soul may have its portion  who is capable of appreciating the conwith theirs when I die. But, alas, the I trasted lot of the righteous and the
sequel shows how vain was the wish.  wicked. Who is there that lives under
Refusing to live the life of the righteous,  the light of the Gospel but feels an inand intent upon the wages of iniquity, I ward persuasion that God will put a
hle perished at last by the sword of Is-  radical difference between these two
rael, being found among their enemies,  classes?  However much the worldly
ch. 31: S. Josh. 13:22. The spirit of  or vicious main may hate the persons
prophecy, however, undoubtedly refers  of the righteous, he envies their state,.
to the favored lot of the true as well as  and inwardly cherishes the thought,
of the typical Israelites, for an ungodly  " If I were now to die, I should be glad
Jew can no more be saved than an un-  to be found in their lot."  But vain is
godly heathen. Looking onward to the  the hope of any man to die the death of
future lot of the spiritual Israel, he saw  the righteous if hie will not lieve his life;
thenm distinguished from the rest of the I or that he shall attain to his end with —
world, and however they might be in-  out wvalking in his vay;,
volved in the calamities of the wicked," O let me die his death!' the prophet cries.
eerse, yet he beheld them translated at'Then live his life,' the sacred word redeath to a state of endless blessedness     plies."
and peace; and therefore he desired  V. 11. Itook thee to curse  i   enes erethat the death which-they died he might  mises. lHeb.kikahtikl-?, I received thee.




74                             NUMBERS.                        [B. B. 14521
me? I ~ took thee to curse mine  speak that which the LORD hath
enemies, and, behold, thou hast I put in my mouth?
blessed them  altogether.                13 And Balak said unto him,
1'2  And  hc  answered  and  -Come, I pray thee, with me unsaid, P Must I not take heed to  to q another place, froin whence
o   u.  2... 11...                     K.  0.,23
Gr. and Vulg. " I have called thee."  was towards Balak and his rewards,
Chald. " I have led thee." This allusion, and that if he had been left to himself,
we think, is to his first sending for Ba- he would have yielded without reserve
laam and his subsequent reception of  to the wishes of his royal employer.
him in his territories. The words ex- But being  inwardly  withheld from
press the vexation of the king at the  cursing, he speaks as if he would make
abortive attempts of Balaam to inflict  a virtue of his obedience to the necessihis curses upon Israel. It is as if he  ty laid upon him, which probably went
had said, "What an impotent prophet, to deepen the self-deception that he
what a sad hireling, art thou! I took  was all along practising upon himthee for one who would do the work for self.
which my wages paid thee; and now    V. 13. Come, I pray thee, with me
how grievously hast thou failed me!  unto another place, etc. Balaam having
Instead of cursing, thou hast altogether now declared to Balak the reason of his
blessed them."  Iieb. "Blessing thou  failure, the infatuated king strangely
hast blessed them."  N:otwithstanding  imagines that the locality was in fault,
all his pompous parade of altars and  and that the MAost Htigh would be more
sacrifices, as if he would devoutly wait propitious to him in another situation,
for such an answer as God should send  and would look more graciously upon
him, yet when the result failed to an- fresh sacrifices. IIe therefore proposes
swer his expectations, he was wrought to him to shift his position, with a view
into a passion against Balaam, as if he  to gain a better prospect of the objects
were the sole cause of the disappoint-  of his anathemas, as if a change of place
ment. "Sometimes God makes the  with man could produce a change of
enemies of his church a vexation one  purpose in God i The proposal implies
to another, while He that sits in the  a confidence in some magical power
heavens laughs at them, and the efforts  exercised by the eye, as if this organ
of their impotent malice." —teem/.    contributed somewhat to the efficacy
V. 12. Mlest Isot take heed to speak  of the imprecation.  That the clear,
that, etc. Or, HIeb. "Shall I not ob- fixed gaze of the enchanter had a deserve to speak?"  Although the proud  cided effect upon his art, is the unking, in the preceding verse, reproach-  equivocal testimony of ancient writers
es Balaam as though he had fairly pur- who have described the superstitions
chased the authority to control his ut- of their age. Balak accordingly deterances as he pleased, yet the prophet termines, if possible, to bringif him to
here represses his arrogance by plead- such a stand-point on the mountains
ing the divine command, and assuring  that he shall not be dismayed by a
him that he could announce only what view of the whole body of the people
the Lord had put into his mouth. It is  en masse, but shall see only such a porclear, however, from the whole narra- tion of them as shall be most favorable
tive, that the inclination of his heart to the effect of itis malediction.




B. C. 1452.]             CHAPTER  XXIII.                           S:
thou  mayest see them:  thou           16 And the LORD  met Bashalt see but the uttermost part Ilaam, and put t a word in his
of them, and shalt not see them   mouth, and said, Go again unto
all: and curse me them  from I Balalk, and say thus.
tbence.                            }   17  And  when  he  came  to
14 And lie brought him  into ihim, behold, lie  stood by his
the field of Zophim, to the top  burnt-offering, and the princes
of Pisgah, and  built seven al- of Moab with him.  And Balak
tars, and offered  a bullock and  said unto him, What' hath the
a ram  on every altar.              LoRD spoken?
15 And he said unto Balak,    18 And he took up his paraStanrd here by thy burnt-offer- ble, and said, Rise" up, Balak,
ing, while I meet the LORD, and  hear;  hearken  unto  me,
yonder.                             thou son of Zippor:
r vet.  12.           s Is. 1. 11.  t ver. 5.     1I Samt. 3. 17. Jer. 37. 17.  v Judg. 3.'20.
nical with prophets and diviners. The:Ba2laam's Second Saleable.
next verse shows that " the Lord " is to
V. 14. Brought him into theeficld of  be understood.
Zoplim. That is, to the field of the    V. 18. Rise 2up, Balak, and hear.
spies or watchers. Gr. " He took him to a This can hardly be understood of the
watch-tower of the field." It was prob- bodily position, for it seems, v. 17, that:
ably some lofty position commanding a he was then standing by his burntwide view of the adjacent country, and  offering. It is to be conceived rather
such as was usually chosen for a place  as having reference to a mental erection
of espial by those appointed to watch  or attentiveness.  Hlengstenberg well
the approach of enemies.    T To the  remarks: "He calls upon the king to
top of Pisgah. Gr. "To the top of the  rise mentally, as the importance of the
quarried (rock)."  Chald. "To the top  prophecy he was about to utter deof the hill;" both versions understand- manded.  This'Rise up' is applicaing the original as a common instead  ble not to Balak only, but to all who
of a proper name. As the Hebrew term  approach the holy Scripture. Whoever
has the article, there is perhaps some  would understand God's Word, must
ground for this opinion, and for the  free himself from his natural sloth and
rendering " top (head) of the hill," but mental dissipation-must gird himself
it is now impossible to determine the  up and collect his mental powers."
minutie of the topography of this re- Such an internal state would, however,
gion. Hengstenberg, in the Geograph- ordinarily express itself by suitable outical Appendix to his treatise on the  ward gestures; the words are therefore
History of Balaam, has treated the sub- equivalent to an intimation that he
ject more fully than any other one.    should hearken with every token of beV. 15. While I meet (the Lord) yon- coming reverence to a message brought
der. The words supplied are evidently  from God, even as Ehud, Judg. 3: 20,
so be understood, as may be inferred  told Eglon that he had brought him
from the similar passage, v. 3. Gr. "I such a message; it is said that "he
will go to inquire of God." The phrase  arose out of his seat."    ~ Hearken
"going to meet" was probably tech- unto me, thou son of Zippor. The words




37T6                         - NUMBERS.              l        [B. C. 1452
19 - Godis not a man, that ihath  he said, and shall he not
he should lie; neither the son  do it? or hath  lie spoken, and
of man, that he should repent:  shall he not make it good?
IV 1 Sam. 15. 29. Ps 89. 35, Rom. 11. 19. Tit. 1. 2.
Heb. 6. 18. James 1. 17.                        x  1 Chr. 17. 17. MIic.7. 20.
of Balaam are all along marked by the  not lie nor repent; for he is not a man
equivalent parallelisms, or hemisticks, that he should repent." The Scripture,
so peculiar to Hebrew poetry. There  indeed, occasionally predicates repentis usually some shade of difference in  ance of the Most High, but the scope of
the meaning of the two clauses, while  the context will make it plain in such
the substantial purport is the same. cases, that it is the language of apThe authoritative tone which Balaanm  parent rather than of real truth, and
here assumes, in commanding Balak's  that nothing more is meant by it than
attention, is to be referred to the same  that a change takes place in the mode
general afflatus or impulse under which  of his dealings with his creatures in
he speaks throughout. The words are  view  of a corresponding change in
a fit preface to the solemn enunciation  their deportment towards him. The
that follows, which, in point of style, principle is clearly developed in the
rises to the highest pitch of sublimity  following passage from Jer. 18:7-10,
and grandeur.                         "At what instant I shall speak conV. 19. God is not a ma~n that he  cerning a nation, and concerning a
should lie, etc. The rendering of the  kingdom, to pluck up, and to pull
Chald. is here peculiar: "The word of  down, and to destroy it: if that nation
God is not like the speeches of the sons  against whom I have pronounced, turn
of man, (for) the sons of man do say  from their evil, I will repent of the evil
and lie."  The language implies a vir- that I thought to do unto them. And
tual reproach, as much as to say, at what instant I shall speak concern"Wouldst thou make God a liar?"  ing a nation, and concerning a kingNo more fearful mistake is made than  dom, to build and to plant it: if it do
when we judge the Lord from  our- evil in my: sight, that it obey not my
selves. Men change their minds, and  voice, then I will repent of the good,
therefore break their word; they lie, wherewith I said  I would benefit
because they repent. But God does  them." But all this is to be understood
neither. He never changes his mind, in perfect consistency with the essenand therefore never recalls his prom- tial truth, that in him "there is no
ises. His very name, "Jehovah," im- variableness, nor shadow of turning."
plies the unchangeable as well as the  All such language is a mere adaptation
eternal. "He is of one mind; and who  to our feeble modes of conceiving dican turn him?"  This immutability  vine things.   ~[ Iat/b he spoken, and
makes it "impossible for him to lie,"  shall he szot Smake it good? Heb. " Shall
and consequently he can never swerve  he not cause it to stand?" that is, confiom his purpose of preservation and  firm  it..Chald. "And all his words
benediction  towards his people.-  shall be confirmed.,"  Gr. "Shall he
~ Neither the son of nan, that he should  speak, and shall he not continue?"
repent. A parallel testimony we find  that is, constantly perform  what he
borne by Samuel before Saul, 1 Sam. hath spoken. A comparison of the fol15: 29, "The strength of Israel will lowing passages will show the relation




B. C. 1452.]                CHAPTER  XXIII.                               377
20  Behold, I have received             21  I-Ie a hath not beheld inicommandment to bless, and he  quity in Jacob, neither hath no
v hath blessed; and I cannot z reverse it.
a Ps. 103. 1. Ias. 1. 18.   35. 17. Mic. 7. 19. Reom. 4;
1 c   9.       Jn.1 2I. z 3, 29. 11Ro. 8.38, 39.  7, 8.  8. 1.
between cofiring    and  continuing.  " And I shall not turn my blessing friom
Dent. 27: 26, "Cursed be he that con- them."  Our version, however, conveys
Jirmetl? not all the words of this law to  the correct sense. Balaanam  would not
do them."  Gal. 3: 10, "For it is writ-  reverse the divine decree because he
tenl, Cursed is every one that continn-  could  eot; and what he says of himeth 01ot in all thinlgs which are written  self holds true of all others and in all
in the book of the law to do them."  ages.  The divine purposes insure to
The words convey a universal truth, al- the members of the true church the
though it is not improbable that they  performance of the divine promises.
were spoken with a more specific refer-  Not an iota of all that the Lord hath
ence to what the Lord had declared  said shall fail. No power in heaven,
through Ialaqam  in his first promise,  earth, or hell, can avail to turn aside
and the substance of which is recited in  the Most High from his fixed purpose
the ensuing verse.  The caiuses lwhich  of bestowing the blessings of eternal
operate to make men fail in acconmplish- i life upon is genuine people.  Is. 14:
ing their intentions or promises  can   27, "For the Lord of hosts hath purhave no place with Jehovah. IIe is in- posed, and who shall disannul it? and
deed said in Scripture to repent when I his hand is stretched out, and who shall
lie withholds his punishments on the re- turn it back?"   How  cheering  the
pentance of men, orI when he' revokes  thought amidst the mutabilities of life
the mercies which they have abused.  — "Jesus Christ, the same yesterday,
Sait his purTposes are irrevocable by  to-day, and forever l"  How great the
bimself, an1 d unalterablc by others.  consolation to the Lord's followers, that
Whatever of mercy or of judgment he  none can reverse what he has said;
hath declared to any man or people, none turn the blessing into a curse!
neither mlen nor devils can hinder, for    V. 21. He Aath not becie7d'iniquvity in
being unchangeable on earth himself, Jaceob, neiit/e' ]hats, 72  seen w 26 eressenCss
he cannot but be immutably true to his  in Israel. Ileb.?ve!e,, iliq'uitty, a term
word.                                   of large import, denoting all the variV. 20. Ihave received (commzandment)  ous kinds of sin or iniquity which cause
to hless. The word supplied is evidently  pain, sorrow, and misery, and applied
required by the sense, and the Hiebrew  in particular to idolatry, as it is renderusage furnishes frequent instances of  ed 1 Sam. 15: 23, while in Is. 66: 3, it
similar omissions, which are easily sup-  is rendered ae,, idol.  So also Chald.
plied from  the scope of the passage.  "I see that there are none who worship
Thus, 1 Chron. IS 6, "Then David pntt idols in the house of Jacob, nor any aerin Syria-Damascus," which is expressed  vants of tr ouble and vanity in Israel."
in full in the parallel passage, 2 Sam.  Vulg. " There is ino idol in Jacob, nei-; 6, "Then David put garrrisons in  ther is there any imagce-God to be seen
Syria of Daof  ascus, " =-x-.     nd Ica   in- sra.e!"  When applied thus to idol.
not reverse it.  Or, Heb. "I shall not  atry it involves the accessory idea of
turn it away, or ttrn it back."  Chald.  wnothinatnis.   and vanity as predicable




378                        -;NUMBERS.                         -L. C. 1452,
seen perverseness in Israel: the  the shout  of a king  is among
LoRD b his God is with him, and  them.
b Ex. 29. 45, 46.  g3. 16. Ps. 46. 11.          C  Ps. 115. 15.
thereof; and when Paul says, 1 Cor. thereby utterly to forsake, curse, and
8: 4, "an idol is nothing in the world,"  destroy them.  In this sense God is
the allusion is undoubtedly to the term  said not to see sins, as elsewhere he is
aven, vanity, occurring in this and other  said toforget them, Is. 43: 25. Jer. 31:
connections. The Gr. has, " There shall 24; and to cover them, Ps. 32: 1, which
be no calamity in Jacob, nor shall mis- keeps them out of sight, and so out of
cry be seen in Israel."  Some degree  mind; to blot them oaut, Ps. 51:1,'!;
of ambiguity will still adhere to the  and to east them behind his back, Is. 38:
words, preventing us from defining the  17, or into the deljth qf the sea, Mic. 7:
exact shade of meaning, but from donmi-  19. And so parents are sometimes said
nant usage in respect to both the orig- nzt to know or zot to see those sins in
inal terms for "iniquity" and "per-  their children which they do not so take
verseness " (dven and dimal) it is evident notice of as to chastise them.  Other
that the idea of idolatrous worship does  interpretations more or less plausible
enter into their import, although the  have been proposed by commentators,
authority for the present rendering can-  but we forbear to state them, as the
not be fairly questioned.  The purport,  above answers sufficiently the demands
then, of the passage, we take to be, that  of the text, and strikes us as far the
God had not seen in Israel that degree  most probable.-'  T7he Lord his God
of iniquity  and perversene&ss which  is wsith him. Chald. "The Word of the
should be a sufficient ground for inflict-  Lord their God is for their help." These
ing upon them a curse, which was Ba-  words point directly to the source of
l]aam's desire and Balak's design. But their peculiar blessedness. It was from
as we know  the Lord did see, in the  the divine presence dwelling in the
literal Israel, the grossest outbreaks of  midst of them, sustaining and protectwickedness and rebellion-as he says  ing them.  This prerogative was a sign
expressly Ex. 32: 9, "I have seen this  of the gracious state of those to whom
people, and, behold, it is-a stiff-necked  it pertained, as otherwise the privilege
people; " and again, Am. 3: 2, "You  of communion with Him could not have
only have I known of all the families  been enjoyed, according to the intimaof the earth; therefore I will punish  tion 1 John 1: 6, 7. So also Ex. 33: 3,
you for all your iniquities "-we are  "For I will not go up in the midst of
naturally prompted to look beyond the  thee; for thou art a stiff-necked people,
representing to the represented body,  lest I consume thee in the way."  The
and recognize the truth of the declara-  Lord was indeed symbolically and typition in its reference to the spiritual in-  cally with the Israelites in the wilderstead of the natural Israel.  As predi-  ness and in Canaan, but the fulness of
cated of his true church in subsequent  the declaration is to be realized only in
times. indeed in all times, the Lord may  that Israel which is after the spirit and
be said not to see iniquity or perverse-  not after the flesh.-'T AXnd the shout
ness in it, because he does not see it to  of a king (is) among then. Ileb. " In
punish it, or to permit it to prevent I him," i. e. in Jacob or Israel, spoken
their salvation.  It means that he does  of collectively.  The original term  for
not so see their sins as to be provoked  "shout" (t'i.uetfh is used to denote the




B. C. 1452.]              CHAPTER -XXIII.                             879
22 God d-brought them  out were the  strength  of an; uni
of  Egypt:   he   hath' as  it  corn.
d e. 54. 8.     e Deut. 3g. 17. Ps. 92. 10.
alae1rm-sound made by the silver trum-  significant. "The fruitlessness of his
pets described ch. 10: 5, 6, on which  undertakings against Israel is here
see Note. It is employed also to de- proved to Balak, not-from the fiact that
note a shouting of joy and exultation, God had brought them out of Egypt,
as when a king or conqueror returns in  but that he is bringing them out. The
triumph firom war, and his coming is idea is, whoever has God for a leader
hlailed with jubilant acclamations on  or companion on his way, the world
the part of the people. " When people  with all its power can do nothing against
pass alon  the road, if they hear a great him."-Irengstenbertg. -   He ho At/ as
noise of joy or triumph, they say,' This  it were the strength of an uenicorn1. Gr.
is like the shout of a king.''What a  "The glory of an unicorn." The "he"
noise there was in your village last in this passage we take to refer to Isevening!   Why, it was like the shout rael, and not to God, although Ains
of a king.'"'-Roberts.  It implies, in  worth recognizes an allusion to both,
its ulterior reference, that the Lord's the Most High as the head of his peotrue people should be victorious in their ple possessing this strength in himself,
divine Head over all enemies, and that and then imparting it to them, accordat the last day, "at the voice of the  ing to the words of the Psalmist, Ps.
archangel and the trump of God," they  08: 35, " The God of Israel is he that
should be triumphantly put in posses- giveth strength andl power unto his
sion of their glorious and eternal inher- people." For the natural history of the
itance.                               Unicorn, or the animal so denominated,
V. 22. God broughlt them  out f)  see Bochart, Paxton, Robinson's CalEgypt. Heb. "Is bringing them," inm-  met, Kitto's Bib. Cyclopecdia, Bush's
plying a continuois act.  We learn  Script. Illustrations, etc., where the
from ch. 22: 5, that Balak sent word to  subject is fully discussed.  This aniBalaam, " Behold, there is a people mrll, whatever it were, is noted in
come out from Egypt."  This would  Scripture mainly for the potency of its
seem to imply that in his view they had  horn,, wherefore the Psalmist says,
come forth from Egypt of their own  "Mine horn shalt thou exalt like the
motion. But Balaam now informs him  horn of an unicorn." It thence became
that such is not the fact; that they  an ordinary symbol of strength, and
were brought out by the hand of God  especially of the prowess of a people
himself, and that he was still bringing  against their enemies, as in what Mloses
them; that he had not relinquished his  says of Joseph, Deut. 33: 17, " His
guiding and guardian care towards  glory is like the firstling of his bullock,
them; and consequently that, to en- and his horns are like the horns of nl:icleavor to oppose them, to contend with  corns: with them he shall push the peo
them, or to visit them with impreca- pie together to the ends of the earth."
tions, would be no less than a foolish  In this sense Balaam  here speaks of
fighting with God-a vain conflict of  Israel, as also in the parallel passage
weakness against Omnipotence. View-  ch. 24: 8, " God brought him forth out
ed in this light the use of the Participle  of Egypt; he hath as it were the strength
in the present connection is peouliarly  of an unicorn: he shall eat up tile nas




8S0                            NUMBUERS.                        [B. C. 1452,
23 Surelythere is no enchant- I there any divination against Ts.
mlent against Jacob,  )either is  rael: accordingt to this time it
tions his enemies, and shall break their  are to do. This is the construction
bones, and pierce them  through with  which llengstenberg put's upon the pashis arrows."  The pertinence of the  snage, and in whichl on the whole, we
comparison will be more obvious upon  are constrained to concur, although
reference to the character which Job,  always disposed, when  possible, to
ch. 39:9-12, gives of this  animal, abide by our present version.  That
"Will the unicorn be willing to serve  version makecs the purport of the lanthee, or abide by thy crib?  Canst thou  guage to be, that no such magical arts
bind the unicorn with his band in the  as Balaam had resorted to would be of
furrow? or will he harrow the valleys  any avail against Israel, inasmuch as
after thee?  Wilt thou trust him, be-  they were constantly under the powercause his strength is great? or wilt fll protection of heaven, which would
thou leave thy labor to him? Wilt thou  be certain to render the machination;s
believe him, that he will bring home  of their enemies utterly abortive. This
thy seed, and gather it into thy barn? "  is indeed  in itself true, and would
In like mallnner it is latently implied  make a very appropriate sense if adethat as the unicorn spurns the dominion  quately sanctioned by philology.  But
of man, and refuses to be tamed or to  it is a serious objection to it, (l.j) That
be serviceable to him  in any way, so  the original words nahash and gesem7 do
Israel should be endowed with strength  not properly signify seitchclcrft and eznto vanquish their enemies, while they  clzantmeent, but augtry and divinatioJ',.
are vanquished of none, and are subject  (2.) That the Heb. for " against Jacob"
to none. In this, as in the other parts  and " against Israel" is precisely the
of the prophecy, that which is spoken  same with that rendered "in Jacob "
of the literal Israel is subordinate to that and " in Israel," v. 21. The preposiwhich is predicated of the spiritual.    tion  =- b, in, occurs in both cases, and
V. 23. Su?'ely (there is) no echckant-  although instances may be adduced
ment against Jacob, neither (is the'e)  when it is properly rendered against,
any divination against Is rael. Or, Heb. yet we can hardly suppose that precise" For there is no augury in Jacob, nor  ly the same expression in the same condivination in Israel;" i.e-, none prac- text would require to be rendered in
tised.  According to this rendering,  any other than the same mnanner. The
the present verse assigns a reason for  ancient versions exhibit, as usual in
the use of the similitude in the preced-  difficult cases, a diversity of rendering.
ing.. It is there asserted that God led  Gr. "For there is no augury used in
Israel out of Egypt, and that in conse- Jacob, nor divination in Israel." Chald.
quence they were armed with a power  " For auguries are not-acceptable in the
muexhaustible and invincible, How does  house of Jacob, nor does the multitude
this appear?  The verse before us van-  of the house of Israel will that there
swers-becasuse, orfor, Israel is not to  should be divinations."  Vulg, "There
resort to the arts of soothsaying and  is no sootlsaying in Jacob, nor divilna.
augury in order to acquire a knowledge  tion in Israel."  Syr. " For there is no
of the divine will, but God clearly re-  omen against Jacob, neither divinaveals to them, at all times, what he  tion against Israel." Arab. "Neither is
does, and what, accordingly, his people  there any augury which shlail harm the




B. C. 1452.]               CHAPTER  XXIII.                              -31
shall be said of Jacob and of Is-         24  Behold, the people shall
rael, What" hath God wrought! rise up g as a great lion, and lift
f  Ps. 31. 19.                                     8 Gen. 49.. 5.  8.
progeny of Jacob, nor Pythonic art behalf of his people which should supwhich shall avail against the stock of  ply abundant subjects for history." We
Israel."  From  this it appears that may, perhaps, safely suppose the iamthese versions are about equally di-  port to be that on all occasions there
vided in their support of the two modes  should be ample ground for saying of
of rendering; but we restin our reasons  Jacob  and Israel, what bath  God
for giving a preference to the former.  wrought in their behalf. The ancient
- [ According to tlhis time it shall be versions afford no material assistance in
sreld, etc. Heb. " According to the time."  this case, but such as they are we give
It is extremely difficult to affix a precise  them. Gr. "In due season it shall be
idcta to these words. Ainsworth gives  told to Jacob and to Israel what God
as an alternative rendering, "Even at will execute."  Vulg. "In their times
this time it shall be said;" i. e., not it shall be told to Jacob and to Israel
le.eafter only, but even now, it shall what God hath wrought."  Chald. "Inbe said by me, who am to prophesy con- time it shall be told to Jacob and Israel,
cerlling this people, What great things  whatGodhath wrought." Sam. "' As at
Goc hath wrought, and will work for this time it shall be said to Jacob and Isthemii.  Rosennmuller's construction is  rael, what hath God done."  Svr. " In a
rnot very different: "As at this time, like time it shall be said to Jacob and Isi. e., about this time, as likewise here- rael, what shall God work?" Arab. " And
aftt-r it shall be said, How great tllings  it shall be said unto them, what so gre-at
hath God Wrought! equivalent to say- things hath the (All) Powerful done?"
ing, Not only these, but many more    V. 24. Behzold the/peiople shall rise up
wonderful things will God perform in  as a grleat lion. IIeb. "As a courageous
behalf of Israel."  Others, again, take  lion."  Here the blessing which was
the Heb. term to signify about this time  bestowed specifically upon the tribe of
next year; as it does Gen. 1-S: 10, where  Judah, Gen. 49: 9, is applied to the
see Note. SoChazkuni, a Jewish writer, whole nation  of Israel collectively:
"The next year after they had gone  "'Judah  is a lion's whelp; from the
ovrer Jordan, about the time (or, this  prey, my son, thou art gone up: hlie
time) it shall be said concerning Jacob  stooped down, he couched as a lion,
and Israel; how many (great) works  and as an old lion; who shall rouse
hath the holy blessed God wrought for  him up?"  But this blessing reaches
them."  Dathius renders it, " The time  onl and expends itself on the Christian
is at hand when it shall be said, etc."  church, with whom  is the victorious
Calvin paraphrases it thus: "God shall presence of Christ, "the Lion of the
henceforth perform mighty works for tribe of Judah."- -       And l-ft hdinself
the defence of his people, which should  sip as a youlng lioni.  Emblematic of
be related with admiration. Balaam   strength, courage, and majesty. In the
would say, that great should be the  primary  sense this phrase and'the
progress of God's grace, the beginnings  " rising up " in the former clause, may
only of which then appeared; in short, be conceived as pointing to the bold
he declares that henceforth memorable  and valorous onset which Israel should
should be the performances of God in imake upon their enemies the Canaan



.382                          NUMBERS.                        [3B. C. 1452
up himself as a young lion: he           27 And Balak said unto Bashall not lie down h until he cat laam, Come, I pray thee, I will
of the prey, and drink the blood  bring thee unto another plnce:
of the slain.                         peradventure it will please God
- 25 And Balak said unto Ba-  that thou mayest curse me them
laam, Neither curse them  at all, fiom  thence.
nor bless them  at all..           28 And  Balak brought Ba26  But Balaam   answered   laam unto the top of Peor, that
and said unto Balak, Told not looketh toward Jeshimon.
I  thee, saying, All that  the          29  And  Balaafih  said  unto
LORD speaketh that I must do?  Balak, Build me here severn alIt Gen. 49. 27.      i ver. 12. 13.
ites, the record of which is contained in  God, etc. Ieb. " Peradventure it will
the book of Joshua. Bu't beyond this  be right in the eyes of God."  If Bawe recognize also the easy triumphs of  lak, in uttering these words, had any
the spiritual Israel over their various  thought of the true God in his mind,
enemies, Satan, sin, and the world, the absurdity as well as the impiety of
which are all leagued against them, but the suggestion is astounding. To think
which are destined inevitably to be over- that the Most High could be prevailed
come. The language of the final clause  upon to turn from his purpose of bless.
is to be interpreted to the same effect.  ing, and be pleased to curse his people,
V. 25. N2either curse them at all, nor was the height of delusion, and making
bless them at all. Ileb. "Neither curs- the Lord to be "a God who hath pleasing curse him, nor blessing bless him."  ure in wickedness."  But it is possible
The impatience and vexation of Ba- that Balak, by the term  "God," had
~lak breaks out uncontrollably in these  mental reference to some other deity, in
words. Since Balaani will not say what which case we cannot so much wonder
he would have him, he wishes him to  at the crudeness of his apprehensions.
say nothing. If he could procure no evil   V. 28. Anzd Balack bwou.eglit Balaamr
to be done to Israel, he would at least de- unto the top of Peor. - Gr. " Phoror."
bar them from the reception of any good. Chald. "To the top of the high place
V. 26. Told I not thee, saying, etc. of Peor."  It was the name of a mounThe groundwork of Balak's reproach  tain in Mioab where the people of that
was the consideration, that Balaanm, by  country used to sacrifice to.their idol
his very coming, hadlaid himself under  Baal. It was hence called BUal-Peor,
an obligation, at least, to do nothing  ch. 25: 2, 3, 18, and they seem there to
against the interest of the king. To  have had a temple called Beth-pcor, or
this Balaam replies by appealing to the  the house of P]eor, near which was a city
declaration made on his first arrival, of the same name, that the Israelites
that he could only utter what was put took from king Silhon, and afterwards
into his lips. He is willing to own him- gave for a possession to the tribe of
self overruled, although he does not Reuben, Deut. 3: 29. Josh. 13: 15, 20.
confess that he would have been very      ~ That looketh toward Jeshimose.
willing to comply with Balak's order if That is, towards the desert so named.
he had been able.                     See Note on ch. 21: 20.  This wilderV. 27. Peradv7entuere it will please  ness, according to ch. 24:1, compared




B.C. 1452.]                CHAPTER  XXIV.                               883
tars, and prepare me here seven             CHAPTER   XXIV.
bullocks and seven ramns.                  ND  whel Balaaml saw  that
30  And Balak did as Ba.laam   11  it pleased the LORD to bless
had said, and offered a bullock   Israel, he went not, as at other
and a ram  on every altar.             times, to seek for enchantments,
with v. 2, is. situated at the northern  pears, that when the Israelites were
extremity of the Dead Sea, and is the  encamped  in  the plains, Beth-peor
same tract which is elsewhere called  was situated in the immediate vicinity
Arboth Moab, orfields or plains oJ ooab,  above them and looking down on the
respecting which see Note on ch. 22: 1. encampment below.
We are led to the same conclusion by
the words "that looketh toward the
wilderness," since they are not proba-.
bly to be understood so much as a go neral geographical remark, as indicati e  continuation of Balaam's Prophecy as
of the suitableness of the place for Ba-        relating to Israel.
lak's object. A high peak or pinnacle    V. 1. When -Balaam  saw  that it
like that of Peor could not properly be  pleased the Lord to bless Israel. Heb.
said to command one single view, but " That it wras good in the eyes of Jehorather an extended prospect in every  vah."  The Most High always esteems
direction; but as it was important for it good to abide by his purposes and
Balanam to have a distinct view of the  promises.  This fact respecting the
Israelites in order to give efficacy to  lord it is said that Balaam "saw," by
his curses, it is therefore intimated that which we are to understand that he besuch a view was especially to be obtain-  came assured of it fiom the internal
ed from the station now chosen. That consciousness of being overruled in his
this wilderness is denoted Jeshimon is  utterance by a superior power which
moreover inferrible fiom the fact that he could not resist.-   I fle went'not,
we find a place situated in it, to which  as at other times, to seek for enchantthe Israelitish camp reached from Gil- Imeats. Heb. "Not at (this) time as the
gal, bearing the name of Beth-jeshi- time (before)."  Gr. "According to his
moth, ch. 33: 48, 49.  If, then, the  custom."  Seeing there was no likeliJeshimon hlere mentioned denotes the  hood of obtaining leave from  God to
Arabah of the northern extremity of the  curse his people, he resolves no more
Dead Sea, then by the clause, "that to seek for enchantments, but sets his
looketh toward the wilderness," the  face towards the wilderness, that is,
position of Peor is determined with tol- towards the place where Israel lay encrable exactness. It must have stood  camped, apparently giving himself up
somewhat to the eastward overlookingo to the influence which had proved too
the "plains of Moab."  This appears  strong for his wicked will, and perhaps
also from Dent. 3: 29, "So we abode in  disposed in his own mind to make a
the valley over against Baal-peor,"  So  virtue of the necessity that he felt laid
likewise Dent. 4: 45, 46, "These are  upon him. IHis object in retiring on
the testimonies, etc...  which Moses  the former occasions, while Balak was
spake unto the children of Israel... left standing by his altars, was not exon this side Jordan, in the valley over  pressly stated, but here we are informagainst Beth-peor;" from which it ap- ed in effect that it was to. practise in




33,4                          ]NUMBERS.                         [I3. C. 1452.
but he set his face toward the            2  And  Balaam   lift up  his
wilderness.                            eyes, and he saw  Israel abiding
private those cabalistic and magical Balaam turned his face in the direction
arts which were common to sorcerers,  of the wilderness from which they had
and which he was in hopes might have  recently emerged, as is to be inferred
made him master of his impious pur-  from their interpretation. Chald. "iHe
pose, wlherein, however, he was disap- set his face towards the calf that Israel
pointed   These devices he now aban- had made in the wilderness," implying,
doned, because he saw they were fruit- perhaps, that a people guilty of such a
less, although his heart was in reality  flagrant iniquity might properly be the
no better than before, as we infer fiom   subjects of a curse. But this supposes
the sequel of the narrative.  The orig-  that Ba.aam  knew of their transgrdsinal word for " enchantments" (neld-  sion, which might have been the fact,
shinm) is closely related to the Heb. or might not.  Targ. Jerus. "'He set
term for sersyent (7alhash) and the rela- his face toward the wilderness, and retion between the ideas conveyed by  membered concerning them the work
serpent and divination or awguqry is  of the calf, and would have cursed Isundoubtedly recognized in more places  rael."  Finding  all his previous incanthan one in the original Scriptures. tations of no effect whatever, he reThe literal rendering in the present in- solves to abandon them, and utter what
stance is "to  neet enchantment or  was put into his mouth. It was moremnagic-omens."  The phrase undoubt-  over wisely ordered in providence that
edly implies the- meeting, or seeking  the  august and glorious predictions
an interview  with the Lord, for the  that follow respecting the Messiah and
purpose of making him propitious to  the Lord's church should not be prohis design by certain ceremonies of a  ceded by magical rites, which would
cryptic or mysterious nature known as  in some degree have weakened their
divinations or auguries. —-, Ile set his credit or tvarnished their lustre.
face toward tahe wilderness,   Ieb  el. V. 2. Saw Israel abiding (in his tents).
lzammidbar, the usual term to denote  Heb. sholUn, the root of Slektinalh   See
the dreary desert through which Israel Note on Ex. 29:45.  The addition in
had wandered after leaving Egypt, but italics, "in his tents," is very proper,
implying in this connection a region  as the allusion is to that mode of habiwhich could only be consparatively de- tation.  Indeed, the Tabernacle, the
nominated a desert or wilderness, as  special residence of the Shekinah, was
they were encamped in the valley of the  a movable tent, though of peculiar and
Jordan, while Balaam was beholdlig  unique structure.  Gr. "Saw Israel enuthem from the heights above. It ap. camped by tribes."   The order propears from the occasional usage of the  scribed for the disposition of the several
term, that any large and extensive tract tribes was always observed during their
of champaign country, even though it encampment, and this exact and beaumay happen to have villages in it, is  tiful order seems to have made a procalled in the Scripture wilderness.  It found impression upon the spirit of
would seem, however, that both the  3Balaam, as may be inferred from his lanChaldee and Jerusalem  paraphrases  gua-ge in vs. 5-7. —— [ And the Spirit
were somewhat misled by the use of  of God came epon him. Chald. "The
the term  mnidbar, and supposed that spirit of prophecy from before the Lord




B. C. 1452.]               CHAPTER  XXIV.                               88~
in his tents according to their           3 And he took up his paratribes; and athe Spirit of God  ble, and said, Balaarn  the son
came upon him.                         of  Beor  hath  -said, and  the
a  I Srnl. 10. 10.
rested upon him." This Sol. Jarchi in- der that the impulse of prophecy might
timates was with a view to keep him  be strongerin lhim, as respec ing a thing
friom cursing Israel. It evidently im- actually before his eyes. But. after the
plies a strong compulsory influence  Spirit had thus affected.his senses, or
emanating from the Lord himself, and  at any rate had prepared them to be fit
overruling and restraining him  from  instruments for the execution of his
uttering the anathemas which he had  office, it then also directed his tongue
conceived in his heart, and inspiring  to prophesy; but in an extrlordinary
him to see and to foretell future events. manner, so tlhat a divine majesty shone
The phrase imports a divine impulse or  forth in the sudden change, as if he
afflatus which was often imparted to  were transfbrmed into anew man. In
men independent of their moral charac-  a word,'the Spirit of God was upon
ter. It was a species of possession or  him,' showinr by mlanifest token that
inspiration for the time being, and those  He was the author of his address, and
who were subjects of it "spake as they  that Balaam did not speak of his own
were moved by the H-oly Ghost." Thus, natural intelligence. To the same init is said ch. 11: 26, "The Spirit rested  tent it is said that' he took up' his parupon them, and they prophesied."  So  able,' because the character of his adalso v. 29 of the same chapter, "Would  dress was marked with unusual grandGod that all the Lord's people were  eur and magnificent  brilliancy."  Dr.
prophets, and that the Lord would put  Chalmers also speaks in a similar vein
his Spirit upon them." In like manner  of this prophecy. "lie is made the inthe Spirit of God came upon Saul, con- voluntary instrument of fur'ther revelaverting him  temporarily into a new  tions; and what he now utters when
man, but niot making any permanent the Spirit of God came upon him, is in
change in his character,!'Sam. 19:19- the very highest style and' strain of
23. "'Tis sometimes said,'The Lord  lofty inspiration.' We cannot fix on
came to Balaam' as he did to Abime-  any portion. of Scripture that bears'a
lech, Gen. 20: 3, and to Laban, Gen. 31: nobler or more sustained elevation than
24; but'tis never said'The word of  these effusions poured forth by Balaam
the Lord' came to him, as to Jeremiah, from the mountains, as he looked down
Jer. 1: 4, and to the rest of God's proph- on the tents of Israel stretched out in
ets. God never vouchsafed his' word' full and far perspective before him."to any but to his prophets, of whom'tis  -ib. JReadings inJ loc. Still the rhetorsaid always, that'the word of the Lord  ical or poetical merit of the utterance
came to them.' " —Arss. The remarks  is comparatively of very little conseaf Calvin on this incident are.very ap- quence when viewed in relation to its
propriate.  "It is said' the Spirit of  spiritual import.
God was upon him,' not as if it had be-   V. 3. Balaam the son of Teo'r hath
gun to inspire him at that particular said.  Heb. neatn bilanm, the saying,
moment when he cast his eyes upon the  afirmnation, avermezit of Ba/aan. The
camp of Israel; but because it prompt- term is applied for the most part to died him to look in that direction, in or- vine oracles or declarations, which are
17




386                            NUMBERS                        lB. C. 1452.
man whose eyes are open hath             4 He bath said, which heard
said;                                  the words of God, which  saw
"'faithful sayings," worthy of all confi- easy. The Chald. has "The mall who
dence and acceptation. It is of very  sees fairly (pulchre)."  Gr. " The truly
emphatic import, and its use in this  seeing man."  Syr. "The man whose
exordium is no doubt to be referred to  eye is disclosed, or laid open (retec.
the Spirit who spake through Balaam,  tus)."  Vulg. "The man whose eye is
and thus put a seal upon the prophecy  stopped up (obturatus)."  The original
as a truly divine revelation.  The Most (shethnm) occurs only here and v. 15,
High was greatly magnified in thus  and Iengstenberg and- others take it as
ratifying his blessing upon his people  the original form  of the word, which
through Balaam, a sorcerer and corrupt was afterwards softened into sdthaem, a
prophet who fain would have cursed  word of not unfrequent occurrence, and.
them. And this circumstance, tending  signifying to close, to sheet. But Druso much to the divine glory, Balaam  sius, on the other hand, and from him
himself is made an instrument of pro- Rosenmuller, refer shethutm  to the
claiming. He is virtually made to say, Chald. shdthalc, topeiforate, and hence
Even the man whose power to curse was  to open, which is favored by some of
so much relied on, and who leaned so  the ancient versions, as the Syr. Sam.
strongly to compliance with B alak's suit and Arab.  We incline, on the whole,
-even he must and will affirm it, and  to embrace both senses, on the ground
vigorously stand to it, that Israel shall that an ecstatic or trance state is debe blessed.  The language of David, scribed, in which, as is well known, the
2 Sam. 23:1, 2, is strikingly analogous,  external sight is closed while the interas the same word which occurs there  nal is opened. Glassins, in his " Sacred
also conveys clearly the intimation that Philology," gives a multitude of examwhat he said is not said from himself, ples from  the Hebrew Scriptures in
but from the inspiration of the Lord's  which the same word conveys directly
Spirit, though uttered by his organs. contrary meanings. In the Gr. of the
"Now these be the last words of David. New Testament the same peculiarity
David the son of Jesse said, and the man  occasionally obtains. Thus, Mliat. 6: 2,
who was raised up on high, the anointed  "Verily I say unto you they have their
of the God of Jacob, and the sweet reward;" where the original (acpechopsalmist of Israel, said, The Spirit of  wmai) has both a negative and affirmthe Lord spake by me, and his word  ative sense, implying that in having
was in my tongue."- [   The man  their reward they have it not, since in
whose eyes are open hath said.  Reb. seeking applause of men they lose that
sheth7uns hayin, opened opeed o  eye.  The  higher andbetter blessingiwr ich comes
mnargin of our version gives, "Who  from God only.
had his eyes shut (but now opened);"    V. 4. Ile ha.cth said wthich. hea'd the
from which it would naturally be infer- words of God. IHeb. leettn, I.ke  e.CSurcd
red that there was a degree of ambigui- saying,-the same form of expression
ty in the original. This is the fact, as  with that occurring v. 3, and implying
commentators are very much divided  a degree of emphasis and asseveration
between "open" and "shut" as the  such as pertains to a divine oracle
true rendering. A satisfactory decision  rather than to a human utterance.' The
between the claims of the two is not words of God" is in the original "the




B. C. 1452.]               CHAPTER  XXIV.                              387
the vision of the Almighty, fall-  ing  into  a trance, but having
his eyes open:
sayings of God," which the Chald. ren-  down."  But he judiciously observes
ders "The word from before the Lord,"  of this afflatus, that " it assumed such
and the Gr. " The oracles of the Strong,"  a violent character, prostrating both
i. e., of the Almighty, with reference to  soul and body, only where it found an
the Hebrew name of God, which is here  unripe (or unadapted) state. The fallEl, signifying strong or mighty. —    ing down is mentioned only of such a
T Whtic saw the vision of the Almigfhty. class of persons as Balaam, Saul, and
Heb. Shaddai, the All-siicient. The  the prophetic scholars. In a Samuel'vision of the Almighty" is probably  we can hardly imagine such violent
to be understood of the vision, that is, appearances. The more the mind, in
the prophetic perception, vouchsafed  its ordinary consciousness, is peneby the Almighty, as this is the general trated by the Spirit, the less necessary
import of the term. Otherwise it might is it for the Spirit to set itself against it
be understood of the vision of the divine  in a hostile attitude, by its extraordiappearance in person, which is sup- nary manifestations; it then only comes
posed, indeed, by some to have been  to its own, to what is homogeneous."
the case in the manifestation of the  le does not accordingly consider the
Angel-Jehovah to the prophet during  instances of Abraham, Ezekiel, Daniel,
his journey. - But the usage of the  and John, as altogether parallel'with
original is so uniform in respect to that the present, inasmuch as in them " the
kind of vision which was granted to  falling down did not proceed fiom the
the prophets in their ecstatic states, influences of the Spirit forcibly pressthat we feel shut up to that interpreta-  ing down the natural life, but from an
tion.-       Fcalling (into a trance). The  overpowering impression of the glory
words "into a trance," it will be ob- of the person beheld, an impression of
served, are supplied in our version, terror and reverence."  We conclude,
their equivalents not occurring in the  therefore, on the whole, that what Baoriginal. This gives occasion to a two- laam intended was to affirm of himself
fold diversity of rendering. One class  that his case was marked by this charof expositors, agreeing with our trans-  acteristic of a true prophet, that the illators, understand it of his falling into  lapse of the Divine Spirit upon him,
a trance-state on the occasion men- when it came, was so powerful as to
tioned ch. 22, while on his way to  cause him  habitually to fall to the
iMoab. Another takes the term  "fall- ground; while, at the same time, we see
ing" as having reference to the fre- nothing to forbid the idea that he had a
quent effect of the prophetic influx, collateral reference to the incidents of
which was to cause the subjects of it to  hisjourney, one of which was the falling.fell dow a prostrate to the earth, as was  into a trance, although it is not this
the case with Saul, 1 Sam. 19: 24. kind of " falling" which is here immeCompare also Gen. 15: 12. Dan. 8: diately indicated by the use of the
17, 18. Rev. 1: 17. Ezek. 1: 28. 3: 23. term. But he was doubtless during
43: 3. 44: 4. " The word," says Heng-  some part of this journey under the instenberg, "indicates the force of the  fluence of a trance; and we have, in a
afflatus which, like an armed man, former Note, referred to this passage',omes upon the seer and strikes him  as affording to some commentators a




888                            NUMBERS.                       [BC. 1452.
5 How  goodly are thy tents,    6  As the  valleys are  they
O  Jacob, and thy tabernacles,  spread forth, as gardens by I the
O  Israel!                           river's side, as the trees of lignb Ps. 1.3. Jer. 17. 8.
strong incidental proof that the miracle  chosen people abiding-in their tents acrecorded ch. 22, was subjective rather  cording to their tribes, and this exthan objective-a conclusion, however, ternal view is a kind of substratum
which we do not indorse except in a  on which the spiritual beholding dequalified sense. Gr. "Who in sleep  velops itself.  In other words, he is
hath seen a vision of God."  Chald. carried onwards in spirit from  tile
"Who seeth a vision fiom before the  shadow to the substance, and sees the
face of the Almighty, falling down and  spiritual Israel arrayed in a glory and
it is revealed unto him."  Vulg. " He  symmetry corresponding with that of
that hath beheld the vision of the Al- theliteral. "Tents" and "tabernacles"
mighty, he that falleth, and so his eyes  are not unfrequently spoken of in the
are opened."  Syr. "Who  sees the  Divine word as the habitations of the
visions of God, and when he is pros-  Israelites in Canaan, although even in
trate (or cast down) then his eyes are  these cases we may perceive an adumopened."  As a general fact, the an- bration of the Christian Church in its
cient versions render by a term signi-  external order.  Ainsworth  remarks
fying fclling, but the term itself having  that the original word for tabernacles
no allusion tofalling into a trance.-   implies vicinity or nearness, and there[ But having his eyes oyen. Heb. "Un-  fore points to the communion of the
covered, or unveiled."  Chald. "And  Church with its Divine Lord and with
it was revealed unto him." A close re- one another; and the passage is exlation between the "falling" and the  pounded by Targ. Jon. as follows:
" opening of the eyes " is no doubt in-  "The tabernacle of the congregation
tended to be conveyed, and which is  which is set among you, and your
clearly indicated by the Vulg. and Syr. tabernacles which are round about it,
versions as given above; and we know  0 house of Israel."  As to the distincthat, psychologically, the ecstatic state  tion implied in the two names of the
is accompanied with a special opening  father of the twelve tribes, it may be
of the interior vision which reveals  sufficiel. to suggest, that Jacob is the
marvellous things of the spiritual world  name of the Church in respect to its
to the soul.                          own intrinsic infirmity, in allusion to
V. 5. tHow goodly are thy tents, 0,a-  which it is said, Is. 41: 14, "Fear not,
cob, etc. Heb. "How good!" but the  thou worm  Jacob," and Am. 7: 25,
original term  has frequently the im-  " By whom shall Jacob arise, for he is
port of that good which is recognized in  small," while Israel is its name debeauty, joy, delight, etc. The expres-  rived from  its power and prevailing
sion is here prompted by a spiritual with God and man. See Note on Gen
perception of the moral order and beau- 82: 28.
ty of the church as represented by the    V. 6. As the vsaeeys are they sprcea I
regular and imposing arrangement of  fort7h. The sentiment contained in the
the tents of Israel as they lay encamped  preceding verse is here farther amon the plains of Moab. IIe had just be-  plified; the loveliness of the tents of
fore, with open outward eye, beheld the  Israel being exhibited in a succession




B. C. 14.52.]             CHAPTER  XXIV.
aloes which the LoRD hath plant- 1   7 He  shall pour the water
ed, and as c cedar trees beside  out of his buckets, and his seed
the waters.                           shall be in many waters, and his
c Ps. 92. 1 2-14.
of comparisons. First, they are spread  blow upon my garden, that the spices
out like valleys, implying both length  thereof may flow out. Lel my beloved
and breadth, and conveying an idea of  come into his garden, and eat his pleastile large extent of Israel's habitations.  ant fruits."  Is. 58:11, " And the Lord
The original;cahal denotes primarily a  shall guide thee continually, and satistrook; then a valley, through which a  fy thy soul in drought, and make fat
brook runs. That here the latter mean- thy bones; and thou shalt be like a
ing is intended, as our translators have  watered garden, and like a spring of
taken it, is to be obviously inferred  water, whose waters fail not." Ps. 65:
fromll the following comparisons, in  9, " Thou visitest the earth and waterwhich the tents of Israel are not com- est it: thou greatly enrichest it With
pared to waters, but to objects by the  the river of God, which is full of
side of waters, such as gardens, trees, water."  Ps. 46: 4, " There is a river,
etc.  The scenery wrought into the  the streams whereof shall make glad
picture is such as would be most charm- the city of God, the holy place of the
ing to an Oriental eye, and such as  tabernacles of the Most High."  This
would stand in most marked contrast river is the Lord's divine truth embodwith  the wild, barren, rocky, and  led in hig Word which ministers sustendreary desert through which Israel tation, comfort, and refreshment to his
had passed, and in which they had so  people, of whom it is written, Jer. 31:
long abode. Here the images are those  12, " Their soul shall be as a watered
of fertility and beauty, and thus in ac- garden, and they shall not sorrow any
cordance with the frequent strains of  more at all." It was therefore the state
prophecy, setting forth under similar of the church in its prosperous periods
figures, the future prosperity, abun- represented by these significant images,
dance, and universal welfare of the spir- to which the words of Balaam are to be
itual church.  The best commentary  applied. --       Tees of lign-aloes. RIeb.
on the passage is doubtless to bring it ahalim, a term denoting some kind of
into juxtaposition with parallel pas- odoriferous tree, but the precise species
sages, as to which there can be no  of which is not at present known with
question that they involve an ulterior  certainty, but supposed to be the Aiolreference to the Christian Church. "A  locham, which ancient writers say was
garden inclosed is my sister, my spouse; burnt for the sake of the odorous fumes
a spring shut up, a fountain sealed. it produced. It belonged probably to
Thy plants are an orchard of pome- the cone-bearing famally, inasmuch as
granates, with pleasant fruits; cam- the word in Ileb. is composed of the
phire, with spikenard, spikenard and  same letters as ohalim, tents, and these
saffron; c.alamus and cinnamon, with  trees, it is said, from their shape, reall trees of frankincense; myrrh and  semble, when growing together, an enaloes, with all the chief spices: a foun- campment of tents.
tain of gardens, a well of living waters,   V. 7. He shall pour the water out of
and streams from Lebanon. Awake, O I is buckets.  Or, Heb. "Water shall
north wind; and come, thou south; flow out of his buckets."  That is, ho




390                            NUMBERS.                       [13. 0. 1452,
king shall be higher than Agag,  and his kingdom   shall bh  ex
alted.
shlall be an instrument and a medium  paring the ground for sowing."  This
of imparting an abundance of spiritual then is doubtless the image couched
blessings to others. As thirsty plants  under the letter of the text, but the
or fields are refreshed and fertilized by  spirit gives us a richer meaning grafted
copious irrigation, so shall the barren  on the literal sense.  The effusion of
moral wastes be beautified by the agency  water, mentioned  in the preceding
of the sons of the church. The idea is  clause, denotes the impartation of that
substantially the same with that ex- i scriptural or doctrinal truth which goes
pressed by the prophet, Is. 12: 3, where  to prepare the mind for a fructifying
the pouring out, or the abundant supply. process, as water which irrigates and
of the Spirit of Truth is hinted at, andit saturates the earth  prepares it for
is said, "With joy shall ye draw water bringing forth an abundant  crop of
out of the wells of salvation."  It is an  the grain sown. The "seed in many
irtimation directly the opposite to that waters," or the seed-corn sown in moist,
of the woman of Samaria, who said to  watery, and fruitful fields, points to
our Lord, the true " fountain of Israel,"  that higher spiritual element which is
"Sir, thou hast nothing to draw with  implanted in the instructed mind, and
(n.o bucket), and the well is deep; from  results in the production of the fruits
whence then hast thou that living wa- i of a holy life; for fruits are fiom seeds,
ter? " It is the preogatve of the epir-  anld seeds are fruitful in proportion as
itual Israel to supply the waters of sal- the ground in which they are sown is
vation to those who are destitute. "Out well watered. The water and the seeds,
of Zion shall go forth the law, and the  therefore, denote different degrees of
word of the Lord from Jerusalem." But divine influence. -      And his king
as the church is embodied in the Lord  shall be higher than Aygag. Our divine
who is its life, its all in all, so it is no  Lord and Saviour Jesus Christ is uncontradiction to what we have now  doubtedly here intended to be desigsaid to recognize him as the grand dis- nated, by the spirit of prophecy, under
penser of the waters of life to a thirsty  the title of "his king."  Of him it is
world.-    His seed (shall be) in  many  said, Ps. 89: 28, that " he is higher than
swaters. - The primary idea conveyed to  the kings of the earth;" and one of
the mind of an oriental by this language  these kings, or perhaps rather a line
would probably be very nearly the same  of kings, is here specified under the
with that received from the kindred  name of " Agag."  This was the name
words of the prophet, Is. 32: 20, " Bless- of the king of the Amalekites, who
ed are they that sow beside all waters, were subdued by Saul, king of Israel,
that send forth thither the feet of the  1 Sam. 15': 8. But it is supposed that
ox and the ass."  "This," says Sir the name was common to the Amalekite
John Chardin, "exactly answers the  kings, like Pharaoh in Egypt, Abimmanner of sowing rice; for they sow it elech in Philistia, and Cesar in Rome.
upon the water; and before sowing, The nation of the Amalekites was at
while the earth is covered with water, this time powerful and formidable, as
they cause the ground to be trodden by  may be inferred from their bold assault
oxen, horses, and asses, who go mid- upon a people so numerous as the Israleg deep; and this is the way of pre-  elites, and from the declaration, v. 20,




B. C. 1452.J              CHAPTER  XXIV.                              891
8 God brought him  forth out mies, and  shall  break d their
of Egypt; he hath as it were  bones, and pierceethem  -through
the strength of an unicorn: he  with his arrows.
shall eat up the nations his ene-         d Ps.. 9.          e..Ps. 45. S.
that they were "the first of the na- seems to mean the enemies of God's
tions."  This was probably the reason  people, the promises here may imply
why they were specified. in preference  that the true worshippers of the Most
to any other. IIe announces that the  High shall ultimately have dominion
King of Israel should be the greatest over their enemies."-A. Clarke.
of kings, inasmuch as no greater than  ~ IHis kingdom shall be exalted. That is,
Agag was then known.  Some think  in Saul, in David, in Solomon, and prethe words refer to Saul, the first king  eminently in Christ, in whom the kingof Israel, who subdued the Amalekites  dom  culminated to its highest glory,
and took Agag captive, to wit, that Is- Is. 2: 2. Dan. 2: 44. Rev. 11: 15.
rael, in Saul its king, should be thus   V. S. God brought him forth out of
paramount to Agag. But we are forced  Bgyypt. These words are here repeated
from the general analogy of the predic- from ch. 23: 22, and the purport in both
tions to recognize an ulterior reach of  places is, that as it was the Most High
import in the passage, embracing an  himself, their divine vindicator, guide,
intimation of the triumphs of the MIes- and king, who with a strong arm
siah and his kingdom over every op- brought them  forth out of Egypt, so
posing power, even down to the final that same God would make them victoconsummation.  Among the ancient rious over all their enemies, so that
versions the Gr. has "And a kingdom   consequently every form of opposition
greater than Gog's shall be raised up."  would be vain. This would constitute
Sam. "And his king shall be exalted  an appeal to Balak to halt in the danabove Gog."  Symmachus, according  gerous path in which he was treading.
to Grotius, renders in a similar way. --       He hath as it were the strength of
The other versions have "Agog."  Si- an uqnicorn. The comparison is here
monis (Onobmasticon, ~ II. c. 6.) by com- also repeated and amplified from ch.
paring the Arab. and Pers. oog, to be 23: 22, as giving a reason for the prehigh, lofty, sublime, deduces a like vious intimation respecting the final
meaning for Agag, so that to be higher victory of Israel.  ~T Shall break their
than Agag is to be higher than the  bones. - Gr. "Shall unmarrow (or eat
highest.  Simonis refers also to the  out the marrow) of their fat (bones);"
same root the Germ. hoch, high, the  rendered by Thomson, "shall exhaust
proper name iugo, Ogyges, and gigas, their fatness."  It implies such an efgiant. As Gog seems to have relation  fectual weakening of their forces and
to the same root, we incline to the opin- resources that they should never be able
ion that Agag may here be taken as of to recover. -1  Pierce them tArough
equivalent import with Gog, and thus  with his arrows. Gr. "Shoot through.
stand as a mystical denomination for the enemy with his arrows,"  Arrows
that formidable hostile power predicted  are often mentioned among the weapby Ezekiel, 38: 2. 39:1, and John, Rev. ons of war, and that there are spiritual
20: 8, as among the last grand enemies  as well as physical arrows is clear from
of the church. " As Gog in Scripture  the words of the Psalmist, Ps. 45: 6,




392                           NUMBERS.                       [B. C. 1452.
9 He couched, he lay down i ed thee to curse mine enemies,
asf a lion, and as a great lion':  a nd, behold', thou  hast altowho shall stir him  up?   Bless-  gether blessed them  these three
ed s is he that blesseth thee, and  times.
cursed is he that curseth  thee.         11  Therefore now  flee thou
10  And  Balak's anger was  to thy place: I thought to prokindled against Balaam, and he ]mote thee unto  great honour;
smote his hands together: and  but, lo, the LORD hath kept thee
Balak said unto Balaam, I call-  back from  honour.
f  c.'O. 4.       g (Gen. 1. 3.                ]  Neh. 13. I'.
"Thine alrrows are sharp in the heartue 
IBalae's angry Rebuke of Baleaam.
of the King's enemies."  These arrows
are the words of Christ penetrating the    V. 10. Andcl Balak's anger was 1inhearts of rebellious men. Comp. Ps.  dled against Bcaaamn. This unexpected
64:4. Here, as elsewhere, what is pri- termination of the affair exhausted the
marily applied to Israel or the church, last remains of the patience of Balak,
holds good mainly of Him who is the  and led to mutual recriminations beessential life and personality of the  tween himself and the hireling prophet.
church.                               HIis predictions on this occasion had
V. 9. Ile couched, he lay dowmn cts a  the air of a voluntary benediction proZion, etc. This verse, as well as the  nounced upon a hated people, andnoth24th of the former chapter, refers pri- ing is so repugnant to the feelings of
marily to the entire course of conquest wicked men as the assured prosperity
of Israel over their enemies the Canaan- of the righteous. —     S mote his haWz3
ites, and their subsequent perfect and  together. Hieb. " Clapped the palms of
quiet possession of the land promised; his hands" —a token of indignation,
but ultimately to that career of spiritual and at the same time of contempt.
victories achieved by the trule Israel, in  Thus, Job 17: 23, "Men shall clap their
their own persons and in the person of  lhands at hinm, and shall hiss him out of
their head, over the numerous adversa- his place."  Lam. 2: 15, "All that pass
ries they should encounter, and to that by the way cla2) their hands at thee,
peaceful rest and repose which should  and wag their heads."  I-e proceeds to
follow. —      Blessed (is) he that blesseth  charge Balaanm with putting upon him
thee, etc. It is observable that the Lord I a base affr ont and an intolerable cheat.
here puts into the mouth of Balaam the  Though he had called the prophet to
same language with that which Isaac  curse his enemies, yet he had virtually
applies to Jacob in closing his benedic- shown himself in league withl them,
tion, Gen. 27: 29, and with which also  although by his altars, and sacrifices
God crowns Abraham, the father of the  and other rites, he had made him befaithful, Gen. 12:3. The Lord herein  lieve that he would certainly curse
confirms the assurance of his favor to I them; instead of which he had three
the righteous and their seed forever, i times blessed them, and that too in a
and gives them to understand how pro- very plenary and emphatic manner.
fonnd and permanent shall be the peace    V. 11. Theraefore flee nowe to thy place.
of the church after her warfare is ac-  Heb. " Flee for thyself," i. e. get thee
complished,                         i gone without delay. Iie or hasten to




B. C. 1452.1             CHTAPTER  XXIV.                            39E
12  And  Balaaml  said  unto  mandment of the LoRD, to do
iBalak, Spake I not also to thy  either good or bad of mine own
messengers which thou sentest  mind; but What the LoRD saith,
unto me, saying,                    that will I speak?
13 If Balak would give me           14  And now, behold, I go
his house full of silver and gold, unto  my people:  come thereI cannot go  beyond  the corn- fore, and I will advertise thee
thine own land or city (thy place), if  that he could not be charged with dethou wouldst get beyond the sphere of ception, inasmuch as he had told him
mv resentment and contempt.   ~[ T7ie from the outset what he must depend
Lord 7hatl kept thee back from hwno'.  upon. He had forewarned him of the
Gr. "The Lord hath deprived thee of contingency which had now actually
honor."  The God with whom you pro- occurred, and therefore it would be unfess to be so familiar, and to whom you  just to lay upon him the blame of what
render such a dutiful obedience, has he could not help, of an inability which
now rewarded you as you might have  he had expressly announced as possiexpected. He has deprived you of the  ble.-  ~ Icannot go beyond the connbest post in my court for the service  mandcent of the Lord. Heb. "Beyond
you have done him.  Thus it is that the mouth of the Lord."  Gr. "Cannot
they who appear to be losers by obey- transgress the word of the Lord;" iming God rather than man, are apt to be plying not only the divine decree, but
rebuked by the worldly-minded as hav- the divine dictate within the prophet's
ing foolishly thrown away the highest bosom, which he would fain have supproffered advantages. We cannot, in- pressed if he could. But he indicates
deed, say much for the motives by which  that he was bound by the power of the
Balaam was governed in yielding com- Spirit to declare, even against his own
pliance to the Divine impulse, but we will, whatever revelation he received.
can still affirm, that if he had been vol- -T  To do either good or bad of mine
untary and sincere in his obedience, own mind.- HIeb. "Out of mine own
whatever honor he lost thereby at the heart."  The word "heart" is here
hands of Balak, it would have been  contrasted with the operation of the
more than made up to him by that re- Lord's Spirit, as impostors are said to
munerating Providence which never speak "out of their own heart," whenf
forgets its own promises to those who  they falsely. use the name of God to
devoutly trust in it. Prov. 11: 18, " The  cover their own inventions. Being unwicked worketh a deceitful work; but der a divine prompting, he did not feel
to him that soweth righteousness shall at liberty to speak "of his own heart."
be a sure reward."                    V. 14. Iwill advertise thee what this
V. 12. Spake Isnot also, etc. Balaam   people shall do, etc. The original term
makes the best of his case in vindicat- here translated " advertise," i. e., ining himself from the charges alleged  form, usually signifies to counsel, to adagainst him. He excuses the disap- vise, and some -have supposed it was on
pointment by referring to the restrain- this occasion that Balaam gave the ining and constraining power of the Most famous counsel mentioned ch. 31: 16,
High, who had irresistibly controlled  by which Israel was seduced into a
his utterance. He pleads, moreover, fatal transgression with the Midianitish




894                          NUMBERS.                      [B. C. 1456,
what this people shall do to thy the words of God, and knew the
people in the latter days.          knowledge of the  Most High,
15 And he took up his para-  which  saw  the  vision  of the
ble, and said, Balaam  the scn  Almighty, falling into a trance,
of Beor hath said, and the ma:i but having his eyes oper:
whose eyes are open hath said;    17 I i shall see him, but not
16 He hath said, which heard                   i,ev. 1. 7.
women. The Vulg. renders it, "I will whether that be more or less remote.
give thee counsel what thy people shall Here doubtless it has an extended
do to this people in the latter days;"  reach of meaning, embracing the era
where it will be observed that instead  of the Messiah and his New Testaof "what this people shall do to thy  ment Church, when the spiritual Israel
people," we read, "what thy people  should waste away the spiritual Moab.
shall do to this people." Chald. "I will
counsel thee what thou shalt do; and I    Balaarn's Final P'opheey.
will show thee what the people shall   V. 15. Took up his parable. That is,
do." And the Jerus. Targ. still more  began to prophecy, but in a dark and
explicitly, "I will advise thee what mystic strain. Thus the Psalmist, Ps.
thou shalt do to this people; make  78: 2, "I will open my mouth in a
them to sin; otherwise thou shalt not parable; I will utter dark sayings of
have dominion over them; but this old."
people shall not domineer over thy    V. 16. And knew the knowledge of the
people in the latter end of days." But Most High. Chald. "Knowing knowlthe weight of evidence is in favor of the  edge from before the Most High," i. e.,
present rendering, to wit, that he would  knowledge made known to him by revinform  Balak, in the exercise of his elation from God. This clause is addiprophetic gift, what the people of Israel tional to what we have in v. 4. Baalshould eventually do to the people of hatturim here remarks, "He saith this
Moab, whom, for the present, they were  because he would.reveal the days of
not to disturb, but in respect to whom  Christ."
we learn that in a subsequent age, in    V. 17. I shzall see htim, but not now,
the reign of David, the prediction went etc. The prevailing consent of cominto accomplishment, 2 Sam. 8: 2, " And  mentators here determines in favor of
he smote Moab, and measured them  rendering the verbs in the present inwith a line, casting them down to the  stead of the future, " I see him, but not
ground; even with two lines measured  now; I behold him, but not nigh."  A
he to put to death, and with one full similar change of tenses is of frequent
line to keep alive. And so the Moab- occurrence in Hebrew. The idea is,
ites became David's servants, and  that he had a view in dim perspective
brought gifts."  Again, in Jer. 48, of the event or the personage which
there is an extended prophecy of  constituted the main theme of his proMoab's destruction, with a promise of phecy. As if he should say, " The perthe returning of their captivity "in the  son of whom I am now prophesying
latter days." —     In the latter days. does not at present exist among the IsHeb. lit. "In the afterhood of days," a raelites, nor shall he appear in this genphrase imputing the time to come, eration. His manifestation is reserved




R3, O. 1452.]             CHAPTER  XXIV.-                                9
now;  I shall behold him, but  Star k out of Jacob, and a Seepnot nigh:  there  shall come a                     k Rev. 22.16.
to after-times."  He sees him not Low, This strikes us as on the whole exfor he is rapt in spirit out of the pres- tremely probable, since the Messiah
ent into the future, to the "end of the  would fbrm  the prominent figure in
days," and there he sees him. He be- the prophetic picture.-S  Thiere s7hall
holds him not nigl, for a great distance  come a star out of Jacob, etc. Heb.
lies between the seer and the seet. His  ddrak, which has the import of stepp2ing
vision of Him is therefore like that of  onwar'd, coming forthl, proceeding, and
Abraham, who saw Christ's day afar sometimes of walkinlg in a stately msoanoff; John 8: 56.  Chald. "I shall see  ser, like a king.  From  dirbak, as a
him, but not now; I shall behold him, root, comes the derivative derek, a way.
but he is not near."  Gr. "I will point It is however, on the whole, an unusual
to him, but not now; I will bless him,  word to bear the signification of comiing,
but he draws not near."  This is ex- and doubtless involves an interior reetrenmely paraphrastic, but the import ondite sense in the present connection.
seems to be, that, taking Israel for the  What that sense is, we think, may be
subject of the prediction, whatever had  ascertained by bringing the passage
been promised him should be fulfilled, into parallelism  with the evangelical
thouglh not immediately; that he would  history of Christ's birth, which we hold
in due time accumulate blessings upon  to be a perfectly legitimate mode of
him  by prophetic announcement, al- treating it. On that occasion we learn
though the time was not yet at hand. that a mysterious Star appeared to the
Neither these, however, nor the other Wise Men of the East, and guided their
versions throw much light upon the pas- steps to the stable in Bethlehem where
sage. A special difficulty is to determine  the Saviour was born. This was the
whether the suffix to the verbs should be  moving, proceecding, or going forth of
translated "him" or "it;" understand- the Star which the prophet now beheld
ing by "it" the general subject of the  in anticipative vision. " They departprediction. On this point the original ed, and lo the star which they saw in
is doubtful, and the versions vary. The  the east, went before them, till it came
Arab. however countenances the latter:  and stood over where the young child
" I see it, and it is not yet in existence;  was."  A star has always been regardI behold it, and it is not yet nigh at ed in the East as a symbol of distinchand."  But the decision is not intrin-  tion, as the herald of any great and
sically of much importance, as, if Israel glorious birth among men, and this
be meant, it is Israel advanced to the  fact enables us to perceive the connectheight of his destiny, and viewed in  ing link between seeing a star and conconjunction with his Lord and Head. cluding, as the wise men did, that a
If the reference be to Christ, then we  "'King of the Jews" was born. It is
must assent to the remark of Calmet, no objection to this that the Star seer,
to wit, that Balaam, under a divine im- by Balaam was a symbol of Christ himpulse, points to the Messiah just as if  self, whereas that seen by theWise Men
the Whole previous discourse had con-  was a mere concomitant of his birth.
templated him, though he had not been  In either case the Star was the ensign
expressly named, but was to be recog-  of an august personage, and Hengsten.
nized from the main drift of the oracle. berg remarks that " it is not simply a




89'6                           il:NUMBERS!                    [B. C. 145s
tre' shall rise out of Israel, and i and destroy all the children of
shall smite the corners of Moab,  Sheth.
I Ps. 110.o2.
literal star that is meant by Ballaam. the dissenting opinions of many of the
He uses the'star' metaphorically, as is modern German critics, as it regards
customary among all nations, to desig- the designed application of this oracle
nate a great and illustrious ruler."  to the stellar phenomenon whiich distinNor is the objection to the proposed  guished our Lord's nativity, or even to
parallelism of any weight, that the Star the Lord himself; but we deem it not
prophetically seen by Balaam is said to  expedient to advert to them, as the
"come out of Jacob," whereas that above interpretation is satisfactory to
seen by the Magi appeared first in the  us, and will probably commend itself
Eastern world remote from Judea, the  to those who are prepared to believe
birth-place of the Saviour. It is suffi- that the Sacred Volume has proceeded
cient that He who was represented by  from an intelligence which " sees the
the Star did originate, as to his earthly  end from the beginning."  So also in
humanity, in the midst of the nation  regard to a secondary application both
collectively denominated " Jacob," and  of the Star and the Sceptre to D)avid.
nothing in the local relations or aspects  As we see no evidence of any such inof the Star will avail to weaken the  tended application, we pass it by withforce of the symbolical coincidence to  out remnark. To the "'Sceptre" we aswhich we have alluded. The language  sign substantially the same symbolical
describing the prophetic imagery sets  significance as to the Star. They differ
before us a star proceed ing,   and such a  only as Jacob differs from Israel, which
star imarsllalled the way of the Wise  is merely in certain phlases of repreMen to the birth-place of our Lord. sentative import. The original may be
Can we doubt then that, viewed in this  rendered literally a rod or a st4ff, and
light, the Star of the Eastern Magi denotes a badge or emblem of governstands in the closest relation to the star  menet.  Gr. "A man shall rise out of
which Balsam saw in spirit, especially  Israel."  Chald. "Messiah (or Christ)
when our Lord expressly speaks of  shall be anointed of the house of Ishimself, Rev. 22: 16, as "the root and  rael," i. e., shall assume tile sovereign
offspring of David, the bright and  power. As David and other kings bore
morning Star." This view is confirmed  the sceptre as an ensign of power. so it
by the fact, that the Jews understood  is said of Christ, that he should have a
this prophecy as referring to the Mes-  rod or sceptre. Ps. 45: 7, "The scepsiah or Christ. The false Christ who, tre of thy kingdom is a right sceptre."
under HIadrian, took up arms against H-Ieb. 1: 8, " Thou shalt rule them with
Rome, gave himself out as the Messiah  a rod (or sceptre) of iron."  The emwhom  Balaam  had foretold, and as- blem of regal authority and supremacy,
sumed the name of Bar-chocab, or the  becomes him who is King of Zion and
Son qf the Star, for the purpose of pla- the Prince of Peace. But his kingdom
cing himself in nearer connection with  is not of this world. He received it not
that prophecy, although after being  by any earthly appointment. It is not
slain in battle the Jews, finding them- an outward and visible kingdom, but a
selves deceived, called him Bar-coziba, kingdom established in men's hearts,
th son of a tie. We are well aware of  and its sceptre is swayed over the




13. C. 1452.]              CHA'T-ER  XXIV.                              897
thoughts and emotions of the soul, soft-' gold brocade, resting against the walls.
ening, subduing, and sweetly control-  The corners wuere distingufished as placed
ling them. His kingdom is a govern-  of honor by a square of' crimson and
mert of religious and heavenly influ-  gold silk, with a cushion of the same
ence, a system  of righteousness, and  color and materials at the back of
peace, and joy in the HIoly Ghost. To  each."  " Corners," therefore, in this
this kingdom, established near thirty  connection we take for those who occiucenturiec after the days of Balaam, doesy thenz, that is, dignitaries or princes,
the immense reach of this prophecy ex- so that " smiting the corners of 5Moab"
tend.-        Shall smite the corners of  is, in reality, abolishing the power and
Mhroab. Chald. "Shall kill the princes  predominance of Moab, viewed as the
of Moab."  Gr. " Shall crush the chief- symbol of a spiritual power adverse to
tains of Moab."  These renderings, we  the interests of the Lord's kingdom,
think, afford a clue to the genuine  and a multiplicity of passages may be
sense, though the relation  between  adduced in which it is obvious that
"corners" and "princes" or "chief-  Aloab has this mystic significance, as
tains" may require some explanation.  we know is the case with Egypt, BabySuch an explanation is afforded by the  lon, Edom, and other countries spoken
Oriental ideas and usages in regard to  of in Scripture.   X Destroy all the
"corners."  Sitting in a corner is with  childveiz  of S7eth.  I-eb. Lkarkor kol
them a stately attitude, and is expres- benE Shith, a clause respecting the
sive of superiority.  "The divans at purport of which the greatest diversity
Aleppo," says Russell, "are formed in  of opinion prevails. In regard to karthe following manner: Across the up-  kor, there is a wavering between the
per end and along the sides of the room   sense of destroy, lay waste, devastate,
is fixed a wooden platform, four feet and unwall or demolish  the walls of a
broad and six inches high; upon this. fortress or city, although the difference
are laid cotton mattresses exactly of the  is so slight that it is of little consesame breadth, and over these a cover of  quence which we adopt.  The other
broadcloth, trimmned with gold lace and  term, Shgth, is of more difficult solution.
fringes hanging over the ground. A  The more ancient interpretation is to
number of large oblong cushions stuffed  understand it of the " children of Seth,"
hard with cotton, and faced with flow- the son of Adam, which, in this relaered velvet, are then ranged in the plat- tion, would be equivalent to the whole
form close to the wall. The two upper human race; for the posterity of Cain
corners of the divan are furnished also  and Adam's other sons all perished in
with softer cushions half the size of the  the deluge, the line of Seth only having
others, which are laid upon a square  been preserved in Noah and his fainfine mattress, spread over those of  ily. Chald. "Ile shall have dominion
cloth, both being faced with brocade.  over all the sons of men."  Gr. "He
Th.e corners, in this snanner distin-  shall spoil all the sons of Seth." Vulg.
gutiisAed, aee held to be the places of Jhon-  " He shall waste all the sons of Seth."
or, and a. great ran  never qoFers to re- So also in substance the Syr. and Arab.
sign them to persons of infe-rior seank."  The Sam. is peculiar: " He shall transMr. Hogg, in his "Visit to Damascus,"  fix the foolish of Moab, and the crowr
speaks to the same effect.  "Round  of the head of all the sons of Seth."
three sides of. the room  was a broad  But-to this it may. be objected that it
scarlet divan, supplied with cushions of -does not appear obvious why mankind




3C98                         SNUMBERS.                       [B. C. 1452
18  And  Edom "' shall be a  possession for his enemies; and
possession, Seir also shall be a  Israel shall do valiantly.
m  Ps. fi. 8-12.
at large should be named, not after ism with sh'besr, destruzction, and is syAdam, their first progenitor, nor after  nonymous with   x   sh7d.on, tumult.
Noah, their second, but after Seth, who  The term implies, therefore, a people
stands between the two. So also we  restless, tumultuous, and addicted by
perceive the harshness of the intima- their continual incursions, vexations
tion, that the predicted King of Israel and contests, to creating annoyances to
should destroy the race of men instead  others, which he supposes to apply
of exercising benignity towards them, with peculiar pertinency to the Moaband therefore the Syriac and Chaldee  ites. It is supposed to be a confirmasoften it to the expression that he shall tion of this interpretion, that Jeremiah,
sLubdue all the sons of Sheth, and r'ule ch. 48: 45, where he imitates this pasover all the sons of men. But to the  sage,, exhibits the following parallelwhole of this mode of exposition Heng- ism:
stenberg replies that the context does  "A fire shall come forth out of Heshbon,
not allow of it. " Balaam speaks first,  And a flame from the midst of Sihon,
v. 17, of Moab; v. 18, of Edom; and   And shall devour the corner of Moab,
shall he here between them  abruptly   And the crown of the head of the tumultmake the whole human race the subject     uous ones (0jWO sons of tumult)."
of his prophecy? The parallel, more- Additional support would appear to he
over, between Edom  and Seir, v. 18, | given by the allusion to this passage in
leads us to think that the sons of Seth  Amos 2: 2.
are nearly, if not entirely, identical "But I willsend afire upon Noab
with Noab."  The Jerus. Targ. trans-   And it shall devour the palaces of Kirioth,
lates it "the sons of the East," the   And Moah shall die with tumselt,
Moabites lying east of Judea. Rabbi   With slhousting, and with the sound of the
Nathan says that Sheth, is the name of [   trqnspet.."
a city in the border of Moab, while  As in many other cases, the opinion of
Grotius apprehends Sheth to be the Htengstenberg appears to us to be here
name of some distinguished king among  too confidently expressed, yet in the
that people. Pool, who is generally  absence of any assured exposition of
judicious, conjectures that "it is the i our own, we submit it to the reader for
name of some then eminent, but now  what it is worth. The passage is one
unknown place or prince in Moab, I of those which we think will hereafter
there being innumerable instances of g receive the light of a clearer elucidation
such places or persons sometime fa- than has yet been shed upon it.
mous, but now utterly lost as to all   V. 18. And Edcm shall be apossession.
monuments or remembrances of them." i This was primarily fulfilled in David,
According to Hengstenberg, Verschuir,! of whom it is said, 2 Sam. 8: 14, that
a German critic, is entitled to the cred- "he put garrisons in Edom; throughit of having established the correct in- out all Edom he put garrisons, and all
terpretation. He suggests that the orig- they of Edom  became David's serinal nr  ShI'h is contracted from nws  vants."  So also David himself in two
sheeth, a derivative from,hMt shcddh,. of his psalms, Ps. 60: 8.' 108: 9, menwhich occurs, Lam. S: 47, in parallel-  tions together his conquest of Msab and




B. C: 1452.]             CHtAPTER  XXIV.                               399
19 Out of Jacob shall come  shall destroy him  that remainhe that shall hiave dominion, and eth of the city.
Edom, as they are also joined together  hostile to the kingdom of God, and Isin this prophecy; "Moab is my wash- rael continues to exist in the Church of
pot, over Edom will I cast out my shoe."  the New Testament, so the consummaBut the ulterior reference of this pro-  tion of the fulfilment is to be looked for
phecy to Christ and his victory over a  in the times when the conflict of the
spiritual Edom is evident from Is. 63: kingdom of God with the world will be
1-6, "Who is this that cometh from  completed by the victory of the former."
Edom, with dyed garments from Boz- -Hengstenberg.
rah? " etc.   ~ Seir also shall be apos-    V. 19. Out of Jacob shall come he that
session fo? his enesmies. That is, shall shall have dominion. This is little more
be or become a possession of Israel. than a repetition of the announcement,
Seir is the name of the mountain, or v. 17, under the figure of the "Star" and
mountainous region, where Esau dwelt, the "Sceptre." The verb in the original
Gen. 36: 7, 8, for which reason the Gr. has no subject expressed, but it is easily
renders it, " And Esau his enemy shall supplied from the tenor of the context.
be a possession (or inheritance)." Edom  It is observable, however, that our transand Seir are here used on the principle  lators have here relaxed somewhat of
of parallellism  so common in Hebrew  their usual scrupulousness in regard to
poetry. They differ not more than Jacob  Italics, according to which they should
and Israel.-~  Israel shall do val- have rendered:-"Out of Jacob shall
iantly. Heb. oseh hdyil, shall do val-  come he that shall have dominion." The
iatltness, or valiant acts, a phrase of  Lord the Messiah is evidently the persomewhat ambiguous import, as it is  sonage intended, and thus has it been
sometimes to be understood of the  understood from the earliest periods bj
achievement of valiant deeds in war and  the Jews.  Thus Chald. "And there
the obtaining of victory, 1 Sam. 14: 48, shall descend one from the house of Jaand sometimes of the acquisition of  cob and shall destroy him who escapes
wealth, as Ezek. 28: 4. With Gesenius, from the city of the peoples."  Targ.
lwe see nothing to prevent the embrac- Jon. " And a ruler shall rise up out of
inog of both senses in the present pas- the house of Jacob."  So Sol. Jarchi,
sage. Chald. "And Israel shall be pros-  " And yet there shall be another ruler
pered in substance."  The fact here  out of Jacob, and he shall destroy him
asserted of Israel corresponds with the  that remaineth of the city. Of the King
import of his name, as having power  Christ he speaketh thus, of whom it is
and prevailing with God and with men, said (Ps. 72: 8),' He shall have dominGen. 32: 28, and David, after vanquish-  ion from sea to sea."'    T Shall deing the Edomites, celebrated thus the  stroy him that remaisseth of the city. A
truth  of this  promise, Ps. 60: 12, clause of extreme obscurity. Eusebius
"Through God we shall do valiantly; says, " Who can this be but the divine
for he it is that shall tread down our  Logos, the Messiah, foretold by the
enemies."  But the scope of the pro- prophets; who did indeed destroy that
phecy looks to a future period far be- which remained of the city, i. e. of the
yond that of David. "Since Edom here  city of Jerusalem, which in the concluis only to be considered as the repre- sion forfeited and lost its polity and its
sentative of the powers of the world  inhabitants."  Calvin gives another




400                            NUMBERS.                        [B. C. 1452.
20 And when he looked on'" of the nations;  but his latter
Amalek, he took up his parable,  end shall be, that he perish for
and said, Amalek was the first i ever.
turn to the expression:-" Hie shall de- beginning of the nations," in allusion
stroy him that remaineth of the cities, I at once to the antiquity of their origin
i. e. all enemies whom he shall find in- and to the pre-eminence which they atcorrigible."  As the closing scenes of  tained, as may be inferred from what is
prophecy in the Revelation present to  said of them Gen. 14: 7, and from their
view two cities in antagonism with each  daring assault upon the chosen people
other, to wit, Babylon and the New Je-  during their march in the wilderness,
rusalem, one of which is to be utterly  Ex. 17: 8-16. The sense of beginnizg
destroyed, it may be that it is to this  is specially supported by the contrast
catastrophe that the Spirit alludes, im- of end in the next clause. It is not
plying that every lingering inmate  necessary to interpret this expression
should perish in the city's overthrow. as implying the absolute priority of the
It is worthy of notice that Edom, as a  Amalekites among the nations of the
prophetical or mystical denomination, earth, but simply that of all the adjahas long been understood by the Jews  cent heathetn races with which Israel
to apply to Rome. Ainsworth cites as  came in contact, no one was more conparallel the following from the prophet spicuous than this, which dated back
Obadiah, v. 18, "And the house of Ja- at least to the time of Abraham. We
cob shall be a fire, and the house of  think, too, that their own estimate of
Joseph a flame, and the house of Esau  themselves may be properly included in
for stubble, and they shall kindle in  the import of the phrase, and that Calthem, and devour them; and there  vin's remark is well-founded:  "Poor
shall not be any remaining of the house  and unsatisfactory is the view of some
of Esau; for the Lord hath spoken it."  commentators, who think that Amalek
V. 20. TWhen hle looked on Amalek. is called' the first of the nations,' be-;leb. "And he looked upon Amalek."  cause they first took up arms against
That is, looked with the eyes of his  Israel, and encountered them in order
mind; fixed his mental vision and re- to prevent their advance. Rather is
gards upon. Hie saw the Amalekites, the pride of Amalek indirectly rebuked,
as he saw the Star out of Jacob, in  because they claimed superiority for
prophetic contemplation.  The hypo- themselves over other nations, and this
thesis of Rosenmuller and others, that on the score of their antiquity, as if
there was at the same time an outward  they had been created together with
beholding of the Amalekites, is desti- the sun and moon. There is, then, a
tute of all probability. We have no  pointed comparison between this noble
evidence that any portion of that peo- origin, and the slaughter which awaitple was located within the present range  ed them at their end."'T  H is latter
of Balaam's vision.  But as the uit-  end (shall be) that he perish for ever.
ward sight of Israel was effective in  Our present version seems to fail in
eliciting a blessing upon them, so the  giving the exact sense'of the original,
mental survey of this devoted nation  although it is extremely difficult, by a
was potent also to prompt a judgment merely literal rendering to make the
and a curse.   ~ Amalek (was) the  Hebrew intelligible. The term'for' perfor8t  of the nations.  Or, Heb. "The  ish" is in fact a present participle




B. C. 1452.]               CHoAPTER- XXIV.                              401
21  And  he  looked  on  the  dwelling-place, and thou puttest
Kenites", and took up his para-  thy nest in a rock.
ble, and   said, Strong  is thy           22  Nevertheless the Kenite! Gen. 15. 19.
equivalent to "the perishing one;" so  with Israel, and thus were not regardthat the true version would be some-  ed as obnoxious to the prophetic curse.
thing  like this:-" IHis end shall be  It is the Canaanitish tribe of Kenites
(shall reach, extend) to the perishing  who fall under the anathema. -   TZhou
one." "Tlzeperishing one," says Hleng- puttest thy nsest in a rock. There is in
stenberg, "was, as it were, an ideal to  this and the next verse a strikiCngparaiwhom, or to whose condition, the end  nomasia, orplay hpon words,  which canof Amalek reached."  We would sub- not well be preserved in a translation.
mit, however, whether the personage  The Heb. INn, fenite, is also the word
be not real rather thlan ideal, and be  for nest, and the Kenites are in effect
not to be recogniized in that "M an of  srestlers, as if it were said, " Looking toSin," or Antichrist, who is at last to  wards the NVestler, he said, Although
"go into perdition," and with whose  thy nest thou hast fixed in a rock," as
doom that of the spiritual Amalek is to  eagles, ravens, and other birds of prey
be synchronical.                       are wont to do. Under this figurative
V. 21. Alnd hle looked oi? the Kfenites,  mode of speech there is perhaps an.letc. We here again encounter a dubi- lusion to their fixing their strong habious passage. It is difficult to determine  tations among the Amalekites, wish
precisely what people is meant by the  whom they appear to have dwelt, 1 Sam.
Kenites. There is mention in the Old  15: 6, "And Saul said unto the Kenltes%,
Testament of a twofold people by this  Go, depart, get you down from among
name, one of which may be termed Ca- the Amaiekites, lest I destroy you with
naanitish, the other Midianitish. Of  themn," etc. Adesignedanalogyis also
the former, see Gen. 15: 19, where they  traced by commentators between this
are enumerated among the Kenizzites, passage and the following paragraph
HIittites, Perizzites, etc., which were  from  the prophet Obadiah, vs. 3, 4,
afterwards devoted to destruction, al- " The pride of thine heart hath deceived
though we do not subsequently find the  thee, thou that dwellest in the clefts of
Kenites expressly mentioned. The other the rock, whose habitation is high; that
branch was intimately associated with  saith in his heart, Who shall bring me
the Midianites.  Jethro, the father-in-  down to the ground? Though thou exlaw of Moses, is called, Ex. 3: 1, " the  alt thyself as the eagle, and though thou
priest of Midian," and in Judg. 1: 16,  set thy nest among the stars, thence
" the Kenite."  Of these Kenites a part  will I bring thee down, saith the Lord."
followed Israel; but the greater part,   V. 22. N/evertheless the Kfenite shall be
we may presume, remained among the  voasted, etc. I-Ieb. Jisain, a word varying
3Midianites and Amalekites, and that to  slightly from the original as it occurs
these last the prophecy applies, inas- elsewhere in this connection, but probamuch as its tone of announcement is  bly rendered correctly, and designating
severe and threatening.  That portion  the name of the founder of the Kenites.
of the Kenite race with which the fain- This name is employed to denote the
ily of Jethro is identified, appears al-  nation his descendants.  This people
ways to have lived in friendly relations  appear to have thought, by reason of




402                           NUMBERS.                        [B. C. 1452
shall be  wasted  until Asshur  ble, and said, Alas, who  shall
shall  carry  thee  away  cap-  live when God doeth this!
tive.                                    24  And  ships P shall  come
23 And he took up his para-               I'l. 3.;        Dan~. 11. X(Y.
their high and scarcely accessible dwell-  those days should be shortened, there
ing-place, they were secure from every  should no flesh be saved: but for the
danger.  The Spirit of prophecy here  elect's sake those days shall be shortgrants them  the distinction of which  ened."
they boast, but assures them that it will   V. 24. And sh/ips (s7all coee).from
not be sufficient to ward off from them  the coast of Chiltim, etc. IHeb. "From
the doom which their hostility against the hand of Chittim," i. e. firom the side.
Israel, the people of the Lord, would  Expositors have gone into considerable
bring upon them. This doom is, that diversity of opinion relative to the peothey shall be gradually wasted, and  ple denominated  C'l]ttion, but as it
finally carried captive to Babylon by  would involve us in extended ethnothe Assyrians. Their lot, in this re- graphical discussion to follow them in
spect, seems to have been milder than  their various researches, we shall conthat of Amalek, as that people was to  tent ourselves with stating what we
be utterly destroyed, whereas the Ken- conceive the most probable general con.
ites were to be carried captive. That elusion, viz. that Chittim is a name of
such was their fate there is no reason  large signification, similar to Levant,
to doubt, as we find some of them men- applied to the islands and coasts of the
tioned among the Jews after their re- Mediterranean, in a loose sense, withturn from  captivity, 1 Chron. 2: 55. out definitely fixing the particular part.
Ashur, in this connection, is equivalent Chittim was the son of Javan, who was
to Assyrians.                         one of the sons of Japhet, Gen. 10: 5.
V. 23. Alas, wcho shall live wvhe, God  From him descended a people who indoeth this?  Heb. "When God putteth  habited Greece, or " the isles of the
or disposeth this."  The general idea is  Gentiles," Gen. 10: 5, from whence a
plainly that of extreme distress and  colony was transplanted  into Italy.
tribulation. Who, amidst the impending  The term Chittim, therefore, sometimes
general destruction, shall preserve his  denotes Greece in a large sense, espelife?  Who shall be accounted worthy  cially as including Macedonia, 1 Mac.
to escape? Chald. "Woe to the sin- 1: 1 and 3: 5, and sometimes Italy, Dan.
ners who shall live when God doeth  11: 30, whence the Vulg. here renders
these things."  It would be a momen- by "Romanos," Romans.  The countous crisis in human affairs, and as the  tries beyofid the seas were not so well
period to which this train of prophecies  known to the Israelites as to enable
reaches is that of the grand consummua-  them clearly to distinguish them, and
tion mentioned by our Lord in the Gos- therefore the name primarily applied to
pels, therefore his words come into  Greece, and also to the island of Cyprus,
striking parallelism with those of Ba- is occasionally transferred to Italy. In
laam:-Mat. 24: 21, 22, " For then shall the present passage we see no valid
be great tribulation, such as was not reason to prevent our adopting both
since the beginning of the world to this  senses, as each nation successively acttime, no, nor ever shall be. And except ed its part in fulfilling the terms of the




quer ail
of the Is
them int
ually sh
ble mon
with all
stition,
made fc
establisl
siah ove
tongues,
densed t
tions of
successc
Lord, w]
accordir
descend
The pro




404                            NM3SBERS.                       [B. C. 1452.
25  And  Balaam   rose  up,  place: and Balak also went his
and went and  returned  to his  way.
before, but with which that is in some  by the fact that the original shoob pe'opway compared, or to be associated. He  erly signifies to tur bfromn, to tur~n back,
or they shall perish, even as shall the  while the reaching the object aimed at
perishing one. The allusion is to some  is not included in the meaning of thle
devoted power, some power emphati-  word itself. So in like manner, Gen.
cally doomed, which though wholly n- 18: 33, "And the Lord went his way
known to Balaam, was well known to  as soon as hie had left communing with
the spirit of prophecy speaking through  Abraham; and Abraham returned back
him, and which, in our view, is no other to his place," where  not so much the
than the Man of Sin, or the Antichrist arrival as the direction is meant; he
of the last times. "'Thus Balaam, as  set out on his return. They parted
he began with the blessing of Israel, each one his own way. So here also
endeth with the destruction of their en- the parallelism  leads us to suppose
emies; God by his mouth confirming  that not the end, but the direction, the
the promises made unto Abraham  and  course, is intended. Whether lie reachto his seed forever, the accomplishment ecd the end of his journey or not, is inof all which is in Christ."-Ainsworth.  different to the object which the inV. 25. And Balaam rose ulp, and went spired historian had in view in relating
and returned to his'place. There is an  the incidents. He could let him jourapparent contradiction  between this  ney without troubling himself how it
passage, which seems to say that Ba- fired with him, and what he did furlaam, after fulfilling his mission, imme- ther. This is intimated in the sequel
diately, and without tarrying on the  quite incidentally. The writer began
road, returned and reached his home in  with telling how Balak had sent for the
safety, and Num. 31: 8,16 (comp. Josh. prophet in order to destroy Israel, and
13: 22), according to which Balaam  lie closes his narrative with simply
was killed by the Israelites in the war telling how  the parting took place
which they undertook against the Mid- without the object being attained.
ianites, as a righteous punishment for
the counsel given to that people with a
view to lead Israel into sin. In the soCHAPTE R XXV.
lution of this difficulty, which has been
long since remarked, some have sup-  T/le Israelites, at their last Station in
posed that Balaam returned home, but   the Wilderness, seduced to Idolatry
made a second journey to the Midian-    with the Moabites and Midianites by
ites, though it is no easy matter to find    the Counsel of Balaam.
sufficient time for this double journey.   We have seen thus far the fruitless
A far preferable mode of reconciling  attempts of Balak and Balsam to curse
the apparent discrepancy is to under- the people whom  God had blessed.
stand the words in an inzcoaetive sense, Their attempts had recoiled upon their
implying that he started with the pur- own heads, and their disappointment
pose of returning home, but was de- had not only resulted in deep chagrin
tained by the Midianites. For instances  on the part of each, but also in mutual
of this phraseology see Ex. 8: 18. Num. dissatisfaction with each other. Balak
14: 40.  This construction is favored  had obtained no aid against the people




B. C(. 1452.]              CHAPTER  XXV.                               405
CHAPTER XXV.                    mit whoredom I with the daughAND Israel abode in Shittima,  ters of Moab.
and the people began to comc e. 33, 49. AMie. 6. 5.             b c. 31. 16.  1 Cor. 10. S.
whom he feared, and Balaam had lost (plains of f~oab) at thie foot -of the
the wealth and honors which he covet-  mountainous range of Abarim, and ilned.  The failure in this respect he  mediately under Nebo opposite to Jeriwould fain make good if possible. Ile  cho. Hence it is to be looked for near
saw that the favor of God was with the  the point at which the Wady liesban
Israelites, and he knew that while they  enters the plains of Moab, probably to
were possessed of it they would be in- the south of this Wady. According to
vincible. IHe perceived that the only  Josephls, the town of Abila was afterway to prevail against them  was to  wards built on the site previously occucause them to forfeit that favor. If he  pied by Shittim, in a country aboundcould lead them to sin against the Lord, ing with date-bearing trees, sixty stathen they would be deserted by their  dia from the Jordan. In this place Isstrength, Balak would be able to over- rael abode (Heb. "sat ") until after
come them, and he should reap his re- the death of Moses, consequently until
ward. With diabolical malice and cun-  every thing related in the book of
ning, therefore, he puts Balak and his  Deuteronomy had transpired. It was
people upon a plan for corrupting them, fiom hence, too, that Joshua took his
and the success of the scheme and its  departure, Josh. 2:1, when the host
consequences are detailed in the course  passed over to Gilgal. Of this period
of the present chapter.               of their history the clhosen people are
V. 1. And Israel abode.in Shittimn.  reminded by the prophet, Mic. 6:5,
This was the name given to some part "0    y people, remember now what
of the tract called " the plains of Moab,"  Balak king of Moab  consulted, and
lying on the borders of the Jordan where  what Balaam the son of Beor answered
they were now encamped. It is termed  him fronm Shittim unto Gilgal; that ye
Abel-'Shittim, ch. 33: 48, 49, and as  may know  the righteousness of the
"Abel" signifies mourning, it is prob-  Lord."-N      Thie people began to comnable the name was given it from the  mit Wzuoredomn wvith the daughiters of
lamentation made over the transgress-  Moab. Or, Heb. "Profaned, or proors who were cut off for their grievous  fanely began, etc."  The idea of prooffence at this place. It is no unusual fatcation is undoubtedly included in
thing with the Hebrew writers to omit the original term. The prompters to
the first part of compound names. this iniquity are said to have been "the
Thus Judg. 3: 3, Ilermon for Baal- daughters of Moab," but to them are to
Hfler-mon; 1 Chron. 4: 29, TLeolad for be added the daughters of Midian, as
Jtlttolad; Josh. 19: 4, Nrimr-inv  for  appears from vs. 6, 17, 18. The sin
Beth-imimrim; Ps. 66: 3, Salem for Je- here predicted of " the people" is not
rusalem. The original Shittimn  means  to be understood of the whole body of
Acacias, probably from their growing  them, but only of a portion, and these
abundantly in this vicinity, and Keil all met with a condign punishmenet, as
(on Jos. 2: 1) renders Abel-Shittinz by  we learn from the sequel. The iniquity
Acacia-1Meadows. Its true location ap-  in which Israel now became involved
pears to have been in the Arboth-Moab  was plainly instigated by Balaam, of




406                            NUMBERS.                         [BE. 0. 1452.
2 Andtthey called the people  and the people did eat, and bowr
unto the sacrifices of their gods:  ed d down to their gods.
c Ex. 34. 15, 16.                       d  1.x. i2f. 5.
whom  it is said, Rev. 2:14, "But I  action claiim  our first attention. It
have a few things against thee, because  evinces clearly that our most formidathou hast there them that hold the doc- ble enemies are evermore within and
trine of Balaam, who taught Balak to  not without us. Lusts inwardly chei
cast a stumbling-block before the chil- ished are more to be dreaded than exdren of Israel, to eat things sacrificed  ternal foes; for here we perceive that
unto idols, and to commit fornication."  what the curse of Balaam   could not
It was the more aggravated from the  effect was brought about by their own
fact that the Lord had borne with them   corruptions.  The charms and incantaso long and had conducted them so far, tions of infernal magic do not work so
as they were now in fact just upon the  much mischief as the seductive arts and
borders and in full sight of the land of  blandishments of siren females, who
promise. The lapses of Christians as  beguile to idolatry by yielding to licenthey near the end of their pilgrimage  tiousness.  Still the weight of our conand are in full view of heaven, have a  demnation must fall upon the unprinpeculiar enormity, which should cause  cipled fathers, brothers and husbands
them to be shunned with the most pro-  of the miserable women who had doubtfound abhorrence and awful dread.      less been pressed in the first instance,
V. 2. And they called the people, etc. against their better instincts, into comAs the verb in the original is here in  plicity with this nefarious scheme.the feminine, itimplies that the calling   [ And the people did eat, and bowed
or invitatioln was given by these daugh-  downm to their gods. The act of eating
ters of Moab, who no doubt exerted  in common carries with it an impliceavarious fascinating arts to inveigle the  tion of the parties being closely consons of the covenant into their snares. joined together, and when this is done
-  s Unto the sacrifices of their gods. over the sacrifices offered in religious
Or, Heb. "Of their god."  Gr. and  worship, it implies a unanimity of
Chald. " Of their idols," meaning Baal-  views and feelings which could not be
Peor, as we learn from  v. 3.  Baal-  supposed to exist, without downright
Peor is probably the localized title of a  profanation, between the worshippers
general heathen deity worshipped in  of the true God and the votaries of
various ancient countries, but here de- idols. Now against this aggravated inriving his appellation from  the name  iquity the chosen people had been espeof a mountain, mentioned ch. 23: 28, cially warned on a former occasion.
just as Jupiter, among the Greeks, was  Ex. 34: 12-1. "Take heed to thyself
called Jpiter Olynmpus, from the name  lest thou make a covenant with the inof a mountain specially dedicated to  habitants of the land whither thou
him. He was worshipped with the  goest, lest it be for a snare in the midst
most obscene and revolting rites, so  of thee; but ye shall destroy their althat the learned have conceived him to  tars, break their images, and cut down
be identical with the Priapus of the  their groves: for thou shalt worship no
Greeks and Romans.  Whether this  other god: for the Lord, whose name
were so or not is not very important, is Jealous, is a jealous God: lest thou
as the moral bearings of this trans-  make a covenant with the inhabitants




B. 0. 1452.]               CHAPTER  XXV.                               407
3 And Israel joined e himself  of the LoRD was kindled against
unto Baal-peor: and the anger  Israel.
e Js]l. 22. 17.  Ps. 106. -2,q  29. Hos. 9  10.
of the land, and they go a whoring  altar it is, Matt. 23 20, so having comafter their gods, and do sacrifice unto  munion with the altar is having comtheir gods, and one call thee, and thou  munion with him  whose altar it is.
eat of his sacrifice; and thou take of  "Bowing down to their gods" is, in
their daughters unto thy sons, and their  effect, uniting in the worship of idols,
daughters go a whoring after their  as "gods" is rendered both in the Gr.
gods, and make thy sons go,s whoring  and the Chald. The Psalmist, in a sigafter their gods."  This strain of pro- nificant allusion to this event, says, Ps.
hibition would seem to have been in- 106: 28, "They joined themselves also
tended for just such a case as the pres- unto Baal-peor, and ate the sacrifices
ent, yet it is grossly disregarded, and  of the dead," so called not only because
the fearful moral guilt of a mixed, pol- the idol itself was a dead thing, opluted, and prostituted worship incurred. posed to the true and living God, but
The subject will be better appreciated  because the sacrifices were offered in
by adducing the reasonings of Paul in  honor of some distinguished personage
relation to this species of profanation, who was deified after death, somewhat
1 Cor. 10: 16-21, "The cup of blessing  after the fashion of the canonization of
which we bless, is it not the cors- saints in the Romish Church.
munion of the blood of Christ? the    V. 3. Israel joined ]imself to Baatbread which we break, is it not the  Peon. Heb. "Was joined, coupled, or
communion of the body of Christ? For yoked."  Vulg. "Israel was initiated
we, being many, are one bread, and  to Beelphegor."  Gr. "Israel was conone body; for we are all partakers of  secrated to Beelphegor."  Chald. " Isthat one bread. Behold Israel after the  rael was conjoined to the worshippers
flesh; are not they which eat of the  of Baal-Peor."  Syr. and Arab. "Issacrifices partakers of the altar? What rael cleaved closely to Beel-Pheor." It
say I then? that the idol is any thing? is probably to this peculiar phrase that
or that which is offered in sacrifice to  Paul alludes, 2 Cor. 6: 14, "Be ye not
idols is any thing? But I say, that the  unequally yoked with unbelievers." As
things which the Gentiles sacrifice, two kinds of animals were not to be
they sacrifice to devils and not to God: yoked together in ploughing, so neither
and I would not that ye should have  were Christians and Heathen to be asfellowship with devils.  Ye cannot sociated in the sacred acts of worship.
drink the cup of the Lord, and the cup  The expression -is highly significant,
of devils: ye cannot be partakers of  and as Baal, lord, has somewvhat of a
the Lord's table, and of the table of  marital import, we recognize an indevils." Here the general idea is plain- direct allusion to that holy union into'y, that by partaking of the sacrifices  which the Most High had entered with
offered upon any altar, we do in fact his people, and which they are here acpartake of the altar, and by partaking  cused of violating, and ofjoininzy, coupof the altar we own, communicate  li.g, and yokingy themselves in impious
with, and worship the god of the altar, alliance with his enemies.  " Hence,
Mal. 1: 7. For as "swearing by the  therefore," says Calvin, "this general
altar" is swearing " by himn" whose  instruction may be gathered, that when




408                           NUMBERS.                       [B. 0. 1452.
4  And  the  LORD  said unto  that thefierceeangerof the Loan
MosOs,/'Take all the heads of  maybe turned away from Israel.
the people, and hang them  up            5-And Moses said unto the
before the LORD against the sun,  judges of Israel, Slay' ye every
f Deut. 13. 6-9.            g Deut. 13. 17..     Ex. 32. 27.
we turn aside from pure religion, we ill of Geddes: "Take all the chiefs of the
a manner connect ourselves with idols, people with thee; and let them slay
so as to coalesce in one body with them, those men who have worn the badges
and conspire to renounce the true God."  of Baal-Peor; and hang them up before
--    The anTger of the Lord was kin- the Lord until sunsetting "  Bp. Patdled against Israel. Thus paralleled in  rick, while he thinks the otlier to be
the language of the Psalmist, Ps. 100:  the most natural sense, yet remarks,
29, " They provoked him to anger with  that "it must be acknowledged that
their inventions; and the plague brake  there is a great current of interpreters
in upon them."                        which runs the other way," and to this
V. 4. Ta/ke all the heads of the people,  current we confess ourselves to belong.
etc. It is not entirely clear how this is  -  a IHng themn sp before the Lord.
to be understood. From the wording  Heb. " To or for the lord;" i. e., as an
of our English version it would appear offering to his just displeasure, as a
that they regarded the "heads of the  token of his retributive justice. Gr.
people" as denoting the chief actors in  " Make a public example of them, for
the transgression, and that they were  the Lord, against the sun."  It is to be
the ones who were commanded to he  understood that the victims were first
hung. And so the words are con- stoned to death, and then hung up in
strued by a large proportion of com- this open exposed manner, in the light
mentators, both ancient and modern. of day, for hanging alive was never
But they are capable of another, and  practised among the people of Israel.
perhaps, on the whole, a preferable  Crucifixion was not a Jewish, but a
sense, by which the clause "take all Roman punishment.  tHanging, howthe heads of the people," means to take  ever, subsequent to stoning, was conthem for assistants in carrying out the  sidered as a special mark of the divine
sentence of judgment now enjoined. In  malediction, as appears from Deut. 21:
this case thile word "them" in the next 23, "He that is hanged is accursed of
clause refers not to the "heads of the  God," i. e., his being hung is a sign of
people," but to those who had joined  his being- accursed, or, as Jerome rethemselves to Baal-Peor. The Hebrew  marks (on Gal. 3:13), "He was not acaffords abundant examples of similar cursed because he was hanged, but he
usage in regard to relatives and ante- was hanged because he was accursed."
cedents, and the suggestion is evident-    V. 5. Slay ye every one his vmen.
ly favored by the next verse, where the  That is, the men under his special ju"judges of Israel" appear to be the  risdiction, as they were distributed in
same persons with the "heads of the  Ex. 18: 25. Aben Ezra an-d Sol. Jarchi
people."  So also Chald. "Take the  understand by the language, that the
princes of the people, sit in judgment, heads of the people, divided into sevand slay him who shall be worthy of  eral courts of judgment, should examdeath."  The following is the version  ine and ascertain who had been guilty




B. C. 1452.]               CHAPTER  XXV.                              409
one his men that were joined un-  fore the door of the tabernacle
to Baal-peor.                         of the congregation.
6   AEnd, behold, one of the          7 And  when  Phinehas' the
children  of  Israel camne, and  son of Eleazar, the son of Aaron
brought unto  his  brethren  a  the priest, saw  it, le rose up
Midianitish woman, in the sight  from  among the  congregation,
of Moses, and in the sight of all and took a javelin in his hand:
the congregation of the children        8 And he went after the man
of Israel, who were weeping' be-  of Israel into the tents and thrust
i Joel 2. 17.                        k Ps. 106. 3.
of idolatry, and then put them to death, every restraint of decency and relias here commanded.  It is supposed  gion!
that the judicial system suggested by    V. 8. He went after the ean of Israel
Jethro was continued all the time they  into the tent, etc. lieb. el hakkublS],
were in the wilderness, and that it was into the recess. The original word here
their duty to find out the guilty in their rendered " tent " is not the term (ohel)
several departments or divisions. This usually employed for that purpose.
explains the phrase, "Slay ye every  Rosenmuller remarks, that it is equivone his men."  They were the men for alent to the Arab. kubbah or kobbah,
whom each of the judges were several- and with the article alkobbahl, from
ly, in a sense, responsible from their  which is derived the Spanish clcoba
Calling under their supervision.      and alcova, Eng. alcove, denoting an
interior chamber appropriated to sleepthe Outrage so signally avenged  by  ing. Into this retired room the offendP'hinehas, and ]his consequernt Re- ers were followed by Phinehas, and
ward.,                              both transfixed by a single stroke of
V. 6. Behold, ozne of the children of  his javelinl. The way of transgressors
Israel came, and br ouqght unto his breth- is hard, and their end sometimes strikren, etc. Heb. "Brought near to his  ingly awful. Though all are not cut
brethren;" i. e. brought near in the  off by the stroke of exemplary justice,
sight of his brethren. This is the only  yet the close of a sinful and impenisense in which she was brought to  tent life must be destruction, whether
them, implying a peculiarly open, pub- through the gradual decays of nature,
lie, and shameless proceeding on the  the waste of sickness, or the sudden
part of the offenders. It was done not seizure of death. The act on the part
only in the sight of the brethren of the  ofPhinehas seems to have been promptculprit, but of Moses also, and of a large  ed by a sudden impulse of holy zeal,
portion of the congregation who were  which received, indeed, the divine apat that time collected at the door of the  probation, although it is not to be reTabernacle weeping and mourining over garded as a precedent in ordinary cases.
the fearful transgression. It is not iam- Sudden emergencies warrant extraorprobable, in fact, that the judgment had  dinary expedients. As a priest, it was
even then begun, and what must have  not the office of Phinehas to punish
been the enormity of introducing a par- crime, but in this instance, while all
amour, in these circumstances, into an  others held back, he was no doubt
lsraelitish tent, in open defiance of  moved by a divine inspiration to enter
qR




410                            NUMBERS.                        [B. C. 1462.
both of them through, the man of          9 And those E that died in the
Israel, and the woman through  plague  were  twenty  and  four
her belly.  So the plague was  thousand.
stayed from the children of Israel.               Deut. 4. 3. 1Cor. 1o. 8.
upon the work of vengeance. " If any  29, 30, "Thus they provoked him to
private person should in his preposter-  anger with their inventions: and the
ous zeal take upon himself to punish a  plague brake in upon them. Then stood
similar crime, in vain will he boast of  up Phinehas, and executed judgment:
being an inmitator of Phinehas, unless  and so the plague was stayed."  The
he shall be thoroughly assured of the  original word for " plague" is here the
command of God. In order that our  same with that before us, and we see
zeal may be approved of God, it must no evidence of any other " plague " than
be tempered by spiritual prudence, and  that of the slaughter recorded by the
directed by His authority; in a word, historian.
the Holy Spirit must go before, and    V. 9. Twenty and four thousand.
dictate what is right."-Calvin.  But The number here specified affords a
while the act of Phinehas would be un- fearful indication of the ravages of the
justifiable in those who had received  divine judclgment, but it has greatly
no such commission, either from God  tasked the ingenuity of commentators
or man, yet the spir'it from  which it to reconcile with it the statement of
pyceeded would be commendable, in  Paul, 1 Cor. 10: 8, " Neither let us comwhomsoever it were found. We ought mit fornication, as some of them comto be filled with zeal for God's honor. mitted, and fell in one day three acnd
We ougAt to feel indignation against sin. twenty tho-usand."  The solution usualWe ought to be penetrated with com- ly given depends upon the assumed
passion towards those who are seduced  distinction between the number of those
into dangerous courses by the evil acts  who fell by the plague and those who
of others. We ought to be ready to as- fell by the sword of the judges. Moses,
sist the civil mnagistrate in the suppres- it is supposed, in the 24,000, cormpresion of iniquity. —f   So theplaguewas  hends all that perished both by the
stacyedfromz the childr-en of Israel. Heb. sword and the pestilence, whereas Paul
hammaqfgpl/ dih, thee stroke. This is usu-  refers only to the latter. But as we see
ally understood to. denote a pestilence  no evidence of the occurrence of any
which the Lord had caused to break  plague on this occasion, so we are comforth on this occasion, and to rage with  pelled to reject this explanation. In
destructive violence. But as nothing  our view Paul had no design to specify
has been previously said of any such  the precise number.  ile had in his
pestilence, and as the term is elsewhere  mind the fact of a tremendous judgappliedl to a slaughter by the sword, ment inflicted on the Israelites for a
I Sam. 4: 17, we see no good reason to  particular sin, but whether it were exdoubt that it is here used in reference  actly 23,000 or 24,000 he might not
to the execution of the judgment corm- have recollected at the moument, and as
mandedl above, vs. 4, 5, which now  the precise specification was not illreached its climax in the fearful act of  portant for the moral lesson which it
Phinehas towards the culprits slain by  was calculated to teach, instead of arhis hand. To this event in the history  resting his pen and turning to the in-'he Psalmist alludes as:follows, Ps. 106: spired volume to certify himself on the




B. C. 1452.]               CHAPTER  XXV.                               411
10 And the LORD spake unto I sumed not the children of Israel
Moses, saying,                        in my jealousy".
11 Phinehas the son of Elea-    12  Wherefore say, Behold, I
zar, the son of Aaron the priest,  give unto him   my covenant of
hath  turned "b my wrath  away  peace:
from   the  children   of  Israel,       13 And he shall have it, and
(while he was zealous for my  his seed after him, even the covsake among them,) that I conn Ex. 20. 5. Deut. 32. 16, 21.   1 [C. 14. 2'.  Ps. 78.
m1 Pa. 106.'23. Jen 3.h 36.  58. Ezek. 1]6. 30. Zeph. 1. 183.3.. d.  2.  4, 5.
point, he set down the number of 23,000  he was zealousforn my sake among them.
as being at least the number slain, with-  Or, Heb. " He was jealous with myjealout assuming to give it with absolute  ousy."  See Note on ch. 5: 14, where
accuracy. Now  if the assertion of  the import of the original term  for
Moses was true, that 24,000 perished  "zeal" is fully unfolded. The meanon this occasion, the assertion of Paul ing is, that in thus vindicating the diis likewise true that 23,000 perished, vine honor he showed that he could no
and the assertion of the less number  more tolerate this forbidden connection
does not deny that of the greater. As, of the chosen people with an idolatrous
then, it cannot be shown that there is  race than a man would suffer his wife
any thing intrinsically false in Paul's  to prostitute herself to strangers. In
statement, why not be content with it this sense the Lord himself is said to be
as it stands without striving to bring it "jealous," Ex. 20: 5. The term conto a perfect tally with Moses?-espe- veys an allusion to the conjugal relation
cially when the only ground on which  which the Lord sustained to his people.
this is attempted to be done is a gra-   V. 12. Behold, I give unto his  my
tuitous assumption utterly incapable  covenant ofpeace. Ileb. berithi shdlom,
of proof?  We are persuaded it will be  implying an abundant prosperity, comforever a futile attempt to maintain  prising multitudinous forms of happithat the Holy Spirit, speaking through  ness and comfort. Such is the import
Paul, designed to state the exact num-  of the original term  for "peace;" so
ber of the victims who fell under the  that this promised " covenant of peace "
judgment now visited upon the people, is nothing more than the divine stipufor this would bring him  in conflict lation that his lot should be crowned
with Ihis oNn declaration made through  with a fulness of blessings, both temthe Old Testament writer.             poral and spiritual. So the Lord says
Vs. 10, 11. Thie Lord spake unto Moses, of Levi, Mal. 2: 5, "My covenant was
etc. The Most High here announces to  with him of life and peace; and I gave
iMoses that it was his pleasure that the  them to him for the fear wherewith he
whole nation should know kow much  feared me, etc."  The Targ. Jon. renthey -owed to the heroic act of retribu-  ders thus: " Behold, I decree unto him
tion-this courageous and well-timed  my covenant of peace, and I will make
zeal —-on the part of Phinehas, inasmuch  him the messenger of my covenant, and
as by vindicating the divine honor he  he shall live forever to preach the Goshad staid the hand of justice from strik- pel of redemption in the end of days."
inug and consuming the whole mass of a    V. 13. Even the covenant of an ever
congregation so corrupted. —~-  While  lasting priesthood:   As if he should say,




412                           NUMBERS.                       3B. C. 1452
enant of an "' everlasting priest-  Salu, a prince of a chief house
hood; because he was q zealous  among the Simeonites.
for his God, and made an  atone-        15  And  the  name  of  the
ment for the children of Israel.  Midianitish  woman  that  was
14 Now the name of the Is-  slain was Cozbi, the daughter
raelite that was slain, even that i of ZuMr; he was head over a
was slain with the Midianitish  people, and of a chief house in
woman, was Zimri the  son of  Midian.
p  Fx. 41. 15.  q Ps. 69. 9.  r Heb. 2. 17.       M c. 31. S. Josh. 13. *1.
Let Phinehas know that by way of re- which receives its fulfilment in him who
ward for so noble and pure an example  was made " a priest forever after the
of religious zeal, a zeal not prompted  order of AMelchisedek."` f And made
by private passion, by hasty, uncharita- can atonement for the children, of Israel.
ble, or ungovernable resentment, but Heb. "Atoned upon (or for) the chilby a solid and earnest regard to the  dren of Israel."  That is, made reconhonor of the divine majesty, the love of  ciliation, pacified, propitiated.  Thus
truth, and the highest welfare of his Moses, in addressing the Israelites after
brethren, his family shall, in direct line  the great crime which they had comfrom him, be honored with the priv-  mitted in worshipping the golden calf,
ilege of a long succession in the high- says, Ex. 32: 30, 32, " Ye have sinned a
priesthood; and though this succession  great sin; and now I will go up unto
may be temporarily interrupted, yet it the Lord; peradventure zwill make an
shall return again to his posterity, and  atonementfor your sins."  So again, in
remain with them even to the passing  respect to the rebellion of Korah, Num.
away of the dispensation now insti- 16: 46, 48, "And Aaron took as Moses
tuted. He was indeed already entitled  commanded, and ran into the midst
to the office, and had actually held it of the congregation; and, behold, the
since the death of Aaron; but it is now  plague was begun among the people:
confirmed to him as a birthright, and  and he put on incense, and made an
ordained to run down in his family, atonement for the people. And he stood
and doubtless in the eldest son, instead  between the dead and the living; and
of being transferred  to some other the plague was stayed."  So the Psalbranch of Aaron's descendants. The  mist makes honorary npention of this act
interruption spoken of occurred when  of Phinehas, Ps. 106: 30, "Then stood
the priesthood passed from the family  up Phinehas and executed judgment,
of Phinelias to that of Ithamar, where it and so the plague was stayed."
reiuained about 150 years, Eli being    Vs. 14, 15. Now the name qf the Ieone of his descendants, but it was re- raelite, etc. The names and the pedistored again in the person of Zadok, gree of the offending parties are here
1 Chron. 6: 50, and thence continued in  particularly cited, both in order to conthe family, as far as is known, down to  sign their character to deeper infamy
the close of the Jewish economy. The  in after ages, and to do higher honor to
"everlasting priesthood " belongs prop- Phinehas, who, in this transaction, reelly to Christ, and it would seem that garded not the rank or dignity of the
the promise made to Phinehas, as a type  transgressors. These, it appears, were
)f Christ, glides imperceptibly into that of high condition on both sides, yet




B. C. 1452.]              CHAPTER  XXVI.                              413
16 And the LoRD spake unto  Cozbi, the daughter of a prince
Moses, saying,                        of Midian, their sister, which
17 Vex  the Midianites, and  was  slainv in  the  day  of  the
smite them:                           plague, for Peor's sake.
18 For they  vex you "'with
their wiles, wherewith they have            CHAPTER   XXVI.
beguiled  you, in the matter of           ND  it came to pass, after the
Peor, and  in  the  matter  of   A   plague, that the LOrD spake
t c. 31.       u e.    1 6. re1.  e  2. 1A.      v ver. 8.
their standing gave them no exemption  the lead in the conspiracy suggested by
when the stroke of retribution fell. The  Balaam. Balak had turned away the.assage before us is a testimony that wicked prophet in disgrace, but the
the Lord would give publicity to the  Midianites, in all probability, retained
sin as a warning to others, that the  him  in the midst of them, as it was
most exalted sphere in life will protect amongst them that he was slain, ch.
no one from the just consequences of  31: 8. We cannot mistake in accounthis crimes.                           ing those our greatest enemies who
V. 17. Vex the Midianites and smite  would entice us into sin, and though
theim.  Heb. "Straighten, distress."  we are never to indulge in a vindictive
Gr. " Treat as enemies."  The divine  spirit, yet we may be and ought to be
justice having visited deserved punish-  moved by a  righteous  indignation
ment upon his own people, now decrees  against whatever tends to effect a sepvengeance against his and their ene- aration between us and our heavenly
mnies, although the actual execution of  Father.
it was delayed till after the numbering    V. 18. For they vex you with thei~r
of the people and the occurrence of  wiles, etc. Heb. "Distress you," the
various other events recorded in the  same word occurring in the preceding
next five chapters. The infliction of  verse, but denoting here, not war, but
this vengreance was to be the last public  a resort to the arts of subtlety and deact of Moses, as it is said, ch. 51:2, ceit.  This was a peculiar source of
"Avenge the children of Israel of the  vexation to them, whence Henry well
Midianites; afterward shalt thou be  remarks, that " whatever draws us to
gathered unto thy people."  Judgment sin should be a vexation to us, as a
often begins at the house of God, but it thorn in the flesh."
does not end there. Accordingly the
Lord says, by the prophet, Jer. 25-: 29,
"For lo, I begin to bring evil on the          CHAPTER  XXVI.
city which is called by my name, and
should ye be utterly unpunished? Ye   A new Census taken in t7he Plains of
shall not be unpunished: for I will call             bnab.
for a sword upcn all the inhabitants of    V. 1. It came to pass after the plague,
the earth, saith the Lord of hosts."  etc. After the slaug/hter of the 24,000
Thejudgment is here denounced against who fell by the sword of the judges as
the Midianites rather than against the  stated ch. 25: 9, as this is the undoubtlMoabites, because the Midianites, in this  ed sense of the word "plague" in this
particular instance, seem to have taken  connection.- We may properly recog



414;                          NUMBERS.                        [B. C. 1452.
unto M3oses, and unto Eleazar the: ifather's house, all that are able
son of Aaron the priest, saying, to go to war in Israel.
2 Takea the sum  of all the           3  And  Mloses and  Eleazar
congrega.tion of the children of  the priest spake with  them  in
Israel, from  twenty  years old  the plains  of Moab, by Jordan
and  upward, throughout their  near Jericho, saying,
a  l x. 30. 1!.  38. 25, -6.   c. 1. 2,3.  b ver. 63.  c. 35. ].
nize a moral as well as a historical sig- so many men."-C-alvin.   The whole
nificancy in the command to number generation existing thirty-eight years
the people afresh. It was a token of  before, with the exception only of Cathe Lord's special regard for those who  leb and Joshua, had been wasted away,
survived and had cleaved to him in the  and as the promised land was nowe
midst of a wide-spread defection. Dent. about to be distributed to their de4: 3, 4, " Your eyes have seen what the  scendants, which would be facilitated
Lord did because of Baal-peor: for all by a new census, one is accordingly
the men that followed Baal-peor, the  ordered, The matter was intrusted to
Lord thy God hath destroyed them from  the charge of Eleazar, who was now,
among you. But ye that did cleave  since the death of Aaron, high priest.
unto the Lord your God are alive every  As Aaron had performed this office in
one of you this day."  The Hebrew  conjunction with Moses on a former ocwriters, in a somewhat pious vein, il- casion, ch. 1: 3, so Eleazar is called to
lustrate it " by the similitude of a shep- do it now. He also united with Joshua
herd, who, when a wolf has gotten  afterwards, Josh. 14: 1, in dividing the
among his flock, and worried some of  land among the people.
them, he counteth them  to know the    V. 2. Take the sum. of all the congrenumtmber of those that are left." Again, gatio?.  -Heb. "Take the head."  On
" As when they came out of Egypt and  the import of this expression see Note
were delivered to Moses, they were de- on ch. 1: 2. Chald. " Take the count,
livered to him by tale (Ex. 38: 26), so  or the sum."  This was the third cennow when Moses was ready to die, and  sus of which we have an account in the
to deliver his flock again, he delivered  sacred narrative. The particular terms
them by tale."-Sol. Jarchi. A fartheir occurring in this verse will be found
reason for the measure may be found  explained in the Notes on ch. 1: 2, 3.
in the divine determination to make    V. 3. 1fMoses and F,'leazar the priest
good the promise to Abraham, to mul- spake with them, etc. The purport of
tiply his seed as the stars of heaven, this and the following verse, particunotwithstanding it might seem to be  larly as expressed in the original, is not
countervailed by the fearful diminution  very clear, since the command given
in their numbers caused by the sweep- in v. 2 to Eleazar, appears here to be
lug judgments which their sins had in- given to some other party intimated by
durred.  "This was the reason why  "them," which, as it stands, is of very
the people was numbered immediately  indefinite reference. The clue to the
after the plague, in order that it might sense would seem to be given by the
be more conspicuous that God had mar- Targ. Jon. "Spake unto the princes,
vellously provided lest any diminution  and said to number them (the people)."
should appear after the recent loss of  According to this the order was given




B. C. 1452.]             CHAPTER  XXVI.                             415
4 Take the sum of the people, were numbered  of them   were
from  twenty years old and up-  forty and  three  thousand  and
ward; as the LoaRD commanded  seven hundred and thirty.
Moses, and the children of Is-    8  And  the  sons of Pallu;
rael, which went forth  out of  Eliab.
the land of Egypt.                     9  And  the sons of Eliab;
5 Reubenc, the eldest son of  Nemuel, and Dathan, and AbiIsrael: the children of Reuben;  ram.  This is that Dathan and
Hantoch, of whom  cometh  the  Abiram  which were famous in
famLily of the  Hanochites: of  the congregation, who strovea
Pallu, the family of the Pallu-  against Moses and against Aaron
ites:                               in the company of Korah, when
6 Of Hesron, the family of  they strove against the LORnD.
the Hesronites: of Carmi, the          10 And the earth opened her
family of the Carmites.              mouth, and swallowed them up
7 These are the families of  together with Korah, when that
the Reubenites; and they that  company died, what time the fire
c Gen. 46. 8.                       d  c. 16. 1, etc.
to the chiefs of the tribes, who acted as with the other three families of this
assistants to Moses and Aaron in the  tribe. The census now made shows
former numbering.                   that the tribe had decreased by near
V. 4. (Take the sum of the people). three thousand men. But whole houseThese words are wanting in the orig- holds had perished in the preceding
inal, but are evidently implied in the  judgments, as is evident from v. 9.
general tenor of the command, and  -~  _Forty and three twousand and
therefore properly inserted. —       As seven hundred and thirtby. The Reuthe Lord commnanded, etc.  Implying  benites, at the last numbering, gave a
that they were now to proceed accord- total of 46,500; their decrease conseing to the directions given them by the  quently, up to this time, was 2,720,
Lord himself on the occasion of the for- which may be accounted for, at least in
mer numbering, ch. 1: 1-4. This fa- part, by the ravages of the divinejudgvors the construction above suggested. ment in consequence of Korah's conV. 5-7. Reuben, the eldest so~n of Is- spiracy.
rael, etc. The enumeration begins with    V. 9. cFamous in the congregation.
Reuben the eldest-born, as it did also  Heb. "The called, the summoned."
in the former instance, ch. 1: 5, 20. See Note on ch. 1:16, where the term
Four families are here enumerated to  is fully explained. Comp. also ch. 16:
Reuben, as we read also Gen. 46: 9. 1, 2, etc. —     Strove. Gr. "Made in1 Chron. 5: 3.   ~ Hanoch, (of whom  surrection against." Chald. "Gathered
covmeth) the Ilanochites.  Heb. "The  themselves together against."  These
Hanochite," sing. for the plur. as else- strove against Moses and Aaron in the
where throughout this chapter. The  striving of Korah's company against
phraseology of the original identifies  the Lord.
the descendants of IIanoch with Han-   V. 10. Together with KIorah. These
och himself, which is according to a  words, taken as they read, would seem
frequent Scriptural usage. So likewise  to import that Korah was swallowed up




41B6                           NUMBERS.                       LB. C. 1452.
devoured two hundred and fifty  family  of the  Nemuelites:  of
men; an.d e they became a sign.  Janmin, the family of the Jamin11 Notwithstanding, the chil-  ites: of Jachin T, the family of:ren/  of Korah died not.             the Jachinites:
12 The sons of Simeon after            13 Of Zerah i, the family of
their families: of Nemuel", the  the Zarhites: of Shaul, the family of t':e Slaulites.
e c. 16..  Cor. I.  2 iot.. 6. 1x.. 4.  of te Shaulites.24.
(y Seml.  10. E. x;. 16, Jem9Pue'.   A  I Chr. 4.:4.,Jarb.  i Gen. 46. 10. Zohar.
with Dathan and Abiram —contrary to  struction adopted, the moral lesson conthe conclusion stated in our Note on  veyed by the event is the same, and the
ch. 16: 32. But it is palpable that the  allusion is here made to these conspiralanguage of the verse before us is some- tors to affix a new brand of infamy to
what confused in the present render- their names.    ~ And they becarme
ing, as it is not clear whether the  a sign.. Heb. "They became for an ensacred writer meant to say that Ko- sign, or banner."  That is, they were
rah's company perished by the opening  made an example of; they were made
of the earth, or by the fire; and there-  a monument of the Lord's righteous
fore we do not hesitate, with Patrick,  displeasure against those who would
Poole, Geddes, Boothroyd, and others, wrong his ministers, and a warning to
to propose another translation con-  all posterity not to walk in their steps.
formed substantially to the Samaritan,  The fittest commentary on the words is
which reads thus: "And the earth  the laingruage of Paul, 1 Cor. 10: 11,
opened its month, and swallowed them   "Now all these things happened unto
up, and when this company died a fire  them for ensatmples; and they are writdevoured Korah and two hundred and  ten for our admonition upon whom the
fifty men."  The original will admit, ends of the world are come."  What is
we think without violence, of the fol- here said of the persons of the rebels is
lowing version: " And the earth opened  in ch. 16: 38, 40, said of their censors,
her mouth, and swallowed them  up  that they were to be "a sign unto the
(i. e., Dathan and Abiram  with their  children of Israel," and "a nmemorial
immediate associates, ch. 16: 2), and  that no stranger, which is not of the
as for Korah (he perished) in the dying  seed of Aaron, come near to offer inof that company, at the time the fire  cense before the Lord; that he be not
devoured two hundred and fifty men."  as Korah and his company, etc."
This is not a forced construction, and    V. 11. The children of Ioralh died not.
it agrees well with Ps. 106:17, 18, His immediate sons were Assir, Elka-'" The earth opened and swallowed up  nah, and Abiasaph, Ex. 6: 24. These
D)athan, and covered the company of  with their posterity lived and served,
Abiram."  Here it is plain that Korah  officially in Israel, as their genealogy is
is not included. Josephus says to the  reckoned, 1 Chron. 6: 22, 28, and fresame effect, " This fire was very bright, quent honorable mention is made of
and had a terrible flame, such as is  the sons of Korah, both in the Psalms
kindled at the command of God; by  and elsewhere. It is reasonably to be
whose irruption on them, all the com- supposed that they were not with Kopany, and.Toraeh  hiimself, were de- rab, when he met his fate, being en3troyed."  But whichever be the con- gaged in ministeringat the Tabernacle,




B. C. 1452.]             CHAPTER  XXVI.                            417
14 These are the families of  Judah according to those thal
the Simeonites, twenty and two  were numbered of them, threethousand and two hundred.           score and sixteen thousand and
15 The children of Gad, after  five hundred.
their families: of Zpllhon, the    23 Of  the sons of Issachar'
family of the  Zephonites: of  after their families:  of Tola,
1Haggi, the family of the fag- i the family of the Tolaites: of
gites: of Shuni, the family of  Pua, the family of the Punites
the Sllunites;                     |24 Of Jashub, the family of
16 Of Oznii, the family of  the Jashubites: of Shimron, the
the Oznites: of Eri, the family  family of the Shilnronites.
of the Erites:                         25 These are the families of
17 Of Arod'", the family of  Issachar according to those that
the Arodites: of Arcli, the famn-  were numbered of them,  threeily of the Arelites.                score  and  four thousand  and
18 These are the families of  three hundred.
the children of Gad, according        26 Of the sons of ZebulunP
to those that were numbered of I after their families:  of Sered,
them, forty thousand and five  the family of the Sardites: of
hundred.                            Elon, the family of the Elon19 The sons of Judah" were  ites: of Jahleel, the family of
Er and Onan: and Er and Onan  the Jahleelites.
died in the land of Canaan.           27 These are the families of
20  And the sons of Judah  the  Zebulhunites. according  to
after their families were: of  those that were numbered  of
Shelah, the family of the She-  them, threescore thousand and
lanites: of Pharez, the family  five hundred.
of the Pharzites: of Zerah, the       28 The sons of Josephq, after
family of the Zarhites.,          their families, were Manasseh
21 And the sons of Pharez i and Ephraim.
were; of Hezron, the family of. 29 Of the sons of Manasseh:
the Hezronites: of Hamul, the  of" Machir, the family of the
family of the Hamulites.            Machirites: and Machir begat
22 These are the families of  Gilead: of Gilead come the faimily of the Gileadites
k Gen. 46. 16. Zipl;ion.   l Gen. 46. 16. Eb   ily of the Gilea..te.
v, Geul. 46..6.,di.  t Gen. 8.  o-10.  1 Char.   oGen. 46. 13. 1 Chr. 7. 1.  p  Gen. 47. 14
2. 3, etc.                          q Gen. 46. 20.  X JJsh. 17. 1.  I Chr. 7. 14; 15.
or that they did not consent to their remained, for it appears from Gen. 46:
father's rebellion, or having at fir'st en- 10. Ex. 6: 15, that there was another
listed in it, were afterwards induced to  family, that of Ohad; but this had
repent and abandon the enterprise upon  doubtless become extinct in the wilderthe warning appeal given by Moses, ch. ness, and is therefore omitted here.16: 5. See Notes on ch. 16: 5, 31-35. 1  Twenty and two thousand and two
V. 14. TYese are the families of the h uradred. A great diminution in numSimeonites. That is, the families which  ber, since at the former census they
18*




418                          NUMBERS.                     LB. C. 1452.
30  These  are  the -sons of  to those that were numbered of
Gilead: of Jeezer, the family  them, thirty and two thousand
of the Jeezerites: of Helek, the  and five hundred.  These are
family of the Helekites:            the sons of Joseph after their
-31 And of Asriel, the family  fa-milies.
of the Asrielites: and of She-    38 The sons of Benjamin " afchem, the family of the Shechem-  ter their families: of Bela, the
ites:                               family of the Belaites: of Ash32 And of Shemida, the farm- bel, the family of the Ashbelily of the Shemidaites: and of  ites: of Ahiram', the family of
HIepher, the family of the Heph-  the Ahiramites:
erites:                               39 Of Shupham%", the fanmily
33 And Zelophehad  the son  of the  Shuphamites:  of Huof Hepher  had  no  sons, but pham, the family of the Hudaughters;  and the names of  phamites.
the  daughters  of Zelophehad         40  And  the  sons of Bela
were Mahlabh, and Noah, Hoglah, were - Ard of Naaman: of Ard,
M3ilecab, and Tirzah.               the family of the Ardites: and
34 These are the families of  of Naaman, the family  of the
Manasseh, and those that were  Naamites:
numbered of them, fifty and two       41 These are the sons of Benthousand and seven hundred.         jamin, after their families: and
35  These  are  the  sons  of  they that were numbered of themn
Ephraimn  after their families:  were forty and five thousand and
of Shuthelah, the family of the  six hundred.
Shuthalhites: of Bechert, the    42  These  are the  sons of
family of the Bachrites: of Ta-  Dan, after their families:  of
han, the family of the Tahan-  Shuham, the family of the Shuites.                               hamites.  These are the fami..
36 And these are  the sons  lies of Dan after their families.
of Shuthelah: of Eran, the faln-    43 All the families of the
ily of the Eranites.                Shuhamites, according to those
37 These are the families of  that were  numbered  of them,
the sons of Ephraim, according, Ge..l;..  Ch,...  1 Gen. 4. 1. li.
1;_'r. 8. I  Ahrah.  wv  Gtn. 4.   1. Il1,,p]pint a,.d
s   c.. 2.  36. 11.  t 1 CIhr. 7. 21. B'e, r.   IpThpli).  z  1 Chr. 8. 3. Ada,.  y Gu. 46.'.3.
amounted to 59,300, ch. 1: 23. The  chief house among the Simeonites,"
difference, therefore, amounts to no less and it is presumable that large numthan 30,100, more than half their orig-  bers of his tribe joined with him in the
inal number. Their guilty participa- wicked revolt and, fell in the punishtion in the sin brought about by the ment that ensued. It is probably to
evil counsels of Balaam " in the matter this circumstance also that we are to reof Peor," is probably to be regarded as fer the fact, that Moses, in blessing the
the'procuring cause of this remarkable  tribes, Dent. 33, makes no mention of
decrease.  Zimri was "a prince of a Simeon. —-In the subsequent parts of




B. C. 1452.]                 CHAPTER XXVI.                                    419
were threescore  and  four thou-             48  Of the sons of Naphtali",
sand and four hundred.                    after their fanlilies: of Jahzeel,
44 Of the children of Asher', the family of the Jahzeelites:
after their families:  of Jinlna,  of Guni, the family of the Gunthe  family of the Jimlnites: of  ites:
Jesui, the  family  of the  Jesu-            49  Of Jezer, the family  of
ites: of Beriab, the family  of  the Jezerites: of Shillem b, the
the Beriites.                             family of the Shillemites.
45  Of the  sons  of Beriah:              50  These are the fanlilies of
of Heber, the family of the He-  Naphtali,according to their famberites: of Malchiel, the family  ilies: and they' that were  numof the NIalchielites.                     bered  of them  were  forty  and
46  And   the  name   of  the  five thousand and four hundred.
daughlter of Asher was Sarah.                51  These  were the number47   These  are   the  families  ed  of  the  children  of Israel,
of  the sons of  Asher, accord-  six  hundred  thousand,  and  a
i-!g to those  that were number-  thousand   seven   hundred   and
ed   of  them, who  were  fifty  thirty.
anid  three  thousand  and  four              52  And the LORD spake unto
huindred.                                 Moses, saying,
a Gel. 46. 24.  1 Cbr. 7,. 13.  b I Cllr. 7.13.,Slalz Gen. 46. 17.   1 Chr. 7. 30.   l                           c. 1. 46.
this chapter to v. 51, there is nothing            c. xxvr.   Ch. I.
ispecially  requiring  remark, though  Reuben.. 43,780, 43,500,  2,770 decrease.
elariOUS   details of names, genealogies,  Simeon.. 22,200, 59,300, 37,100 decrease.
etc., may be found treated by other  Gad.....  40,500, 45,650,  5,150 decrease.
commentators.                             Judah... 76,500,  74,600,  1,900 increase.
V. 51. S'ix hundred thousand and a  Issachar. 64,300, 54,400,  9,900 increase.
thousand  seven       d 7tdlred  aued thirty.  Zebulon.. 60,500,  57,400,  3,100 increase.
The sum total of the former census was  Manasseh 52,700, 32,200, 20,500 increase.
603,550, which number, compared with  Ephraim  32,500, 40,500,  8,000 decrease
the present, shows a decrease in thirty-  Benjamin 45,600, 35,400, 10,200 increase.
eight years of 1820, exclusive of the  Dan          64,400, 62,700,  1,700 increase..Asher....53,400, 41,500, 11,900 increase.
Levites, who were numbered caparIt. So  Naphtali 45,400, 53,400,  8,000 decrease.
great was the divine beneficence, and
such the Lord's faithfulness to his prom-   Total.. 601,730, 603,550,  1,820 decrease
ises, that notwithstanding all the for-                    on the whole in 05 years.
Decrease in all............ 61,020
mer generation above twenty years of           Increase in all.........   59,200
age had passed off the stage, yet so fast
had he multiplied their posterity, that  Here it is to be observed that though
in that space of time their numbers had  there was an increase in seven tribes
nearly kept good.                         of not less than 74,800 men, yet so
The following comparative statement  great was the decrease in the other
will show how much some of the tribes  five tribes, that the balance  against
had increased, and others had dimin- I the present census is 1,820, as appears
ished, since the enumeration in ch. I: I above.




420                            NIMBERS.                        [.  C. 1452.
53 Unto d these the land shall I heritance be given according to
be divided  for an  inheritance,  those  that were  numbered  of
according  to  the  number  of  him.
names.                                   55 Notwithstanding the land
54 To e many thou shalt give  shall be divided by lot: accordthe more inheritance, and to few   ing to the names of the tribes
thou shalt give the less inherit-  of their fathers  shall they inance: to every one shall his in-  herit.
d  Josh. 11. 23.  14.1.   e c. 33. 54.
Israelites in gathering the manna, Ex.
D)ivision of the Land by Lot.     16:16-18, "This is the thing which
V. 53. Unto these the land shall be the Lord hath commanded, Gather of
divided, etc. Heb. "Apportioned." The  it every man according to- his eating:
enrolment of the names in the census- an otner for every man according to the
register was a preliminary step equiva-  number of your persons, take ye every
lent to a profession of their being heirs |man for them which are in his tents.
of the promises, just as those are par- And the children of Israel did so, and
takers of the kingdom of heaven, whose  gathered, some more, some less. And
names are written in the Lamb's book wI hen they did mete it with an omer, he
of life,  To all such the declaration  that gathered much had nothing over,
here made is a comforting assurance, and he that gathered little had no lack:
since it virtually put the promised land  they gathered every man according to
into their present possession. The de- his eating."
monstrative pronoun is used emphati-    V. 55. N;\otiwvithstanding the laid shall
cally to preclude the apprehension that I be dividedby lot. These lots would seem
they were longer to be put off, or that to have been cast only for the tribes,
their posterity and not themselves were  and not for the families, for to them the
to be made the actual inheritors.-   distribution was evidently to be gov~ Accord. ing to the numbe2r of names. erned by the rule laid down v. 54. Yet
That is, according to the number of the  in case any lot was too large for the
persons registered under each family. tribe, it appears that there was nothing
According as these were numerous or to prevent their giving up a part of
otherwise, the portion assigned was to  their right to others, as we learn was
be large or small. Comp. ch. 33: 54.   the case with Judah, which relinquished
V. 54. To many thou shalt give the  a portion of its territory to Simeon and
more inheritance, and to few thoue shalt Dan. It is easy to conceive that withyigve the less inheritance.  Heb. "To  out some mode of appeal to the Supreme
many thou shalt multiply his inherit- Arbiter the burden of responsibility in
ance, and to few thou shalt diminish  regard to the several allotments would
his inheritance."  Thus, Sol. Jarchi, have been very heavy, and probably
"To the tribes which had the greater  led to charges of partiality) r prejudice;
multitudes they gave the greater por- for which reason the lot seems to have
tion, though  the portions were not been ordained, " the whole disposing
equal; for, lo, every tribe had his por- of which is of the Lord."-        Accordnon according to his multitude." This  ing to the wnames of the tribes of their
reminds us of the rule prescribed to the  fathers. This gives countenance to the




B. C. 1452.]               CI.APTEIR        XVI.                         421
56  According to the lot shall         58  These are the families of
the possession thereof be divided  the Levites: the family of the
between many and few.                  Libnites, the family of the He57  And' these are  they that  bronites, the family of the Mahwere numbered of the Levites,  lites, the family of the Mushites,
after their families: of Gershon,- the family  of the Korathites:
the family of the Gershonites:  and Kohath begat Amnram.
of Kohath, the  family  of the            59 And the name of Amramn's
Kohathites: of Merari, the fain-  wife was Jochebed0, the daughily of thle AMerarites.                ter of Levi, whom  her mother
If G.,. 46. 11. Ex. 6. 16-19.  1 Chl'. 6. 1, 16.  g Ex. 2. 1, 2.  6. 20.
idea that the lot had reference only to  Aaron's sons the priests. There were
the inheritance of the tribes and not of  four of these, but two of them, Nadab
the subordinate families. In being cast and Abihu, were cut off by the hand of
they probably bore the names of each  heaven for their inpiety, and yet the
tribe or each patriarch. It is, however,  Lord so ordered it, that they were preto be observed, that only nine and a  served and increased in their posterity
half lots were to be assigned on the  so as to afford a sufficient number for
west of the Jordan, as two and a half  the discharge of the priestly functions.
tribes had chosen their inheritance on    V. 58. Tliefanmily of the ]i'orathites.
the east of that river, ch. 34: 13-15.  Or, more properly Kiorhites, from KoV. 56. According to the lot shall the  rah the son of Izhar, the son of Kohath,
possession, etc. That is, the portion or the son of Levi, ch. 16: 1. Korab himshare which shall fill by lot to each  self died in the rebellion, but his chiltribe, shallbe distributed to the several dren were exempted from his fate, and
families in such proportions as their  are therefore here reckoned for a faminumbers shall require.  The precise  ly in the fourth generation from Levi,
mode in which the lots were drawn is  which is one degree farther than the
not known with any certainty.          other families extend.  Upon comparing Ex. 6:17, we find two sons of GerThe Tuzmbe~ring of the Levites.    shon mentioned, viz. Libni and Shimi,
V. 57. Thzese (are) they that woere.eln-    yet here the former is enumerated and
bered of the Levites. The Levitical fan- the latter omitted. Then also Kohath
ilies are here numbered by themselves,  has four sons, Amram, and Izhar, and
because they were not to have a distinct Hebron, and Uzziel, yet here Uzziel is
share of the land, although they were  wholly omitted, nor is Izhar named
to be provided with 48 cities and their  otherwise than impliedly in his sons
suburbs for habitations. It is to be ob-  the Korathites.
served, however, that they are not enu-    V. 59. Til nam, e of Amram's wqife
merated with the same precision as the  owas Jrochebed, etc. We give upon this
other tribes, some families being here  passage the note of Calvin (Harm. of
wholly omitted.  Comp. Ex. 6:17-19.  Pent.) which will be seen to be al
The register was now made under the  together appropriate.  " Why Moset
three branches of that tribe, specified  should expressly state the name of his
oh. 3:17, 18, etc., from one of which  mother, contrary to the usual custom
descended  Moses  and  Aaron, and  of Scripture, does not clearly appear.




42Q2-                         NUMBERS.                       [B. C. 1452.
bare to Levi in Egypt: and she           63 These are they that were
bare unto Amram, Aaron, and  numbered by Moses and EleaMoses, and Miriam, their sister.  zar the priest, who  numbered
60 And unto Aaronhwas born  the children  of Israel in" the
Nadab, and Abihu, Eleazar, and  plains of Moab, by Jordan near
Itha mar.                             Jericho.
61 And  Nadab  and Abihu              64  But among  these  there
died, when they offered strange  was not a man of them  whom
fire before the LORD.                 Moses and Aaron the priest nium62 And those that were num-  bered, when they numbered the
bered of theml were twenty and  children of Israel in the wilderthree thousand, all males, from   ness of Sinai:
a month old and upward: for    65 For the LoRD had said' of
they were not numbered among  them,  They shall surely die in
the children of Israel, because  the wilderness.  And there was
there was no inheritance "I given  not left a man of them, save Cathem  among  the  children  of  leb the son of Jephunneh, and
Israel.                               Joshua the son of Nun.
it c.. 32..   Lev. 10. 1. 2.  c. 3. 4' 1 Chr. 94. ".
3 v.:;. 39.  I c. 1. 49.  im  c. 18. 20-24. Deut. - a ver. 3., Deut. 4. 3, 4.  p  e. 14.'8-30.
10. 9. Josh. 13. 14, 3:3.  14. 3.     1 Cor, 10. 5, 6. Jude 5.
for it is not likely that he did this as a  petuity of the high-priesthood, which,
distinction to his own family, because  according to the divine order, appeared
he at the same time shows how he him- to depend on their life. With this view
self, as well as his children, was de- Moses cites the history of the sad event
prived of the honor of the priesthood, in order that the Lord's wonderful
in which there is no appearance of am- providence might be more clearly perbition. It is more probable, if the word  ceived in the preservation of this sacred
danzsghter is literally taken, that he did  class, with which the well being of the
not conceal a disgraceful circumstance, whole church was so intimately conin order to extol more highly the indul-  nected. To which we may add, that
gence of God; for in this case, Moses  the renewed mention of their fate and
and Aaron spring of an incestuous mar- its occasion would administer a wholeriage, since Amram their father must some admonition to the priests of all
have married his aunt, which natural degrees diligently to beware of wilful
modesty forbids. It willthen be rather sacrilege, as also of error and neglian ingenuous confession of family dis-  gence in their ministrations.
honor, than an ambitious boast."        V. 62. Tweinty and three thozsanod.
V. 60. Unzto Aaron teas born rTadab  The former census exhibited 22,000 as
and _Abihk, etc. Here the names of  the total of this tribe; so that their m1Moses' children, Gershon and Eleazar, crease in the wilderness was 1000 males,
are again omitted, and only those of  ch. 3:39.
Aaron mentioned. But a reason for   V. 64. Arong these tkhere was not a
this may be suggested in the fact, that manoz, etc. This is stated in order to
the sudden death of two of his sons  show how punctual the Most High had
seemed in itself to endanl.er the per- beein in exeIcuting the threatening so




B. C.  112.]             CIIAPTER  X.XVIT.                            42:3
seh the son of Joseph: and these
CHA I~P TLER  kXXVII.I  ~are the names of his daughters;
THEN  came tlhe daughters of  Mahlall, Noah, and Hoglah, and
Zelophehad, the  son  of  Milcah, and Tirzah.
Hepher, the son of Gilead, the           2   And  they  stood  before
son of Machir, the son of Ma-  Moses, and before Eleazar the
nasseh, of the families ofManas-  priest, and  before  the  princes
a e. 126. 33. 36. 1-11. Josh. 11. *.  and all the congregation, by the
emphatically pronounced against the  of the tribe of Manasseh, who died
murmurers of a former generation, ch. without male issue, having five daugh14: 23, 28, 29. Of the vast total of up- ters as his only heirs. These women,
wards of 600,000 then enumerated, Ca- hearing that the land of Canaan was to
leb and Joshua alone had their names be divided amongst the heads of the
registered in the present census. This, tribes and the families mentioned in
however, is to be understood with a  that census, were at once filled with
peculiar qualification.  It is evident apprehension that being females, they
from  Josh. 14: 1. 22: 13, that both  were to be excluded from all inheritEleazar and Phinehas did actually enter ance in the lands and estates of the
into the promised land. How is this  country, and, consequently, that the
consistent with  the statement here  name and family of the Hepherites
made?  We reply that the sentence of would be extinguished in Israel. They
exclusion applied to the other tribes  accordingly determined to make a repwhich were enumerated on two former resentation of their case to Moses, in a
occasions, and in which the Levites  full-court ofthe high-priests andjudges,
were not embraced. We do not read  assembled with him at the door of the
that they had any share in the transac-  Tabernacle.  " This peculiar case gave
tion which brought the divine denun- occasion for the discovery of exemplary
ciation upon the mass of the people. piety in these daughters, who had faith
This tribe did not, like the others, send  to believe that Canaan would be actuala spy into Canaan, nor does it appear ly possessed, and grace enough to dethat it concurred in the general mur- sire a share in the inheritance. It is a
muring which the report of the spies  mercy when under no consideration
occasioned.                           sons or daughters are satisfied to resign
a portion among the Lord's people, their
part in the heavenly Canaan. Reader i
CHAPTER XXVII.               the inheritance is dividing; the time is
now for the settlement of titles and the
The Case qf Zelophehad's Daucghters   decision of interests. Have you no conclaimng anr Inheritance.       cern for a clear and indisputable case,
V. 1. T2hen came the daughters of  a satisfactory claim? If not, the daughZelo]hehad, etc. Heb. "Then came  ters of Zelophehad reproach your indifnear, or approached."   Targ. Jon. ference."-Seaton.
"Then came near to the place of judg-    V. 2. Stood before-all the congregament."  In the late census of the Is- tion. This is not to be understood in
raelitish families, ch. 26: 33. mention  its literal sense, for such a gathering of
7s made of Zelophehad, son of HIepher, the whole host. of the people at the door




424                           NUMBERS.                        [B. C. 1452door of the tabernacle of the  hath no  son?-  Give  unto  us,
congregation, saying,                 therefore, a  possession  among
3 Our father died b in the wil- the brethren of our father.
derness, and he was not in the           5 And Moses /brought their
company of them  that gathered  cause before the LORD.
"themselves together against the         6 And the LORD spake unto
LORD in the company of Korah;  Moses, saying,
but died  in his own d sin, and          7 The daughters of Zelophehad no sons.                          had speak  right:  thou g shalt
4 Why should the name of  surely  give  them  a possession
our father be done away from   of an  inheritance among their
among  his family, because  he  father'sbrethren; and thou shalt
6 c. 14. 35.  a6. 64, 65.  c C. 16. 1, 2.  d Ezek.  e Josh. 17. 4.  J' Ex. IS. 15, 19. Job 23. 4.
18. 4. John 8. 21, 4. Romn. 6 3..     c. 36. 2.
of the Tabernacle was impossible. " All serve to be disinherited. At the same
the congregation" here undoubtedly  time, they hold fast to the principle
denotes the seventy elders, representa- dictated by the common feelings of retives of the congregation, mentioned  ligion, that death is the wages of sin."
ch. 11:24, who are elsewhere called  — Calvins. They were happy in being
kol hd-Eddh, the whole congregation, able to make this plea on the ground
and sometimes simply cddch, the con- of the good character of their father,
gregation. See Note on ch. 10: 7.     and it is happy for any one when tlte
V. 3. But died in his own sin. That testimony can be borne of him, that
is, for his own sin, and that only. He  whatever were his own personal inhad not engaged in any conspiracy or firmities or transgressions, he was not
rebellion like Korah, and thus been in- accessory to the ruin of others by instrumental in drawing other men into  volving them in sin. "Here we may
sin.  Targ. Jon. "Nor did he cause  see what a comfort, what a credit and
others to sin."  His daughters hereby  glory, honest parents be to their chilexpress the hope that, as their father dren. They leave a good name behind
had not participated in any act of re- them, making their children bold to
bellion or mutiny, or been in any way a  speak of them; when others must hang
disturber of the public peace, and had  their heads and blush either to mention
died chargeable only with the common  them  themselves, or to hear them
iniquities of mankind, they might not spoken of by others."-Bp. Babington.
be deprived of their just rights and priv-   V. 5.,Moses brought their cause before
ileges, and see their family extinct, but the -Lord. Heb. "Brought near their
might have their share with the rest, and  judgment."  It would seem from this
that the male children they might subse- that the case was considered too diffiquently have, though begotten by fath- cult for the judges to decide, being
ers belonging to other families of the  without precedent and involving -imsame tribe, should enjoy their inheri- portant consequences, and therefore
tance under the name of Hepherites. was referred  to the Lord, as was
See ch. 36: 3-10. " They distinguish  Moses' wont in all doubtful matters.
his private sin from any public crime,   V. 7-11. The daughters of Zelophehead
which should have caused him to de- i speak right. The divine response de



B. C. 1452.]              CHAPTER  XX~II.                             425
cause the inheritance  of their          11  And  if his father have
father to pass unto them.:            no brethren, then ye shall give
8 And thou shalt speak unto  his inheritance unto his  kins-:the children of Israel, saying,  man that is next to him  of his
If a man die, and have no son, family, and he shall possess it:
then ye shall cause his inherit-  and it shall be unto  the  chilttance to pass unto his daughter.  dren  of  Israel a  statute' of
9 And if he have no daugh- judgment;  as the  LonD  comter, then ye shall give his inher-  manded Moses.
itasnee unto his brethren.              12 And the LORD said unto
10 Andif he haveno brethren,  Moses, Get thee iup into  this
then ye shall give his inheritance
unto his father's brethren.            L C. 2.9 2   c. 33. 47. Deut. 3. 27. 32.43. 34. 1.
dares the suit of these women to be  relations of the incident here referred to
just and equitable, and orders it to be  The order of events as described in this
accorded to them. At the same time, part of the history is the punishment
he takes occasion to graft upon this  of the people on account of their sin in
particular case a general law, to wit, the matter of Midian, the numbering
that if any Israelite died without male  of the people, the application of the
children, his daughters were to inherit daughters of Zelophehad, the command
his land; that in default of direct heirs  to ascend the mountain, and the apin the female line, it was to go to his  pointment of Joshua as his successor.
brothers; if he left no brothers, to his From the third chapter of Deuteronomy
father's brothers; and, failing that re- it would appear that this command to
lationship, then to his nearest collateral ascend the mountain was given after
kinsman, always keeping to the rela- he had delivered his special charge to
tions nearest in blood. —We find some  the tribes of Reuben and Gad, which
further particulars respecting the case  in the book of Numbers occurred at a
of Zelophehad's daughters in the last somewhat later date than that we are
chapter, to the Notes on which the  now considering. Again, in Deut. 32,
reader is referred.                   we learn that Moses had uttered his inspired and prophetic song, when, " in
iMoses' Death annowusced to him.    that self-same day the Lord spake unto
V. 12. Get thee ip  into this rmount Moses, saying, Get thee up into this
Abarimn. Abarim, as we have already  mountain Abarim, unto mount Nebo,"
remarked, ch. 23: 14, was the name of a  etc. But fronm Deut. 34:1-4, it appears
somewhat extensive chain of mountains  that the final blessing upon the tribes
on tle east of the Dead Sea, among the  was pronounced before he went up from
princiFal distinct elevations or peaks of the plains of Moab to the mountain of
which was Nebo or Pisgah. It does not Nebo. It is not indeed probable that
appear tllut the Lord designed Moses  any great length of time intervened beshould now ascend the mount specified, tween these several events, but we natfor his compliance with the command  urally feel a desire to fix, if possible,
is not here mentioned. Indeed, we are  their precise order. This, in the presobliged to confess to some degree of  eut instance, it is not possible to do,
difficulty in adjusting the chronological and occasionally in other cases in the




426'NUMBERS.                         [B. C. 1452.
mount Abarim, and see the land  gregation, to sanctify me at the
which  I  have  given  unto  the  water before their eyes: that is
children of Israel.                     the water of Meribah' in  Ka13  And when thou hast seen  desh in the wilderness of Zin.
it, thou also shalt be gathered'           15  And  Moses  spake  unto
unto  thy people, as  Aaron thy  the LORD, saving,
brother was gathered.                      16 Let the LORD, the God o of
14 For ". ye rebelled  against  the spirits of all flesll, set P' a man
my commandment in the desert  over the congregation,
of Zin, in the strife of the  con-         17 Which nmay go out q before
I Ex. 17. 7.   o c. f1. 12.  Ileb. 12. 9.  p Jer. 73.15.
k c. 20. 24.  31. 2.  I c. 20. 28.  Deut. 10. 6.    q Dent. 31. 2.   1 Sam. 8.  0..   1. 13.   2 Chr. 1. 10.
mt  C. 20. 10-12.                       John 10. 9.
Sacred Volume we find transpositions  qualify him  for the office.  As these
and dislocations in the record which  gifts and graces were to come from the
have given occasion of cavil to skeptical  Lord alone, therefore he addresses him
critics, while at the same time nothing  as the " God of the spirits of all flesh,"
could be clearly indicated as militating  that is, the God who so works upon and
with the intrinsic truth of the narra-  endows the spirits of men as to render
tive, or implying any greater lack of  them most competent for the functions
order than might reasonably be expect-  he assigns them.  ~T Set a marn over,
ed in documents of such extreme anti- etc. Heb. yyipkod, visit over, i. e. conquity. —  [ See tihe lalnd wlhidch Iflavee  stitute, appoint, make to preside over.
given qunto the children of Israel. As  See Note on ch. 1: 3. The conduct of
this is the intimation of a privilege  Moses, in view of the intimation now
which was not actually enjoyed  till given him, is eminently worthy his
some time afterwards, we defer our re-  general character.  Instead of giving
marks upon it till we reach the period  way to vain regrets, striving to turn
of its occurrence, Deut. 34: 1-4.       the Most High from  his purpose, he
V. 16. Let the  lord, the God of the  forgets himself, and makes the welfare
spirits of allflesh.  Gr. "Let the Lord,  of the people his great concern. His
the God of the spirits and of all flesh."  absorbing anxiety is, that they may not
So also ch. 16: 22.  The phraseology  be deprived of the services of a compeimplies not only that God is the origi-  tent leader-that they may not be left
nal Creator of all men's souls or spirits,  as sheep without a shepherd. We have
Eccles. 12: 7. Zech. 12:1, but that he  but to compare this with his whole preis also the divine Bestower of the vari- vious career to see that the same unous spiritual gifts of grace, knowledge, selfishness of spirit, the same zeal for
etc., which are termed " spirits," 1 Cor. the honor of God, the same devoted con14: 12, "Even so ye, forasmuch as ye I cern for the well-being of the people,
are zealous of spiritual gifts (Gr. of  which had marked his course hitherto,
spirits), seek that ye may excel," etc. shine conspicuous on this occasion, conThe burden of Moses' prayer on this  firming his title to rank high among
occasion is, that the Lord would set a I the excellent of the earth.
man over the congregation who should    V. 17. Which mnay go out before them,
be abundantly furnished  with  those  and which  nay go in before them. That
spiritual endowments that should best i is, who may guide and govern them




B. C. 1452.]             CHIAPTER  XXVII.                              427
them, and which may go in be-  son of Nun, a man in   whom  is
fore them, and which may lead  the spirit, and lay t thine hand
ttlem  out, and which may bring  upon himnt:
them  in; that the congregation          19 And set him  before Eleaof the LonD -be not as  sheep  zar the priest, and before all the'which have no shepherd.               congregation; and give him" a
18 And the LORD  said unto  charge in their sight.
bMoses, Take  thee Joshua  the    s Gen. 41. 38. Jude. 3. 10. 11 29. 1 Sain. 16. 13,
IS. Dan. 5. 14. Acts 6. 3.  t Deut. 34. 9. Acts 6. 6.
r   1..    17. Zech. 10. 2. Mlat. 9. 36.  1 Put. 2. E5.    Deut.  1. 7.
both at home and abroad, in times of  to Joshua, and the communication of
peace and of war, and who may under-  the requisite spiritual gifts and endowtake the charge of defending them from  ments for its right discharge. A simitheir enemies; for under this phrase  lar ceremony obtained subsequently in
of "going out and coming in before  the primitive Christian church when
them, of leading them out and bringing  men were separated and set apart for
them in," all the-offices of the supreme  the discharge of special holy functions.
magistracy are comprised. Hence Mo- See I Tim. 4: 14.
ses, when on the point of resigning the    V. 19. Set Alinz  before Eleazaer the
government, uses this language of him- priest, and be fo'e all the cozgregation.
self, Deut. 31: 2, " I can no more go  The relation which he was to sustain to
out and come in."  The similitude is  the high-priest and to the congregation,
taken from the case of shepherds, whose  made it fitting that this act of inauguracustom it is to go out and in before  tion or consecration should be performtheir flocks, to lead them forth to their  ed in the presence of all the people, that
pastures, and then to bring them home  they might thus signify their devout
again to their folds.                 reception of their new leader, as designated and appointed for them  of the
Lord himself.   [, Give ci-m a charge
Inauybrattiown   of Joshi.a.'na i,a ofJoshea.  in tiheir sight. I-Ieb. " Thou shalt comV. 18. A mae in R whom is tthe spirit  mand him."  We read the purport of
That is, the Spirit of God, as manifest-  this charge, Deut. 31: 7, S. " And Moed in the gifts and graces with which  ses called unto Joshua, and said unto
he was endowed.  Thus, Deut. 34: 9, him in the sight of all Israel, Be strong
"ALnd Joshua the son of Nun was full and of a good courage: for thou must
of the spirit of wisdom; for Moses had  go with this people unto the land which
laid his hands upon him."  In this re- the Lord hath sworn unto their fathers
spect he was an evident type of Him  to give them; and thou shalt caulse
to whom the Lord " gave not the Spirit them to inherit it. And the Lord, he it
by measure.":   ~ Lay thine hand -sp- is that doth go before thee; he will be
o0, himn. Ileb. sdcmakt, lea-n or iSmpose  with thee, he will not fail thee, neithler
thine Salsd sepon him, i. e. thine hands, forsake thee: fear not, neither be disv. 23, and as it is rendered in the Gr.  llayed."  In addition to this the Lord
" Thou shalt lay thine hands upon him."  himself gave Joshua a charge in the
By this ceremony of the imposition of  Tabernacle, Deut. 31: 14, of which it is
hands was signified the transfer of the  said, v. 23, "And he (the Lord) gave
fflice of leader of Israel from Moses Joshua the son of Nun a charge, and




428                           NUMBERS.                       [lB. C. 1452.
20 And" thou shalt put some  children  of  Israel with  him,
of thine honour upon him, that  even all the congregation.
all the congregation of the chil-       22 And  Tloses  did  as the
dren of Israel mlay be'v obedient.  Lorn  cormmanded him: and he
21 And he shall stand before  took Joshua, anrid set him  before
Eleazar the  priest, who  shall  Eleazar the priest, and  before
ask' counsel for him, after the  all the conlgregation.
judgment of. Urim  before the          23 And he laid his hands up.
LOnRD: at his word shall they go  onl him, and gave himl a charge,
out, and at his word they shall as the  LORD  commianded; by
comie in, both he, and  all the  the hand of Moses.
v'2 K. 2. 9, 5.  ic Jo81. 1. 16, 17.  x  Jud. 21.
1S,etc.   1 Sam.  2. 1:1. 2c. 9. 10.7  y  Ex.'.  3.  v ver. 19.
said, Be strong and of a good courage; but a certain portion of them, so that
for thou shalt bring the children of Is- the pre-eminence of Moses should rerael into the land which I sware unto  main unimpaired. Of him alone could
them; and I will be with thee."  The it be said, that " there arose not a procharge thus given tended at once to  phet since in Israel like unto Moses."
confirm the authority of Joshua, and  The purport of the command is, regard
to bind him more solemnly to the dis- Joshua no longer henceforth as a sercharge of his duties.  As Moses also  vant, but as a brother and an equal,
gave him his instructions in the name  united in joint commission with thyself,
of God, he would be exempt from the  and entitled to the ensigns and eviimputation of mercenary motives, while  dences of thine own authority, whatJoshua would be strengthened in faith  ever they may be.
and diligence.                          V. 21. I7e shall stand before ]'leazar
V. 20. DYou shalt put (some) of thine the priest, etc. Notwithstanding his
honor 2epeon him. Heb. "Thou shalt high position as head of the Israelitish
give of thine honor, majesty, or glory, host, he shall still be required to renupon him." The inserted word "some"  der a suitable deference to the priest,
is perhaps implied, though not abso-  and upon all proper occasions to prelutely necessary. The spiritual gifts  sent himself before him, and availhimand endowments conferred upon Moses  self of his counsels and intercessions.
rendered him honorable in the sight of By the priest's" asking counsel for him
the people, and the communication of  after the judgment of Urim," is meant
these gifts to Joshua was apparently a  that he should assume the Ephod, in
divesting of himself of a portion of  which was the breastplate, whereunto
them, and putting them upon his suc- were affixed the Urim and Thummim,
cessor. In like manner, it is said, of  the medium of oracular responses firom
the seventy elders chosen to assist- the Lord. On this subject we refer the
Moses in the government of Israel, ch. reader to our Note on Ex. 28: 30, where
11: 17, that God would take of the  it is treated at length. From 1 Sam.
spirit which was upon him and put it 23: 6, we learn that when Saul would
upon them. Joshua was not, indeed, have consulted the Lord by Urim, he
to have the full measure of Moses' gifts, answered him not.




B. C. 1452.1             CHAPTER  XXVIII.                              429
CHAPTER  XXVI[II.    offering, and - my bread for my
sacrifices  made by  fire for a a
ND  the  LoRD  spake  unto  sweet savour unto me, shall ye
Moses, saying,                   observe to offer unto me in their
2 Command the children of  due season.
Israel, and say unto them, My                       a Lev. 3. 11.
CHAPTER XXVIII.               month of the last year of their travels
in the wilderness.   s[ Aljy ogfering
The stated Sacrifices re-enjoined.  (and) mzy bread, etc. Rather according
V. 2. Command the childdre  qf Is-  co the Heb. "My offering, (even) my
rael, and say sento them, etc. The peo-  bread," as the conjunction "and" is
ple having now  been numbered, a  wanting in the original. "Offering" is
leader in the place of Moses appointed,  moreover there expressed by " korban,"
and orders for the distribution of the  equivalent to gftW, of which we have forland given, the Most High is pleased to  merly given a full explication. See espere-enact the ordinances touching the  ciallyNote on Lev. 1:2. The followingis
stated oblations to be made upon his  the literal rendering of the whole verse:
altar in the order of daily, weekly, "Command the children of Israel, and
monthly, and annual.  The regular  say unto them, MIine oblation, my bread
routine of sacrifices and services per-  for my fire-(offerings), the savor of my
taining to the Taberna.cle had doubtless  rest, ye shall observe to offer unto me
been very much interrupted, if not in their due season."-', NYl bread
wholly omitted, during the last thirty-  for qmy sacrifices, etc.  Chald. "The
eight years while wandering to and fro  bread ordained for my oblations." Unin an unsettled state through the desert, der the term  "bread" is included all
and as the generation now living was  kinds of food, even the flesh itself, or
mostly unborn when the ritual system  the fat of sacrifices, as is remarked in
was at first given from Mount Sinai, it the Note on Lev. 3:11. --' A sweet
seemed proper to - enjoin anew the ob- savor tlnto mne. Heb. "The savor of
servance of the sacred rites, that they  my rest."  Implying that the savor or
might have no excuse for neglecting  odor of sacrifices had the effect of quietthe punctilious performance of them  ing or pacifying the divine displeasure,
when fully established in the land of  and causing the services of the people
Canaan. They were now, moreover,  to be acceptable to him. Gr. "For a
about entering upon a career of war, savor of sweetness."  Chald. "To be
and as thev might be tempted to regard  accepted with favor."-T- I~a their dtne
this as a species of dispensation from  season. IIeb. "In his appointed time."
the regular offering of the appointed  At the season especially appointed and
sacrifices, the Lord is particular to re- prescribed by the Lord himself. Gr.
peat his injunctions on this score main-  "In my feasts;" as the original word
ly in the form in which they were given  for "appointed time" is used also for
in Exodus an.d Leviticus, but with here  a solenmn feast appointed by God. See
and there new explanations and ampli- Lev. 23: 2, with the Note. Every sacficatomns as occasion seemed to demand. rifice is here limited to its specified seaIt is deemed probable that these direc- son, so that if it were passed over the
tions were delivered  in the eighth  omission was not to be attempted to be




430                            NUMBERS.                       [B. C. 1452.
3  And  thou shalt say unto           5  And  a tenth part of an
them, This is b the offering made  ephah of flour for a meat-offerby fire which ye shall offer unto  ing d, iningled e with the fourth
the LORD; two lambs of the first  part of an hin of beaten oil.
year without spot, day  by day,    6  It is  a  continual burntfor a continual burnt-offering.  offering, which was ordained in
4  The  one lamb shalt thou  mount Sinai for a sweet savour,
offer in the  morning, and  the  a sacrifice made by fire unto the
other lamb shalt thou  offer at  LORD.
even;                                   7   And   the   drink-offering
b Ex. "9.:18.         c Ex. 12. 6.   d  Lev. 2. 1. c. 15. 4.  e Ex. 29. 40, etc.
supplied by that oblation being offered  was made dependent upon the reguat another day or time, as it is said  larity with which this daily service was
v. 10, "The burnt-offering of the sab- performed. So in our private and dobath in or on his sabbath."  Hence the  mestic devotions, if we are remiss, inJewish saying, "If the time be past, constant, and irregular, allowing trithe oblation is past."  On the same  fling or inadequate occasions to break
ground Jeroboam, 1 Kings 12:'32, 33, in upon the fixed routine of worship,
who kept the feast of the seventh  we shall be very certain to forfeit and
month "in the eighth month," is vir- lose the tokens of the Lord's presence
tually rebuked for it, in its being said  with us, and bring leanness into our
that he did this "in the month which  souls.
he had devised of his own heart." The    V. 4. The one lamb shalt thou ofer ian
general purport of the passage is there-  the morning. Ileb. "' Shalt thou make;"
fore very explicit, that that which the  a sacrificial term implying all that was
Lord calls his food or bread is to be ren- necessarily involved in the act of obladered to him with the utmost regularity  tion, such -as killing the victim, sprinin its appointed season, so that without kling its blood, cutting it in pieces, layviolence we may say, that as we are to  ing and burning it on the altar, etc., as
call upon him for our daily bread, he in  indicated Lev. 1.-    At even. Heb.
like manner says to us, "Give me day  "Between the two evenings." That is,
by day my daily bread."               in the afternoon, as will be seen explained at length in -the Note on Ex.
Thae Daily qfe-ingy.        12: 6. It pointed typically to the Lord's
V. 3. Two lambs of thefirst year, etc. being offered in his crucifixion at the
This is the daily sacrifice of two choice  same hour. Comp. John 19: 14. Matt.
and perfect lambs, one for the morning  27: 46, 50.
and one for the evening, making an of-   V. 5-8. Or dained i-a  1o6unt Sinai.
fering which was upon no account to be  The order respecting the two lambs is
intermitted, whatever additional sacri- repeated with little variation from Ex.
fices might at any time be offered. It 29, but he speaks more respecting the
is therefore called the " continual burnt-  concomitants of flour and wine, which
offering," of which a full account is  are the bread and the beverage of the digiven in the Notes on Ex. 29: 38-45, vine meal partaken from off the altar as
where it will be seen that the continued  from a table. The reference of this ordimanifestation of the divine presence  nance back to Mount Sinai, the scene of




B. C. 1452.]             CHIAPTER  XXVIII.                            431
thereof shall be the fourth part I gled  with  oil. and  the  drinkof an hin for the one lamb: in  offering thereof.
the holy place shalt thou cause          10 This is the burnt-offering
the strong  wine to be poured I of every  sabbathr, beside the
unto  the  LORD  for  a  drink-  continual burnt-offering, and his
offering.  drink-offering.
8 And the other lamb shalt            11 And in the beginning 9 of
thou offer at even: as the meat-  your months ye  shall offer a
offering of the morning, and as  burnt-offering' unto the LORn;
the drink-offering thereof, thou  two  young  bullocks, and  one
shalt offer it, a sacrifice  made  raml, seven  lambs of the  first
by fire, of a sweet savour unto  year without spot;
the LoaD.                                12 And three tenth deals of
9  And  on  the  sabbath-day  flour for a meat-offering, mintwo lambs of the first year with-  gled with oil, for one bullock;
out spot, and two tenth deals of        Ezek. 46. 4.   g c. 1,. 10. 1 Chr. 23. 31. 92Chr.
flour for- a meat-offering, mnm-. 2:t10. 4     Is. 1. 13. 14.,zek. 45. 1. Col. 2. 16.
1.  1.
so much sanctity, would commend it the  pears, from  comparing vrs. 9 and 10,
more to their devout observance. To ifrom which it is evident that the two
each of the lambs was to be annexed, as  lambs here spoken of were over and
bread and drink requisite to the furni- above "the continual burnt-offering."
ture of a table, about three quarts of This suggests to us the propriety of
the finest flour, about a quart of pure Idoubling our devotions on the Saboil for mixing with the. flour, and as bath.
much, we may suppose, of the strongest
wine, to be poured upon the fire along     QOering on the Neew Afoons.
with the rest. The action of the fire    Vs. 11-15. In tho beginning of your
upon these materials was the Lord's  months ye shall oqfep, etc. The third
consuming them, as one and the prin- stated sacrifice was monthly, being ofcipal party to the feast.-    Strongy fered on the first day of every month.
wine. "The richest and most gener- This is not, indeed, included in the list
ous, and best-bodied wine they could  of solemn feasts enumerated Lev. 23,
get. Though it was to be poured out yet we find there was a celebration of
upon the altar, and not drunk (they  this kind to which special allusion is
might therefore be ready to think the  made, Num. 10: 10, and which was disworst would serve to be so thrown  tinguished by extraordinary sacrifices,
away), yet God requires the strongest, by abstinence from servile labor, Am.
to teach us to serve God with the best 8: 5, by the sounding of trumpets, and
we have."-JIenrwy.                    by sacred assemblies, 2 Kings, 4: 23.
The design of this commemoration un7/se Sabbati, o0 TTWeekly qferinc.    doubtedly was not only to teach the
Vs. 9, 10. Aind on the Sabbath/ day  chosen people that all the separate portwo lambs, etc. The special feature of  tions of time, whether days, weeks,
the Sabbath or weekly offering is the  months or years, were to be conseduplication of the lambs.  This ap- crated to the Lord as in reality his, and




432                           NUMBERS.                        [B. C. 1452.
and two tenth deals of flour for  of the first month is the passa meat-offering, mingled with over of the LoraD.
oil, for one ram;                        17 And in the fifteenth day
13 And a several tenth deal  of this month is the feast: sevof flour mingled with oil, for a  en days shall unleavened bread
meat-offering  unto  one  lamb;  be eaten.
for a burnt offering of a sweet    18 In the first day shall be
savour, a sacrifice made by fire  an holy convocation; ye shall
unto the LORD.                        do no manner of servile work
14 And their drink-offerings  therein.
shall be half an hin of wine unto        19 But ye shall offer a sacria bullock, and the third part of  flee made by fire, for a burntan hin unto a ram, and a fourth  offering  unto  the  LORD; two
part of an hin unto a lamb: this  young  bullocks, and  one ram,.
is the burnt-offering of every  and  seven  lambs  of the  first
month  throughout the months  year: they  shall be unto  you
of the year.                          without "' blemish:
15 And one kid of the goats           20  And  their meat-offering
for a sin-offering unto the LORD  shall be of flour mingled with
shall be offered, beside k the con-  oil: three tenth  deals shall ye
tinual burnt-offering, and  his  offer  for a  bullock, and  two
drink-offering.                       tenth deals for a ram.
16 And in the fourteenth'day          21 A several tenth deal shalt
i c. 1. 24.  k  ver. 11.  I ch. 9. 3. Ex. 12.    in ver. 31. Lev.'22. 20. c. -9. 8. Deut. 15. 21.  Mal 1.
6, 18. Lev. ~3. 5, 6. Ezek. 45. 21.   1, 14.  i Pet. 1. 1i.
to be devoted to his service, but also to  was on this day also added a kid for a
guard them against that form of idola- sin or expiation sacrifice, having a
try which prevailed among the Gen- special typical reference to the great
tiles, viz., worshipping the new moon  redemption-offering of Him in whom
upon its appearance, with various pro- these legal shadows all pass into subfane rites. By a sacrifice and service  stance.
directed'to the true God, the only
proper object of worship, their minds        ISe Passover Oflering.
would be led away from these perversions and centred upon the only suita-   Vs. 16-25. In the fourteenthl day of
ble theme. The offering on this occa- tAbefirst mnonth, etc. The fourth stated
sion consisted of two young bullocks, a  and national sacrifice was annual, the
ram, and seven lambs, of the choicest great Passover festival, with the feast
quality on the score of fat and fairness. of unleavened bread annexed to it.
The meal and drink-offering annexed  But as the origin, design, and mode of
to each was to be proportionate, viz., observance of this institution have aleach bullock to have three times the  ready been largely considered in the
quantity allotted to a lamb; the ram to  Notes on Ex. 12: 3-20. Lev. 23: 5-8,
have double that quantity; and so ac- we shall waive any further explanation
cordingly for the wine and oil. There  in this connection.




B.C. 1452.]              CHAPTER  XXIX.                            433
thou   offer  for  every  lamb, burnt-offering for a sweet sathroughout the seven lambs:         your unto the LoRD; two young
22 And one goat nfor a sin- bullocks, one ram, seven lambs
offering, to make an atonement of the first year;
for you.                               28  And  their meat-offering
23 Ye shall offer these beside  of flour mingled with oil, three
the burnt-offering in the morn-  tenth deals unto  one bullock,
ing, which  is for a continual two tenth deals unto one ram;
burnt-offering.                        29 A several tenth deal unto
24  After  this  manner  ye  one lamb, throughout the seven
shall  offer  daily,  throughout lambs;
the seven days, the meat of the    30 And one kid of the goats,
sacrifice made by fire, of a sweet to  make  an  atonement  for
savour unto the LoeD: it shall you.
be offered beside the continual    31 Ye shall offer then, beside
burrt-offering, and  his  drink- the continual burnt-offering, and
offering.                           his meat-offering (they shall be
25 And on the seventh day  unto you without blemishp,) and
ye shall have an holy convoca- their drink-offerings.
tion; ye shall do no servile
work.
zrorl~                                  G'CHAPTE:R  XXSX.
26 Also in 0 the day of the
first-fruits, when ye bring a new   AND in the seventh month, on
meat-offering  unto  the LornD,          the first day of the month,
after your weeks be out, ye shall ye shall have an holy convocahave an holy convocation;  ye  tion:  ye shall do  no  servile
shall do no servile work:           work; it a is a day of blowing
27  But ye  shall offer the  the trumpets unto you.
n ver. 15.  o Ex. 23.16.  31. 22. Lev. 23. 10, etc.
Deut. 16. 10. Acts 2. 1.             p  ver. 19.    a Lev. 23. 24. rs. 81. 3, 4.
The Offering of the Fi'st-Fruits.        CHAPTER XXIX.
Vs. 26-31. Also in the day of thefirstThLe Particulars of the three remaining
fruits, etc. The fifth of these stated
fnfational and Stated Sacrifices.-TLie
offerings was also annual, being that of
Ofering at the 2east of Toum2pets.
the harvest festival, when the firstfruits of the corn were to be offered.   V. 1. In the seventh month, on the
This festival was twofold, first, the,first (day) of the month, etc.  The
barley harvest first-fruit, beginning at month here spoken of is the month
the Passover, and then, at the end of  Tisri, the seventh month of their ecseven weeks, the wheat harvest festival clesiastical year, but the first of their
called the Feast of Weeks, or Pentecost. civil year, answering to our September.
This has also been previously treat- The present was, therefore, a kind of
ed at length. See Notes on Lev. 23: New Year's festival, although invested
15-22.                              with the sanctity of the Sabbath so far
10




~44                           WtiJSN [UMBERS. C. 1452.
2 And ye shall offer a, burnt-  for a sin-offering, to make an
offering for a sweet savour unto  atonement for you:
the LORD, one young  bullock,    6 Beside the b burnt-offering
one ram, and sevenlambs of the  of the  month, and  his  meatfirst year without blemish:           offering, and " the daily burnt3  And  their  meat-offering  offering, and his meat-offering,
shall be of flour mingled with  and  their  drink-offerings,  acoil, three tenth deals for a bul-  cording d unto their manner, for
lock, and two tenth  deals for a  a sweet savour, a sacrifice made
ram,                                  by fire unto the LORD.
4  And  one  tenth  deal for          7 Ande ye shall have on the
one lamb, throughout the seven  tenth day of this seventh month
lamabs;
b S.e 11I. CC.28  3. H...b.1o.1.    de.15.11,1,.
5 And one kid of the goats      c. 8.1. I      c.r83.144 b.  Lev. e.  116.59.
as servile work was concerned, all in with the New Moon sacrifice, a.pwhich was strictly prohibited. One of  pointed ch. 28:11,12, and a large offerits principal features was its being  ing was prescribed for that occasion,
ushered in with the blowing of trum- but one bullock is now ordered to be
pets, which took place all over the land, killed. But as two were to be slain at
and of which we have given a full ac- every new moon, there were, of course,
count in the Note on Lev. 23: 24. The  three to be sacrificed at the Trumpet
special design and import of the blow- Festival, added to which were two rams
ing of trumpets on this occasion, not and fourteen lambs for burnt-offerings,
being stated in Scripture, has given  and two goats for a sin-offering, berise to numerous conjectures with the  sides the two lambs for the daily oblaJewish and other expositors, which we  tion. The tenor of the command sugcannot afford space to recount. It may  gests that stated ordinary religious experhaps be sufficient to suggest that the  ercises are not to be superseded by exday, being new-year's day, was cele- traordinary.  Our private devotions
brated by the blowing of trumpets for cannot well be set aside by ian increase
much the same reason that that day is of public services, whether on the Sabcelebrated in modern times by the ring- bath or at other times. Let not the
ing of bells, firing of ordnance, large  morning or the evening sacrifice be inand small, and various other noises, as  termitted.-     Accordiny sento their
if simply to usher in the day with  manner.  Heb. "According to their
tokens of public rejoicing. The sound  judgment."  That is, according to
of the trumpets may have served at the  their prescribed order and regular obsame time as a shadow of the future  servance-a frequent sense of the orig
preaching of good and joyful news of  inal word for "judgment."
the Gospel, for we think it beyond
question that the general typical pur-   qffe'ings for tie Day E Atofnemest.
port of trumpet-sounding, under the    Vs. 7-11. Ye shall hcave ol, thie tentA
old economy, was evangelization.      (day) of this seventh mzonth, etc. This
Vs. 2-6. Ye shall ofer a bu6rnt-osfer- was the day of atonement, as fixed by
inz,- etc. As the Feast of Trumpets fell Lev. 23 27, " Also on the tenth day of




B.C. 1452.]               CHAPTER  XXIX.                             435
an  holy  convocation;  and  ye  have an holy convocation; ye
bhall afflictfyour souls: ye shall shall do no  servile work, and
not do any work therein:             ye shall keep a feast unto the
8 But ye shall offer a burnt-  LORD seven days:
offering unto  the  LORD for a          13   And   ye  shall offer a
sweet savour;  one young bul- burnt-offering, a sacrifice made
lock, one ram, and seven lambs  by fire, of a sweet savour unto
of the first year; they g shall be  the LORD; thirteen young bulunto you without blemish.            locks, two  rams, and fourteen
9  And  their  meat-offering  lambs of the first year; they
shall be of flour mingled with  shall be without blemish:
oil, three tenth deals to a bul-    14  And  their meat-offering
lock, and two tenth deals to one  shall be of flour mingled with
ram,                                 oil, three tenth deals unto every
10 A several tenth deal for  bullock of the thirteen bullocks,
one lamb, throughout the seven  two tenth  deals to each ram of
lambs:                               the two rams,
11 One kid of the goats for          15 And a several tenth deal
a sin-offering, beside the' sin-  to  each  lamb of the fourteen
offering of atonement, and the  lambs;
continual burnt-offering, and the       16 And one kid of the goats
meat-offering  of it, and  their  for  a  sin-offering, beside the
drink-offerings.                     continual  burnt-offering,  his
12 And  on the fifteenth day  meat-offering, and'his  drinkof the seventh month ye shall offering.
f Ps. 35. 13. Is. 55.5.  g c. Q 28. 19.  h Lev.
16. 3, etc.  i Lev. 23. 34. Dnut. 16. 13. Ezek. 45.'25.  k Ezra 3. 4.
this seventh month there shall be a day  kid of the goats (for) a sin-qfoering, etc.
of atonement: it shall be an holy con- This, it appears, was beside the "sinvocation unto you; and ye shall afflict offering of the atonement," and implied
your souls, and offer an offering made  that even in our humiliation and reby fire unto the Lord."  The whole  pentance so many defects and infirmiround'of ceremonies connected with the  ties mingle, that we have need of that
observance of this institute will be found  virtue which was signified by the sindetailed at length in the elaborate Notes offering to make them acceptable. "We
on Lev. 16: 5-34. It was to be a day of have need," says Henry, " of an interest
special humiliation, fasting, and prayer, in a sacrifice to expiate the guilt even
hence called, Acts 27: 9, by way of em- ofthatpart of ourholythings. Though
inence "the fast."  It was a season for we must not repent that we have re"afficting   their souls," that is, doing  pented, yet we must repent that we
violence to their sensual nature by fast- have not repented better."
ing and abstinence, which, when rightly observed, tends to develope the in-   qJ'erinqgfor the ]Yeast of Tabernacles.
ward graces of the spirit, and bring the    Vs. 12-34. On the fifteenth day of the
entire man into a better state.-~. One.seventh month, etc. On this day com



436                          NUMBERS.                     [B. C. 1452
17 And on the second day their drink-offerings, for the
ye shall offer twelve young bul-  bullocks, for the rams, and for
locks, two rams, fourteen lambs  the lambs, shall.be according to
of the first year, without spot:  their number, after the manner:
18  And their meat-offering,    25 And one kid of the goats
and their drink-offerings, for the  for a sin-offering; beside the
bullocks, for the rams, and for continual  burnt-offeri;lg,   his
the lambs, shall be according to  meat-offering,  and  his  drinktheir number, after the manner'. offering.
19 And one kid of the goats    26 And on the fifth day nine
for a sin-offering; beside the  bullocks, two rams, and fourteen
continual burnt-offering, and the  lambs of the first year without
meat-offering thereof, and their spot:
drink-offerings.                      27  And their meat-offering,
20  And  on  the  third  day  and their drink-offerings, for the
eleven bullocks, two rams, four-  bullocks, for the rams, and for
teen lambs of the first year with-  the lambs, shall be according to
out blemish;                        their number, after the manner:
21  And their meat-offering,    28 And one goat for a sinandtheir drink-offerings, for the  offering; beside the  continual
bullocks, for the rams, and for  burnt-offering, and  his  meatthe lambs, shall be according to  offering, and his drink-offering.
their number, after the manner:    29  And  on  the sixth  day
22 And one goat for a sin-  eight bullocks, two  rams, ald
offering;  beside the continual fourteen lambs of the first year
burnt-offering,  and  his meat- without blemish:
offering, and his drink-offering".    30 And their meat-offering,
23 And on the fourth day ten  and their drink-offerings, for the
bullocks, two rams, and fourteen  bullocks, for the rams, and for
lambs of the first year without the  lambs, shall be according
blemish:                            to their number, after the man24  Their meat-offering, and  ner:
31 And one goat for a sinver. 3, 4, 9, 10. 9. 15. 12.   7,14.. offering;  beside the  continual
16. 4. Joel. 1. 9, 13..2. 14.
menced the Feast of Tabernacles, or more liberal bestowment of offerings
Booths, commemorative of their sojourn  for the Lord's altar. On other festivals
in the wilderness. It was held at a two bullocks sufficed; but here are no
season of the year when they had gath- less than thirteen prescribed; and so
ered in their corn and wine, and had  they continued to be offered seven days
seen the blessing of God in all their in- successively, decreasing by one bullock
crease, and in all the works of their every day, till on the seventh day only
hands, Dent. 16: 13, 15, and when their sevel were offered, which in all made
hearts; enlarged by a grateful sense of seventy bullocks. The rams also were
the div:ne mercies, would prompt a in double the usual proportion. This




B. C. 1452.]              CHAPTER  XXIX.                              437
burnt-offering,  his  meat-offer-  shall have a solemn assembly;
ing, and his drink-offering,          ye  shall do  no  servile  work
32 And on the seventh day  therein:
seven bullocks, two ralns, and          36 But ye shall offer a, burntfourteen lambs of the first year, offering, a sacrifice made by fire,
without blemish:                      of a sweet savour unto the LORD;
33  And their meat-offering,  one bullock, one ram, seven lambs
and their drink-offerings, for the  of the first year without blemish:
bullocks, for the rams, and for    37  Their meat-offering, and
the lambs, shall be according to  their  drink-offerings,  for  the
their number, after the manner:  bullock, for the  ram, and for
34 And one goat for a sin-  the lambs, shall be according to
offering; beside the  continual  their number, after the manner:
burnt-offering, his meat-offering,    38 And one goat for a sinand his drink-offering.               offering;  beside  the continual
35  On  the  eighth " day ye  burnt-offering, and his meat-ofn ILev. 23. 36. John 7. 37.  fering, and his drink-offering.
was intrinsically a heavy draft upon  proposed by  Ainsworth: —"By  this
the resources of the people, but easier diminishing of one bullock every day,
to be borne at this season than any  the Holy Ghost might teach their duty
other; for it was now a time of leisure  to grow in grace and increase in sanctiand plenty; their barns being full; fication; that their sins decreasing, the
their presses bursting forth with new  number of their sacrifices (whereby
vine; and their hearts overflowing with  atonement was made for their sins)
joy and thaikfulness towards the Di- should also decrease daily."
vine Donor for all the blessings of the    Vs. 35-38. On the eighth day ye shall
harvest. On the reasons of this daily  have a solemn assembly. The eighth
diminution of the number of the bul- and last day, though the crown of all
locks, Calvin remarks: "I confess it the rest, and called by the evangelist,
is not clear to me; and it is better John 7: 37, "the last day, that great
to confess my ignorance than by too  day of the feast," and notwithstanding
subtle speculations to vanish into mere  i.t was to be regarded as a kind of Sabsmoke."  But in -regard to this point bath, on the score of strict abstinence
the suggestion of Scott is worthy of from  labor and the performance of
consideration: "The decrease of the  solemn religious duties, was yet distinnumber of bullocks sacrificed on the  guished by a less number of sacrifices
several days of the feast, until on the  than any of the preceding viz., one
last and great day only one was offered, bullock, one ram, seven lambs, with
is the most observable circumstance in  the kid for a sin-offering; as if the dethis law. The reason is not evident, sign were to impress the minds of his
unless it be intimated that the Mosaic  people with a conviction, that it was
institution would gradually wax old, not by a multitude of sacrifices that the
and at length vanish away when the  blessings of eternal life were to be sepromised Messiah came."  To this we  cured, and that eventually these shadare disposed to add the explanation  owy rites would come to an end, while




438                           INU-UBERS.                       [B. C. 1452.
39 These things ye shall do               CHAPTER XXX.
unto the LORD in your set 0 feasts,
beside  your vowsP, and  your   A   D  Moses spake  unto the
freewill-offerings, for your burnt-   A heads a of the  tribes conofferings, and foryour meat-offer-  cerning the children of Israel,
ings, and for your drink-offerings,  saying, This is the thing which
and for your peace-offerings.         the LoDn) hath coimmanded.
40 And Moses told the chil-    2 If a man vowb a vow unto
dren  of  Israel,  according  to  the LORD, or swear Oan oath to
all that the  LORD commanded  bind his soul with a bond; he
Moses.                                shall not break  his  word, he
oI [.l, etev.  2 1llw. 3.  31.  2 Chr. 31. 3   Ezra  a c. 1. 4-16.  5 Lev.. 2..  D2. lt, 23. 1.  Jld. 11.
Neb.  5)..1. 1S.el. 14.  p  Lev. 7. 11, 16.    35, 35.'Is. 15. 4. Lvce. 5. 4.   a   Lvw. 5. 4. Matt. 5. 33.
5:. aS, a D. * D' e  * 1. 1 6.        14. 1-9. Acks 25. 14.
somethini g far more substantial and  people through their appointed headdurable would come in their place. It men or chiefs, who are variously denomwas on this occasion, also, that the  inated "the heads of the people," "the
Saviour called the people from  their  chief of all the people," " the princes of
carnal observances, and bade them  Israel, the princes of all the tribes,"
come unto him that they might drink  "the elders of Israel," "the council,
the waters of eternal life. John 7: 37. the princes and elders," etc.  Some
V. 39. Beside your vows, etc. The  have supposed that a particular case
preceding commands covered the gen-  of doubt relative to this subject had
eral ground of the duty of the people  been propounded to Mloses, and that in
as a body, but room was still to be left answering it he took occasion to deliver
for the operation of private devotedness  the rules, contained in this chapter, coyand generosity in the way of glorifying ering substantially the whole ground,
God by vows, free-will offerings, etc., as  and serving as a directory to the nation
their spirits might move them. On the  in all the various cases that might ocdistinction between vows and volun- cur in future ages. On the subject of
tary offerings, see Note on Lev. 7:16. vows, see Notes on Lev. 27: 2-13.
V. 2. If a mna  svow a vow unto the
Lord, etc. " Vow" is represented by a
CHAPTER  XXX.                Hebrew word (neder) which signifies to
p2omise, and may therefore be defined as
General Instruction in regard to the  a religious promise made to God, either
Obligation of Vows and Oat/hs.    of a positive kind, whereby a person
V. 1. Jfoses spake unto the heads of  engages to do or perform  something;
the tribes, etc. It is easily conceivable  or negative, whereby he binds himself
that under the influence of the fervent to abstain from  doing or performing
zeal inspired by the festivals enjoined  something. Here it is implied that if a
in the preceding chapter, there would  man of mature years, being wholly at
be prompted many of those voluntary  his own disposal, shall assume the regifts and services which are alluded to  sponsibility of a voluntary vow, whethch. 29: 30. In regard to such votive  er it be a simple promise made to the
offerings, Moses is here commanded to  Lord, or a vow confirmed by the solemimpart instruction to the mass of the  nity of an oath, he is to deem himself




B. C. 1452.]              CHAPTER  XXX.                              439
shall do - according to all that    3 If a woman also vow a vow
proceedeth out of his mouth.         unto the LORD, and  bind herself by a bond, being in her
dl Job 55.i 2 Pa. 12...55. 15. 14. 66. 13, 14. 116. father's house in her youth;
14, 18. Nah. 1. 15.                                          youth
sacredly bound to keep his word, and  should be held sacred when lawful, no
to "do according to all that proceedeth  matter at what inconvenience.  It is
out of his mouth."  So also, Deut. 23: mentioned as one of the traits of a
21, " When thou shalt vow a vow unto  good man, Ps. 15: 4, that "he sweareth
thy God, thou shalt not slack to pay it."  to his own hurt, and changeth not."
The principle of the precept is other- -T All that proceedeth outt of his
wise well expressed, " It is better not Mouth. It would seem to have been
to vow than to vow and not to pay." It essential to the validity of a vow that
is assumed, however, that the object it should be actually uttered with the
vowed is in itself lawful, for a vow by  mouth, and not merely made in the
which one engages to do what is intrin- heart. Thus, Ps. 66: 13, 14, "I will go
sically wrong cannot properly bind the  into thy house with burnt-offerings; I
conscience. Such was the vow of Herod  will pay thee my vows, which my lips
to the daughter of Herodias, and such  have uttered, and my mouth hath
the vow of the forty men, Acts 23: 2i, spoken when I was in trouble."  If a
who had "bound themselves with an  person merely made a vow  in his
oath that they would neither eat nor heart, without letting it pass his lips,
drink till they had killed Paul."-    it would have been apt to be regarded
~ S/hall not br-eak his word. Heb. "Shall as only a resolution to vow, and not a
profane his word."  That is, shall not, vow itself. This would have tended to
by violating it, show a disregard of its  beget great anxiety in conscientious
sacred binding character, but shall re- people, inasmuch as if a vow made in
ligiously and scrupulously observe it. the heart were valid, it would often be
A similar phraseology occurs in regard  difficult to determine whether what was
to the covenant, Ps. 55: 20, "He hath  thought of was a bare intention or a
broken (Heb. profaned) his covenant."  genuine vow. It would appear, thereThe sanctity of a vow arises from its fore, that here, just as in a civil con" binding the soul with a bond."  It tract with our neighbor, words, uttered
has a peculiar force from its voluntary  words, were necessary to prevent all
nature, inasmuch as it was not bind- uncertainty and make the vow accepting before it was assumed. Take, for able as such.
instance, the case of the temperance    V. 3. ]f a woman also vow a vow unto
pledge. A  man may conceive that the Lord, etc.  The case is evidently
total abstinence is not in itself abso- that of a woman who is under authority,
lutely and universally obligatory, and  and not entirely at her own disposal.
yet if he has once " taken the pledge,"  The law here is, that the vows of such
he is solemnly bound to keep it, and  shall not stand if disallowed.-by those
could not break it without undermining  under whose authority she is. By analthe very foundations of morality in his ogy the same rule is no doubt to be
own soul. The greatest caution and  extended to the case of minors and sercircumspection should be observed in  vants, who have no just right to will
making vows, but when made they  away or dispose of what does not prop



440                           NUMTBERS.                      [B. C. 1452.
4  And her father hear her            6 And if she had at all an
vow, and  her bond  wherewith  husband, when  she  vowed, or
she hath bound  her soul, and i uttered  aught out of her lips,
her father shall hold his peace  wherewith she bound her soul;
at her; then all her vows shall    7 And her husband heard it,
stand, and  every  bond  where-  and held his peace at her in the
with  she hath  bound her soul 1 day that he heard it; then her
shall stand.                          vows shall stand, and her bonds
5 But if her father disallow   wherewith she bound  her soul
her in the day that he heareth;  shall stand.
not any of her vows, or of her           8 But if her husbands disalbonds,  wherewith   she   hath  lowed her on  the day that he
bound  her soul, shall  stand    heard it;  then he shall mlake
and the LORD shall forgive her,  her vow which she vowed, and
because  her father disallowed  that which she uttered with her
ber.,                                  e GOn 3. 1.  16 c. 1.. 4.  ]4. 34. Epb. 5. 92.,'.4.
erly belong to them. Young women, were made uneasy on that account, she
while abiding at home under the pa- was to know that the Lord would forrental roof, were especially interdicted  give her sinful rashness in vowing, or
these rash vows, and the spirit of the  dispense her from the obligation of her
law would seem to strike at the prac- vow. There is great homage ordained
tice in Catholic countries, of young fe- here to the rightful authority of those
males devoting themselves, by volun- who should bear rule over a household.
tary vows, to a life of seclusion and  But a more important remark is that
celibacy; and also at all the arts of  of Calvin on the passage:-" The expriests and others to inveigle them into  pression is remarkable,' And the Lord
this surrendcer.                      shall forgive her,' whereby Moses genV. 4. And her father hear her vow,  tly reproves the foolish thoughtlessness
etc. This states a case where her vow  of the girl; and soon afterwards the
shall stand.  Though the father may  same thing is spoken ofmarried women.
not by words reprove the course of his  And surely their rashness is worthy
daughter, yet if he is cognizant of it, of reprehension, if, unmindful of their
and keeps silence, he virtually consents  condition, they, as it were, shake of
to it, and her consctience therefore re- the yoke, and hastily commit themmnains bound. We gather, as a fair in- selves. God therefore hints that they
ference from this, that any one having  are not without blame; but lest they
the power to check au evil in its bud, should be tormented by secret remorse,
and neglectiug to do it; is really charge-  I-He removes every scruple, declaring
able with it. His connivance is a kind  that lie will forgive, if the performance
of tacit approbation.                 of the vow shall have been prevented
V. 5. If her father disallow her in the  in any other quarter."
daly that he heareth. That is, whether   Vs, 6-8. If she had at all an hiusbated,
on the day that she vowed, or whether  This brings up the case of married
on some subsequent day, when it first women, who are forbidden to assume
came to his ears. His disallowance was  upon them a vow of any importance
to vacate her vow, and if her conscience  without their husband's consent.- His




1. C. 1452.]              CHAPTER  XXX.                              441
lips, wherewith she bound her    12 But if her husband hath
soul, of none effect: and  the  utterly made them  void on tihe
LORD shall forgive her.              day he heard thenz; then what9 But every vow of a widow, soever proceedeth  out of her
and  of her that is divorced, lips concerning  her  vows, or
wherewith  they  have  bound  concerning the bond of her souIl,
their souls, shall stand against shall not stand; her husband
her.                                 S hath made them  void, and the
10 And if she vowed in her  LORD y shall forgive her.
husband's house, or bound her    13  Every  vow   and  every
soul by a bond with an oath;    binding oath to afflict the soul,
11  And  her husband heard  her husband  may establish  it,
it, and held his peace at her. or her husband  may make it
and disallowed her not; then  void.
all her vows shall stand, and           14 But if her husband altoevery vow wherewith she bound  gether hold  his peace at her,
her soul shall stand.                 f  Cor. 11. 3.   g ver. 5... 15. 25, 25.
conculrrence with it at the outset shall binds or looses the wife. Married worender it obligatory and irreversible  men might be sometimes very forward
on her part, while his refusal shall make  to make large vows of what they would
it null and void. — [  On the day that do if ever they again became free, and
he heard (it). Arab. " On whatsoever yet being free might make light of perday he shall at length have heard  forming their vows on the plea that
of it."                              they were uttered when they were unV. 9. Every vow of a widow, etc. der the power of their husbands. To
This is another instance of the applica- prevent this, the present law seems
tion of the law to persons who are at added, enacting that in case a woman
their own disposal, and can act in the  vowed in her husband's house, and he
premises as they please. The vows of held his peace (v. 11), then all her vows
widows and parties divorced were to  should stand, even after his death, or
stand good against them.             after she is made free by divorce. AnVs. 10-13. If she vowed in her hus- other supposition is, that the widow or
band's house, etc. As this cannot well divorced woman may have returned to
be supposed a bare repetition of the  her father's house (Lev. 22:13), and
law given vs. 6-8, the probability is, he, supposing himself to have recovered
that it contemplates the case of widows his original power over her, might preand wives divorced. That is to say, if  sume to disannul her vows, as though
the vow of such widow or divorced wife  she had been married. The present inwere made during the husband's life, junction would guard against such a
but not then performed, the obligation  contingency.  The dependence of vs.
to fulfil in her widowhood or state of  10-13 upon v. 9, seems strongly to condivorcemnent shall depend upon his con- firm this interpretation.
sent to it or refusal of it at the first   Vs. 14, 15. If her hulsband altogether
making, when she was under his power hold his peace, etc. The husband was
and authority. His voice in these cases to have it in his power to " establish oi
19'*




442                           NUMBERS.                        [B. C. 1452,
from dcy to day; then he estab-  wife;  between the  father and
lisheth all her vows, or all her  his daughter, being yet in her
bonds, which are upon her: he  youth in her father's house.
confirmeth them, because he
held his peace at her in the day            CHAPTER   XXXI.
that he heard them.
15 But if he shall any ways   AiND  the  LORD  spake  unto
make thenm  void, after that he  11   Moses, saying,
hath heard them; then he shall    2 Avenge a the children of Isbear her iniquity.                    rael of the Midianites:  after16  These  are  the  statutes  ward  shalt thou  be  gathered
which  the  LoRD  commanded   bunto thy people.
Moses between a man and his             a C.,2. 17.           53. 57. 13.
make void" the vows of his wife, but
in case of his tacit or explicit consent       CHAPTER XXXI.
to the religious vow of his wife-and so
in like manner of the father towards his
daughter-once freely given at the first   V. 1. The Lord spake unto Moses, etc.
making of the vow, should give it sane- The command had before been given,
tion and make it irreversible. He, in  ch. 25:17, that Israel should "vex the
fact, thus made the vow his own, and  Midianites, and smite them," but for
was not at liberty to retract it. His si- some reason the execution of the comlence at the time was to be fairly inter- mand was then deferred for a season,
preted as consent, and if he attempted  or the writer has not followed the preto recall that consent, or to hinder the  cise order of events, as the various
due performance of the vow, then he  orders relative to numbering the peowas "to bear her iniquity," that is, the  ple, declaring the law of female inheriLord would punish him, not her?, for a  tance, appointing Joshua as Moses' suCgross breach of faith.  "Hence we  cessor, prescribing the sacrifices, etc.,
learn," says Jarchi, "that he which is  intervene between the issuing of the
a cause of scandal or offence unto his  command for the invasion of MIidian
neighbor, shall come in his stead into  and its accomplishment. But nothing
all punishments."                     is more usual than such breaks and
V. 16. Th/ese (arle) the statutes wohich  translocations in thle sacred narrative,
the Lo'rd commanzlded Moses, etc. That and as all the facts intended are really
is, these statutes were ordained for the  recorded, it is not of so much moment
preservation of order, for the good of  that the precise order of the facts
families, for the peace and tranquillity  should be punctiliously observed.
of all parties. It is altogether probable    V. 2. Avenge the children qf Israel
that some differences had arisen in farn- of the Midianites. Heb. "Avenge the
ilies in regard to these matters, and  vengeance of the children of Israel;" a
that the immediate aim of the laws here  Hebraistic form of expression, carryenacted was to settle the power of hus- ing with it a peculiar emphasis. Gr.
bands over their wives, and of parents  "Avenge the cause of the children of
over their children, while they were  Israel on the Midianites."  Vulg. "Reyoung and abode in the family.        venge first the children of Israel on the




J. C. 1452.]               CHAPTER  XXXI.                               443
3 And Moses spake unto the  ites, and  avenge  the LonD of
people, saying, Arm  some  of  Midian.
yourselves  unto  the  war, and          4  Of every tribe a thousand,
let them  go against the 3Midian-  throughout  all the  tribes  of
Midianites." The people of Israel were  so much disaster to Israel, and which
not hereby commanded to enter upon  was now about to recoil upon themthis work with vindictive feelings, but selves. Add to this, that in the present
as the instruments of a just retribution  sparing of Moab regard was probably
upoll a guilty race who had incurred  had to the memory of Lot, the founder
the divine displeasure by "the wiles of their lace; althoughat a subsequent
wherewith they had beguiled Israel in  period they also paid the penalty of
the maltter of Peor," ch. 25::18. By  their offences. ~ —     Gatheredl eusto thy
the wicked advice of Baalam, and with  p2eople. See Note ch. 20: 24. Gen. 25: S.
an express and diabolical intention of  "God sometimes removes useful men
depriving them  of Jehovah's protec- when we think they could ill be spared;
tion, they had attempted to seduce the  but this ought to satisfy us, that they
Israelites to idolatry and its obscene  are never removed till they have done
orIgies.   The consequence was that the work which was appointed them."
24,000 of the chosen people fell vic- -lernry.
tites to their own temerity. But were    V. 3. Avenzge the  oird of Mfidian.
thiey thus to be punished, and should  The whole clause, literally rendered
the prioe. instigators of the horrible  from the Hebrew, reads thus: "Andlet,wickedness escape with impunity? By  them be against (or upon) Midian to
no lmeans. The Lord accordingly here  render (or give) the vengeance of Jeo:dains vengeance to be executed upon  hovah upon Midian." The phrase" givthe transgressors.  I-le does it, as the  ing vengeance" is parallel in the Gr.
Lord supreme, to whom vengeance and  of 2 Thess. 1: 8, " T'kilng (Gr. giving)
recompense belong, and who would not vengeance upon all them that know not
have men avenge themselves. It is  God, etc."  The reader will observe
therefore a measure which cannot be  that whereas God says, v. 2, "Avenge
brought into precedent as justifying a  the children of Israel of the iclidianites,"
similar war without a like commission, here Moses says, "Avenge the Lord of
for the Hebrews in this matter were  MIidian," implying that while the Lord
merely the executioners of a judicial marks his tender concern for the welsentence. This event the Lord deter- fare of his people, they, on the other
mined should be brought about prier hand, show a paramount concern for.
to the death of Moses, that he might the glory of their God; to that they will
have, as it were, a last token of the di-  be prompted to subordinate every iinvine care for the welfare of his people. terest of their own. Jarchi: "He who
This he was to witness and then be  arrays himself against Israel is regard"gathered unto his people."  There is  ed the same as if he arrayed himself
nothing said in this connection of the  against the Lord."
Moabites, for the reason, doubtless, that   V. 4. Of  every tribe a thousand.
the Midianites had entertained Balaam  Twelve thousand in all, comparatively
after his departure from  Balak, and  a small force to contend with a whole
that they had been chief in concocting  nation, the multitudes of which may be
the conspiracy which had occasioned  inferred fromt the abundance of spoils




444  NUM3BERS.                    [.0. C. 1452.
Israel, shall ye  send  to  the  and the trumpets to ~ blow, in
war.                                 his hand.
5 So there were delivered out    7  And  they warred against
of the thousands  of Israel, a  the  Midianites,  as the  LORD
thousand of every tribe, twelve  conmmalnded  Moses; and " they
thousand armed for war.               slew all the males.
6 And  Moses sent them  to            8 And e they slew  the kings
the war, a thousand  of every  of Midian, beside  the rest of
tribe, them  and Phinehas  the  them  that were slain; namely,
son of Eleazar the priest, to the
war, with the holy instruments, 7.,,1.,     d Deut.20. 13. Judg.,.1l, 2.
taken, and fiom the slaughter of five  have understood the ark of the covykings who fell on this occasion, v. 8. enant and its appurtenances, and some
An hundred thousand fighting men  the Urim and Thummim; but the probwould have been but a sixth part of the  able construction, we think, is that of
disposable force which might have been  Le Clerc, who would translate "and"
employed in this enterprise had infinite  by "even," and have instruments stand
wisdom seen fit, but as the Most High  in apposition with trurnmpets; "with
determined that the glory should not be  the holy instruments evenL the trumpets
referred to the number of those engaged  to blow, etc."  This, as we have often
in achieving the victory, he no doubt remarked before, is a very usual sense
prescribed to Moses the amount of men  of the Heb. word for "and."  As to
to be detailed for the service, and these  the suggestion of Spencer and others,
were to be taken in equal proportion  founded upon the Chald. version, that
from all the tribes, that one tribe might the Urim and Thummimn were included
not vaunt itself over another in view of  in the instruments, this is less likely
the result, but that all the glory might from the fact, that these articles, with
be ascribed to the Lord alone. " There  the Golden Plate or Pectoral, were
is no restraint to the Lord to save by  properly in the hands of Eleazar the
many or by few."  1 Sam. 14: 6.       High Priest and not of Phinehas, ch.
V. 6. And Pleine7as the son of Pleazar  27: 21. 20: 26.
the priest. The capacity in which Phine-   V. 8. Slew the kings of  idian. The
has was to go was not, we presume, title "kings" is doubtless here to be
that of general or leader of the expedi- taken in quite a limited sense. In the
tion, which would more naturally de- parallel passage, Josh. 13: 21, they are
volve on Joshua, but as a general en- called " dukes of Sihon," importing the
courager of the host, and especially as  same as vassals or tributaries. After
overseer of the Levites, to whose care  the death of Sihon they probably rose
was intrusted "the holy instruments  somewhat in the scale of dignity and
and the trumpets," which latter were  were thence called "kings," but the
always to be blown upon occasions like  true idea is that of petty chieftains.
the present, when war was to be pen- One of the five, viz., Zur, was the father
gaged in. Yet the precise import of  of Cozbi, the Midignitess, killed by'holy instruments (Heb. instruments  Phinehas, ch. 25; 15,-~ -'-  alaam also,
or vessels of loliness)," in this connec- the som of.eeor', they slew with the sword.
tion, it is not easy to determine. Some  However this miserable man mey have




B. C. 1452.]              CHlAPTER  XXXI.                             445Evi, and Rekem, and Zur, and  all their  goodly  castles, with
Hur, and Reba, five kings of fire.
Midian: Balaam  also, the son            11 And  they  took  all the
of  Btor, they  slew  with  the  spoil M and all the prey, both of
6word.                                m en and of beasts.
9 And the children of Israel I   12  And  they  brought the
took all the women of Midian  captives, and the prey, and the
captives, and their little  ones, spoil, unto  Moses and  Eleazar
and took the spoil of all their  the priest, and unto the congrecattle, and all their flocks, and  gation of the children of Israel,
all their goods.                      unto the camp at the plains " of
10 And they -burnt all their  Moab, which  are  by  Jordan
cities wherein  they dwelt, and  near Jericho.
f  Jvsh. 6. 24. Rev. 18. 8..  Deut. 20. 14. Josh. 8. 2.  A c. 52c. 1.
found his way into the ranks of the  elect-they long to "die the death of
Midianites, yet here he is, and here a  the righteous," but are unwilling to live
condign punishment meets him. Hay- their life. They would serve God; but
ing virtually taken the sword by being  they must serve mammon also; and in
instrumental in bringing Midian into  the strife between the two contending
armed hostility against Israel, he per- influences, their lives are made bitter
ishes by the sword. The language of  and their deaths perilous."
Ezekiel, ch. 32: 28, finds in him a fit   V. 9. Took the spoil of all their catapplication: " Yea, thou shalt be broken  tle, etc. Rather, Heb. "took as spoil,"
in the midst of the uncircumcised, and  i. e., plundered, pillaged, " all their catshalt lie with them that are slain with  tle, and all their flocks, etc." " Taking
the sword."  He falls in the judgment the spoil of cattle, flocks, etc.," is not a
which he has provoked, and leaves his  very intelligible English phrase.
name as " a by-word and a hissing" to    V. 1. B urnt all their cities, etc. The
all future generations. We wind up all destruction of these places would defurther allusions to him in the follow- prive the Israelites of all plea for taking remarks of Mr. Kitto: "According  ing possession of them  as a kind of
to the view which we take of Balaam's  nestling-places where they could abide,
character, it is not so peculiar as it instead of encountering the hardship of
seems. Separated from  the external conquering Canaan.
accidents of time, of country, and posi-   V. 11. Took all the spoil and all the
tion-we may go into the streets, and  _prey. The former implies such things
find a Balaam in every third man we  pertaining to men and women as were
meet. He belonged to that still numer- usually taken in war, as garments, gold,
ous class who theoretically know God, silver, provisions, etc., while the latter
and who actually do fear him-but the  is applied more especially to beasts and
love and fear of whom are not the gov- cattle. These, together with the caperning and regulating principles of  tive women, were brought to the rulers
their minds. They are convinced, but and the congregation to learn what dis.
not converted. They can prize and  posal should be made of them by divine
strongly desire the privileges of God's  direction.




446                           NUMBERS.                        LB. C. 1452.
13 And  Moses and  Eleazar            16 Behold, these k caused the
the priest, and all the  princes  children of Israel, through the
of the congregation, went forth  counsel' of Balaarn, to commit
to meet thean without the camp.  trespass against the LoaRD in the
14 And 3Ioses was wroth with  matter of Peor, and there was a
the offiears of tihe host, with the  plague amnong'" the congregation
captains  over thousands, and  of the LORD.
captains over hundreds, which            17 Now  therefore "kill every
came from  the battle.                male among the little ones, and
15  And  Moses  said  unto  kill  every  wornan  that  hath
them, Have  ye  saved  all the  known man by lying with him.
women i alive'?
women live  ec. 25. i-3.  1 2 lPet. 2. 15. Rev. 2. 14.
i Deut. 20. 13.  1 S:m. 15. 3.  me c. 25. 9.         Judg. 21. 11.
V. 13. Went forth7 to meet them with- a holy zeal which passed easily into in
out the cam2)p. Somewhat as Melchise- dignation towards the offenders.  The
dek, king and priest, went forth to meet occasion of his anger now was the
Abraham  after the slaughter of the  sparing the females instead of putting
kings, Gen. 14: 18-14, so does Moses, them  to death. We do not, indeed,
the "king in Jeshurun," Eleazar the  read that an express command had
priest, and the princes now go forth  been given them to this effect, but it
to meet Abraham's children returning  was doubtless implied in the general
friom the slaughter of the kings of AMid- order to avenge Israel of the Midianian. The object was to congratulate  ites; for as the women had been the
the host upon its victory, and to make  principal instruments of seducing the
the triumphal- procession more im- people into sin in the worship of Peor,
posing. They were to do this "with- it was fair to infer that they were not
out the camp," inasmuch as they had  to be spared. " God had put to death
become polluted by shedding blood and  the adulterers of Israel by the plague,
coming in contact with dead bodies, and now it was fit that the adulteresses
and must therefore undergo a process of 3Mlidian, especially since they had
of purification before they could be re- been the tempters, should be put to
ceived into the camp, v. 19, 20. ch. 5:  death by the sword."-J-enry.  The
2. 3. 19:11-13.                      sentence passed was no doubt severe
Vs. 14-17. Moses was weroth with the in the extreme and abhorrent to our
officers of the host. Heb. al peksed' he-  benevolent feelings, but God is the suhiyil, with the visitors of the force. preme arbiter of the lot of all men, and
Gr. "With the bishops of the host."  may remove them out of the world in
These, however, are immediately ex- any manner that he sees fit. If this is
plained as the captains of the thousands  done by pestilence or earthquake, by
and hundreds which came from the bat- shipwreck, famine, in deadly battle,
tie. The wrath of Moses on this occa- wasting disease, or old age, no one
sion was not excited by any provoca- complains. Why should there be comtion that was personal to himself. In  plaint if, in the capacity of supreme
his own cause he was uniformly meek  judge and governor, he expressly orders
and gentle; but when the Lord's honor a portion of his creatures to be put to
or glory was at stake, he was filled with  death for crimes committed which can



13. C. 1452.]             CHAPTER  XXXI.                              44?
18  But all the  women-chil-  slain, purify both yourselves and
dren, that have  not known a  your captives on the third day,
manl  by  lying  with  him, keep  and on the seventh day.
alive for yourselves.                   20 And purify all your rai19 And do ye abide without  melt, and all that is made of
the camp seven  days: whoso-  skins, and all work of goats' hair,
ever' bath  killed  any  person,  and all things made of wood.
and whosoever hath touched any          21 And  Eleazar the  priest
o c..'2. 19. 11, ete.    said unto the mlen of war which
not but be admitted in the circum-    Vs. 19, 20. You~rselves and your capstances to be worthy of death? Is he  tives. As we cannot well suppose that
to be any more accused of harshness  the heathen nations would contract dethan if they were taken away in what filement from  the dead, or otherwise
is termed "the course of nature," in  become subject to legal uncleanness,
which we are equally bound to recog-  the obligation to be purified on this ocnize a providential agency?  It is to  casion arose from their having come so
be reemberbeed that in all probability  fully into the possession of the Israelites
these very women, some or all of them, as to constitute, as it were, a part of
had been concerned in the abomination  them.  Accordingly Jarchi here reof Peor, and that if they were spared  marks: "'Yourselves and your capalive the same revolting and criminal tivity;' not that heathens do receive
scenes would be in danger of being en- uncleanness, and need to be sprinkled;
acted over again, and thus a new plague  but as you, the children of the covor judgment inflicted upon the people. enant, so your captives also which
To an eye that could take in the whole  come into the covenant, and are unfrom the end to the beginning, it would  clean, have need to be sprinkled."undoubtedly appear that this was a  ~, All that is made of skins, etc. Travprocedure of kindness and mercy rather eilers inform us that among the conlthan of cruelty, and the confession ex- mon furniture of the Arabs at the prestorted, " Just and true are all thy ways, ent day are hair sacks, and trunks, and
thou King of saints."                 baskets covered with skins, great woodV. 18. But all the zvonzen-childresn, en bowls, hand-mills, and pitchers. It
etc. The policy which originated this  is to articles of this kind, which were
order contemplated, we may presume,  doubtless in use among the ancient Isthe rearing up of these Midianitish  raelites, that the injunction in the presgirls and maidens, either to be disposed  ent passage refers. They were all to be
of by sale to other nations, to be em- cleansed in water.
ployed as servants, or, in case they be-   Vs. 21-24. This is the ordinance of
came proselytes, to marry them as or- the law, etc. This order was given by
dained, Dent. 21: 11-14. The Jewish  Eleazar, the high-priest, to the people,
writers have many conceits as to the  but it may be supposed that it was first
manner in which the discrimination  communicated to him by Moses. It was
here spoken of was to be made, but it to be henceforth a standing law to the
is sufficient to suggest that the age  Israelitish soldiery, that all who had
alone would be a sufficient criterion,; been in a battle, whether they had
and there was probably no other.      actually slain an enemy and touched




448                           NUMBERS.                       [B. C. 1452
went to the battle, This is the         26 Take the sum  of the prey
ordinance of the law which the  that was taken, both of man and
LORD commanded Moses;                 of beast, thou, and Eleazar the
22  Only the gold, and  the  priest, and the chief fathers or
silver, the brass, the iron, the  the congregation;
tin, and the lead,                      27 And divide  the prey into
23   Every  thing  that may  two parts; between them  that
abide the fire, ye shall make it  took the war upon  them, who
go through the fire, and it shall went out to battle, and between
be clean; nevertheless it shall all the congregation:
be purified   with the water of    28 And levy a tribute  unto
separation: and all that abideth  the  LORD  of the men of war
not the fire ye shall make go  which went out to  battle: one
through the water.                    t soul of five hundred, both  of
24 And q ye shall wash your  the persons, and of the beeoves,
clothes on the seventh day, and  and  of the  asses, and  of  the
ye shall be clean, and afterward  sheep:
ye shall come into the camp.            29 Take it of their half, and
25 And the LORD spake unto  give it unto Eleazar the priest,
Moses, saying,                         r Jsh. 22. s. 1 Sam. 30. 24. Pa. 68. 12.    Genl.
14. O20. J;sh. 6.19.'2 Sam. 8. 11, 12.  Prov. 3. 9, 10.
p  c. 19. 9,11.      q  Lev. 11. 25.  1 ver. 30. 41.  c. 18.'1;.
his body or not, should be obliged thus  the Israelites, as being all concerned in
to purify themselves; and moreover, the common cause. David, we find, at
that all kind of spoil which would en- a later period enacted a similar law, aldure the fire, as hard metals, gold, sil- though under somewhat different cirver, etc., should be cleansed by fire, cumstances. 1 Sam. 30: 24, 25, "For
and then sprinkled with the puriicea- who will hearken unto you in this mattion water (ch. 19: 1, 2, etc.); while  ter? but as his part is that goeth down
such things as could be washed with  to the battle, so shall his part be that
water should undergo that process.    tarrieth by the stuff: they shall part
alike. And it was so from that day-forTChe Law of the D>iv sionr of the 5oil.  ward, that he made it a statute and an
ordinance for Israel unto this day."
Vs. 25-27. Take the sum of the prey, To prevent all partial dealing, the disetc. Heb. "Thehead of the prey." See  tribution was committed to the manNote on ch. 1: 2. The soldiery having  agement of the heads of the several
been thus commanded to cleanse them- tribes in concert with the high-priest.
selves preparatory to re-entering the    Vs. 28, 29. And levy a tribute, etc.
camp, an order is now given relative to  This was another feature of the divian equitable division of the spoil. Of sion. Out of the half that fell to the lot
this the whole amount was to be di- of the soldiers was to be deducted a five
vided into two equal parts, one of which  hundredth part of every kind of spoil,
was to be distributed among the 12,000  as an offering to God, in acknowledgwho had'been engaged in the expedi- ment of him as sovereign owner of all,
tion; the other half among the rest of  and the author of all their success; and




B. C. 1452.]             CHAPTER  XXXI.                            449
for an heave offering of the out to war, was in number three
LORD.                               hundred thousand and seven and
30 And of the children of Is- thirty thousand and five hundred
rael's half, thou shalt take  one  sheep:
por-tion of fifty, of the persons,    37 And the LORD's tribute of
of the beeves, of the asses, and  the sheep was six hundred and
of the flocks, of all manner of  threescore and fifteen.
beasts, and give " them unto the    38 And the beeves were thirty
Levites, which  keep the charge I and six thousand; of which the
of the tabernacle of the LORD.   LoaD's tribute was threescore
31 And Moses and Eleazar and twelve.
the priest did as the LORD con-    39 And the asses were thirty
manded Moses.                       thousand and five hundred; of
32 And the booty, being the  which the LORD'S tribute was
rest of the prey which the men  threescore and one.
of war had caught, was six hun-    40 And the persons were sixdred thousand and seventy thou- teen  thousand;  of which the
sand and five thousand sheep,    LoaD's tribute was thirty and
33 And threescore and twelve  two persons.
thousand beeves,                      41 And Moses gave the trib34  And threescore and one  ute, whichwas the LoRD's heavethousand asses,                     offering, unto Eleazar the priest;
35 And thirty and two thou-  as' lthe LORD  commanded Mosand persons in all, of women  ses.
that had  not known  man by           42 And of the children of Islying with him.                     rael's half, which Moses divided
3f6 And the half, which was from the men that warred,
the portion of them  that went    43 (Now the half that peru ver. 42, 47.  v 1 Cor. 9.13,14.  n c. 3.7, etc.  C.  c. 18.8, 19.
this was to be presented as an heave- his service should be given to them in
offering to the priests.            such a manner as if it were offered to
Vs. 30, 31. Of the children of Israel's himself. The far greater number of the
half, etc. In like manner, out of the Levites made it proper that in the parhalf belonging to the whole body of the  tition their portion should be much
people, who had not shared in the dan- greater than that of the priests. The
gers and hardships of the war, a much  Levites had one part in fifty, the priests
larger proportion was to he deducted  one in five hundred, equivalent to a
from each article of spoil, viz., a fiftieth  tithe, according to the rule laid down
part to be presented to the Levites, the  ch. 18: 21-28.
other branch of the ministry, as a re-   Vs. 32-47. The booty, (being) the rest
ligious acknowledgment of the same  of the prey, etc. That is, deducting the
purport with the preceding. In this it " spoils," strictly so called, the clothes,
was designed that whatever the Lord's armor, and valuables of the enemy, toministers had for their maintenance in  gether with the movables and money,




450                            NUMBERS.                         LB. C. I t52.
tained  unto  the  congregation           48  And  the  officers  which
was three hundred thousand and  were over thousands of the host,
thirty thousand and seven thou-  the captains of thousands, and
sand and five hundred sheep,           captains of hundreds, came near
44 And thirty and six thou-  unto Moses:
sand beeves,                              49 And they said unto Moses,
45 And thirty thousand asses  Thy  servants  have  taken  the
and five hundred,                      sum  of the  men  of war which
46 And sixteen thousand per- i are under our charge, and there
sons;)                                 lacketh not one man of us.
47  Even " of the children of          50 We have therefore brought
Israel's half, Moses took one por-  an oblation for the LORD, what
tion of fifty, both of man and of  every mlan hath gotten, of jewbeast, and gave them  unto  the  els of gold, chains, and bracelets,
Levites, which kept the charge  rings, ear-rings, and  tablets, to
of the tabernacle of the LORD;  make Z an  atonement for  our
as the LORD commanded Moses.  souls before the LORD.
t ver. 30.                           z Ex. 30. 1', ]6.
which were not divided in common, cattle may have been killed for eating
but belonged individually to the cap-  on the way; the rest or residue, which
tors; also whatever persons had been  was to be divided, amlounted to totals
slain since their return, and whatever  as follows:
Sheep, 675,000.... The soldiers, 837,500; therefrom to the Lord...  675.
The people, 337.500; therefiom to the Levites. 6,150.
Beeves, 72,000....  The soldiers, 36,000; therefriom to the Lord...   72.
The people,  36,000; therefrom to the Levites.  720.
Asses,  61,000.... The soldiers, 30,500; therefrom to the Lord...  61.
The people,  30,500; therefrom to the Levites.  610.
Persons, 32,000.....
Persons, 02,000. eThe soldiers, 16,000; therefrom to the Lord....  82.
The people,  16,000; therefrom to the Levites.  820.
Vs. 48-50. Thle oficers which, woere over  sensible of their obligations from the
the thousands, etc. The officers, upon  feelings now evinced; for they unanitheir return from the war, made a mus-  mously resolved, out of the spoil which
ter of tile soldiery to see what numbers  they had taken, such as gold, jewels,
they had lost, and found, to their joy  bracelets, etc., which they were not reand surprise, that not a single man was  quired to divide with the congregation,
missing of the whole twelve thousand! to make a free-will offering to the Lord,
This was probably a victory without a  for the service of the Tabernacle. So
parallel in all history, and could never  in aftertimes both the Tabernacle and
have been accomplished without the  the Temple were enriched  with the
Lord's special intervention. This sig-  spoils taken from the enemies of Israel.
nal token of the Lord's favor would  2 Sam. 8: 11, 12. 1 Chron. 26: 25i, 27.
tend to minister encouragement and  "We should never take any thing to
confidence to them in all future erner-  ourselves in war or trade, which we
gencies, and they seem to have been  cannot in faith consecrate a part of to




B. C. 1452.]              CHAPTER  XXXII.                             45151 And Moses and Eleazar
the priest took the gold of them,
even all wrought jewels.              N  ~OW  the children of Reuben,
52 And  all the gold of the             and the  children of Gad,
offering that they offered up to  had a very great multitude of
the  LORD, of the  captains of  cattle: and when they saw  the
thousands, and of the captains of  land of Jazer a, and the land of
hundreds, was sixteen thousand  Gilead b, that, behold, the place
seven hundred and fifty shekels.  was a place c for cattle;
53 (For the men of war had            2 The children of Gad and the
"taken spoil, every man for him-  children of Reuben, came and
self.)                                spake unto Moses, and to Eleazar
54 Arnd  Moses and  Eleazar  the priest, and unto the princes
the priest took the gold of the  of the congregation, saying,
captains of thousands and  of            3 Ataroth, and Dibon,da and
hundreds, and brought it into  Jazer, and Nimrahe, and Heshthe tabernacle of the congrega- bon-, and Elealeh, and Shebamrg,
tion, forb a memurial for the  and Nebo, and Beon',
children  of Israel before  the       c.21... er2.a 3 Jaaer. Josh. 13.5... Sa.
Lo~~~~~~~~to,~              24. 5. Is. 16 8,9.  b Jer. 50. 19. Mie. 7. 4.  c G.n.
LJORD.                                13. 2. 5. 47. 4.    d Is. 15. W, 4.  e   etr. 36.  BIethinuaah.   f Judg. 11 26.   g vel. 38. Shibmah.
a Dent. 20. 14.  b Ex.. 16.  h ver. 3.. Daal-ieon.
God, who "hates robbery for burnt-  melt both of the singular mercy of God
offering;" but when God has remarka-  in the preservation of the army in this
bly preserved and succeeded us, he ex-  war, and of the pious gratitude of those
pects we should make some particular  who had been its principal conductors.
return of gratitude to him."-TIenry.
-[ To make an atonement for our
souls. That is, to make an acknowledgment to God for the preservation of            CHAPTER XXXII.
theirlives; as also perhaps to offer a
J. etlben aced Gand re~'zest an I22her'itance
kind of expiation for sparing the women
on the ~ast of Jordan.
and whatever other miscarriages they
may have been guilty of in the conduct   Vs. 1-5. The childrlen of Reuben aend
of the war.                           the children of Gad  ccad a very great
Vs. 51-54. Moses and Eleazar thepriest multitude of cattle, etc. A large portook thie gold, etc. In doing which we  tion of the territory recently taken from
may well suppose they commended the  the two Amorite kings, Sihon and Og,
piety and gratitude of the offerers. The  was distinguished for the fertility of its
oblation was delivered to be employed  soil and its adaptedness to the purpose
in the service for which it was intend- of breeding and grazing cattle. This
ed. It amounted to a vast sum, that is  fact gave this region peculiar attracto say, 16,750 shekels, which, reduced  tions in the eyes of Reuben and Gad,
to our coin, would fall little short of  who, of all the tribes, had the greatest
$140,000. The offering was henceforth  abundance of stock, and were most delaid up in the Tabernacle as a meonu- voted to its cultivation.  The greater




452                            NUMBERS.                        lB. C. 1452.
4 Even the country'which the         5 Wherefore, said they, if we
LORD smote before the congrega-  lhave found grace in thy sight,
tion of Israel, is a land for cattle,  let this land be given unto thy
and thy servants have cattle:         servants for a possession, and
i c. 2i.?4, 4.          brinog us not over Jordan.
part of this territory is in modern times  after carried away captive by the four
called the "Belka," and the Bedouins  kings, so those here are noted to have
say of it, " Thou canst not find a coun-  been the first that were carried away
try like the Belka." Buckinghaml bears  captive out of this very land who were
the strongest testimony to the pictur-  the first of all the tribes that had this
esque beauty, the fine climate, and exu-  land assigned to them for their inheriberant fertility of this part of the coun- tance: strong affections cause strong
try east of the Jordan, and seems to  afflictions; if we love over-much, we
have no hesitation in declaring it far  shall be sure to grieve over-much.
superior to any part of the country west When God sees us set upon it to have
of the Jordan, through which he had  this or that, have it we may, but with
travelled. — (Travels among the Arab an after-reckoning that may dissweeten
Tribes, p. 141.) The heads of these  it with a witness."  There is nothing
tribes, therefore, came to Moses and  here said of Manasseh, though it apEleazar, preferring a petition that this  pears, firom v. 33, that half that tribe
region, so well adapted to their favorite  were included in the assignment.-Of
pursuit, might be conferred upon them  Jazer, see ch. 21: 32, with Note.-The
instead of their being required to pass  land of Gilead (Gr. Galaad) was famous
over the river and receive their allot- not only for its rich pasturage, but also
ment with their brethren within the  for its aromatic gums, from which difbounds of Canaan. Their motives in  ferent kinds of balsams were made, almaking this proposition, though they  luded to in Scripture as the " balm of
appeared at first somewhat questiona- Gilead."-T      A place for cattle.  A
ble to Moses, yet were subsequently so  place favorable to the rearing and feedexplained as to remove, in great meas- ing of cattle, that is, of flocks and herds.
ure, his anxiety, and to redound to  Wherefore when the Lord promises to
the credit of their fealty and fidelity. feed his people with spiritual food, he
At the same time, it is not improbable  draws the imagery from the feeding of
that there was a larger admixture of  cattle in these fertile regions. Mic. 7:
worldly prompting in the request than  14, "Feed thy people with thy rod, the
they themselves imagined. The lot flock of thine heritage, which dwell solthat befell these tribes in a subsequent itarily in the wood, in the midst of
age, 1 Chron. 5: 25. 2 Kings, 15: 29, Carmel: let them feed in Bashan and
gives great countenance to the follow- Gilead, as in the days of old."  Jer.
ing pithy but quaint remarks of the old  50: 19, "And I will bring Israel again
commentator Ness on the passage:-  to his habitation, and he shall feed on
"'Tis not at all unlikely that these two  Carmel and Bashan, and his soul shall
tribes were too much engaged in their be satisfied. upon mount Ephraim and
affections to that portion of land, as Gilead."  As to the various localities
Lot's mind was too much set upon the  mentioned in this connection, it will be
plains of Sodom; for as he was soon  sufficient to refer the reader to KittQ's




B. C. 1452.]            CHAPTER  XXXII.                              453
6 And Moses said unto the  shall see the land which I sware
children  of  Gad, and  to  the  unto Abraham, unto Isaac, and
children of Reuben, Shall your  unto Jacob; because "' they have
brethren go to war, and shall ye  not wholly followed me;
sit here?                              12  Save  Caleb  the  son  of
7 And wherefore discourage  Jephun.neh  the  Kenezite, and
ye the heart of the children of. I Joshua the son of Nun; for they
Israel from  going over into the  have wholly followed the LORD.
land which tile LORD hath given         13 And the LORD's anger was
them?                               kindled  against Israel, and he
8 Thus did your fathers, when  made them "w ander in the wil" I sent them  from  Kadesh-bar-  derness forty years, until ~ all the
nea to see the land.                 generation that had done evil in
9 For when they went up un-  the sight of the LORD was conto the valley of Eshcol, and saw  sumed.
the land, they discouraged the          14 And, behold, ye are risen
heart of the children of Israel,  up in your fathers' stead, an inthat they should not go into the  crease  of sinful men, to  augland which the LORD had given  ment? yet the fierce anger of the
them.                                LORD toward Israel.
10  And' the LorD's anger    15. For if' ye turn away from
was kindled the same titme, and  after him, he  will yet  again
he sware, saying,                    leave' them  in the wilderness,
11 Surely none of the men  and  ye  shall destroy all this
that came up out of Egypt, from   people.
twenty years old  and upward,    c. 14. 24, 30. J,:..14. 8, 9.  n c. 14. 33-35.
o  e.  26. 64, 65.   I C1,r. 10. 5. tIfeb. 3. 16-193.  p     PaS.
k c. 13. 3-'6. Deut. 1.!2.  l c. 14. 11, i9.   78. 51.  q Neb. 13. 18. Is. 65. 6, 7.  r Dent. 30. 17.
Dett. 1. 35.                         Josh. 22. 16, 18.      Chr. 7. 19.   15. 2..   c. 14. 35.
edition of the Bible, where all the ac- Moses' suspicions. The request apcessible information respecting them is peared to proceed from  selfishness,
embodied. —        The country which the  worldliness, and unbelief. It looked as
Lord smote before the corgregation. Im-  if they were willing to let their brethren
plying, perhaps, that the Lord had  go and fight their way among the Ca-:
caused it to be smitten or subjugated, naanites, and get possession of whatin order that it might be taken as a pos- ever they could; but as to the land
session and deemed a part of the prom- which was already subdued, and which
ised land though not within the Jor- was of the richest quality, that they
dan. This construction was not unnat- would fain have allotted to themselves
ural, for the country had previously be- without any further trouble. The land
longed to Sihon, king of the Amorites, moreover was not within the precincts
and the land of the Amorites was prom- of Canaan proper, and to settle down so
ised to Abraham, Gen. 15: 16, 21.    far from the house of God and the ordiVs. 6-15. Shall your brethrenl go to  nances of religion seemed to argue a
war, and shall ye sit here?  It cannot- culpable indifference to their spiritual
be denied that there was ground for as compared with their temporal wel



4.54                          NUMBERS.                        [B. C. 1452;
16 And they came near unto            20  And', Moses said  unto
him, and  salid, We will build  them, If ye will do this thing,
sheep-folds here for our cattle,  if ye will go armed before the
and cities for our little ones;       LORD to war,
17 But wet ourselves will go          21  And  will go all of you
ready armed before the children  armed  over Jordan  before the
of Israel, until we have brought  LonD, until he hath  driven out
them  unto their place: and our  his enemies from before him,
little  ones shall dwell in the          22 And the land be subdued
fenced cities, because of the in-  -before the LORD;  then afterhabitants of the land.                ward Y ye shall return, and  be
18 We "will not return unto  guiltless before the  LORD, and
our houses, until the children of  before Israel; and this land shall
Israel have inherited ever3 man  be  your possession  before the
his inheritance:                      LORD.
19  For we will not inherit    2.3 But if ye will not do so,
with them  on yonder side Jor-  behold, ye have sinned against
dan, or forward; because v our  the LORD: and be sure your sin
inheritance is fallen  to  us on  - will find you out.
this side Jordan eastward.             ws Det. 3. 18, etc.  Josh. 1. 14, etc.  4. 12, 13.
i Josh. 18...   Josh. 22. 4, U.  z Get. 4. 7.
t Josh. 4. 12, 13.  u  Josh. 22. 4.  v ver. 33.   44. 16.  Ps. 90. 8.   133. 11.  lrov. 13. 21.  Is. 59. 12.
Josh. 13. 8.                          1 Cor. 4. 5.
fare. Again, it had the air of shrinking  and the people be left to perish in the
from  the toils and dangers, and the  wilderness.
sanguinary scenes which msight have    Vs. 16-27. They camine near unto himn,
to be encountered in conquering the  and said, etc. The two tribes in quesland of the Canaanites. Such was the  tion, speaking through their appointconstruction which Moses was led to  ed organs, neither acknowledge nor
put upon the proposed measure, and  deny the charge now  made, nor do
which drew from him an earnest re- they evince a disposition to take the
monstrance. He set before them what least offence at it.  On the contrary,
he conceived to be the pernicious ten- with a view to give the utmost satisdency of their example; that it was  faction to Moses, they voluntarily encalculated to discourage the rest of  gaged to accompany their brethren in
their brethren; and then reminds them  arms, and even to go before them to
that they would thereby be acting the  battle, continuing with them  till the
part of their predecessors the spies, whole land should be subdued, and
who had so grievously disheartened the  every tribe be put in possession of its
congregation by their fears, and had  destined inheritance.  This was fair
thereby excited the divine displeasure  and equitable; and Mloses readily acto that degree, that that generation, for  quiesced in the proposal, warning thenm,
their mutinous and distrustful spirit, however, that if ever they should rewere excluded from the land of prom- cede from  their purpose, and violate
ise. He exhorts them, therefore, to be- their engagement, "their sinl should
ware of the same spirit lest the same  surely find them  out," and be visited
disastrous consequences should ensue, upon them. In considering the proffer




B. C. 1 152.]            CHAPTER  XXXII.                            455
24 Build a you cities for your    29  And d Moses said  unto
little ones, and folds for your  them, If the children of Gad,
sheep; and do that which hath  and  the  Children  of  Reuben.
proceeded out of your mouth.    will pass with you over Jordan,
25 And the children of Gad, every man armed to battle, beand  the  children  of  Reuben,  fore the  LORD, and  the land
spake unto Moses, saying, Thy  shall be subdued  before you,
b servants will do as my lord  then  ye  shall give  them  the
commandeth.                         land of Gilead for a possession.
26 Our little ones, our wives,    30  But if they will not pass
our flocks, and all our cattle,  over with you armed, they shall
shall be there in the cities of  have possessions among you in
Gilead;                             the l:td of Canaan.
27  But' thy   servants  will    31 And the children of Gad,
pass over, every man armed for  and the children of Reuben, anwar, before the LORD to battle, swered, saying, As the  LORD
as my lord saith.                   hath said unto thy servants, so
28 So concerning them  Mo-  will we do.
ses  commanded  Eleazar  the           32 We will pass over armed
priest, and Joshua the son of  before the LORD into the land
Nun, and the  chief fathers of  of Canaan, that the possession
the tribes of the children of Is-  of our inheritance on this side
rael:                               Jordan may be ours.
a ver. 16, 4, etc.  b Josh. 1, 13, 14.   c John 4, 12.  d ve. O0.
of these tribes it is not necessary to sup- immediately before the Sanctuary, ch.
pose that the whole even of their fight- 2: 10,14. 10: 18, so that Moses requires
ing men were to be included in it. It of them  only to occupy their usual
would be necessary that a portion of plade when they went to war against
them should remain behind to till the  the Canaanites.-  T Your sin willfind
ground and to guard the flocks, chil- you out. That is, the punishment of
dren, and women. Accordingly we your sin will sooner or later overtake
read that only about 40,000 of the two  you. Gr. "Ye shall know your sins,
tribes and a half went over armed, when evils fall upon you."
whereas their whole number was about   Vs. 28-33. Concernirng then, Mloses
100,000. —     On yonder side Jordan,  commanded, etc. The measure was not,
or forward. That is, we will not in- therefore, actually carried out in Moses'
herit with them on the opposite side of lifetime, but was left in -chargre to
the Jordan, in the near vicinity of the Eleazar and Joshua, and the fathers of
river, nor yet further on, or further in- the tribes, to be accomplished for them
land, in the more central regions of the  in case they adhered faithfully to the
count:ry.   ~ If ye will go armed be- terms of their engagement. --   ShaeG
fJ'ore the Lord. That is, before the Ark  give them the land o' Gilead, etc. This
of the Covenant, the special symbol of appears to have been the name given
the Lord's presence. The three tribes  in a broad sense to the whole country
of Reuben, Gad, and Simeon, marched  east of the Jordan. —— [ Bett if they




456                            NUMBERS.                         [B. C. 1452.
33   And   Moses  gave  unto           35   And  Atrothl, Shopham,
them, even to  the children  of  and  Jaazer, and Jogbchah,
-Gad, and  to  the  children  of          36  And  Beth-nimrah k, and
Reuben, and unto half the tribe  Beth-haran, fenced  cities; and
of Manasseh the son of Joseph,  folds for sheep.
f the kingdom  of Sihon king of           37 And the children of Reuthe Amorites, and the kingdom   ben built Heshhon "', and Eleaof Og king of Bashan, the land,  leh, and Kirjathaim,
with  the  cities thereof in the          38 And Nebo", and Baal-mecoasts, even  the  cities  of the  on ~, (their names being changed,)
country round about.                   and  Shibniah: and  gave other
34  And the children of Gad  P names unto  the  cities  which
built Dibon g, and Ataroth, and  they builded.
Aroer',                                  39 And the children of Mai ver. 1. 3. Jazer.    k ver. 3. Ninzrah.    I yer. 24.
e Dent. 3.12-17.'9.8. Josh.1..    f 1 c2. 31. 21.24, 33.    sRc C. 21  2.   I s. 46.1.  o c. 2.41.  p  ver. 3.
g  c.:. 45, 46.        A Deut. 2. 36.  Ex.'a. 13. Josh. s3. 7.
will not pass, etc. Then you shall corn- ished in accordance with the spirit of
pel them  so to do, and assign them, the law, Ex. 23: 13, "Make no mention
according to lot, their portion in the  of the names of other gods, neither let
land of Canaan. Gr. "Then you shall it be heard out of thy mouth."  This,
drive before you  their cattle, and  however, does not prevent but that the
wives, and possessions, into the land  Scriptures should occasionally call these
of Canaan; and they slhall have, etc."  places by their old names.  So Sol.
-~  Mfoses gave ento thenm, etc. Tlhat Jarchi, "They were idolatrous names,
is, gave prospectively; indicated a pur- and the Amorites had called their cities
pose to give, just as the Lord is said  by the names of their idols; but the
to have given the land of Canaan to  sons of Reuben turned their name to
his people before they had taken pos- other names."  Thus Nobah took Kesession of it.                         nath, v. 42, and subsequently called it
Vs. 34-42. And the children of Gad  by his own name.-I~ The children
built Dibon, etc. That is, repaired, re- of Jz~achir, tice sos of Mfanasseh, went to
newed, fortified-a frequent sense of  Gilead and took it, etc. Or, Heb. "Had
the original rendered "to build." -  gone," alluding to some time previous,
~ (TYeir names being changed.) When  while they were invading the territory of
they had rebuilt and fortified certain  the Amorites. The clause is, perhaps,
cities they changed the old names by  here inserted to show the reason why
which they were known and gave them  Moses gave this part of the land to the
new ones.  The design of this was to  tribe of Manasseh, to wit, because they
break up all idolatrous associations, had formerly won it by their swords.
and efface its relics from  among the  - ~ Moses gave Gilead unto JlVachir.
chosen people. Thus Nebo and Baal- That is, to the family or posterity of
meon, for instance, were the names of  Machir, for M3achir himself, being the
idol gods worshipped among the former  son of Manasseh, must have been long
inhabitants, as Isaiah says, ch. 41: 6, dead.   X The villages thereof. Heb.
"Bel boweth down, and Nebo stoop-  "The daughters thereof;" on which
eth," and these names were to be abol- phraseology see Note on ch. 21: 25.




B. c. 1452.]              CI-IAPTER  XXXIII.                          457
chir, the son of Manasseh, went  towns'thereof, and called them
to Gileadl, and took it, and dis-  Havothojair1.
possessed  the  Amorite  which           42 And Nobah went and took
was in it.                            Kenath, and the villages thereof,
40 And Moses gave Gilead q and called it Nobahl, after his
unto Machir the son of Manas-  own name.
seh; and he dwelt therein.
41 And Jair, the son of Ma-             C     PR    XX II.
nasseh, went and took the smlall THESE  are the journeys of
I the children of Israel, which
q Josh. 13. 99-31.,                   r Judg. 19. 4.
path, as the prospects of water and
CHAPTER  XXXIIL              pasturage dictated, though they never
moved independent of the guiding pil-.Journeyings of i te Childre. of Israel.  lar. It was, perhaps, designed that
The present chapter is mainly de- their route should be thus mazy and
foted to an account of the various  labyrinthian, in order to represent more
stages and stations, the encampments  adequately those early stages of religand removals, of the children of Israel ions experience in which the soul is led,
on their march through the wilderness, like the blind, by a way which it knows
embracing the time from their depart- not. While the principles of the re-,re from Egypt to their entrance into  generate or spiritual life are slowly
Canaan. This was intrinsically a very  forming into a definite -order, the exmemorable part of their history, and  perience is somewhat confused and
divine wisdom saw fit that AMoses should  chaotic, and the soul's progress apwiite and transmit to posterity a jour-  pears to be now onward and now retronal of their extraordinary travels. In  grade, though it is still, on the whole,
executing this order he recapitulates  holding on its way to the heavenly Cathe principal stopping-places on their naan. This way becomes clearer and
long journey, amounting to forty-two  clearer as the end of the course is
in number, occasionally reciting the im- neared, till at length the weary pilgrim
portant events that'occurred here and  is planted in the land of promise.
there at different points in their pro-   There are doubtless many points of
gress. Many of these stations can now  useful annotation in the chapter before
be determined with sufficient accuracy; us, but as these points are principally
others cannot. The route from Egypt topographical, and as they ar treated
to Sinai is well defined, so also, for tle  at length in various commentaries, bibmost part, is that from Mount Hor,  lical cyclopedias, and books of travels',
where Aaron died, to the banks of the  and as our proposed limits will iiot alJordan, where they crossed into Ca- low the requisite enlargement for dwell-'
naan.' But the intermediate stages be- ing upon all the questions in detail, we
tween these extremes are exceedingly  shall waive all extended discussion, redifficult to be identified, as this part of  servinig Our contracted remaining space
their course lay through the wilder and  for remarks and expositions which will
more trackless portion' of the desert, in  not so easily be found elsewhere.
which they were no doubt led back and    V. 1. These are the journeys, etc. Heb.
forth, crossiln   and re-crossing their  "The removings, or breakings-up;"'
20




458                           NUIMBERS.                      [B. C. 1452
went forth out of the land of  upon their godss also the LORD
Egypt with their armies, under  executed judgments.)
the hand of Moses and Aaron.    5 And the children of Israel
2 And Moses wrote their go-  removed  from' Rameses,  and
ings out according to their jour-  pitched in Suecoth.
neys, by the commandment of             6  And g they departed fronm
the LORD: and these are their  Succoth, and pitched in Etham,
journeys according to their go-  which is in the edge of the wilings out.                            I derness.
3 And they departed a from            7  And h they removed  from
Rmameses in the first month, on  Etham, and turned again unto
the fifteenth' day  of the first  Pi-hahiroth,  which  is  before
month: on the morrow after the  Baal-zephon  and they pitched
passover, the children of Israel before Migdol.
went out with e an high hand in          8  And  they departed  from
the sight of all the Egyptians.  before Pi-hahiroth, and  passed
4 (For the Egyptians buried | through the midst of the sea
all their first-born, which' the  into  the  wilderness, and went
LORD hbad smitten among them:   e,x. 12.12.,.11. T,. 19. 1. Rev. 12 -9.  f ER.!2. 31.  g Ex. 13. 20.  h Ex. 14. 2, 9.  a Es.
a Ex. 12. 37.  b Ex. 13. 4.  c Ex. 14.8.  d Ez. 12.29.  14.'2.  15. 22, 3.
i. e., in their migrations from place to  the Hebrew  favors rather the latter
place at the indications of the divine  construction, though in all probability
signal. These movements were typical Moses was prompted also-by a divine
of the then unsettled state of the church, suggestion to keep a diary or journal,
aS whatever holds good of the individ- in which were to be inserted the various
ual of the church holds good also of the  stations at which they encamped, and
church in its collective capacity. This  all the memorable occurrences of their
ambulatory state of the church under way.
Moses or the Law, is strikingly con-   V. 4. Fior the Egyptians buried all
tirated by the prophet Isaiah with its  (teizr) first-born, etc. The Egyptians
settled and abiding condition under would naturally be thrown into the utChrist or the Gospel, where "we which  most consternation by the death of
have believed do enter into rest."  their first-born, and thes, together with
"-Look upon Zion, the city of our so- the duty of embalming and burying
lemnities: thine eyes shall see Jerusa-  their dead, would so occupy and absorb
lem a quiet habitation, a tabernacle that them that it would effectually prevent
shall not be talken down; not one of the  their pursuing the Israelites. They had
stakes thereof shall ever be removed, leisure, therefore, to depart with every
neither shall any of the cords thereof  thing belonging to them. In what prebe broken."  Is. 33: 20.              cise manner the divine judgment was,
V. 2.:By the commandment of the visited upon the gods of Egypt, we are
Lord. -This may refer either to the  not informed. Being probably idols,
writing by Moses, or to the journeyings  they may have been broken to pieces
by-the people, which were directed by  like Dagon before the ark.
the Lord himself. The accentuation-of      rs 5-15. And the children of Israe.~~~~ ~ ~                                   ~         ~~~~~.n  th.h, eof* re




B. C. 1452.]         CHAPTER XXXIII.                      45 
three days' journey in the wil-   19 And they departed from
derness of Ethall, and pitched  Rithmah, and pitched at Rimin Marah.                      mon-parez.
9  And they removed froml   20 And they departed from
Marah, and camek unto Elim.: Rimuon-parez, and pitched in
and in Elim were twelve fount- Libhnah.
ains of water, and threescore and    21 And they removed from
ten palm-trees; and they pitched  Libnah, and pitched at Rissah.
there.                           22 And they journeyed from
10 And they removed from  Rissah, and pitched in KeheElim, and encamped by the Red  lathah.
Sea.                             23 And they went from Ke11 And' they removed from  helathah, and pitched in mount
the Red Sea, and encamped in  Shapher.
the wilderness of Sin..24 And they removed from
12 And they took their jour- mount Shapher, and encamped
ney out of the wilderness of Sin, in Haradah.
and encamped in Dophkah.         25 And they removed from
13 And they departed from  Haradah, and pitched in MakheDophkah, and  encamped  in loth.
Alush.                           26 And they removed from
14 And they removed from  Makheloth, and  encamped at
Alush, and encamped.. at Re- Tahath.
phidim, where was no water for   27 And they departed from
the people to drink.           Tahath, and pitched at Tarah.
15- And they departed from    28 And they removed from
Rephidim, and pitched in the Tarah, and pitched in Mithcah.
wilderness " of Sinai.           29 And they went from Mith16 And they removed from  cah, and pitched in Hashmonah.
the desert of Sinai, and pitched    30 And they departed frolm
at Kibroth-hattaavah~.         I Hashmonah, and encamped at
17 And they departed from  Moseroth.
Kibroth-hattaavah,  and i' en-   31 And they departed -from
camped at.Hazeroth.            Moseroth, and pitched in- Bene18 And they departed from  jaakan.
Hazeroth, and pitched in Rith-    32 And they- removed frolm
inah.                        Bene-jaakan s, and encamped at
k Ex. 15.. l   EX. 16. 1.  n Ex. 17. 1. 19.   Hor-hagidgad.
n Ex, 16 1. 1,.  19..  o c 34.    c.    5.     Deut. 10 6. Mo er'a.    8 1 Chr. 1.42..   Deut.
qc. 12. 16..                   10. 7. GudgldulA.
enemovcd, etc.: For an account of all these tions pertaining to the localities here
places, see the Notes on the parallel mentioned will be found ably and am-:history in Exodus, chs. 13-17.  ply discussed in Kitto's Notes on this
Vs. 16-49. T/hey removed from the chapter, and to themn we- refer tho
desert of Sinai, etc. The various ques- reader,




44.o0                       NUMBERS.                     [B. C. C,452.
33 And they went frol I or-    41 And they departed from
hagidgad, and pitched in Jot-  mount Hora",and pitched in Zalbathah ".                          monah.
34  And they removed from          42 And they departed from,Jotbathah, and  encamped  at Zalmonabh, and pitched inPunon.
Ebronall.                            43 And they departed from
35 And they departed from  Punon, and pitched in Oboth b.
Ebronah,  and  encamped  at    44 And'they departed from
Ezion-gaber.                       Oboth, and pitched in Ije-aba36 And they removed from  rim", in the border of Moab.
Ezion-gaber, and pitched in the    45 And they departed from
wilderness " of  Zin, which  is  Iim, and  pitched  in  DibonKadesh.                           gad 
37 And  they removed from          46 And they removed from
Kadesh, and pitched in mount Dibon-gad, and  encamped  in
Hor, in the edge of the land of  Almon-diblathaim e.
Edolm.                               47  And they removed from
38  And Y Aaron the priest Almon-diblathaim, andf pitched
went up into mount Hor, at the  in the mountains of Abarim, becommandment of the LoaD, and  fore Nebo.
died there, in the fortieth year    48 And they departed from
after the children of Israel were  the mountains of Abarim, and
come out of the land of Egypt, M pitched in the plains of Moab,
in the first day of the fifth month. by Jordan near Jericho.
39 And -Aaron was an hun-    49 And they pitched by Jordred and twenty and three years  dan, fromn Beth-jesimoth  even
old when he died in mount Hor. unto Abel-shittim in h the plains
40 And king Arad Z the Ca- of Moab.
nannite, which dwelt in the south    50 And the LoRD spake unto
in the land of Canaan, heard of  Moses in the plains- of Moab
the coming of the children of  by Jordan  near Jericho, sayIsrael.                           ing,
u Deut. 10. 7. Jotbath.  v Deut. 2. 8.  1 K. 9.'26. E-ion-grber.  1 i. 2 2.48,  we.0.1.. 14.  a c. 2'1.4.   b c. 9. 10.-      c. 21. I1.    d c,-3. 34.
a c, 20.'22, 23.  21. 4.  y c. 20. 25-28. Deut. 10. 6.   e J1er. 28. 42. Ezek. 6. 14.  f  Deut. 32. 49.  g i. )'. 1.
8'2. 50.  z c. 21. 1, etc.         h  c. 22. 1. Josh,  2. 1.
where they would come in contact with
of the evil in its most tempting forms, the
- Cthare?Inlhjabitants of ChncAna.  Most High sees fit to give them a solemn
the Izhabitants of Uanaan.
charge- respecting the utter extirpation
Vs. 50-56. And the Lord spake unto  of the nations, from the danger that
MAHoses, etc. The isolation of the children  was to be apprehended. Looking upon
of Israel hitherto in the wilderness had themselves as the instruments of a just
doubtless preserved them from the in- Providence in punishing in these nafection of idolatry, but as they were. tions a long career of iniquity and vice
now about to be ushered into Canaan, of the most aggravated type, they were




B. C. 1452.]             CHAPTER  XXXIII.                           461
51  Speak unto the children  more ye shall give the mort ihof Israel, and say unto  them, heritance, and to the fewer ye
When'ye are passed over Jor-  shall give the less inheritance:
dan,  into  the  land  of  Ca- every man's inheritance  shall
naan;                               be in  the place where his lot
52 Then k ye shall drive out falleth; according to the tribes
all the inhabitants of the land  of your  fathers  ye  shall infrom   before you, and  destroy  herit.
all their pictures, and destroy        55 But-if ye will not drive
all their molten  images, and  out the inhabitants of the land
quite pluck down all their high  from  before you; then it shall
places.                             come to pass, that those which
53  And ye shall dispossess  ye let remain of them  shall be
the  inhabitants  of the  land, pricks in your eyes, and thorns
and dwell therein: for I have  in your sides, and shall vex you
given you the land to possess  in the land wherein ye dwell.
it.                                    56  Moreover, it shall come
54 And'ye shall divide the  to pass, that I  shall do unto
land by lot for an inheritance  you, as I thought to do unto
among your families; and to the  them.
i Deut. 9. 1. Josh. 3. 17.  k Ex. 23, 24, 33.
34. 13. Deut. 7. 9, 5.   12. 3. Josh. 11. 11. Judg. 2. 2.  m1 Ex. 23. 33.  Josh. 23. 12, 13. Judg. 1. 21-'6. Pa.
I e.. 26. 53-55.                    106. 34-36. Ezek. 28. 24.
to engage with the utmost zeal in in- the sad effects of their remissness in
vading and expelling them, nor to cease the corruption of their manners, in the
from  the attempt till sooner or later curse of slavery and captivity brought
they had driven and rooted them all upon them  by the very people they
out, destroying all their idols, pic- should have destroyed, and in all kinds
tures (painted images), statues, altars, of plagues and infestations which should
groves, chapels, and every other relic of justly follow such gross disobedience
their idolatrous worship, sweeping the  to the divine mandates. "The rightwhole country, as it were, clean of its eous God. would turn that wheel upon
abominations, and thus to render it a the Israelites which was to have crushlit habitation for a nation of devout ed the Canaanites.'I shall do unto
worshippers of the true God. As the  you as I thought to do unto them.' It
land became thus gradually conquered  was intended that the Canaanites should
and fell into the possession of the vic- be dispossessed; but if the Israelites
tors, it was to be equitably divided  fell in with them and learned their ways,
among the tribes according to the di- they should be dispossessed, for God's
rections before given (ch. 26). Finally, displeasure would justly be greater
they were informed and assured that against them than against the Canaanin case they failed in executing this ites themselves. Let us hear this and
order, and through sloth, cowardice or fear. If we do not drive sin out, sin
negligence, ceased to inflict upon the  will drive us out; if we be not t.he
devoted nations the judcments de- death of our lusts, our lusts will be the
nounced, they would be made to feel death of our souls." —He-nry.




462                          NUMBERS.                       [B. C. 1452
the land  of Canaan, with the
CHIAPTER  XXXIV.                coasts thereof,)
A ND the LORD spake unto Mo-          3 Then a your south quarter
ses, saying,                    shall be from  the wilderness of
2 Command the children of  Zin, along by the coast of Edom;
Israel, and say unto them, When  and your south border shall be
ye come into the land of Canaan, the outmost coast; of the salt
(this is the land that shall fall sea- eastward.
unto you for an inheritance, even.  -,Sa,s5. l, etc. Ezek. 47. 13, et. b Gen. 14. 3.
them fall by inheritance of line."  So
CHAPTER XXXIV.              also, Ps. 16:6, "The lines are fallen
unto me in pleasant places; yea, I
The Boundaries of the Land of Canaan  have a goodly heritage."  So John 17:
defined.              5, "And there fell ten -portions to
V. 1. The Lord having in the pre- Manasseh;" i. e., Heb. "ten lines."vious chapter given the Israelites a  ~ (Even) the land of Canaan with the
strict charge respecting their treat- coasts thereof. That is, with the borment of the conquered nations, pro- ders thereof; or, Heb. according to the
ceeds in the present to fix and deter- borders thereof.  There does not apmine the boundaries of the land prom- pear to have been any special reason
ised ages before to Abraham and his for enclosing a part of this verse in a
seed. This measure would distinctly  parenthesis, especially if it be rendered,
inform them to what extent they were  as- the original will admit, "Say unto
to go in possessing themselves of the  them that ye are coming into or about
territory of the Canaanites, without en- entering the land of Canaan; this (i. e.,
croaching upon ground to which they  the country about to be described) is
had no title. It would, moreover, tend  the land that is to fall to you as an into encourage them in their invasion of heritance, even the land of Canaan acthe land, and to aid them essentially  cording to its boundaries;" by which is
in the subsequent distribution of it. meant the boundaries just about to be
There is but little difficulty in follow- defined.
ing the general outline of the bounda-     V. 3. Your south quarter shall be,
ries, though the southern is somewhat etc. Here commences the southern
complicated. But a good map of Ca- line of boundary. The order of prosiaan will afford more assistance to the  ceeding is from east to west for the
eader than the most minute verbal de. southern line; from the south to the
scription. To such a map we shall, north for the western; from the west
therefore, refer the biblical student, re- to the east for the north; and from the
serving to ourselves only such occa- north to the south for the east. "The
sional remarks as the incidentals of the outmost coast of the salt sea (the Dead
text may suggest.                   Sea) eastward," is equivalent to the
V. 2. This is the land that shall fall extremity of the Dead Sea, implying
unto you. That is, by lot or by line, as that the boundary line should begin at
is evident from  the parallel phrase- the extreme easterly corner of that
ology, Ps. 78: 55, "And divided them  body of water and thence run mainly
an inheritance by line."  Hebh. "Made  eastward to the Mediterranean, though




B. C. 1452.]             CHAPTER  XXXIV.                              4d3
4 And your border shall turn  border, you shall even have the
from  the south to the ascent of  great sea for a border: this shall
-Akrabbim, and pass on to Zin:  be your west bordei.
and the going forth thereof shall    7 And this shall be your north
be from  the south toC Kadesh-  border: from  the great sea ye
barnea, and shall go on to Hazar-  shall point out for you mount
addar, and pass on to Azmon.  Hor:
5 And the border shall fetch          8 From  mount Hor ye shall
a compass from Azmon unto the  point out your border unto the
river of Egypt d, and the goings  entrance of Hsamath': and the
out of it shall be at the sea.       goings forth of the border shall
6 And as for  the  western  be to. Zedad:
e c. 13. 26. 33. 8.  d  Gen. 15. 18.  1 K. 8. 65. 65 e. 3:. 87.    J c. 13. 21.  2 K   14. 25. Ezek. 47. 16.
1 _. 27. 12.                         g lizek. 47. 15.
still, as it afterwards appears, by a very  ascent of Akrabbim. Heb. 7zaalek akcircuitous route.                    r abbim, the hill of scorpions, supposed
Vs. 4, 5.'our border shall turin from  to be so called from the abundance of
the south, etc. Heb. minnegeb, lit.from  scorpions found there. —---   From the
the south, but implying here and else- south to l]adesh-baJrnzea. That is, southwhere southwacrdly or in a southe'rn  erly to Kadesh-barnea, as above. The
direction. The line commencing at the  position of Hazar-addar and Azmon is
southern extremity of the Dead Sea  unknown.
seems to have extended some way in a    V. 6. The great sea for a border.
southerly direction, so as to embrace  The Mediterranean; so called in contraKladesh-barnea, and thence to have  distinction to the Sea of Tiberias and
Veered to the west till it fell in with  the Dead Sea, which, though called
the "river of Egypt," doubtless at its  " seas." were in fact but a larger kind
mouth, whence it terminated in the  of lakes.
Great or Mediterranean Sea. But it is    V. 7. Xifount Hor.  Not the Mount
difficult to identify the stream called  Hor  where Aaron died, which lay to
"the river of Egypt," whether it were  the south of Canaan towards Edom,
the Nile or a smaller stream falling into  while this was situated in the opposite
the Mediterranean near Gaza. We in- direction to the nortl, forming -probacline strongly to the former opinion for bly a conspicuous peak in the Lebanon
the reasons given in the-Note on Gen. chain. The original is hor hdzhdr, lit.
15:18, to which the reader is referred.  Hor the mountain, or Hor the mountAccording to this view the southern  dinous range, implying  some  emiboundary of Canaan extended from the  nent or lofty elevation to the north of
extremity of the Dead Sea to the east- Canaan, and which we can nowhere
ern or Pelusiac branch of the Nile. We  else look for than in the range of Antiknow not,:indeed, that the actual pos- Libanus.
sessions of the Israelites ever embraced    V. 8. Unto the entrance of Hamath.
the whole of this region, but it was cov- The defile or pass in the mountains at
ered by the terms of the divine dona-  Hamath, by which entrance was gention, and they would have been fully  erally made from  the north into the
authorized to enter upon it. —-  TYhe  laud of Canaan..




~464- -~              -::NUM-5WIBERS.                  [B. O. 1452.
9 And the border shall go on  the  children of'Israel, saying,
to Ziphron, and the goings out  This is the land which ye shall
of it shall be at Hazar-enan: inherit by lot', which the LORD
this shall be your north border. i commanded to give unto the nine
10 And  ye shall point out  tribes, and to the half tribe:
your east border from  Hazar-           14 For." the tribe of the chilenan to Shepham:                      dren of Reuben according to the
11  And  the  coast shall go  house of their fathers, and the
down from  Shepham to Riblah', tribe of the children of Gad acon the east side of Ain; and the  cording to the   house  of their
border shall descend, and shall fathers, have received their inreach unto the side of the sea  heritance; and half the tribe
of Chinncreth k eastward.            of Manasseh have received their
12 And the border shall go  inheritance:
down to Jordan, and the goings          15  The two  tribes and the
out of it shall be at the salt sea: half tribe have received  their
this shall be your land, with the  inheritance on this side Jordan
coasts thereof round about.          near Jericho eastward, toward
13  And  iMoses commanded  the sun-rising.
h Ezek. 47. 17.  i 2 K. 23. 33. Jer. 39. 5, 6.
k Deut. 3. ]17. Josh. 11 2.  19. 35. Luke 5. 1.  1 ver. 1. Josh. 14. 2.   mc. 30. 23.
Vs. 9-12. T/he bo-der shall go to  Boothroyd renders thisverse far preferZiphron, etc. For the remaining boun- ably thus: "And the boundary shall
daries of the land we refer the reader go along the Jordan (downwards), and
to the maps and the biblical gazetteers. its termination shall be at the salt sea;
which are now generally available, and  this shall be your land with its surwhich, with the Notes of Mr. Kitto, will rounding boundaries." The determinaafford all desirable information.-    tion of the sense in all this chapter, so
~ And the coast shall go down fron, far as it treats of the boundaries of the
Shephain to Riblah, on the east of  promisbd land, depends very much
Ain. "Ain" signifies afountain, and  upon the genuine meaning of the proethe hypothesis of Boothroyd, Geddes, positions employed, and this has been
and others, that this was the fountain  much more satisfactorily settled by the
or source of the Jordan, is, we think, labors of modern critics and commenvery probable. We are inclined also to  tators than it could have been in the
adopt Geddes' rendering of the first state in which Hebrew exegesis was at
clause of the verse. "And from Shepham  the time our present English translato Riblah, the boundary shall descend to  tion was made.
the east side of the source (of the Jor-   Vs. 13-15. Thi is the land which ye
dan)." —-      Unto the side of the sea of  shall inherit, etc. The several boundaOhinnereth eastward. The sea of Chin- ries of the land having been thus denereth is the lake of Gennesaret, or fined, the Lord now repeats that thisis
sea of Tiberias. The "eastward" in  the land promised centuries ago to
this connection is probably equivalent faithful Abraham, and which his posto "to the eastern side or shore."-    terity were to inherit by lot. As the
~ The border shall go down to Jordan. two tribes of Reuben and Gad and the




B. C0 1451.]             CHAPTER  XXXV.:465
16 And the LORD spake unto  tribe of the children of Ephraim,
Moses, saying,                      Kemuel the son of Shiphtan.
17 These are the names of           25  And  the prince  of the
the men which shall divide the  tribe of the children of Zebulun,
land unto  you;'Eleazar the  Elizaphan the son of Parnach.
priest, and Joshua the son of          26  And  the  prince  of the
Nun.                                tribe of the children of Issachar,
18  And  ye shall take  one  Paltiel the son of Azzan.
prince ~of every tribe, to divide      27  And  the  prince  of the
the land by inheritance.            tribe of the children of Asher,
19 And the names of the men  Ahihud the son of Shelomi.
are these: of the tribe of Judah,    28  And  the prince  of the
Caleb the son of Jephunneh.         tribe of the children  of Naph20 And of the tribe of the  tali, Pedahel the son of Ammichildrlen of Simeon, Shemuel the  hud.
son uf Amninihud.                      29 These P are they whom the
21 Of the tribe of Benjamin, LORD commanded to divide the
Elilad the son of Chisl6n.          inheritance unto the children of
22  And  the  prince of the  Israel in the land of Canaan.
tribe of the  children  of Dan,
l3ukki the son of Jogli.                 CHAPTER   XXXV
23 The prince of the children
of Joseph, for the tribe of the  A   D the LORD spake unto Mochildren of Manasseh, Hanniel  A    ses in the plains of Moab,
the son of Ephod.  by Jordan nearJericho, saying,
24  And  the  prince  of the        2 Command a the children of
vp yer. 18.    Js8. a J 14. 3, 4.  21. 2, ete. Ezek., J:h. 14. 1.  19. 51.  c.  1-16.  45. 1, et,,.   4. 8,etc.
half tribe of Manasseh had already re- are nowhere else enumerated in the orceived their portion on the other side  der in which they here occur, but as
the Jordan, only nine tribes and a half it is precisely the order in which their
remained to be provided for, and how  allotments fell to them in the distributhis was done we are informed in the tion of the land, the order was no doubt
verses immediately following.       prescribed with reference to this fact.
Vs. 17-29. These are the anames of the
mesn, etc. That the division of the land
might be- more solemn, orderly and
authoritative, the Lord here commands        CHAPTER XXXV.
that the manaogement of it should be inLevitical Cities an2ointe.
trusted to the hands of Eleazar, the                       ie.
high-priest, Joshua, the general-in-   V. 2. Command the children of ]vrlaei
chief, and a prince, i. e., a principal that they give unto the Levites, etc. As
officer or sheihk, chosen out of each  the Levites were formed into a distinct
tribe as its.representative.in the trans- body from the rest of the nation, havyaction. It is. observable that tlie.tribes  ing no inV eritance of fields or farms as20*




466                       -  NUMBERS. —                       [B.C. 1451,
Israel, that they give unto  the I have to dwell in; and the sub.
Levites, of the inheritance of  urbs of them  shall be for their
their possession, cities to dwell cattle, and for their goods, and
in; and ye shall give also unto  for all their beasts.
the Levites suburbs for the ci-          4  And  the suburbs b of the
ties round about them.                cities, which ye shall give unto
3 And the  cities shall they                    b 2Clr. 11. 14.
signed them, the Lord here orders that ingly directed in the distribution of the
provision should be made for their land to set-apart forty-eight cities, each
dwelling in fixed residences in towns  with a sufficient space of suburb for
with such a portion of ground, under  necessary grazing-ground for the habthe name of " suburbs," as would serve  itations of the Levites, which cities
them at least for the subsistence of their were to be contributed by the several
flocks and herds, even if their tithes  tribes in proportion to the extent of
were sufficient to support themselves  their respective districts.-~' Subr'bs.
and their families. But apart from all Heb. migrosh, firom the root gc2rash, sigconsiderations of support, the ordinance  nifying to drive ouat, cast ot't, exp2el, etc.
was a very beneficent one, as their dis-  Hence the noun has the import of some
persion through the several tribes, in- place in the neighborhood of a city
stead of being congregated at one place, whither rubbish was cast out, or cattle
would tend to a mrore equal diffusion of  driven, or, as others suppose, a place
the salutary influences which their or- exceluded fronm the precincts of the city.
der was calculated to exert upon the  Chald. " Abreathing-space."  The Gr.
people at large. The patriarch's pro-  has, in this connection, three several
phecy, Gen. 49: 7, "I will divide them  renderings of the Heb. term: proasteia,
in Jacob, and scatter them in Israel,"  lying  before the city; aphorisEmata,
was thus turned to a blessing, as every  separated from the city; aad hoanora,
city in which they dwelt would be a  confines or limits. The English word
focal centre of instruction, a school "suburbs" probably comes as near to
or university, where the Law would be  an exact rendering as any single term
studied and taught, and where the  that can be found, yet it is probable it
morals of the Levites themselves would  would not have conveyed precisely the
be better preserved than if they were  same idea to the mind of an Israelite
indiscriminately mixed with the mass  with their own Hebrew term.
of the population. "These cities, there-    V. 3. Foe  their goods.  Hleb. rekaefore," as Calvin remarks, "were like  sham, their acquisitions, possessions, sublamps, shining into the very furthest stance, sometimes applied to cattle, but
corners of the land. They were also  understood by some of the elder comlike watch-towers, in which they mlight mentators to denote stables, outhouses,
keep guard, so as to drive away im-  or storehouses, for laying up the food
piety from  the borders of the holy  on which the cattle were to be subland. Hence was the light of heavenly  sisted. If this be not the import, the
doctrine diffulsed; hence was the seed  distinction intended between this and
of life scattered; hence were-the exam- the other two terms is not obvious.
ples to be sought of holiness and uni-   V. 4. A thousand cubits oaund about.
versal integrity."  Moses was accord-  The mention of two thousand cubits in




B. C. 1451.               CHAPTER  XXXV.                               467
the  Levites,  shall reach  from   and on the west side two thouthe wall of the city and outward,  sand cubits, and  on the north
a thousand cubits round about.  side two thousand' cubits; and
5 And ye shall measure from   the city shall be in the midst:
without the city on the east side  this shall be to them the suburbs
two thousand cubits, and on the  of the cities.
south side two thousand cubits,    6 And among the cities which
the next verse creates some difficulty in  was measured outward at right angles
the construction of this passage. The  to the wall of the city, while the 2000 desimplest solution seems to be that of  notes the outside measurement parallel
Rosenmuller, viz., that the 1000 cubits  to the wall, as in the subjoined diagram:
NOITII.
2000 cubits.
_ ~a
We incline to this solution from the bits are the subits,  the00 whi
edly in some way differet from the passed with some degree of uncertint
preceding. It is proper, however, to
Wsys, "The incline to this solution from the bities  are     the subAmrbs, and tie 2000 whichl
expressedfact that tthe latter measurement of 2000 cubithey measured without the  suburbs
cubits was to- be made without (Heb. were for fields and vineyards."  After
mihootz) the city, which was undoubt- all, we must leave the~ point encomedly in some way different from the passed with some degree of uncertainty.
preceding. It is proper, however, to
state that the Jewish authorities gen-Six of the Levitical Cities cjpointedfo
erally accord with Maimonides, who              ~ities of Refuge.
says, "The suburbs of the cities are    Vs. 6-8. Among the cities which ye
expressed in the Law to be 3000 cubits shall give, eta. Out of the whole numoni every side from the wall of the city  ber of forty-eight cities which were
and outwards.  The first thousandecu- thus to -be appropriated- to the Levites




468                           NUMBERS. -                      [B.C. 1451.
ye shall give unto the Levites, vites according to his ~inheritthere shall be six citiesc for ref- ance which he inheriteth.
uge, which ye shall appoint for    9 And the LORD spake unto:the man-slayer, that he may flee  Moses, saying,
thither: and to them  ye shall    10  Speak unto the children
add forty and two cities.             of Israel, and  say unto  them,
7 So all the cities which ye  When 9 ye be conicme over Jordan
shall give to the Levites shall be  into the land of Canaan;
forty  and  eight d cities: them         11  Then'ye shall appoint
shall ye give with their suburbs. you cities to be cities of refuge
8  And  the  cities which  ye  for you;  that the slayer may
shall give shall be of the pos-  flee thither, which  killeth any
session e of the children of Is-  person at unawares.
rael:  from- them   that  have           12  And they shall be unto
many ye shall give many; but you cities for refuge from  the
from  them   that have  few  ye  avenger'; that the man-slayer
shall give few: every one shall die not, until he stand before the
give of his cities unto the Le-  congregation in judgment.
c ver. ]3, 14. Denut. 4. 41-43. Josh. 20. 2, 9.  21. 3,
23, etc. Ps. 64. 7, 8. Heb. 6. 18.  d Josh. 21. 41.  9 Dent. 19. 2. Josh, 20. 2.  IA Ex. 21. 13
e Josh.1. 21. 3.   c. 26. 54.        i Deut. 19. 6. Josh. 20. 3-6.
(under whom the priests are included), is enounced with minute particularity
six were to be set apart as cities of  that it might be distinctly understood.
refuge or asylums, to which any per-      ~ 4 At unawares. Heb. bishgeigdAh,
son who had accidentally, or by chance- by error, i. e., ignorantly, unadvisedly,
medley, killed another, might immedi- utnintentioiially.  See Note on Josh.
ately repair, and take sanctuary in the  20: 3.   ~ Flor refuge from the avenmanner just about to be described.-    ger. That is, from the avenger of blood,
~ Cities for refuge. HIIeb. miklat, of  the next of kin, or the Godl, as he is
gathering, or retention, because the  termed in the East,'where the instituman-slayer was there gathered or de- tion of blood-revenge has always been
tained. Gr. "A place of flight and ex- rigorously observed. Of this law of
ile."  Chald. "A place of deliverance  Goelism  we ilave already treated at
and preservation."  These cities were  some length in the Notes oni Gen. 9: 5.
to be assigned out of the portions of Josh. 20 0: 3, to which we refer the
the several tribes, more out of some, reader, as also to what will be said
and fewer out of others, according to  further upon it in our remarks on Deut.
the- extent of the territory allotted to  19: 4-13.     rIT  til she stand before
each.                                the congr egation injzsdgynent. The man
who had been guilty of involuntary
General Law respecting Homicide.   homicide was to flee to the nearest city
Vs. 9-14. The Lord spake unto Moses, of refuge, where his case was stated to
saying, etc. As the law here given was the elders at the gates or entrance to
one fraught with most important con- the city. He was then received and resequences to the parties concerned and  tained there till sent for and taken home
to the welfare of the nation at large, it to the place where the act was commit



B. C. 1451:]             CHAPTER  XXXV.                               469
13 And of these cities which         17 And if he smite him with
ye shall give, six-'cities shall ye  throwing a stone, wherewith he
have for refuge.                     may die, and he  die, he is a
14 Ye shall give three' cities  murderer: the murderer shall
on this side Jordan, and three  surely be put to death.
cities shall ye give in the land        18 Or if he smite him  with
of Canaan, which shall be cities  an hand-weapon of wood, whereof refuge.                            with he may die, and he die, he
15 These six cities shall be a  is a murderer:  the  murderer
refuge both for the children of  shall surely be put to death.
Israel, dnd for the strangerm,   19  The ~ revenger of blood
and  for the  sojourner  among  himself shall slay the murderer:
them; that every one that kill-  when he meeteth him, he shall
eth  alny person unawares may  slay him.
flee thither.                           20 But if he thrust him  of
16 And" if he smite him with  hatred p, or hurl at him  by layant instrument of iron  so that  ing q of wait, that he die;
he die, he is a murderer: the           21 Or in enmity smite him
murderer shall surely be put to  with his hand, that he die; he
death.                                that smote him  shall surely be
k ver. 6.    I Deut. 4. 41. Josh.'0. S.    In c. 15. 16.  o ver. 21  24, a27.    Dent. 19. 6, 12.    Josh. 20. 3, 5.
Lev. 04. 24. 2.   Ex. 21.. 12-14. Lev. 24. 17. Deut.   p  Gen. 4. 5, 8.  2 Sam. 3. 27.'20. 10.   1 K. 2. 31, 3'2.
19. 11, i2,                           Prov. 26. 24.  q Ex. 21. 14. Dent. 19. 11.
ted, and there it was that he "stood  to be kept in good repair; no hillock
before the congregation."  If found  was left, no river or stream was allowed
worthy of death upon his trial, he was  over which there was not a bridge;
-delivered over to the avenger of blood  the road was to be at least two-andto be put to death; if otherwise, he was thirty cubits broad, and every kind of
returned to the city of refuge, where be  obstruction was to be removed that
lived in -a kind of durance and exile  might hurt his foot or hinder his speed.
until the death of the high-priest, when  At every turning or branching of roads,
he was fully released and permitted to  posts were erected bearing the words,
live where he pleased.                REFUGE! REFUGE! to guide the fugitive
Y. 15.  h liese six cities shall be a ref- in his flight; so benign and considerate
uge, etc. The privileges of this insti- was the provision made for the benefit of
tution were to be extended equally to  the accidental slayer of his fellow-man.
all the inhabitants of the Holy Land,
whether Israelites or proselytes in  Discriminations of Manslaughter and
-whole or in part, in fine, to all who              Aruder.
-were not absolute heathen and idol-   Vs. 16-23. And if he smite him,.etc.
aters. These six cities are specified in  The main distinctions here made by
Josh. 20, and an inspection of the map  the law  between manslaughter and
will show how wisely those places were  nouerder, and which' the judges were
chosen so as to make a city of refuge  especially to regard in deciding upon
easy of access froni all parts of the land. the cases that came before them, were
The roads leading to these cities were  tie following: If the slayer appeared




470.: NUMBERS.                                           [B. C. 1451i,
put to death; for he is a miur-    25 And the congregation shall
derer: the. revenger of blood  deliver the slayer out of the hand
shall slay the murderer when he  of the revenger of blood, and the
meeteth him.                        congregation shall restore him
22 But if he thrust him  sud- to the city of his refuge, whither
denly without enmity, or have  he was fled: and he shall abide
cast upon him  any thing with- in it unto the death of the high
out laying of wait,                  priest which was anointed @ with
23 Or with any stone, where-  the holy oil.
with a man may die, seeing him         26 But if the slayer shall at
not, and cast it upon.him  that any time come without the borhe die, and was not his enenmy, der of the city of his refuge,
neither sought-his harm;            whither he was fled;
24  Then  the  congregation'    27 And the revenger of blood
shall judge between the slayer  find him without the border.s of
and the revenger of blood ac-  the city of his refuge, and the
cording to these judgments;         revenger of blood kill the slayr ver. 12. Josh.  0. 6.             s Ex. 29. 7. Lev. 01. 10.
to have struck the person slain with    V. 25. The congregation shall deliver,
an unlawful and unsizable weapon, ob- etc. After trial and acquittal the involviously sufficient to cause death by a untary man-slayer was sent back to the
single blow, as a sword, crowbar, huge  city of refuge to which he had betaken
club, or a great stone, etc., it was to be himself, and was there to live retired
looked upon as a design upon life, and  without stirring out of the place till the
to be adjudged wilful murder. In all death of the then living high-priest.
such cases the nearest relation of the  There was doubtless a degree of severperson -slain might kill the murderer ity in this enactment, considering that
wherever he met him, nor should his the man had Seen pronounced guiltless,
flying to a city of refuge be of any avail but it would naturally have the effect
to him. So again, in like manner, any  of a warning to all men, lest by heedother mode of taking life by violent lessness or negligence they should enmeans, as by a forcible thrust, push -or danger the life of a fellow-being. Morestroke, evidently prompted by a spirit over, the retirement and absence of the
of enmity and with malice prepense, slayer would tend to soften the resentwas to be adjudged murder, and to re- ments of near relations and friends, and
main unrelieved by the provisions of the  prevent the execution of revenge.
present law. But if, on the contrary5    Vs. 26-28. If the slayer-shall at any
the outrage Were apparently committed  time, etc. If through impatience of conin- a sudden fit of passion, without finement, or other cause, he should venpremeditation or antecedent threat, ture beyond the prescribed limits, and
grudge or malice, then it was to be  the relations of the deceased should then
pronounced mere manslaughter, and  find him, they might put him to death
the-righteous judgment of the congre- without being   answerable for murder,
gation was to absolve the slayer fiom  though still in the sight of God he might
the guilt of blood.                  not be accounted guiltless as having




B. C. 1451.]             CHAPTER  XXXV.                               471
er; he shall not be guilty  of  murderer, which  is  guiltj of
blood;                                death; but he shall be surely
28 Because he should have re-  put to death.
mained in the city of his refuge         32 And ye shall take no satuntil the death of the high priest:  isfaction for him  that is fled to
but after the death of the high  the city of his refuge, that he
priest the slayer shall return into  should  come again to dwell in
the land of his possession.  the land, until the death of the.
29 So these things shall be  priest.
for a statutfe oft judgment unto        33 So ye shall not pollute the
you, throughout your genera-  land wherein ye are; for blood
tions, in all your dwellings.         it   defileth  the land: and  the
30 Whoso killeth any person, land cannot be cleansed of the
the  murderer shall be put to  blood that is shed therein, but
death by the mouth of witness-'"by the blood of him that shed it.
es': but one witness shall not    34 Defile  not 0 therefore the
testify  against any  person  to  land  which  ye  shall inhabit,
cause him  to die.                    wherein I dwell: for I y the LORD
31  Moreover, ye shall take  dwell among the children of Isno satisfaction  for the life of a  rael.
v 29 K.'24. 4. Ps. 106. 39. Mce. 4. 11. Mat. 93. 31-35.
t C. 21. 11.  u Deut. 17. 6.  19. 15. Mat. 18. 16.    v Gern. 9.  6.    le v. 18. 25. Deat. 21. 23.     yEx.
2 Cor. 13. 1. Heb. 10. 28.            29. 45, 46.  1 K. 6. 13.  2 Cor. 6. 111.
slain an innocent man.  This enact-   V. 32. -  e shall take no satisfaction
ment goes on the supposition that the  for him that isfled, etc. In like manner,
man was accessory to his own death, the person guilty of manslaughter shall
which he might have avoided by keep- not be able by the proffer-of any sum,
ing within the bounds set for him. even of his whole estate, to buy off his
"He should have remained in the city  confinement to the city of: refuge till
of his refuge." —Jarchi.             the death of the high priest.
V. 30. By the mouth of witnesses.   Vs. 33, 34. So ye shall stot pollute
No evidence should be sufficient to con- the land wherein ye are. Murder being
vict a man of wilful murder but that of  the highest of all injuries against human
living, competent, and sufficient wit- society and against God, in whose image
nesses, of which there should always be  man is created, it is but just in itself
at least two; it being unreasonable to  that life should pay for, life, and so
put a man's life to hazard solely on  therefore it is the will of God to have
what might be the prejudice, passion, it.  Accordingly, were any Israelite,
ignorance, or caprice of a single person. but especially judges and magistrates,
See Deut. 17: 6. 19:15.              through a mistaken leniency or a culV. 31. Ye shall take no satisfaction  pable remissness, to fail in the execufor the life of a murderer. A murder-  tion of so important a law, the failure
er once legally convicted shall be inca- would be sure to bring a polluting stain
pable of pardon. Neither interest nor upon the whole land, for the defilement.
influence of any kind was to be'avail-  of blood can only be cleansed by the
able to the purchase of his life.     blood of him  who has shed it.  If,




4'72                          NUMBERS.                       [B. C. 1451.
the land for an inheritance by
CHAPTER   XXXVI.        lot to  the children  of Israel,
AND  the chief fathers of the  and   ny lord was commanded.1   families of the children of  by the LonRD to give the inheritGilead a, the son of Machir, the  ance of Zelophehad our brother
son of Manasseh, of the families  unto his daughters.
of the sons of Joseph, camie near,    3 And if they be married to
and spake before Moses, and be-  any  of the  sons of the  other
fore the princes, the chief fathers  tribes of the children of Israel,
of the children of Israel:            then shall their, inheritance be
2 And they said, The LORD  taken from  the  inlheritance  of
commanded  my  lord  to  give  our fathers, and  shall be put
a  c. 26. 29.  b c  2i. 55.  32. 24. Josh. 17.3.     e..  1,.
therefore, they would preserve the sanc- the point ot the apprehended grievance.
tity of that holy land which the Lord  While gratefully acknowledging the
had consecrated by the symbols of his  provision kindly made for them  by
special presence, let them guard with  the commandment of the Lord, they
the most sacred solicitude against con- represent that in case these female
tracting the guilt of disobedience in  heirs should marry into other tribes,
addition to the guilt of the shedding of  the inheritances accruing to them would
blood.                                of course be alienated from their own
tribe, and be transferred to that into
which they married. This would appear to be contrary to the divine arCHAPTER XXXVI.              irangement, by which a certain portion
of territory was assigned by lot to each
Iaw rvegulating tThe Iherita-nce of   tribe, and this would of course be diminDaughters.             ished to the extent of whatever was
V. 1. And the chief fathers, etc. taken out of it. This is now to be
ieb. " The heads of the fathers."  Gr. guarded against. Should it be'object"The.princes." The regulation here re- ed that this is a case which the divine
corded was consequent upon the case  omniscience would have been expected
mentioned ch. 27, where we read of a  to have foreseen and provided for withspecial provision made for the female  out being previously applied to for the
hbranch of the family of Zelophehad, purpose, we deem it a sufficient reply
who belonged to the tribe of Manasseh, to say, that he evidently preferred that
the son of Joseph, but to that half of  his people should learn his will on many
it which was to settle on the western  -points only as the emergencies- arose
instead of the eastern side of the Jor-  which prompted them to consult him.
dan. Moses had indeed secured them  On this head we subscribe to the very
an ample  inheritance among  their appropriate remarks.of Calvin:-" God
brethren, but some of the heads of that designedly withheld his decisions until
family, foreseeing a great inconvenience  they naturally arose out of the circumlikely to result in the case of the mar- stances of the case. He allowed -him,
riage of these women, came before Mo- self to be interrlogated familiarly in rescs'- with liaiw pietition bearing upon  gard to doubtfull points of no primary




B.C. 1451.]              CHAPTER  XXXVJ.                              473
to the inheritance of the tribe         6 This is the thing which the
whereunto  they  are received:  LORD doth command concerning
so shall it be taken from  the lot  the  daughters of  Zelophehad,
of our inheritance.                   saying, Let them marry to whom
4 And when the jubilee d of  they think best;  only f to the
the children of Israel shall be,  family  of  the  tribe  of  their
then shall their inheritance be  father shall they marry.
put unto the inheritance of the          7 So shall not the inheritance
tribe  whereunto  they  are  re. of the children of Israel remove
ceived: so shall their inheritance  from  tribe to tribe; for every
be taken away from  the inherit-  one of the children of Israel shall
ance of the tribe of our fathers.  keep v himself to the inheritance
5 And Moses commanded the  of the tribe of his fathers.
children of Israel, according to         8 And' every daughter that
the word of the  LORD, saying,  possesseth an inheritance in any
The tribe of the sons of Joseph  tribe of the children of Israel,
bath said e well.                     shall be wife unto  one of the
f  ver. 12. Gan. 24. 3.  2 Cor. 6. 14.   1 K. 21. 3.
d  Iev. 25. 10, etc.    e e. 27. 7.  I 1 Chr. 23. 22.
importance, in order that posterity  lidity of their plea, having referred it
might recognize his reply as a proof of  to the Most High himself, and there
his fatherly indulgence. Meanwhile let upon is moved to utter the divine sen
us bear in mind that if heavenly things  tence regarding the case, to wit, that
are the subject of as much anxiety to  these daughters and heiresses of Zeus as earthly things were to the chil- lophehad should not only be restricted
dren of Manasseh, the rule that we  from marrying out of their own tribe,
should observe will always be made  but that even within the limits of that
clear to us.".    tribe they should connect themselves
V. 4. And when the jubilee of. the  with some branch of their own family.
children of Israel shall be, etc. The  This is the import of the words, "Only
jubilee was an institution returning  to the family of the tribe of their father
every fifty years, when all manner of  shall they marry," and also of the simalienated inheritances returned to. the  ilar clause, v. 8. The reason of the law,
original possessors. But it is here in- moreover, was that the family as well
timated that this will not remedy the  as the tribe might be preserved; and
difficulty, since the inheritances would  the daughters -of Zelophehad,:-when
go by the rights of marriage into anoth- they besought an inheritance, said, ch.
er tribe, and just so much would be with- 27: 4, " Why should the name of our
drawn from the portion of the tribe of  father be done away from among his
lManasseh as the daughters of Manasseh  family?" This was, doubtless, one of the
should take away with them.  This  grounds of the law requiring the marthey regarded as a prospective injury  riage of a brother's wife. Deut. 26: 6.
for which they feel that they ought to    V. 8. Every daughter that possesseth
have some redress                     an inheritance, etc. lieb. "That is heir
V. 5. The tribe of the esons of Joseph  of a possession;" the father having no
have said well. Moses admits the va- son to inherit his estate  The passag"e




474                           NUMBERS.:                       [B.:C. 1451.
family of the. tribe of her father,  manded Moses, so did the daughthat the children of Israel- may  ters of Zelophehad: -
enjoy every man the inheritance          11 For k Mahlah, Tirzah, and
of his fathers.                       Hoglab,  and Milcah,  and Noah,
9 Neither shall the inherit-  the  daugliters of Zelophehad,
ance remove tfrom  one tribe to  were married unto their father's
another tribe; but every one of  brothers' sons..the tribes of the children -of Is-      12 And  they were married
rael shall keep  himself to his  into the families of the sons of
own inheritance.                      Manasseh, the  son of Joseph;
10 Even  as the LORD  com- and their inheritance remained
i 2 Chr. 30. 1i..                      k c..1. 1.
designates those to whom the law ap- which she had married. According,
plies. It was not intended to restrict however, to the letter of the present
other women who had no inheritance; text, the inheritance was rather to deand even of those who had, it is sup- scend to the next of kin to the woman,
posed that if they were willing to aban- than be carried by her out of the tribe
don their inheritance they might marry  to which it belonged.
whom they pleased. Priests and Le-   V. 11. Were married unto their favites, having no inheritance, were at ther's brothers' sons. This would imply,
liberty to marry into any of the tribes. according to the strictness of the letter,
2 Chron. 22: 11.                      that they were married to their firstV. 9. Neither shall the inherita.nce  ci:sins; but as the phrase "father's
remove from  (one) tribe to another. brothers' sons" may, according to freHieb. lo tissob, shall not go round, re- quent Scriptural usage, denote " father's
volve, devolve. Gr. " Shall not be trans- brothers' descendants," we cannot afferred."-   Shall keep himself to his firm the literal construction as the true
ownr inheritance. IHeb. yidbeku, shall one.
cleave, shall stick close to. The term is   V. 12. They were married into the
emphatic, implying the tenacity with  families of the sons of Mfanasseh. Heb.
which they were to adhere to the divine  "They were married to some that were
ordinance in this matter,- The design of the families, etc.," i. e., to one of
was to preclude, as far as possible, all the families of Manasseh, from whom
danger of the confusion of tribes. Vulg. several other families descended. —"That the tribes be not mingled one  ~ Their inheritance remained in the
with another, but remain so as they  tribe of thefamily of their father. Heb.
were separated by the Lord;" which, "Was unto the tribe, etc."  So Dan.
however, is rather a paraphrase than  1:21, "And Daniel continued even unto
a translation.  According to the con- the first year of king Cyrus."  Heb.
struction opposite to this, if a woman  "Was even unto the first year."  Ruth
were married into another tribe, and  1: 2, "And they came into the country
her father and all her brethren should  of Moab, and continued there."  Heb.
afterwards die witiout children, the in-  " Were there."  The clause might be
heritance would fall to her, and conse- more literally rendered, " And their inquently the possession devolve from  heritance was (remained) in the tribe
one tribe to another, viz., to that into  (even) the family of their fathers.




B. C. 1451.]            CHAPTER  XXXVI.                           475
in the tribe of the family of  hand: of Moses, unto the chiltheir father.                       dren of Israel, in Zthe plains of
13 These are the command-  Moab,: by Jordan, near Jericho.
ments and the judgments, which
the  LORD  commanded  by the                   I C. 26. 33. -.
V. 13.' These are the commandments ship, and precepts relating to civil orFnd thejudgments, etc. The distinction  dinances, both which classes we find in
between these two terms is probably  the preceding chapters, from ch. 20 to
rat between precepts relating to wor- ch. 36.
EIg  END.