Commentary and critical notes on the Bible/Numbers

by Adam Clarke

Preface to the Book of Numbers

This, which is the fourth book in order of the Pentateuch, has been called Numbers, from its containing an account of the numbering and marshalling the Israelites in their journey through the wilderness to the promised land. Its English name is derived from the title it bears in the Vulgate Latin, Numeri, which is a literal translation of the Greek word Αριθμοι, its title in the Septuagint; and from both, our Saxon ancestors called it numeration, "because in this the children of Israel were numbered," This title, however, does not properly apply to more than the three first chapters, and the 26th. This book, like the preceding, takes its name among the Hebrews from a distinguishing word in the commencement. It is frequently called וידבר Vaidabber, and he spoke, from its initial word; but in most Hebrew Bibles its running title is במדבר Bemidbar, in the wilderness, which is the fifth word in the first verse.
The contents of the book of Numbers are briefly the following: On the first day of the first month of the second year after the departure from Egypt, the tabernacle being erected, and it and the priests consecrated, Moses is commanded to make a census or enumeration of the people, the Levites excepted, who were appointed to watch over, guard, pitch, and carry the tabernacle and its holy furniture; Numbers 1.
To form the vast mass of the people into a regular camp, each tribe by itself under its own captain or chief, known by his proper standard, and occupying an assigned place in reference to the tabernacle; Numbers 2.
Moses is commanded to separate the Levites to the service of the tabernacle, whom God chooses to take, instead of the first-born of every family, which he claimed as his own. When these were selected in their families, etc., the sum amounted to 22,273; Numbers 3.
All this tribe is appointed to serve the tabernacle in a variety of offices, each person from the age of thirty till fifty, after which he was excused from farther service; Numbers 4.
When these points were settled, God commands them to purify the camp by the expulsion of every unclean person, and establishes the trial of the suspected adulteress by the waters of jealousy; Numbers 5.
He next institutes the laws relative to Nazarites; and lays down the form according to which the people shall be blessed; Numbers 6.
Then follows a particular account of the offerings made to the tabernacle by the princes, or chiefs of the twelve tribes, and the amount of those offerings; Numbers 7.
When this work was finished, the Levites were consecrated to their respective services, and the duration of the service of each ascertained; Numbers 8.
The passover is commanded to be kept, and the first one is celebrated in the wilderness on the 14th of the first month of the second year after their departure from Egypt; Numbers 9.
Moses is commanded to make two silver trumpets; he is informed of their use, in what order the different tribes shall march, with the ceremonies at fixing and removing the tabernacle and the departure of the people from the wilderness of Sinai on the twentieth day of the second month of the second year of their exodus from Egypt; Numbers 10.
The people murmuring, the fire of the Lord consumes many of them; it ceases on the intercession of Moses: they murmur again, quails are sent, and they are smitten with a great plague; Numbers 11.
Miriam and her brother Aaron rise up seditiously against Moses, having conceived some dislike against his Cushite wife, and supposing that he assumed too great an authority over the people: at this sedition the Lord is displeased, and smites Miriam with the leprosy; Numbers 12.
Twelve spies are sent to examine the promised land; they pass through the whole, return at the end of forty days, and by bringing an evil report, dishearten the people; Numbers 13.
In consequence of this the whole congregation meditate a return to Egypt: God is displeased, and pronounces that all of them, from twenty years old and upwards, shall die in the wilderness. They repent, attack the Amalekites contrary to the commandment of God, and are discomfited; Numbers 14.
A number of ordinances and directions are given relative to the manner of conducting the worship of God in the promised land: different laws are repeated, and a Sabbath-breaker stoned to death; Numbers 15.
Korah, Dathan, Abiram, and their associates, form an insurrection against Moses: they are swallowed up by an earthquake: the congregation murmur, and 14,700 of them are cut off; Numbers 16.
As a proof that God had called Aaron and his family to the priesthood, his rod, or staff, buds, and miraculously brings forth blossoms and fruit, and is commanded to be laid up before the testimony; ^[1].
The charges of the priests and Levites, and the portions they were to have of the Lord's offerings, for their support in the work; Numbers 18.
The ordinances of the red heifer; the water of purification, and its uses; Numbers 19.
The death of Miriam; the waters of Meribah. The Lord tells Moses that because he did not sanctify him in the eyes of the congregation, he shall not bring the people into the promised land. The king of Edom refuses the Israelites a passage through his territories. Aaron is stripped of his sacerdotal vestments on Mount Hor, and they are put on Eleazar, his son, who is to be a high priest in his stead. Aaron dies, and the people mourn for him thirty days; Numbers 20.
Arad, one of the Canaanitish kings, attacks Israel, and he and his people are utterly destroyed. The people murmur for lack of bread and water; fiery serpents are sent among them, they repent; are healed by looking at a brazen serpent. They journey and come to Beer, where they find water; Sihon, king of the Amorites, attacks them, and is defeated; so is likewise Og, king of Bashan, and the people possess the lands of both; Numbers 21.
Balak, king of Moab, sends for Balaam to curse Israel; he departs, is opposed by an angel, and reproved by his ass, whom God, for the purpose, miraculously endued with the gift of speech. He comes to Balak, king of Moab, and shows him that Jehovah had limited his power; Numbers 22.
Balak offers sacrifices, and Balaam, under the influence of God, prophesies good concerning Israel; Numbers 23.
Continuing to foretell the prosperity of Israel, and the destruction of their enemies, the king of Moab dismisses Balaam in great wrath; Numbers 24.
The Israelites, seduced by the women of Moab and Midian, commit fornication and idolatry - the chiefs are hanged - bold act of Phinehas; Numbers 25.
A second census or enumeration of the people takes place, and the amount is 601,730, among whom not one of those of the first census was now found except Joshua and Caleb; Numbers 26.
From the case of the daughters of Zelophehad a law is made to enable daughters to inherit. Moses ascends Mount Abarim, sees the promised land, and constitutes Joshua his successor; Numbers 27.
A repetition of the laws relative to burnt-offerings, the Sabbath, the passover, first-fruits, etc.; Numbers 28.
The three solemnities of the seventh month are commanded to be held on the first, tenth, and fourteenth days of the month; Numbers 29.
Several laws and ordinances concerning vows of different kinds, made by various persons; when they should be confirmed, and in what cases annulled; Numbers 30.
Twelve thousand Israelites go against the people of Midian and slay them, their five kings, and Balaam their prophet; and the Israelites take immense booty in persons, cattle, gold, silver, and precious stones, of which they make a great offering to the Lord, because in this contest they lost not one man; Numbers 31.
The children of Reuben and Gad, and the half tribe of Manasseh, request to receive for their inheritance the territories of Sihon and Og on the east side of Jordan; their desire is granted on the condition of their going over armed with their brethren, to assist them in conquering the land; Numbers 32.
A circumstantial account of the forty-two journeys of the Israelites from their departure from Rameses till their arrival at Jordan. They are commanded to expel all the ancient inhabitants; Numbers 33.
The borders of the land are described, and the persons appointed by God, who should assist Joshua in dividing the land among the nine tribes and half; Numbers 34.
Forty-eight cities are to be assigned to the Levites, out of the twelve tribes, for their goods and for their cattle: and out of these they were to appoint six cities of refuge for the person who had unawares slain his neighbor; to one of which cities the manslayer was to escape, and tarry there till the death of the high priest; Numbers 35.
A law established that the daughters to whom the paternal inheritance descends, shall not marry out of their own tribes, lest their inheritances should become alienated and lost by being blended with those of other tribes; ^[2]. See the case of Zelophehad's daughters, Numbers 27.
In this book, which comprehends the history of between thirty-eight and thirty-nine years, we have in one word a distinct account of the several stages of the Israelites' journey in the wilderness, the various occurrences on the way, their trials, rebellions, punishments, deliverances, conquests, etc., with several laws and ordinances not mentioned in the preceding books, together with a repetition and explanation of some others which had been previously delivered; the whole forming a most interesting history of the justice, mercy, and providence of God.

Chapter 1

Introduction

On the first day of the second month of the second year after Israel came out of Egypt, God commands Moses to number all the males of the people from twenty years and upward, who were effective men and able to go to war, ^[3]. A chief of each tribe is associated with Moses and Aaron in this business, ^[4]; the names of whom are given, ^[5]. Moses assembles the people, who declare their pedigrees according to their families, ^[6]. The descendants of Reuben are numbered, and amount to 46,500, ^[7], ^[8]. Those of Simeon, 59,300, ^[9], ^[10]. Those of Gad, 45,650, ^[11], ^[12]. Those of Judah, 74,600, ^[13], ^[14]. Those of Issachar, 54,400, ^[15], ^[16]. Those of Zebulun, 57,400, ^[17], ^[18]. Those of Ephraim, 40,500, ^[19], ^[20]. Those of Manasseh, 32,200, ^[21], ^[22]. Those of Benjamin, 35,400, ^[23], ^[24]. Those of Dan, 62,700, ^[25], ^[26]. Those of Asher, 41,500, ^[27], ^[28]. Those of Naphtali, 53,400, ^[29], ^[30]. The amount of all the effective men in Israel, from twenty years old and upward, was 603,550, ^[31]. The Levites are not numbered with the tribes, because they were dedicated to the service of God. Their particular work is specified, ^[32].

Verse 1

The Lord spake unto Moses - on the first day of the second month - As the tabernacle was erected upon the first day of the first month, in the second year after their coming out of Egypt, ^[33]; and this muster of the people was made on the first day of the second month, in the same year; it is evident that the transactions related in the preceding book must all have taken place in the space of one month, and during the time the Israelites were encamped at Mount Sinai, before they had begun their Journey to the promised land.

Verse 2

Take ye the sum, etc. - God, having established the commonwealth of Israel by just and equitable laws, ordained every thing relative to the due performance of his own worship, erected his tabernacle, which was his throne, and the place of his residence among the people, and consecrated his priests who were to minister before him; he now orders his subjects to be mustered,
1. That they might see he had not forgotten his promise to Abraham, but was multiplying his posterity.
2. That they might observe due order in their march toward the promised land.
3. That the tribes and families might be properly distinguished; that all litigations concerning property, inheritance, etc., might, in all future times, be prevented.
4. That the promise concerning the Messiah might be known to have its due accomplishment, when in the fullness of time God should send him from the seed of Abraham through the house of David. And,
5. That they might know their strength for war; for although they should ever consider God as their protector and defense, yet it was necessary that they should be assured of their own fitness, naturally speaking, to cope with any ordinary enemy, or to surmount any common difficulties.

Verse 3

From twenty years old and upward - In this census no women were reckoned, nor children, nor strangers, nor the Levites, nor old men, which, collectively, must have formed an immense multitude; the Levites alone amounted to 22,300. True-born Israelites only are reckoned; such as were able to carry arms, and were expert for war.

Verse 14

Eliasaph, the son of Deuel - This person is called Reuel, ^[34]. As the ד daleth is very like the ר resh, it was easy to mistake the one for the other. The Septuagint and the Syriac have Reuel in this chapter; and in ^[35], the Vulgate, the Samaritan, and the Arabic have Deuel instead of Reuel, with which reading a vast number of MSS. concur; and this reading is supported by ^[36]; we may safely conclude therefore that דעואל Deuel, not רעואל Reuel, was the original reading. See Kennicott. An ancient Jewish rabbin pretends to solve every difficulty by saying that "Eliasaph was a proselyte; that before he embraced the true faith he was called the son of Reuel, but that after his conversion he was called the son of Deuel." As Reuel may be translated the breach of God, and Deuel the knowledge of God, I suppose the rabbin grounded his supposition on the different meanings of the two words.

Verse 16

These were the renowned - Literally, the called, of the congregation - those who were summoned by name to attend. The order of the tribes In the above enumeration may be viewed thus: -
Sons of Leah
1. Reuben
2. Simeon
3. Judah
4. Issachar
5. Zebulun
Sons of Rachel
6. Ephraim
7. Manasseh
8. Benjamin 1st son of Bilhah, Rachel's maid
9. Dan 2d son of Zilpah, Leah's maid
10. Asher 1st son of Zilpah.
11. Gad 2d son of Bilhah.
12. Naphtali

Verse 25

Forty and five thousand six hundred and fifty - Mr. Ainsworth has remarked that Gad, the handmaid's son, is the only one of all the tribes whose number ends with fifty, all the others are by thousands, and end with hundreds; which shows God's admirable providence and blessing in multiplying them so, that no odd or broken number was among all the tribes. But see on ^[37] (note).

Verse 33

The tribe of Ephraim - forty thousand and five hundred - Ephraim, as he was blessed beyond his eldest brother Manasseh, ^[38], so here he is increased by thousands more than Manasseh, and more than the whole tribe of Benjamin, and his blessing continued above his brother, ^[39]. And thus the prophecy, ^[40], was fulfilled: His younger brother (Ephraim) shall be greater than he, (Manasseh). No word of God can possibly fall to the ground: he alone sees the end from the beginning; his infinite wisdom embraces all occurrences, and it is his province alone to determine what is right, and to predict what himself has purposed to accomplish.

Verse 46

All they that were numbered were six hundred thousand and three thousand and five hundred and fifty - What an astonishing increase from seventy souls that went down into Egypt, ^[41], about 215 years before, where latterly they had endured the greatest hardships! But God's promise cannot fail (^[42]); and who can resist his will, and bring to naught his counsel? That a comparative view may be easily taken of the state of the tribes, I shall produce them here from the first census mentioned in the first chapter of this book, in their decreasing proportion, beginning with the greatest and proceeding to the least; and in the second census, mentioned Numbers 26, where the increase of some and the decrease of others may be seen in one point of view. It may be just remarked, that except in the case of Gad in this chapter, and Reuben in Numbers 26, all the numbers are what may be called whole or round numbers, beginning with thousands, and ending with hundreds, Gad and Reuben alone ending with tens; but the Scripture generally uses round numbers, units and fractions being almost constantly disregarded. 1st Census - Ch. 1 2d Census - Ch. 26 1. Judah 74,600 76,500 2. Dan 62,700 64,400 3. Simeon 59,300 22,200 4. Zebulun 57,400 60,500 5. Issachar 54,400 64,300 6. Naphtali 53,400 45,400 7. Reuben 46,500 43,730 8. Gad 45,650 40,500 9. Asher 41,500 53,400 10. Ephraim 40,500 32,500 11. Benjamin 35,400 45,600 12. Manasseh 32,200 52,700 Total 603,550 Total 601,730
Thus we find Judah, the most populous tribe, and Manasseh the least so; the difference between them being so great as 42,400, for which no very satisfactory reason can be assigned. In the second census, mentioned ^[43], Judah still has the pre-eminency; and Simeon, the third in number before, is become the least. Now we see also that the little tribe of Manasseh occupies the seventh place for number. Seven of the tribes had an increase; five a decrease. Manasseh had an increase of 20,500; Judah, 1,900; Issachar, 9,900; Zebulun, 3,100; Benjamin, 10,200; Dan, 1,700; Asher, 11,900. On the contrary there was a decrease in Reuben of 2,770; in Simeon, 37,100; Gad, 5,150; Ephraim, 8,000; Naphtali, 8,000. Decrease in the whole, 61,020 effective men. See on Numbers 26 (note); but balanced with the increase, the decrease was upon the whole 1,820. On the subject of these enumerations, and the manner in which this vast multitude sprang in about four generations from seventy-five persons, Scheuchzer has some valuable calculations, though liable to some objections, which I shall take the liberty to insert, as they tend to throw considerable light upon the subject. "We find in the writings of Moses three enumerations of the Jewish people, that follow each other pretty closely: - The first, which was made at their departure from Egypt, ^[44], amounted to 600,000 One year after, to 603,550 On entering the land of Canaan, to 601,730 If we add to the number 603,550 that of the Levites given us in ^[45], and which amounted to 22,000 - We shall have for the sum total - 625,550 "We find the same number, on adding that of each tribe given us in detail, which is the best proof of the exactness of the calculation. "I think I shall afford the reader some degree of pleasure by presenting him, in this place, the number of each tribe separately, beginning at their earliest ancestors. We shall see, by this means, how faithfully God fulfilled the promise he had made to Abraham, as well as the great utility of the mathematics for the right understanding of the Holy Scriptures. I shall begin with a Genealogical Table of that family which God so wonderfully blessed; and to it I shall afterward add each separate tribe, following the calculation of Reyher, (Math. Mos., p. 222). And we shall see that the fourth generation, taken with the third, produces the very number mentioned in the text
Children of Jacob by Leah - ^[46]. Reuben Simeon Levi Judah Issachar Zebulun Dinah Hanoch Jemuel Gershon - Libni - Shimei7,500 - ^[47] Shelah Tola Sered Phallu Jamin Kohath - Amram - Izehar - Hebron - Uzziel8,600 - ^[48] Pharez Phuvah Elon Hezron Ohad Merari - Mahli - Mushi6,200 - ^[49] Zerah Job Jahleel Carmi Jachin Hazron Shimron Zohar Hamul Shaul 46,500^[50] 59,300^[51] 22,300^[52], ^[53], ^[54] 74,600^[55] 54,400^[56] 57,400^[57] by Zilpah - ^[58] Gad Asher Ziphion Jimnah Haggai Ishuah Shuni Isui Ezbon Beriah - Heber - Malchial Eri Arodi Areli 45,650^[59] 41,500^[60] by Rachel - ^[61] Joseph Benjamin Manasseh 32,200 Belah Ephraim 40,500 Becher Ashbel Gerah Naaman Ehi Rosh Muppim Huppim Ard 72,700 35,400^[62] by Bilhah - ^[63] Dan Naphtali Hushim Jahzeel Guni Jezer Shillem 62,700^[64] 53,400^[65]
1. Reuben - 46,500 "Let us now descend to the particular enumeration of each tribe. Reuben had four sons: now if we suppose that one of these four sons had seven, and that each of the other three had eight, we shall find the number 31 for the first Egyptian generation. If we afterward suppose that each of these 31 sons had five sons, the second generation will amount to 155, which, multiplied by 15, will produce 2,325 for the third generation; and these, multiplied by 19, will make 44,175 for the fourth; so that the third, together with the fourth, will make 46,500. We shall have the same product if the given sum, 46,500, be divided by the most probable number of children, for example, by the number 19; we shall then have 2,447 for the third generation; which sum being deducted from the sum total, there will remain 44,053 for the fourth generation, which is exactly the number that is produced in multiplying 2,440 of the third generation by 18, and the other 7 by 19. If we wish to make the same calculation with respect to the preceding generations, i. e., divide them by the most probable number of children, we shall have the following sums: -
Sons of Reuben I. Generation 31 II. Generation 215 III. Generation 2,583 IV. Generation 43,917 Amount of generations III and IV. 46,500
2. Simeon - 59,300 "Simeon had six sons. Let us suppose that each of the three first had six children, and each of the three others seven, we shall have thirty-nine for the first generation. If we multiply 31 of this number by 9, and 8 by 10, we shall have for the second generation 359; of which number, if we multiply 355 by 11, and 4 by 12, the third generation will give us 3,953. Let us then multiply 3,948 of these by 14, and 5 of them by 15, and we shall have for the fourth 55,347. The third and fourth, added together, will make 59,300.
3. Levi - 22,300 "Gershon, Levi's eldest son, had two children: let us give to one of these 16 children, and to the other 17, and we shall have 33 for the second generation; 28 of which, multiplied by 15, and 5 by 16, will produce 500 for the third. Multiply each by 14, and these will produce 7,000; and the third and fourth together, 7,500. "Kohath, Levi's second son, had four sons, which form the first line. Give to one of them 10 sons, and 11 to each of the other three, for the second generation there will be 43. Multiply them by 10, there will be 430 for the third; these, multiplied by 19 for the fourth, will produce the number of 8,170. The third and fourth added together make 8,600. "Merari, the third son of Levi, had two sons. Give 10 children to each of them, there will then be 20 for the second generation. Now if we say that 10 of these 20 had each 15 sons, and each of the others 16, we shall have 310, which, multiplied by 19, will give us 5,890 for the fourth; and the two last together, 6,200. This may be seen by the following example: -
Generations Gershonites Kohathites Merarites I 2 4 2 II 33 43 20 III 500 430 310 IV 7,000 8,170 5,890 Amount of generations III and IV 7,500 8,600 6,200 Total number of Levites - 22,300.
4. Judah - 74,600 "The sons of Judah were Shelah, Pharez, and Zerah. His grandsons by Pharez were Hezron and Hamul. Hezron had two sons. Suppose each of them had six children, which will make 12 for the first generation; to eight of whom allow eight children, and nine to each of the others, and there will be 100 for the second generation. To 92 of these then give 18 children, and 19 to the eight others; this will produce for the third generation 1,808. If we then suppose that 1,800 of these had each 18 children, and that each of the other eight had 19, the fourth generation will be 32,552, which, added to the product of the third, will make the descendants of Hezron amount to 34,360. "Hamul had two sons, who, multiplied by 10, produce the number of 20 for the second generation: these, multiplied by 20, will make 400 for the third, and these again by 25 will produce 10,000 for the fourth. And thus the two last generations will amount together to the number of 10,400. "If we allow five sons to Shelah, and six to Zerah, we shall have 11 for the first generation. To three of whom allow 10 children and 11 to the other eight, this will give us 118 for the second. To 113 of these give 14, and 15 to the other five, and 1,657 will be produced for the third. Give 17 to 1,643, and 18 to the 14 remaining, and for the fourth there will be 28,183. The third and fourth added together will produce the number of 29,840. "According to this calculation, all these generations will amount to the following numbers: -
Hezronites 34,360 Hamulites. 10,400 Shelanites and Zarhites 29,840 Total 74,600 5. Issachar - 54,400 "Issachar had five sons. Suppose that three of them had each five children, and the other two, six, we shall have 27 for the first generation. If we then imagine that of these 19 had each nine sons, and each of the other eight 10, the second generation will be 251. Now 241 of these, multiplied by 12, will produce 2,892, and the 10 others, multiplied by 13, will make 130; consequently the third generation will amount to 3,022. If 3,018 of these had each 17 sons, and each of the other four had 18, the fourth generation will be 51,378; the third and fourth generations, then, will produce a number of 54,400.
6. Zebulun - 57,400 "Zebulun had three sons. If we suppose that two of them had in all fourteen children, and the third, six, here will be 20 for the first generation. The second will produce 143, on multiplying 17 by 7, and 3 by 8. If we multiply 135 by 16, and 8 by 17, the third will amount to 2,296. By multiplying the third by 24, the fourth will give us 55,104. The two last will produce, together, 57,400.
7. Gad - 45,650 "Gad had seven sons.
Generations of Gad I. Generation multiply 3 by 9, and 4 by 10 = 67 II. Generation multiply 61 by 7, and 6 by 8 = 475 III. Generation multiply 471 by 8, and 4 by 9 = 3,804 IV. Generation multiply 3,802 by 11, and 2 by 12 = 41,846 Amount of generations III and IV = 45,650 7. Asher - 41,500 "The sons of Asher, Jimnah, Ishua, and Isui, multiplied by 8, produce for the I. Generation = 24 II. Generation multiply 24 by 8 = 192 III. Generation multiply 182 by 11, and 10 by 12 = 2,122 IV. Generation multiply 2,118 by 12, and 4 by 13 = 25,468 Amount of generations III and IV = 27,590 "Heber and Malchiel were sons of Beriah. Now these two sons multiplied by 5, give us for I. Generation = 10 II. Generation multiply 10 by 11 = 110 III. Generation multiply by 9 = 990 IV. Generation multiply by 12 = 11,880 Amount of generations III and IV = 12,870 "Another son of Beriah had in the I. Generation = 1 II. Generation multiply by 8 = 8 III. Generation multiply by 10 = 80 IV. Generation multiply by 12 = 960 Amount of generations III and IV = 1,040
All these generations added together amount to 41,500
9. Joseph
Manasseh - 32,200 I. Generation = 10 II. Generation multiply 6 by 13, and 4 by 14 = 134 III. Generation multiply 132 by 12, and 2 by 13 = 1,610 IV. Generation multiply by 19 = 30,590 Amount of generations III and IV = 32,200
Ephraim - 40,500 I. Generation = 16 II. Generation multiply by 10 = 160 III. Generation multiply 152 by 12, and 8 by 13 = 1,928 IV. Generation multiply 1916 by 20, and 12 by 21 = 38,572 Amount of generations III and IV = 32,200
10. Benjamin - 35,400 "He had 10 sons; two of whom, multiplied by 9, and the other 8 by 10, will give for the
I. Generation = 98 II. Generation multiply 95 by 9, and 3 by 10 = 885 III. Generation multiply by 5 = 4,425 IV. Generation multiply by 7 = 30,975 Amount of generations III and IV = 35,400
11. Dan - 62,700
I. Generation = 11 II. Generation multiply by 12 = 132 III. Generation multiply by 19 = 2508 IV. Generation multiply by 24 = 60,192 Amount of generations III and IV = 62,700
12. Naphtali - 53,400 "He had 4 sons, the half of whom, multiplied by 7, and the other half by 6, give us for the
I. Generation = 26 II. Generation multiply 16 by 11, and 10 by 12 = 296 III. Generation multiply 288 by 12, and 8 by 13 = 3,560 IV. Generation multiply by 14 = 49,840 Amount of generations III and IV = 53,400
Total Number of All the Tribes I. Reuben 46,500 II. Simeon 59,300 III. Levi 22,300 IV. Judah 74,600 V. Issachar 54,400 VI. Zebulun 57,400 VII. Gad 45,650 VIII. Asher 41,500 IX. Manasseh 32,200 Ephraim 40,500 X. Benjamin 35,400 XI. Dan 62,700 XII. Naphtali 53,400 Total 625,850 "And indeed, without counting the Levites, the number of the Israelites (^[66]) amounts to 603,550 The Levites (^[67]) amount to 22,300. The whole number together, as above 625,850" In the above calculations, Scheuchzer and Reyher take for granted,
1. That from the going down to Egypt to the exodus there were four generations.
2. That the first two generations had died in Egypt.
3. That the promise of God in multiplying them as the stars of heaven, had taken place particularly in the two last generations.
4. That these two last generations alone form the aggregate sums given in the sacred text.
5. That their method of accounting for this aggregate through the four generations, is not only perfectly natural and mathematical, but strictly accordant with the promises made by God to them, as the sum of each tribe sufficiently proves.
6. That the whole account shows the truth of the Divine promise, the great accuracy of the Jewish lawgiver, and a proof of the inspiration of the sacred writings.
But even to these calculations and deductions there may be objections, e. g. "Scheuchzer gives to 2,508 families of Dan, 24 male children, each above the age of 20: we may fairly allow an equal number of females, and add 5 more under 20, as in the note under "^[68], and we have 53 children on the average through all the families of a tribe; whilst to 4,425 families of Benjamin are allotted 7 males aged 20, and adding 7 females at 5 children, we have 19 children in each family; a tolerable number; but apparently more reasonable than the other." - Anon.

Chapter 2

Introduction

Moses commanded to teach the Israelites how they are to pitch their tents, and erect the ensigns of their fathers' houses, ^[69], ^[70]. Judah, Issachar, and Zebulun, on the East, amounting to 186,400 men, ^[71]. Reuben, Simeon, and Gad, on the South, with 151,450 men, ^[72]. The Levites to be in the midst of the camp, ^[73]. Ephraim, Manasseh, and Benjamin, on the West, with 108,100 men, ^[74]. Dan, Asher, and Naphtali, on the North, with 157,600 men, ^[75]. The sum total of the whole, v. 603,550 men, ^[76]. But the Levites are not included, ^[77]. The people do as the Lord commands them, ^[78].

Verse 2

Every man - shall pitch by his own standard - Commentators, critics, philosophers, and professional men, have taken a great deal of pains to illustrate this chapter by showing the best method of encampment for such a vast number of men, and the manner in which they conceive the Israelites formed their camp in the wilderness. As God gave them the plan, it was doubtless in every respect perfect; and fully answered the double purpose of convenience and security. Scheuchzer has entered into this subject with his usual ability, and in very considerable detail. Following the plan of Reyher, as in the preceding chapter, he endeavors to ascertain the precise order in which the several tribes were disposed; and as his work is both scarce and dear, the reader will not be displeased - to meet here with a translation of all that refers to the subject.
Scheuchzer's Description and Plan of the Encampments of the Israelites in the Wilderness "If we form a proper idea of God, of his essence and his attributes, we shall easily perceive that this infinite and supreme Being wills and executes what his Divine wisdom appoints; in a word, we shall see that he is the God of order. This order displays itself in the perfection, arrangement, and assemblage of all created beings; in the construction of the earth which we inhabit, where every thing is formed in order, number, weight, and measure; and in all bodies, great and small. It is certain that Noah's ark is a perfect model of naval architecture. The temple of Solomon, and that of Ezekiel were likewise masterpieces in their kind. But at present we are to consider the Divine arrangement of the Israelitish camp, and the manner in which it was formed. "The Israelitish army was divided Into three principal divisions. The first, which was the least in extent, but the strongest and the most powerful, occupied the center of the army: this was the throne of God, i. e., the Tabernacle. The second, which was composed of the priests and Levites, surrounded the first. The third, and the farthest from the center, took in all the other tribes of Israel, who were at least about a mile from the tabernacle. For it appears from Josephus, iii. 4, that the nearest approach they dared make to the ark, except during the time of worship, was a distance of 2,000 cubits. The reverence due to the Divine Majesty, the numerous army of the Israelites, composed of 600,000 soldiers, with their families, which made about 3,000,000 souls, naturally demanded a considerable extent of ground. We are not to imagine that all these families pitched their tents pell-mell, without order, like beasts, or as the troops of Tartary, and the eastern armies; on the contrary, their camp was divided according to the most exact rules. And we cannot even doubt that their camp was laid out, and the place of every division and tribe exactly assigned by some engineers, or geometricians, before the army stopped to encamp, in order that every person might at once find his own quarter, and the road he ought to take to reach the other tents. "Four divisions, which faced the four quarters of the heavens, each with his own ensign, formed the center of the army. Judah was placed on the east, and under him he had Issachar and Zebulun; on the south was Reuben, and under him Simeon and Gad: on the west was Ephraim, and under him Manasseh and Benjamin; finally, Dan was on the north, and he had under him Asher and Naphtali. It has been pretended by some that these four principal divisions were not alone distinguished by their ensigns, but that each particular tribe had likewise its standard or ensign. On this subject we might refer to the Talmudists, who have gone so far as to define the colors, and the figures or arms, of the very ensigns. They pretend that on that of Judah a lion was painted, with this inscription: 'Rise, Lord, let thine enemies be dispersed, and let those that hate thee flee before thee;' and they found this description of Judah's ensign in ^[79]. They give to Issachar an ass, ^[80]; to Zebulun a ship, ^[81]; to Reuben a river, ^[82], (others give Reuben the figure of a man); to Simeon a sword, ^[83]; to Gad a lion, ^[84]; to Ephraim a unicorn, ^[85]; an ox to Manasseh, ^[86]; a wolf to Benjamin, ^[87]; and a serpent to Dan, ^[88], though others give him an eagle. In short, they pretend that the ensign of Asher was a handful of corn, ^[89], and that of Naphtali a stag, ^[90]. "To prove that the sums here are correctly added, we have but to join together the detached numbers, and see if they agree with the total. The text will furnish us with an example of this: there was in the quarter of: -
Judah 186,400 ^[91] Reuben 151,450 ^[92] Ephraim 108,100 ^[93] Dan 157,600 ^[94] "Among other things we must remark that rule of military tactics which requires that the advanced and rear guards should be stronger than the center. "In a well-regulated camp, cleanliness is considered indispensably necessary; this is particularly remarkable in the Israelitish army, where the most exact order was maintained. Hence every person who had any kind of disease, and those who were reputed unclean, were forbidden to enter it; ^[95], ^[96]; ^[97]. "Those who have the health of men, and of a whole army confided to them, are not ignorant that diseases may be easily produced by putrid exhalations from excrementitious matter; and that such matter will produce in camps pestilential fevers and dysenteries. For this reason, care should be always taken that offices, at a distance from the camp, be provided for the soldiers, and also that those who are sick should be separated from the others, and sent to hospitals to be properly treated. "In military tactics we find two distinct wings spoken of; the right and the left. The Israelitish army not only had them on one side, as is customary, but on all their four sides. On the eastern side, the tribe of Issachar formed the right, that of Zebulun the left, and that of Judah the center. On the south, Simeon formed the right wing, Gad the left, and Reuben the center. Towards the west, Manasseh composed the right, Benjamin the left, and Ephraim the center. And on the north, Asher was on the right wing, Naphtali on the left wing, and Dan in the center.
Notwithstanding this, however, the army was not in danger of being easily broken; for every tribe being numerous, they were supported by several ranks, in such a manner that the first being broken, the second was capable of making resistance; and if the second gave way, or shared the same fate as the first, it found itself supported by the third, and so on with the rest. The square form in which the Jewish army was ordinarily placed, was the very best for security and defense. The use and importance of the hollow square in military tactics is well known. "For so large a multitude of people, and for so numerous an army, it was needful that all the necessary articles of life should be prepared beforehand, or be found ready to purchase. In these respects nothing was wanting to the Israelites. Their bread came down to them from heaven, and they had besides an abundance of every thing that could contribute to magnificence. If we may credit Josephus, they had amongst them public markets, and a variety of shops. Ant., i. iii. c. 12, sec. 5. The tabernacle being erected, it was placed in the midst of the camp, each of the three tribes stretching themselves on the wings, and leaving between them a sufficient space to pass. "It was, says Josephus, like a well appointed market where every thing was ready for sale in due order, and all sorts of artificers kept their shops; so that this camp might be considered a movable city. "In ^[98] we likewise find that mention is made of the gates of the camp: 'Put every man his sword by his side, and go in and out from gate to gate throughout the camp.' From whence we may certainly conclude that if the camp had gates, the Israelites had also sentinels to guard them. If this be true, we may also believe that they were surrounded with entrenchments, or that at least their gates were defended by some fortifications. Sagittarius (de Jan. Vet., c. 18. 10) pretends that the tabernacle was not only guarded by the Levites, but that there were likewise sentinels at the gates, and at the entrance of the Israelitish camps. See the note on ^[99]. "If we examine and compare the camp of Israel with that of our most numerous armies, which in these days are composed of 100,000 or of 150,000 men, we cannot but consider it of vast extent. The Jews say it was twelve miles in circumference; this is not at all improbable, and consequently the front of each wing must be three miles in extent. But taking in the tents, the soldiers and their numerous families, the beasts of burden, the cattle, and the goods, it certainly must have formed a very considerable enclosure, much more than twelve miles. See the notes on ^[100], and ^[101] (note). Reyher (Math. Mos., p. 568) assigns to the Tribe of Judah, A space of 298 2/5 cubits in breadth and 250 in length - Which makes 74,600 square cubits. "We must observe that we are here merely speaking of the ground which the soldiers of this tribe occupied whilst remaining close to each other in their ranks, and that in this computation there is but one cubit square allowed for each man; wherefore, if we take in the arrangement of the soldiers, the tents, the necessary spaces, the families, the beasts of burden, and the movables, a much larger extent of ground is requisite. All those circumstances do not come into Reyher's calculation. He continues thus: -
For the tribe of Issachar, 217 3/5cubits in breadth 250 in length - Total 54,400 square cubits.
For the tribe of Gad, 140 5/11 cubits in breadth 325 in length - Total 45,650 square cubits.
For the tribe of Zebulun, 229 3/4 cubits in breadth 250 in length - Total 57,400 square cubits.
For the tribe of Ephraim, 202 1/2 cubits in breadth 200 in length - Total 40,500 square cubits.
For the tribe of Reuben, 143 1/5 cubits in breadth 325 in length - Total 46,500 square cubits.
For the tribe of Manasseh, 161 cubits in breadth 200 in length - Total 32,200 square cubits.
For the tribe of Simeon, 182 6/13 cubits in breadth 325 in length - Total 59,300 square cubits.
For the tribe of Benjamin, 177 cubits in breadth 200 in length - Total 35,400 square cubits.
For the tribe of Dan, 156 3/4 cubits in breadth 400 in length - Total 62,700 square cubits.
For the tribe of Asher, 103 3/4 cubits in breadth 400 in length - Total 41,500 square cubits.
For the tribe of Naphtali, 133 1/2 cubits in breadth 400 in length - Total 53,400 square cubits. "If we make the ichnography, or even the scenography, of the camp on this plan, in following it we must first, in the center, form a parallelogram of 100 cubits long and 50 broad for the court of the tabernacle with an empty space all round of 50 cubits broad. We must then place the camp of the Levites in the following order: -
To the west, the Gershonites, ^[102], ^[103]. Breadth 30 cubits Length 250 cubits - Total 7,500
To the south, the Kohathites, ^[104], ^[105]. Breadth 86 cubits Length 100 cubits - Total 8,600
To the north, the Merarites, ^[106], ^[107]. Breadth 62 cubits Length 100 cubits - Total 6,200 "On the east we must place tents for Moses, Aaron, and his sons, ^[108]. "At the place where the camp of the Levites ends, a space must be left of 2,000 square cubits, after which we must take the dimensions of the camp of the twelve tribes. "This plan is in the main well imagined, but it does not afford an ichnography of sufficient extent. To come more accurately to a proper understanding of this subject, I shall examine the rules that are now in use for encampments, and compare them afterward with what is laid down in the Holy Scriptures, in order that we may hereby form to ourselves an idea of the camp of God, the grandeur and perfection of which surpassed every thing of the kind ever seen. I shall now mention what I am about to propose as the foundation upon which I shall proceed. "In ^[109], ^[110], we find the advice given by Jethro to Moses respecting political government and military discipline: 'Thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.' [See the note on ^[111]]. We may very well compare these tribunes, or rather these chiliarchs, to our colonels, the centurions or hecatontarchs to commanders or captains, the quinquagenaries or pentecontarchs to lieutenants, and the decurions or decarchs to our sergeants. These chiefs, whether they were named magistrates or officers, were each drawn from his own particular tribe, so that it was not permitted to place over one tribe an officer taken from another. Whatever matter the decarchs could not decide upon or terminate, went to the pentecontarchs, and from thence by degrees to the hecatontarchs, to the chiliarchs, to Moses, and at length to God himself, the sovereign head of the army. If we divide the whole army (such as it was at its departure from Egypt) by the numbers already laid down, we shall find 600 chiliarchs, 6,000 hecatontarchs, 12,000 pentecontarchs, 60,000 decarchs, which in all make 78,600 officers. Josephus regulates the number of them still more exactly by saying that there were chiefs set over 10,000, 1,000, 500, 50, 30, 20, and 10. We find this regulation in Ant. Jud., b. iii., c. 4: 'Take a review of the army, and appoint chosen rulers over tens of thousands, and then over thousands, then divide them into five hundreds, and again into hundreds, and into fifties, and set rulers over each of them who may distinguish them into thirties, and keep them in order; and at last number them by twenties and by tens, and let there be one commander over each number, to be denominated from the number of those over whom they are rulers.' "We ought not to pass over in silence this division by tens, for twice 10 make 20, three times 10, 30, five times 10, 50, ten times 10, 100, ten times 50, 500, ten times 1,000, 10,000. It was in this manner, as is pretended, that Cangu, the first of the great Khans, (as he is called), and after him Tamerlane, drew out an army, i.e., by 10, 100, 1,000, 10,000, mentioned in Alhazen, c. v. Probably these Tartars borrowed from the very Hebrews themselves this manner of laying out a camp. At all events it is certain that nothing more ancient of the kind can be found than that mentioned in the books of Moses. To distinguish it from that of the Greeks and Romans we may with justice call it the Hebrew castrametation, or, if we judge it more proper, the Divine castrametation, and consequently the most perfect of all. For although Moses places the pentecontarchs in the middle, between the hecatontarchs and the decarchs, i.e., 50 between 100 and 10; and although Josephus afterward places 1,000 between 500 and 10,000, and 30 and 20 between 10 and 50, this does not at all derange the progression by tens, which Is the foundation of arithmetic. These subaltern officers were equally useful and necessary, as we now see that their number, far from creating confusion, helps maintain order, and that the more there are of them the better is order preserved. According to the modern method of carrying on war, the next in rank to the generals of the army (who have the supreme command) are field marshals and brigadiers, who command 5,000 men.
There are then between the chiliarchs or colonels and the hecatontarchs or captains, lieutenant-colonels; and between the hecatontarchs and the decarchs, lieutenant-captains; and these have under them lieutenants and ensigns. "It is certain that this method of distributing an army by tens, and of encamping, which is very concise, has far greater advantages even with respect to expense than the very best plans of the Greeks, Romans, or any other ancient nation. On this subject we have the testimony of Simon Steven, Castrametat. c. 1, art. 1, and c. 4. art. 3, Oper. Math., p. 574 and 596, etc. According to this arrangement each soldier, or if more proper, each father of a family, being thus placed by ten and ten in a straight line one after the other, might very easily name themselves first, second, etc. Each troop in like manner might be distinguished by its ensigns, that of 100 might have them small, that of 1,000 larger, and that of 10,000 still larger. Every officer, from the lowest subaltern to the general officers of the camp, and even to the generalissimos themselves, had only an easy inspection of ten men each; the decarch had the inspection of 10 soldiers, the hecatontarch of 10 decarchs, and the chiliarch of 10 hecatontarchs. After the chiliarchs, which in no troop can amount to ten, there is the chief or head of each tribe. Each then exactly fulfilling the duty assigned him, we may suppose every thing to be in good order, even were the camp larger and more numerous. The same may be said respecting the contentions that might arise among the soldiers, as well as every thing relative to the general duty of the officers, as to the labors they were to undertake, whether for striking their tents for works of fortification or for making entrenchments. This arrangement might be easily retained in the memory, or a general list be kept of the names of both officers and soldiers to distribute to them their pay, and to keep exact accounts. "It was possible in one moment to know the number of those who were either wanting or were out of their ranks, and to avoid this disorder in future by obliging each man to attend to his duty and keep in his rank. If by chance it happened that any one man wished to desert or had escaped, it was easy to notice him and inflict on him the punishment he merited. The ensigns being distinguished by their marks, and the company being known, it was easy to find any soldier whatever. "The armies themselves might have certain marks to distinguish them, and by that means they might at once ascertain the person in question; for example: 8. 2. 7. 3. might signify the eighth soldier or father of a family, of the second rank, of the seventh company, in the third chiliad; 7. 3. 5. the halberdier of the decurion or sergeant of the seventh line, in the third company, of the fifth chiliad or thousand; 5. 8. the hecatontarchs or captains of the fifth company, in the eighth chiliad; 7. the chiliarchs or colonels of the seventh rank; 0. finally, the general of the whole army. Farther, by the same means the loss or misplacing of their arms might be prevented. Again, the soldiers might in a very short time be instructed and formed to the exercise of arms, each decad having its sergeant for its master; and the chariots or other carriages might easily be divided amongst several, 10 under the decurion, 100 under the hecatontarch; and by thus following the above method, every thing might be kept in good order.
A Plan of the Whole Israelitish Camp "We shall finally, in one plate, represent the whole camp of the Israelites, in that order which appears the most proper. For this purpose we must extract the square roots of the preceding spaces, in order that we may be able to assign to each tribe square areas, or rectangular parallelograms. I therefore find for
Tribe Square Cubits Reuben 3049 Simeon 3443 The Gershonites 1224 The Kohathites 1311 The Merarites 1113 Judah 3862 Issachar 3298 Zebulun 3388 Gad 3019 Asher 2880 Manasseh 2537 Ephraim 2846 Benjamin 2660 Dan 3541 Naphtali 3268 "The tabernacle, which was 100 cubits long and 50 broad, I place in the center of the camp, at the distance of 840 feet from the camp of the Levites, which is placed exactly in the same manner as described in the sacred writings. I find therefore that the whole space of the camp is 259,600,000 feet. Now, according to the manner we have just divided the camp for each tribe, the sum total being 125,210,000, it follows that the space between the tents contained 134,390,000. If, with Eisenschmid, we estimate the Roman mile at 766 French fathoms and two feet, (consequently 21,141,604 square feet to a Roman square mile), the Israelitish camp will contain a little more than 12 such square miles." The reader will have the goodness to observe that the preceding observations, as well as the following plate or diagram, which was made by Scheuchzer on the exactest proportions, could not be accurately copied here without an engraved plate; and after all, the common reader could have profited no more by the plate than he can by the diagram. It is not even hoped that disquisitions of this kind can give any thing more than a general idea how the thing probably was; for to pretend to minute exactness, in such cases, would be absurd. The sacred text informs us that such and such tribes occupied the east, such the west, etc., etc.; but how they were arranged individually we cannot pretend absolutely to say. Scheuchzer's plan is such as we may suppose judgment and skill would lay down; but still it is very probable that the plan of the Israelites' castrametation was more perfect than any thing we can well imagine; for as it was the plan which probably God himself laid down, it must be in every respect what it ought to be, for the comfort and safety of this numerous multitude. As there are some differences between the mode of distributing the command of a large army among the British, and that used on the continent, which is followed by Scheuchzer, I shall lay down the descending scale of British commanders, which some may think applies better to the preceding arrangement of the Israelitish army than the other. The command of a large army in the British service is thus divided: -
1. The Commander-in-chief.
2. Lieutenant-generals, who command divisions of the army: (these divisions consist of 2 or 3 brigades each, which, on an average, amount to 5,000 men).
3. Major-generals, who command brigades: (these brigades consist of from 2 to 3,000 men [2,500 is perhaps the average] according to the strength of the respective regiments of which the brigade is composed).
4. Colonels in the army, or lieutenant-colonels, who command single regiments; they are assisted in the command of these regiments by the majors of the regiments. [I mention the major, that there may be no break in the descending scale of gradation of ranks, as in the event of the absence of the above two officers, he is the next in command].
5. Captains who command companies: these companies (on the war establishment) consist of 100 men each, and there are 10 companies in every regiment, consequently a colonel, or lieutenant-colonel, commands 1,000 men.
6. Lieutenants, of which there are 2 to every company
7. Ensign; 1 to each company.
The Lietuenants and ensigns are subaltern officers, having no command, but assisting the captain.
1. Commander-in-chief2. Lieutenant-generals commanding divisions of 5,000 each3. Major-generals, brigades 2,500. }} These are called general officers. 4. Colonels, lieutenant-colonels, and majors; }} Three officers belonging to each regiment in the service, and are solely employed in the disciplining and commanding the men; these are mounted on horseback, and termed field-officers. 5. 1 Captain 6. 2 Lieutenants7. 1 Ensign }} to each company
Ascending scale of ranks which every officer must pass through.
EnsignLieutenantCaptainMajorLieutenant-colonelColonel }} to every regiment Major-general, brigade-commander. Lieutenant-general, division-commander. General-in-chief, who commands the whole army Diagram of the Israelitish Camp
Though I particularly refer the reader to the above diagram (see Scheuchzer's plate #1) of the Israelitish camp, taken from Scheuchzer's plate, which I have thought necessary to be subjoined to his description, yet I think it also proper to introduce that on the next page (see Scheuchzer's plate #2), as it gives a general and tolerably correct idea of this immense camp, in the description of which the inspired writer has been so very particular; but still I must say these things are to be considered as probably, not as absolutely certain; as comprising a general view of what may be supposed probably, likely, and practicable.
The whole may be said to consist of three camps, viz.,
1. The camp of the Lord;
2. The camp of the Levites; and
3. The camp of the people.
These in the grand camp in the wilderness, corresponded with the holy of holies, the holy place, and the outward court of the Temple at Jerusalem. See Ainsworth.

Chapter 3

Introduction

The generations of Aaron and Moses, ^[112]. The tribe of Levi to minister to the Lord under Aaron and his sons, ^[113]. They are taken in the place of the first-born, ^[114]. Moses is commanded to number them, ^[115]. Gershon, Kohath, and Merari, the names of the three heads of families of the Levites, ^[116]. Of Gershon and his family, ^[117]. Their number, 7,500, ^[118]. Their place behind the tabernacle, westward, ^[119]. Their chief, Eliasaph, ^[120]. Their charge, ^[121], ^[122]. Of Kohath and his family, ^[123]. Their number, 8,600, ^[124]. Their place, beside the tabernacle, southward, ^[125]. Their chief, Elizaphan, ^[126]. Their charge, ^[127]. The chief of the Levites, Eleazar, son of Aaron, ^[128]. Of Merari and his family, ^[129]. Their number, 6,200, ^[130]. Their chief, Zuriel, they shall pitch beside the tabernacle, northward, ^[131]. Their charge, ^[132]. Moses and Aaron to encamp before the tabernacle, eastward, ^[133]. The amount of all the males among the Levites from a month old and upwards, 22,000, ^[134]. Moses is commanded to number the first-born, ^[135]; and to take the Levites and their cattle, instead of the first-born of man and beast among the Israelites, ^[136]. Moses numbers the first-born, who amount to 22,273, ^[137]. As the first-born were 273 more than the Levites, Moses is commanded to take from the people five shekels apiece for them, ^[138], which is to be given to Aaron and his sons, ^[139]. Moses does accordingly, and finds the amount of the money to be 1,365 shekels, ^[140], ^[141], which is given to Aaron and his sons, ^[142].

Verse 1

The generations of Aaron and Moses - Though Aaron and Moses are both mentioned here, yet the family of Aaron alone appears in the list: hence some have thought that the word Moses was not originally in the text. Others think that the words ואלה תלדות veelleh toledoth, these are the generations, should be rendered these are the acts, or transactions, or the history of the lives, as the same phrase may be understood in ^[143]; ^[144]. However this may be, it is evident that in this genealogy the family of Aaron are alone mentioned, probably because these belonged to the priesthood. Moses passes by his own family, or immediate descendants; he gave no rank or privilege to them during his life, and left nothing to them at his death. They became incorporated with the Levites, from or amongst whom they are never distinguished. What a strong proof is this of the celestial origin of his religion! Had it been of man, it must have had the gratification of some impure passion for its object; lust, ambition, or avarice: but none of these ever appear during the whole of his administration amongst the Israelites, though he had it constantly in his power to have gratified each. What an essential difference between the religion of the Pentateuch and that of the Koran! The former is God's workmanship; the latter is a motley mixture of all bad crafts, with here and there a portion of heavenly fire, stolen from the Divine altar in the Old and New Testaments, to give some vitality to the otherwise inert mass.

Verse 4

Nadab and Abihu died - See the notes on Leviticus 10 (note).

Verse 6

Bring the tribe of Levi near - The original word הקרב hakreb is properly a sacrificial word, and signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was given up entirely to the service of the sanctuary, to be no longer their own, but the Lord's property.

Verse 7

The charge of the whole congregation - They shall work for the whole congregation; and instead of the first-born.

Verse 8

All the instruments - The tabernacle itself and all its contents: see all described, ^[145], ^[146], ^[147], ^[148], ^[149]. The Levites were to perform the most common and laborious offices. It was their business to take down, put up, and carry the tabernacle and its utensils; for it was the object of their peculiar care. In a word, they were the servants of the priests.

Verse 10

Aaron and his sons - shall wait on their priest's office - It was the business of the priests to offer the different sacrifices to God; to consecrate the shew-bread, pour out the libations, burn the incense, sprinkle the blood of the victims, and bless the people. In a word, they were the servants of God alone.

Verse 12

I have taken the Levites - instead of all the first-born - The Levites are taken for the service of the sanctuary in place of the first-born. The first-born were dedicated to God in commemoration of his slaying the first-born of the Egyptians, and preserving those of the Israelites. Even the cattle of the Levites were taken in place of the first-born of the cattle of the rest of the tribes. See ^[150]. Several reasons have been assigned why God should give this honor to the tribe of Levi in preference to all the others, but they do not seem to me to be conclusive. Their zeal in destroying those who had corrupted the worship of God in the business of the golden calf, ^[151], has been thought a sufficient reason. A better reason is, that this was the smallest tribe, and they were quite enough for the service. To have had a more numerous tribe at this time would have been very inconvenient. Aaron, says Mr. Ainsworth, being in his priesthood a type of Christ, all these rites are fulfilled in him. For unto Christ God gave children, ^[152]. And they are a congregation of first-born, whose names are written in heaven, ^[153], being of God's own will begotten by the word of truth, that they should be a kind of first-fruits of his creatures, ^[154], to whom he also gives the first-fruits of his Spirit, ^[155]. These wait on and follow the Lamb, being first-fruits unto God and to the Lamb, ^[156]; and Christ hath made us kings and priests unto God and his Father, that we may serve him day and night in his temple, ^[157]; ^[158].

Verse 15

A month old and upward - The males of all the other tribes were numbered, from twenty years and upward; had the Levites been numbered in this way, they would not have been nearly equal in number to the firstborn of the twelve tribes. Add to this, that as there must have been first-born of all ages in the other tribes, it was necessary that the Levites, who were to be their substitutes, should be also of all ages; and it appears to have been on this ground, at least partly, that the Levites were numbered from four weeks old and upward.

Verse 16

Moses numbered them - Though Moses and Aaron conjointly numbered the twelve tribes, yet Moses alone numbered the Levites; "for as the money with which the first-born of Israel, who exceeded the number of Levites, were redeemed, was to be paid to Aaron and his sons, ^[159], it was decent that he, whose advantage it was that the number of the first-born of Israel should exceed, should not be authorized to take that number himself." - Dodd, from Bishop Kidder.

Verse 22

Seven thousand and five hundred - Perhaps originally ר resh, 200, instead of ך caph, 500; see the following note ^[160] (note).

Verse 39

Which Moses and Aaron numbered - The word ואהרן veaharon, "and Aaron." has a point over each of its letters, probably designed as a mark of spuriousness. The word is wanting in the Samaritan, Syriac, and Coptic; it is wanting also in eight of Dr. Kennicott's MSS., and in four of De Rossi's. Moses alone, as Houbigant observes, is commanded to take the number of the Levites; see ^[161], ^[162], ^[163], ^[164], and ^[165].
All the males - were twenty and two thousand - This total does not agree with the particulars; for the Gershonites were 7,500, the Kohathites 8,600, the Merarites 6,200, total 22,300. Several methods of solving this difficulty have been proposed by learned men; Dr. Kennicott's is the most simple. Formerly the numbers in the Hebrew Bible were expressed by letters, and not by words at full length; and if two nearly similar letters were mistaken for each other, many errors in the numbers must be the consequence. Now it is probable that an error has crept into the number of the Gershonites, ^[166], where, instead of 7,500, we should read 7,200, as ך caph, 500, might have been easily mistaken for ר resh, 200, especially if the down stroke of the caph had been a little shorter than ordinary, which is often the case in MSS. The extra 300 being taken off, the total is just 22,000, as mentioned in the 39th verse.

Verse 43

All the first-born males - were twenty and two thousand two hundred and threescore and thirteen - Thus we find there were 273 first-born beyond the number of the Levites. These are ordered, ^[167], to be redeemed; and the redemption price is to be five shekels each, ^[168], about 15s. And this money, amounting to 1,365 shekels, equal to 204 15s. English, he took of the first-born of Israel, ^[169]. But how was this collected among 22,273 persons? Rabbi Solomon Jarchi says, "to prevent contention, Moses took 22,000 slips of parchment, and wrote on each a son of Levi, and 273 others, on which he wrote five shekels; then he mixed them in a basket, and each man took out one; those who drew the slips on which five shekels were written, paid the money; the others went free." This is a most stupid and silly tale, for such a mode of settlement never could have been resorted to by an intelligent people. It would have been much more simple to have paid it out of a general fund; and it is very likely that in this way the expense was defrayed. This species of redeeming of men is referred to by St. Peter, ^[170], ^[171] : "Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers; but with the precious (τιμιω αἱματι, valuable) blood of Christ, as of a lamb without blemish and without spot," etc. And it is not the first-born only which are thus redeemed, for he, by the grace of God, tasted death for Every man; ^[172]. Reader, give glory to God that such a ransom has been paid for thy soul, and see that, redeemed from thy vain conversation, thy empty, fruitless, and graceless observances, on which thou hast built thy hopes of salvation, thou walk in newness of life, giving thy whole soul with thankfulness unto the Father who hath translated thee from darkness, and placed thee in the kingdom of his beloved Son. To Him be glory and dominion for ever and ever! Amen.

Chapter 4

Introduction

Moses is commanded to take the sum of the sons of Kohath from thirty years old and upward, ^[173]. The service which they had to perform, ^[174]. The office of Eleazar, ^[175]. The family of Kohath to be continued among the Levites, ^[176]. They are not to go into the holy of holies, ^[177]. The sum of the sons of Gershon, ^[178]. The service they had to perform, ^[179]. They are to be under Ithamar, ^[180]. The sum of the sons of Merari, ^[181], ^[182]. The service they had to perform, ^[183]. The sum of all the families of Kohath, 2,750, ^[184]. The sum of the families of Gershon, 2,630, ^[185]. The sum of the families of Merari, 3,200, ^[186]. The sum total of the families of Gershon, Kohath, and Merari, 8,580, ^[187].

Verse 3

From thirty years old - In ^[188], the Levites are ordered to enter on the service of the tabernacle at the age of twenty-five years; and in ^[189], they were ordered to commence that work at twenty years of age. How can these different times be reconciled?
1. At the time of which Moses speaks here, the Levitical service was exceedingly severe, and consequently required men full grown, strong, and stout, to perform it; the age therefore of thirty years was appointed as the period for commencing this service, the weightier part of which is probably here intended.
2. In ^[190], Moses seems to speak of the service in a general way; the severe, which was to be performed by the full-grown Levites, and the less laborious work which younger men might assist in: hence the age of twenty-five is fixed.
3. In David's time and afterwards, in the fixed tabernacle and temple, the laboriousness of the service no longer existed, and hence twenty years was the age fixed on for all Levites to enter into the work of the sanctuary. The rabbins say that the Levites began to learn to do the service at twenty-five, and that having been instructed five years, they began the public service at thirty, and thus they reconcile the two periods referred to above. We may well suppose that the sons of the prophets continued a considerable time under instructions before they were called fully to exercise themselves in the prophetic office.
Until fifty years old - This was allowing twenty years for public severe service; a very considerate and merciful ordinance. A preacher who devotes his whole time and strength to the service of the Church of God from twenty to fifty or sixty years of age, should be then excused from his severer labor, and maintained at the charge of the sanctuary. This would not only be a great comfort to a worn-out servant of God, but also of great use to the work of the ministry, which, to be faithfully and effectually performed, requires all the powers of the body and mind of man. Old faithful ministers are to be highly respected for their work's sake, and to be supplied with all the necessaries and comforts of life; but how little can they do in the public ministry of the word, however willing to work, when their eye waxes dim and their bodily strength fails! See ^[191]. Both for their own sakes, and for the good of the Church, they should be excused from a labor to which they must be almost every way inadequate. But notwithstanding this comparative inactivity, their counsels, advice, and experience will always be considered as a treasure to the Church of Christ

Verse 20

When the holy things are covered - Literally, כבלע keballa, when they are swallowed down; which shows the promptitude with which every thing belonging to the holy of holies was put out of sight, for these mysteries must ever be treated with the deepest reverence; and indeed without this they could not have been to them the representatives of heavenly realities. See the concluding note ^[192] (note).

Verse 36

Those that were numbered - In ^[193], etc., we have an account of the whole number of the Levites, and here of those only who were able to serve the Lord in the sanctuary. By comparing the two places we find the numbers to stand thus: -
LeviteFamily AbleMen UnableMen Total Kohathites 2,750 5,850 8,600 Gershonites 2,630 4,870 7,500 Merarites 3,200 3,000 6,200
Thus we find that the whole number of the Levites amounted to 22,300, of whom 3,580 were fit for service, and 13,720 unfit, being either too old or too young. What an astonishing number of men, all properly ecclesiastics; all performing some service by which God was glorified, and the congregation at large benefited! See Ainsworth.
From this and the preceding chapter we see the very severe labor which the Levites were obliged to perform while the journeyings of the Israelites lasted. When we consider that there was not less than 10 tons 13 cwt. 24 lb. 14 oz., i. e., almost ten tons and fourteen hundred pounds' weight of metal employed in the tabernacle, (see the notes on Exodus 38 (note)), besides the immense weight of the skins, hangings, cords, boards, and posts, we shall find it was no very easy matter to transport this movable temple from place to place.
The Gershonites, who were 7,500 men in the service, had to carry the tent, coverings, veils, hangings of the court, etc., etc., ^[194], ^[195].
The Kohathites, who were 8,600 men, had to carry the ark, table, candlestick, altars, and instruments of the sanctuary, ^[196].
The Merarites, who were 6,200 men, had to carry the boards, bars, pillars, sockets, and all matters connected with these belonging to the tabernacle, with the pillars of the court, their sockets, pins, and cords, ^[197], ^[198].
The tabernacle was an epitome of the temple: the temple and tabernacle were representatives of the Church of the living God, and of the humanity of our blessed Lord. As God dwelt in the tabernacle and temple, so his fullness dwelt in the man Christ Jesus. These again were types of the Christian Church, which is termed the body of Christ, ^[199], where he dwells in the plenitude of the graces of his Spirit.
Mr. Ainsworth has a very useful note on the ^[200] verse of this chapter, the most edifying part of which I shall here lay before the reader. He considers the tabernacle and temple, not only as pointing out the old dispensation, the annulling of which was typified by their destruction, but he considers also the former as emblematical of the body of man. "The apostle," says he, "treating of the death of the saints, uses this similitude: 'If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For we that are in This Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life;' ^[201]. So Peter calls his death the putting off of his Tabernacle, ^[202]. And this similitude is very fit; for, as here, in the tabernacle of Moses,
1. The holy things were first covered and taken away, (see ^[203]), so the soul and its powers are first withdrawn from the body by death.
2. As the curtains and coverings were taken off and folded up, so the skin and flesh of our bodies are pulled off and consumed.
3. As the boards of the tabernacle were disjointed and pulled asunder, so shall our bones and sinews: compare Job's description of the formation of man, ^[204]; and Solomon's account of his dissolution, ^[205], ^[206].
4. As the disjointed and dissolved tabernacle was afterwards set up again, ^[207], so shall our bodies in the day of the resurrection; see ^[208].

Chapter 5

Introduction

The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean persons, ^[209]. They do so, ^[210]. Law concerning him who has defrauded another - he shall confess his sin, restore the principal and add besides one fifth of its value, ^[211]. If he have no kinsman to whom the recompense can be made, it shall be given unto the Lord, ^[212]. All the holy things offered to the Lord shall be the priest's portion, ^[213], ^[214]. The law concerning jealousy, ^[215]. The suspected woman's offering, ^[216]. She is to be brought before the Lord, ^[217]. The priest shall take holy water, and put it in dust from the floor of the tabernacle, ^[218]. Shall put the offering in her hand, and adjure her, ^[219]. The form of the oath, ^[220], ^[221]; which is to be written on a book, blotted out in the bitter waters, and these the suspected person shall be obliged to drink, ^[222], ^[223]. The jealousy-offering shall be waved before the Lord, ^[224], ^[225]. The effect which shall be produced if the suspected person be guilty, ^[226]. The effect if not guilty, ^[227]. Recapitulation, with the purpose and design of the law, ^[228], ^[229].

Verse 2

Put out of the camp every leper - According to the preceding plan, it is sufficiently evident that each camp had a space behind it, and on one side, whither the infected might be removed, and where probably convenient places were erected for the accommodation of the infected; for we cannot suppose that they were driven out into the naked wilderness. But the expulsion mentioned here was founded,
1. On a purely physical reason, viz., the diseases were contagious, and therefore there was a necessity of putting those afflicted by them apart, that the infection might not be communicated.
2. There was also a spiritual reason; the camp was the habitation of God, and nothing impure should be permitted to remain where he dwelt.
3. The camp was an emblem of the Church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. All lepers - all persevering impenitent sinners, should be driven from the sacred pale, nor should any such ever be permitted to enter.

Verse 4

And the children of Israel - put them out - This is the earliest account we have of such separations; and probably this ordinance gave the first idea of a hospital, where all those who are afflicted with contagious disorders are put into particular wards, under medical treatment. Though no mention be made of the situation, circumstances, etc., of those expelled persons, we may certainly infer that they were treated with that humanity which their distressed state required. Though sinners must be separated from the Church of God, yet they should be treated with affectionate regard, because they may be reclaimed. It is too often the case when a man backslides from the way of truth, he is abandoned by all; finding his case desperate, he plunges yet deeper into the mire of sin, and the man who, with tender treatment, might have been reclaimed, becomes incurably hardened. One class says, he cannot finally fall, and shall in due time be restored; another class says, he may finally fall and utterly perish. If the unfortunate person be restored, his recovery is taken as a proof of the first doctrine; if he be not, his wretched end is considered a proof of the second. In the first case the person himself may presume on his restoration as a point infallibly determined in the Divine counsel; or in the second, he may consider his case hopeless, and so abandon himself to profligacy and desperation. Thus both parties leave him, and both opinions (misunderstood certainly) render him secure or desperate; and in either case totally inactive in behalf of his own soul. Who is he that properly estimates the worth of one immortal spirit? He who does will at once feel that, in a state of probation, any man may fall through sin, and any sinner may be renewed again unto repentance, through the infinitely meritorious sacrifice, and all powerfully efficacious grace, of Christ. This truth properly felt equally precludes both presumption and despair, and will induce the followers of God to be active in preserving those who have escaped from the corruption that is in the world, and make them diligent to recover those who have turned back to earth and sin.

Verse 7

Shall confess their sin - Without confession or acknowledgment of sin, there was no hope of mercy held out.
He shall recompense - For without restitution, in every possible case, God will not for give the iniquity of a man's sin. How can any person in a case of defraud, with his neighbor's property in his possession, expect to receive mercy from the hand of a just and holy God? See this subject considered in the notes on ^[230] (note).

Verse 8

If the man have no kinsman - The Jews think that this law respects the stranger and the sojourner only, because every Israelite is in a state of affinity to all the rest; but there might be a stranger in the camp who has no relative in any of the tribes of Israel.

Verse 14

The spirit of jealousy - רוח קנאה ruach kinah, either a supernatural diabolic influence, exciting him to jealousy, or the passion or affection of jealousy, for so the words may be understood.

Verse 17

Holy water - Water out of the laver, called holy because consecrated to sacred uses. This is the most ancient case of the trial by ordeal. See at ^[231] (note).
In an earthen vessel - Supposed by the Jews to be such as had never been previously used.
Dust that is in the floor - Probably intended to point out the baseness of the crime of which she was accused.

Verse 18

Uncover the woman's head - To take off a woman's veil, and expose her to the sight of men, would be considered a very great degradation in the East. To this St. Paul appears to allude, ^[232], ^[233],^[234].

Verse 21

The Lord make thee a curse and an oath - Let thy name and punishment be remembered and mentioned as an example and terror to all others. Like that mentioned ^[235], ^[236] : "The Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire, because they have committed villany in Israel, and have committed adultery with their neighbors' wives." - Ainsworth.

Verse 22

Thy belly to swell, and thy thigh to rot - What is meant by these expressions cannot be easily ascertained. לנפל ירך lanpel yarech signifies literally thy thigh to fall. As the thigh, feet, etc., were used among the Hebrews delicately to express the parts which nature conceals, (see ^[237]), the expression here is probably to be understood in this sense; and the falling down of the thigh here must mean something similar to the prolapsus uteri, or falling down of the womb, which might be a natural effect of the preternatural distension of the abdomen. In ^[238], St. Paul seems to allude to the case of the guilty woman drinking the bitter cursed waters that caused her destruction: He who eateth and drinketh unworthily, eateth and drinketh damnation (κριμα, condemnation or judgment) to himself; and there is probably a reference to the same thing in ^[239], and in ^[240].
And the woman shall say, Amen, amen - This is the first place where this word occurs in the common form of a concluding wish in prayer. The root אמן aman signifies to be steady, true, permanent. And in prayer it signifies let it be so - make it steady - let it be ratified. Some have supposed that it is composed of the initial letters of אדני מלך נאמן Adonai Melech Neeman, My Lord the faithful King, but this derivation is both far-fetched and unnecessary.

Verse 23

The priest shall write these curses - and he shall blot them out - It appears that the curses which were written down with a kind of ink prepared for the purpose, as some of the rabbins think, without any calx of iron or other material that could make a permanent dye, were washed off the parchment into the water which the woman was obliged to drink, so that she drank the very words of the execration. The ink used in the East is almost all of this kind - a wet sponge will completely efface the finest of their writings. The rabbins say that the trial by the waters of jealousy was omitted after the Babylonish captivity, because adulteries were so frequent amongst them, that they were afraid of having the name of the Lord profaned by being so frequently appealed to! This is a most humiliating confession. "Though," says pious Bishop Wilson, "this judgment is not executed now on adulteresses, yet they have reason from this to conclude that a more terrible vengeance will await them hereafter without a bitter repentance; these being only a shadow of heavenly things, i. e., of what the Gospel requires of its professors, viz., a strict purity, or a severe repentance." The pious bishop would not preclude the necessity of pardon through the blood of the cross, for without this the severest repentance would be of no avail.

Verse 24

The bitter water that causeth the curse - Though the rabbins think that the priest put some bitter substance in the water, yet as nothing of the kind is intimated by Moses, we may consider the word as used here metaphorically for affliction, death, etc. These waters were afflicting and deadly to her who drank them, being guilty. In this sense afflictions are said to be bitter, ^[241]; so also is death, ^[242] : ^[243].

Verse 29

This is the law of jealousies - And this is the most singular law in the whole Pentateuch: a law that seems to have been copied by almost all the nations of the earth, whether civilized or barbarian, as we find that similar modes of trial for suspected offenses were used when complete evidence was wanting to convict; and where it was expected that the object of their worship would interfere for the sake of justice, in order that the guilty should be brought to punishment, and the innocent be cleared. For general information on this head see at the end of this chapter. (See ^[244] (note)).

Verse 31

This woman shall bear her iniquity - That is, her belly shall swell, and her thigh shall rot; see ^[245] (note). But if not guilty after such a trial, she had great honor, and, according to the rabbins, became strong, healthy, and fruitful; for if she was before barren, she now began to bear children; if before she had only daughters, she now began to have sons; if before she had hard travail, she now had easy; in a word, she was blessed in her body, her soul, and her substance: so shall it be done unto the holy and faithful woman, for such the Lord delighteth to honor; see ^[246].
On the principal subject of this chapter. I shall here introduce a short account of the trial by ordeal, as practiced in different parts of the world, and which is supposed to have taken its origin from the waters of jealousy.
The trial by what was afterwards called Ordeal is certainly of very remote antiquity, and was evidently of Divine appointment. In this place we have an institution relative to a mode of trial precisely of that kind which among our ancestors was called ordeal; and from this all similar trials in Asia, Africa, and Europe, have very probably derived their origin.
Ordeal, Latin, ordalium, is, according to Verstegan, from the Saxon, ordal and ordel, and is derived by some from great, and Dael, judgment, signifying the greatest, most solemn, and decisive mode of judgment - Hickes. Others derive it from the Francic or Teutonic Urdela, which signifies simply to judge. But Lye, in his Anglo-Saxon Dictionary, derives the term from an Anglo-Saxon word, which is often in Anglo-Saxon, a privative particle, and, distinction or difference; and hence applied to that kind of judgment in which there was no respect of persons, but every one had absolute justice done him, as the decision of the business was supposed to belong to God alone. It always signified an appeal to the immediate interposition of God, and was therefore called Judicium Dei, God's Judgment; and we may naturally suppose was never resorted to but in very important cases, where persons accused of great crimes protested their innocence, and there was no sufficient evidence by which they could be cleared from the accusation, or proved to be guilty of the crime laid to their charge. Such were the cases of jealousy referred to in this chapter.
The rabbins who have commented on this text give us the following information: When any man, prompted by the spirit of jealousy, suspected his wife to have committed adultery, he brought her first before the judges, and accused her of the crime; but as she asserted her innocency, and refused to acknowledge herself guilty, and as he had no witnesses to produce, he required that she should be sentenced to drink the waters of bitterness which the law had appointed; that God, by this means, might discover what she wished to conceal. After the judges had heard the accusation and the denial, the man and his wife were both sent to Jerusalem, to appear before the Sanhedrin, who were the sole judges in such matters. The rabbins say that the judges of the Sanhedrin, at first endeavored with threatenings to confound the woman, and cause her to confess her crime; when she still persisted in her innocence, she was led to the eastern gate of the court of Israel, where she was stripped of the clothes she wore, and dressed in black before a number of persons of her own sex. The priest then told her that if she knew herself to be innocent she had no evil to apprehend; but if she were guilty, she might expect to suffer all that the law threatened: to which she answered, Amen, amen.
The priest then wrote the words of the law upon a piece of vellum, with ink that had no vitriol in it, that it might be the more easily blotted out. The words written on the vellum were, according to the rabbins, the following: - "If a strange man have not come near thee, and thou art not polluted by forsaking the bed of thy husband, these bitter waters which I have cursed will not hurt thee: but if thou have gone astray from thy husband, and have polluted thyself by coming near to another man, may thou be accursed of the Lord, and become an example for all his people; may thy thigh rot, and thy belly swell till it burst! may these cursed waters enter into thy belly, and, being swelled therewith, may thy thigh putrefy!"
After this the priest took a new pitcher, filled it with water out of the brazen bason that was near the altar of burnt-offering, cast some dust into it taken from the pavement of the temple, mingled something bitter, as wormwood, with it, and having read the curses above mentioned to the woman, and received her answer of Amen, he scraped off the curses from the vellum into the pitcher of water. During this time another priest tore her clothes as low as her bosom, made her head bare, untied the tresses of her hair, fastened her torn clothes with a girdle below her breasts, and presented her with the tenth part of an ephah, or about three pints of barley-meal, which was in a frying pan, without oil or incense.
The other priest, who had prepared the waters of jealousy, then gave them to be drank by the accused person, and as soon as she had swallowed them, he put the pan with the meal in it into her hand. This was waved before the Lord, and a part of it thrown into the fire of the altar. If the woman was innocent, she returned with her husband; and the waters, instead of incommoding her, made her more healthy and fruitful than ever: if on the contrary she were guilty, she was seen immediately to grow pale, her eyes started out of her head, and, lest the temple should be defiled with her death, she was carried out, and died instantly with all the ignominious circumstances related in the curses, which the rabbins say had the same effect on him with whom she had been criminal, though he were absent and at a distance. They add, however, that if the husband himself had been guilty with another woman, then the waters had no bad effect even on his criminal wife; as in that case the transgression on the one part was, in a certain sense, balanced by the transgression on the other.
There is no instance in the Scriptures of this kind of ordeal having ever been resorted to; and probably it never was during the purer times of the Hebrew republic. God had rendered himself so terrible by his judgments, that no person would dare to appeal to this mode of trial who was conscious of her guilt; and in case of simple adultery, where the matter was either detected or confessed, the parties were ordered by the law to be put to death.
But other ancient nations have also had their trials by ordeal.
We learn from Ferdusi, a Persian poet, whose authority we have no reason to suspect, that the fire ordeal was in use at a very early period among the ancient Persians. In the famous epic poem called the Shah Nameh of this author, who is not improperly styled the Homer of Persia, under the title Dastan Seeavesh ve Soodabeh, The account of Seeavesh and Soodabeh, he gives a very remarkable and circumstantial account of a trial of this kind.
It is very probable that the fire ordeal originated among the ancient Persians, for by them fire was not only held sacred, but considered as a god, or rather as the visible emblem of the supreme Deity; and indeed this kind of trial continues in extensive use among the Hindoos to the present day. In the code of Gentoo laws it is several times referred to under the title of Purrah Reh, but in the Shah Nameh, the word Soogend is used, which signifies literally an oath, as the persons were obliged to declare their innocence by an oath, and then put their veracity to test by passing through the kohi atesh, or fire pile; see the Shah Nameh in the title Dastan Seeavesh ve Soodabeh, and Halhed's code of Gentoo laws; Preliminary Discourse, p. lviii., and chap. v., sec. iii., pp. 117, etc.
A circumstantial account of the different kinds of ordeal practiced among the Hindoos, communicated by Warren Hastings, Esq., who received it from Ali Ibrahim Khan, chief magistrate at Benares, may be found in the Asiatic Researches, vol. i., p. 389.
This trial was conducted among this people nine different ways: first, by the balance; secondly, by fire; thirdly, by water; fourthly, by poison; fifthly, by the cosha, or water in which an idol has been washed; sixthly, by rice; seventhly, by boiling oil; eighthly, by red hot iron; ninthly, by images.
There is, perhaps, no mode of judiciary decision that has been in more common use in ancient times, than that of ordeal, in some form or other. We find that it was also used by the ancient Greeks 500 years before the Christian era; for in the Antigone of Sophocles, a person suspected by Creon of a misdemeanor, declares himself ready "to handle hot iron, and to walk over fire," in proof of his innocence, which the scholiast tells us was then a very usual purgation. Ημεν δ' ἑτοιμοι και μυδρους αιρειν χεροιν, Και πυρ διερπειν, και θεους ὁρκωμοτειν.
Ver. 270.
The scholiast on this line informs us that the custom in binding themselves by the most solemn oath, was this: they took red hot iron in their hands, and throwing it into the sea, swore that the oath should be inviolate till that iron made its appearance again. Virgil informs us that the priests of Apollo at Soracte were accustomed to walk over burning coals unhurt. - Et medium, freti pietate, per ignem
Cultores multa premimus vestigia pruna.
Aen. xi. 787.
Grotius gives many instances of water ordeal in Bithynia, Sardinia, and other places. Different species of fire and water ordeal are said to have prevailed among the Indians on the coast of Malabar; the negroes of Loango, Mozambique, etc., etc., and the Calmuc Tartars.
The first formal mention I find of this trial in Europe is in the laws of King Ina, composed about a. d. 700. See L. 77. entitled, Decision by hot iron and water. I find it also mentioned in the council of Mentz, a. d. 847; but Agobard, archbishop of Lyons, wrote against it sixty years before this time. It is afterwards mentioned in the council of Trevers, a. d. 895. It did not exist in Normandy till after the Conquest, and was probably first introduced into England in the time of Ina, in whose laws and those of Athelstan and Ethelred, it was afterwards inserted. The ordeal by fire was for noblemen and women, and such as were free born: the water ordeal was for husbandmen, and the meaner classes of the people, and was of two sorts; by cold water and by hot. See the proceedings in these trials declared particularly in the law of King Ina; Wilkins, Leges Anglo-Saxonae, p. 27.
Several popes published edicts against this species of trial. Henry III. abolished trials by ordeal in the third year of his reign, 1219. See the act in Rymer, vol. i., p. 228; and see Dugdale's Origines Juridicales, fol. 87; Spelman's Glossary, Wilkins, Hickes, Lombard, Somner, and Du Cange, art. Ferrum.
The ordeal or trial by battle or combat is supposed to have come to us from the Lombards, who, leaving Scandinavia, overran Europe: it is thought that this mode of trial was instituted by Frotha III., king of Denmark, about the time of the birth of Christ; for he ordained that every controversy should be determined by the sword. It continued in Holsatia till the time of Christian III., king of Denmark, who began his reign in 1535. From these northern nations the practice of duels was introduced into Great Britain. I need scarcely add, that this detestable form of trial was the foundation of the no less detestable crime of dueling, which so much disgraces our age and nation, a practice that is defended only by ignorance, false honor, and injustice: it is a relic of barbarous superstition, and was absolutely unknown to those brave and generous nations, the Greeks and Romans, whom it is so much the fashion to admire; and who, in this particular, so well merit our admiration!
The general practice of dueling is supposed to have taken its rise in 1527, at the breaking up of a treaty between the Emperor Charles V. and Francis I. The former having sent a herald with an insulting message to Francis, the king of France sent back the herald with a cartel of defiance, in which he gave the emperor the lie, and challenged him to single combat: Charles accepted it; but after several messages concerning the arrangement of all the circumstances relative to the combat, the thoughts of it were entirely laid aside. The example of two personages so illustrious drew such general attention, and carried with it so much authority, that it had considerable influence in introducing an important change in manners all over Europe. It was so much the custom in the middle ages of Christianity to respect the cross, even to superstition, that it would have been indeed wonderful if the same ignorant bigotry had not converted it into an ordeal: accordingly we find it used for this purpose in so many different ways as almost to preclude description. Another trial of this kind was the Corsned, or the consecrated bread and cheese: this was the ordeal to which the clergy commonly appealed when they were accused of any crime. A few concluding observations from Dr. Henry may not be unacceptable to the reader: - "If we suppose that few or none escaped conviction who exposed themselves to these fiery trials, we shall be very much mistaken. For the histories of those times contain innumerable examples of persons plunging their naked arms into boiling water, handling red hot balls of iron, and walking upon burning ploughshares, without receiving the least injury. Many learned men have been much puzzled to account for this, and disposed to think that Providence graciously interposed in a miraculous manner for the preservation of injured innocence. "But if we examine every circumstance of these fiery ordeals with due attention, we shall see sufficient reason to suspect that the whole was a gross imposition on the credulity of mankind. The accused person was committed wholly to the priest who was to perform the ceremony three days before the trial, in which he had time enough to bargain with him for his deliverance, and give him instructions how to act his part. On the day of trial no person was permitted to enter the church but the priest and the accused till after the iron was heated, when twelve friends of the accuser, and twelve of the accused, and no more, were admitted and ranged along the wall on each side of the church, at a respectful distance. After the iron was taken out of the fire several prayers were said: the accused drank a cup of holy water, and sprinkled his hand with it, which might take a considerable time if the priest were indulgent. The space of nine feet was measured by the accused himself, with his own feet, and he would probably give but scanty measure. He was obliged only to touch one of the marks with the toe of his right foot, and allowed to stretch the other foot as far towards the other mark as he could, so that the conveyance was almost instantaneous. His hand was not immediately examined, but wrapped in a cloth prepared for that purpose three days. May we not then, from all these precautions, suspect that these priests were in possession of some secret that secured the hand from the impression of such a momentary touch of hot iron, or removed all appearances of these impressions in three days; and that they made use of this secret when they saw reason? Such readers as are curious in matters of this kind may find two different directions for making ointments that will have this effect, in the work here quoted. What greatly strengthens these suspicions is, that we meet with no example of any champion of the Church who suffered the least injury from the touch of hot iron in this ordeal: but where any one was so fool-hardy as to appeal to it, or to that of hot water, with a view to deprive the Church of any of her possessions, he never failed to burn his fingers, and lose his cause." I have made the scanty extract above from a very extensive history of the trial by ordeal, which I wrote several years ago, but never published. All the forms of adjuration for the various ordeals of hot water, cold water, red hot iron, bread and cheese, etc., may be seen in the Codex Legum Antiquarum, Lindenbrogii, fol. Franc. 1613, p. 1299, etc.

Chapter 6

Introduction

The vow of the Nazarite, ^[247], ^[248]. In what it consisted, ^[249]. When accidentally defiled, how he is to be purified, ^[250]. The sacrifices he is to bring, and the rites he is to perform, when the vow of his separation is fulfilled, ^[251]. The manner in which the priests are to bless the people, ^[252]. The name of the Lord is to be put on the children of Israel, whom He promises to bless, ^[253].

Verse 2

When either man or woman shall separate, etc. - The word נזיר nazir, from נזר nazar, to separate, signifies merely a separated person, i. e., one peculiarly devoted to the service of God by being separated from all servile employments. From the Nazarites sprang the Rechabites, from the Rechabites the Essenes, from the Essenes the Anchorites or Hermits, and in imitation of those, the different monastic orders. Some contend strongly that the Nazarite was a type of our Lord; but neither analogy nor proof can be produced. Our blessed Lord both drank wine and touched the dead, which no Nazarite would do: as to his either shaving his hair or letting it grow, we know nothing. His being called a Nazarene, ^[254], is nothing to the purpose, as it can mean no more than either that he was an inhabitant of Nazareth, which was a place of no credit, and therefore used as a term of reproach; or that he was in a general sense consecrated to the service of God - so were Samson, Samuel, Jeremiah, and John Baptist; or rather, that he was the נצר netser or Branch, ^[255], and צמח tsemach, ^[256]; ^[257], which is quite a different word; but this title is expressly applied to our blessed Lord by the above prophets; but in no place do they or any other prophets call him a Nazarite, in the sense in which נזיר nazir is used. Indeed it could not in truth be applied to him, as the distinguishing marks of a Nazarite never belonged to him. He was, it is true, the נצר netser or branch out of the root of Jesse, the genuine heir to the throne of David, whose dominion should extend over the universe, who should be King of kings, and Lord of Lords; but the word Ναζωραιος, ^[258], signifies merely a Nazoraean, or inhabitant of Nazareth.

Verse 3

No vinegar of wine, etc. - חמץ chomets signifies fermented wine, and is probably used here to signify wine of a strong body, or any highly intoxicating liquor. Dr. Lightfoot supposes that the Leper being the most defiled and loathsome of creatures, was an emblem of the wretched, miserable state of man by the fall; and that the Nazarite was the emblem of man in his state of innocence. Wine and grapes are here particularly forbidden to the Nazarite because, as the doctor thinks, being an emblem of man in his paradisiacal state, he was forbidden that tree and its fruits by eating of which Adam fell; for the doctor, as well as the Jewish rabbins, believed the tree of knowledge to have been none other than the vine.
Vinegar of strong drink - See the note on ^[259].

Verse 5

There shall no razor come upon his head - The vow of the Nazarite consisted in the following particulars: -
1. He consecrated himself in a very especial and extraordinary manner to God.
2. This was to continue for a certain season, probably never less than a whole year, that he might have a full growth of hair to burn in the fire which is under the sacrifice of the peace-offering, ^[260].
3. During the time of his separation, or nazarate, he drank no wine nor strong drink; nor used any vinegar formed from any inebriating liquor, nor ate the flesh or dried grapes, nor tasted even the kernels or husks of any thing that had grown upon the vine.
4. He never shaved his head, but let his hair grow, as the proof of his being in this separated state, and under vows of peculiar austerity.
5. He never touched any dead body, nor did any of the last offices, even to his nearest kin; but was considered as the priests, who were wholly taken up with the service of God, and regarded nothing else.
6. All the days of his separation he was holy, ^[261].
During the whole time he was to be incessantly employed in religious acts.

Verse 7

The consecration of his God is upon his head - Literally, The separation of his God is upon his head; meaning his hair, which was the proof and emblem of his separation. Now as the hair of the Nazarite was a token of his subjection to God through all the peculiarities of his nazarate, a woman, who is married, is considered as a Nazarite for life, i. e., separated from all others, and joined to one husband who is her lord; hence St. Paul, probably alluding to this circumstance, says, ^[262] : The woman ought to have power upon her head, i.e., wear her hair and veil; for this hair is a proof of her nazarate, and of her being in subjection to her husband, as the Nazarite was under subjection to the Lord by the rule of his order.

Verse 10

Two turtles, or two young pigeons - The same kind of offering made by him who had an issue, ^[263], etc.

Verse 18

Shall take the hair - and put it in the fire - The hair was permitted to grow for this purpose; and as the Nazarite was a kind of sacrifice, offered to God through the whole term of his nazarate or separation, and no human flesh or blood could be offered on the altar of the Lord, he offered his hair at the conclusion of his separation, as a sacrifice - that hair which was the token of his complete subjection to the Lord, and which was now considered as the Lord's property. The Hindoos, after a vow, do not cut their hair during the term of their vow; but at the expiration of it they shave it off at the place where the vow was made.
That the hair of the head was superstitiously used among different nations, we have already had occasion to remark; (See the notes on ^[264]); and that the Gentiles might have learned this from the Jews is possible, though some learned men think that this consecration of the hair to a deity was in use among the heathens before the time of Moses, and in nations who had no intercourse or connection with the Jews.

Verse 21

This is the law of the Nazarite - We learn from Maimonides, in his Treatise of the Nazarite, that a man might become a Nazarite in behalf of another; that is, might assist him in bearing the expenses of the sacrifices, etc. "A son may fulfill the vow his deceased father hath made, but did not live to accomplish: - He that saith, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for cleanness, and may offer them by the hand of what Nazarite he will. If he say, Upon me be half the oblations of a Nazarite, then he bringeth half the offerings by what Nazarite he will, and that Nazarite payeth his offerings out of that which is his." "By this," says Mr. Ainsworth, "we may see the reason of that which James said to Paul, though he had no Nazarite's vow upon him: 'We have four men who have a vow on them; them take and sanctify thyself with them, and Be At Charges With Them, that they may shave their heads, etc. Then Paul took the men, and the next day, sanctifying himself with them, entered into the temple to signify the accomplishment of the days of sanctification, (or Nazariteship), until that an offering should be offered for every one of them;' see ^[265]. For though Paul had not vowed or fulfilled a Nazariteship himself, yet might he contribute with them, and partake of their charges about the sacrifices."

Verse 23

On this wise ye shall bless the children of Israel - The prayer which God makes for his followers, and puts into their mouth, we are sure must be right; and to it, when sincerely, faithfully, and fervently offered, we may confidently expect an answer. If he condescended to give us a form of blessings or a form of prayer, we may rest assured that he will accept what he himself has made. This consideration may produce great confidence in them who come with either prayer or praise to the throne of grace, both of which should be, as far as circumstances will admit, in the very words of Scripture; for we can readily attach a consequence to the words of God, which we shall find difficult to attach to the best ordered words of men. Take with you words, and turn unto the Lord. What words? Why those which God immediately puts into their mouths. Take away all iniquity, and receive us graciously; so will we render the calves of our lips; we shall then give the sacrifices of which our lips have spoken, when we made our vows unto thee. See ^[266].

Verse 24

The Lord bless thee - There are three forms of blessing here, any or all of which the priests might use on any occasion. The following is a verbal translation: -
1. May Jehovah bless thee and preserve thee!
2. May Jehovah cause his faces to shine upon thee, and be gracious unto thee!
3. May Jehovah lift up his faces upon thee, and may be put prosperity unto thee!
This is a very comprehensive and excellent prayer, and may be paraphrased thus: -
1. May God speak good unto thee, by giving thee his excellent promises! (See the note on ^[267]). May he preserve thee in the possession of all the good thou hast, and from all the evil with which thou art threatened!
2. May the Holy Trinity illuminate thy heart, giving thee the true knowledge of thyself and of thy Maker; and may he show thee his graciousness in pardoning thy sins, and supporting thy soul!
3. May God give thee communion with the Father, Son, and Spirit, with a constant sense of his approbation; and grant thee prosperity in thy soul, and in all thy secular affairs!
This I suppose to be the spirit and design of this form of benediction. Others will doubtless interpret it after their manner. Several wise and learned men believe that the mystery of the Holy Trinity is not obscurely hinted at in it. God the Father blesses and keeps his followers. God the Son is gracious unto sinners in remitting their offenses, which he died to blot out. God the Holy Spirit takes of the things which are Christ's, and shows them unto genuine Christians, and diffuses the peace of God in their hearts. In a word, Christ, the gift of the Father by the energy of the Holy Spirit, came to bless every one of us by turning us away from our iniquities.
1. Every genuine Christian is a true Nazarite. He is separated from the world, and dedicated solely to the service of God.
2. His life is a life of self-denial; he mortifies and keeps the flesh in obedience to the Spirit.
3. All this enters into the spirit of his baptismal vow; for in that he promises to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh - to keep God's holy word and commandments, and to walk in the same all the days of his life.
4. The person who is faithful has the blessing of God entailed upon him. Thus shall ye bless the children of Israel, etc., etc. See the notes on ^[268] (note).

Chapter 7

Introduction

When the tabernacle was fully set up, it appeared that the princes of the twelve tribes had prepared six covered wagons, drawn by two oxen each, one wagon for two tribes, for the service of the tabernacle, ^[269]. Moses is commanded to receive this offering, and distribute the whole to the Levites according to their service, ^[270], ^[271]. Moses does so, and gives two wagons and four oxen to the sons of Gershon, ^[272], ^[273]; and four wagons and eight oxen to the sons of Merari, ^[274]. The sons of Kohath have none, because they were to bear the ark, etc., on their shoulders, ^[275]. Each prince is to take a day for presenting his offerings, ^[276], ^[277]. On the first day Nahshon, of the tribe of Judah, offers a silver charger, a silver bowl, a golden spoon, a young bullock, a ram, a lamb, and a kid, for a Sin-Offering; two oxen, five rams, five he-goats, and five lambs, for a Peace-Offering, ^[278]. On the second day Nethaneel, of the tribe of Issachar, offers the like, ^[279]. On the third day Eliab, of the tribe of Zebulun, offers the like, ^[280]. On the fourth day Elizur, of the tribe of Reuben, offers the like, ^[281]. On the fifth day Shelumiel, of the tribe of Simeon, made a similar offering, ^[282]. On the sixth day Eliasaph, of the tribe of Gad, made his offering, ^[283]. On the seventh day Elishama, of the tribe of Ephraim, made his offering, ^[284]. On the eighth day Gamaliel, of the tribe of Manasseh, made his offering, ^[285]. On the ninth day Abidan, of the tribe of Benjamin, made his offering, ^[286]. On the tenth day Ahiezer, of the tribe of Dan, made his offering, ^[287]. On the eleventh day Pagiel, of the tribe of Asher, made his offering, ^[288]. On the twelfth day Ahira, of the tribe of Naphtali, made the same kind of offering, ^[289]. The sum total of all vessels and cattle which were offered was twelve silver chargers, and twelve silver bowls; twelve golden spoons; twelve bullocks, twelve rams, and twelve kids; twenty-four bullocks, sixty rams, sixty he-goats, and sixty lambs, ^[290]. The offerings being ended, Moses goes into the tabernacle, and hears the voice of the Lord from the mercy-seat, ^[291].

Verse 1

On the day that Moses had fully set up the tabernacle - The transactions mentioned in this chapter took place on the second day of the second month of the second year after their departure from Egypt; and the proper place of this account is immediately after the tenth chapter of Leviticus.

Verse 3

Six covered wagons - שש עגלת צב shesh egloth tsab, six tilted wagons, the Septuagint translate ἑξ ἁμαξας λαμπηνικας, with which the Coptic agrees; but what lampenic chariots were, no person pretends to know. Covered or tilted is probably the meaning of the original. The wagons were given for the more convenient exporting of the heavier parts of the tabernacle, which could not be conveniently carried on men's shoulders.

Verse 5

According to his service - That is, distribute them among the Levites as they may need them, giving most to those who have the heaviest burdens to bear.

Verse 7

Two wagons - unto the sons of Gershon - The Gershonites carried only the curtains, coverings, and hangings, ^[292]. And although this was a cumbersome carriage, and they needed the wagons, yet it was not a heavy one.

Verse 8

Four wagons - unto the sons of Merari - Because they had the boards, bars, pillars, and sockets of the tabernacle to carry, ^[293], ^[294], therefore they had as many more wagons as the Gershonites.

Verse 9

Unto the sons of Kohath he gave none - Because they had the charge of the ark, table, candlestick, altars, etc., ^[295], which were to be carried upon their shoulders; for those sacred things must not be drawn by beasts.

Verse 10

And the princes offered - Every prince or chief offered in the behalf, and doubtless at the expense, of his whole tribe.

Verse 13

One silver charger - קערת kaarath, a dish, or deep bowl, in which they kneaded the paste. See ^[296]. One silver bowl - מזרק mizrak, a bason, to receive the blood of the sacrifice in. See on ^[297] (note).

Verse 14

One spoon - כף caph, a censer, on which they put the incense. See ^[298]. It is worthy of remark that the different tribes are represented here as bringing their offerings precisely in the same order in which they encamped about the tabernacle. See Numbers 2 and Numbers 10.
Tribe Chief Location 1. Judah Nahshon 12 2. Issachar Nethaneel 18 East 3. Zebulun Eliab 24 4. Reuben Elizur 30 5. Simeon Shelumiel 36 South 6. Gad Eliasaph 42 7. Ephraim Elishama 48 8. Manasseh Gamaliel 54 West 9. Benjamin Abidan 60 10. Dan Ahiezer 66 11. Asher Pagiel 72 North 12. Naphtali Ahira 78 It is worthy of remark also, that every tribe offers the same kind of offering, and in the same quantity, to show, that as every tribe was equally indebted to God for its support, so each should testify an equal sense of obligation. Besides, the vessels were all sacrificial vessels, and the animals were all clean animals, such as were proper for sacrifices; and therefore every thing was intended to point out that the people were to be a holy people, fully dedicated to God, and that God was to dwell among them; hence there were fine flour and oil, for a meat-offering, ^[299]. A bullock, a ram, and a lamb, for a burnt-offering, ^[300], ^[301]. Five oxen, five rams, five he-goats, and five lambs, for a peace-offering, ^[302]. Thus, as the priests, altars, etc., were anointed, and the tabernacle dedicated, so the people, by this offering, became consecrated to God. Therefore every act here was a religious act. "Thus," says Mr. Ainsworth, "by sacrifices of all sorts, figuring the death of Christ, and the benefits that were to be received thereby, they reconciled and made themselves and theirs acceptable to God, and were made partakers of his grace, to remission of sins, and sanctification through faith, and in the work of the Holy Ghost, in the communion and feeling whereof they rejoiced before God."

Verse 48

On the seventh day - Both Jewish and Christian writers have been surprised that this work of offering went forward on the seventh day, which they suppose to have been a Sabbath, as well as on the other days. But
1. There is no absolute proof that this seventh day of offering was a Sabbath.
2. Were it even so, could the people be better employed than in thus consecrating themselves and their services to the Lord?
We have already seen that every act was a religious act; and we may rest assured that no day was too holy for the performance of such acts as are recorded here.

Verse 72

On the eleventh day - The Hebrew form of expression, here and in the 78th verse, has something curious in it. ביום עשתי עשר יום beyom ashtey asar yom, In the day, the first and tenth day; ביום שנים עשר יום beyom sheneym asar yom, In the day, two and tenth day. But this is the idiom of the language, and to an original Hebrew our almost anomalous words eleventh and twelfth, by which we translate the original, would appear as strange as his, literally translated, would appear to us. In reckoning after twelve, it is easy to find out the composition of the words thirteen, as three and ten, fourteen, four and ten, and so on; but eleven and twelve bear scarcely any analogy to ten and one, and ten and two, which nevertheless they intend. But this is a subject of philology rather than of Biblical criticism.

Verse 84

This was the dedication of the altar, in the day, etc. - Meaning here the time in which it was dedicated; for as each tribe had a whole day for its representative or prince to present the offerings it had provided, consequently the dedication, in which each had his day, must have lasted twelve days: the words therefore, in this text, refer to the last day or twelfth, in which this dedication was completed.

Verse 88

After that it was anointed - By the anointing the altar was consecrated to God; by this dedication it was solemnly appointed to that service for which it had been erected.

Verse 89

To speak with him - To confer with God, and to receive farther discoveries of his will. He heard the voice of one speaking unto him - Though Moses saw no similitude, but only heard a voice, yet he had the fullest proof of the presence as well as of the being of the Almighty. In this way God chose to manifest himself during that dispensation, till the fullness of the time came, in which the Word was made flesh, and Dwelt Among Us. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him.
The mercy-seat - See the note on ^[303]. As God gave oracular answers from this place, and spoke to Moses as it were face to face, hence the place was called the Oracle, דביר debir, or speaking place, from דבר dabar, he spoke, ^[304]. And as this mercy-seat represented our blessed Redeemer, so the apostle says that God, who had at sundry times, and in divers manners, Spoken in time past to the fathers by the prophets, hath, in these last days, Spoken unto us by his Son. ^[305], ^[306]. Hence the incarnated Christ is the true דביר debir or oracle, in and by whom God speaks unto man. On this occasion we find there were offered 12 silver chargers each weighing 130 shekels. 12 silver bowls, each 70 shekels.
Total amount of silver vessels 2,400 shekels. 12 golden spoons, each weighing 10 shekels.
Total amount of golden vessels 120 shekels. oz. dwts. gr. A silver charger at 130 shekels reduced to troy weight makes 75 9 16 8/31 A silver bowl at 70 shekels amounts to 40 12 21 21/31 Total weight of the 12 chargers. 905 16 3 3/31 Total weight of the 12 bowls 487 14 20 4/31 Total 1393 10 23 7/31 Which, at 5s. per oz., is equal to 348 7s. 9d. oz. dwts. gr. The 12 golden spoons, allowing each to be 5 16 3 3/31 Amount to 69 13 13 5/31 Which, at 4 per ounce, equals 278 14s. 2 1/2 d And added to the amount of the silver 348 7s. 9d. Make a total of 627 1s. 11d.
Besides the above there were
Bullocks 12 Rams 12 Lambs 12 Goats 24 Rams 60 He-goats 60 Lambs 60 - Total 240 clean beasts for sacrifice.
By which we may at once see that though the place in which they now sojourned was a wilderness, as to cities, villages, and regular inhabitants, yet there was plenty of pasturage, else the Israelites could not have furnished these cattle, with all the sacrifices necessary for different occasions, and especially for the passover, which was celebrated during their sojourning in the desert, and which itself must have required an immense number of lambs, (see Numbers 9) when each family of the 600,000 males was obliged to provide one for itself.

Chapter 8

Introduction

Directions how the lamps are to be lighted, ^[307]. How the candlestick was formed, ^[308]. The Levites to be consecrated to their service by being cleansed, sprinkled, shaved, purified, and their clothes washed, ^[309]. To offer a meat-offering and a sin-offering, ^[310]. The people to put their hands upon them, ^[311], ^[312]. Aaron is to offer them before the Lord, ^[313]. The Levites to lay their hands on the heads of the bullocks, etc., ^[314]. The Levites are taken to assist Aaron and his sons in the place of all the first-born of Israel, ^[315]. Moses and Aaron do as they were commanded, the Levites are presented, purified, and commence their service, ^[316]. They are to begin their service at twenty-five years of age, and leave off at fifty, ^[317]. After this they shall have the general inspection of the service, ^[318].

Verse 2

The seven lamps shall give light - The whole seven shall be lighted at one time, that seven may be ever burning.

Verse 4

This work of the candlestick, etc. - See many curious particulars relative to this candlestick, See the note on ^[319] and ^[320] (note). The candlestick itself was an emblem of the Church of Christ; the oil, of the graces and gifts of the Spirit of God; and the light, of those gifts and graces in action among men. See ^[321]. God builds his Church and sends forth his Spirit to dwell in it, to sanctify and cleanse it, that it may be shown unto the world as his own workmanship. The seven lights in the candlesticks point out the seven Spirits of God, the Holy Ghost being thus termed, ^[322], from the variety and abundance of his gifts and influences; seven being used among the Hebrews to denote any thing full, complete, and perfect. A candlestick or lamp without oil is of no use; oil not burning is of no use. So a Church or society of religious people without the influence of the Holy Ghost are dead while they have a name to live; and if they have a measure of this light, and do not let it shine by purity of living and holy zeal before men, their religion is neither useful to themselves nor to others. Reader, it is possible to be in the Church of God and not be of that Church; it is possible to have a measure of the Spirit and neither profit nor be profited. Feel this dreadful possibility, and pray to God that thou be not a proof of it.

Verse 7

Sprinkle water of purifying - מי חטאת mey chattath, water of sin, or water of the sin-offering. As this purifying water was made by the ashes of the red heifer, cedar-wood, hyssop, and scarlet; and the heifer herself was sacrificed, and her blood sprinkled seven times before the tabernacle, ^[323]; she may be considered as a proper sacrifice for sin, and consequently the water thus prepared be termed the water of the sin-offering. As the ashes were kept ready at hand for purifying from all legal pollutions, the preparation might be considered as a concentration of the essential properties of the sin-offering, and might be resorted to at all times with comparatively little expense or trouble, and no loss of time. As there were so many things by which legal pollution might be contracted, it was necessary to have always at hand, in all their dwellings, a mode of purifying at once convenient and inexpensive.
As the water by which the Levites were here purified must have been the water prepared from the ashes of the red heifer, this ordinance was undoubtedly instituted before this time, though not described till ^[324] of this book; but that chapter might be in connection with any of the preceding ordinances, as well as where it is now found.
We see from ^[325], ^[326], that these ashes mingled with water, and sprinkled on the unclean, and which sanctified to the purification of the flesh, were intended to typify the blood of Christ, which purges the conscience from dead works to serve the living God, ^[327]; for as without this sprinkling with the water of the sin-offering the Levites were not fit to serve God in the wilderness, so without this sprinkling of the blood of Christ no conscience can be purged from dead works to serve the living God. See the notes on ^[328] (note).

Verse 10

Shall put their hands upon the Levites - It has been argued from this that the congregation had a part in the appointment of their own ministers, and that this was done by the imposition of hands. However that may be, it appears that what was done on this occasion meant no more than that the people gave up this whole tribe to God in place of their firstborn; and that by this act they bound themselves to provide for them who, because of their sacred service, could follow no secular work. And surely it was right, that they who served the altar should live by the altar. The ministers of God perform offices for the people which the people cannot perform for themselves; and nothing can be more reasonable than that the people should give them the necessaries and comforts of life while they are thus employed in their behalf.

Verse 17

For all the first-born - are mine - See the manner of redeeming the first-born, ^[329].

Verse 21

And Aaron made an atonement for them - Though the Levites had been most solemnly consecrated to the Lord's service, and though all legal washings and purifications were duly performed on the occasion, yet they could not approach God till an atonement had been made for them. How strange is it, after all these significations, of the will and purpose of God relative to man, that any priest or any people will attempt to draw nigh to God without an atonement! As sure as God hath spoken it, there is no entrance into the holiest but through the blood of Jesus, ^[330], ^[331].

Verse 24

From twenty and five years old - See the note on ^[332], where the two terms of twenty-five and thirty years are reconciled.

Verse 26

To keep the charge, and shall do no service - They shall no longer be obliged to perform any laborious service, but act as general directors and counsellors; therefore they were to be near the camp, sing praises to God, and see that no stranger or unclean person was permitted to enter. So the Jews and many other persons have understood this place.
1. If it required so much legal purity to fit the Levites for their work in the tabernacle, can we suppose that it requires less spiritual purity to fit ministers of the Gospel to proclaim the righteousness of the Most High, and administer the sacred ordinances of Christianity to the flock of Christ? If these must be without spot, as the priests before without blemish, and these were only typical men, we may rest assured that a Christian minister requires no ordinary measures of holiness to prepare him for an acceptable and profitable discharge of his office.
2. If the Christian ministry be established to prepare men for the kingdom of God, of the holiness of which the purity of the camp was but a faint emblem, how can any man expect to enter that place of blessedness, who has not his heart sprinkled from an evil conscience, and his body washed with pure water; his life and conversation agreeable to the sacred precepts laid down in the Gospel of Christ? If the law of Moses were more read in reference to the Gospel, the Gospel itself and its requisitions would be much better understood.
Reader, however it may be with thee, Antinomianism is more general among religious people than is usually imagined. What multitudes of all denominations are expecting to enter into the kingdom of God without any proper preparation for the place! Without holiness none shall see the Lord; and from this decision of the Divine justice there shall never be any appeal.

Chapter 9

Introduction

The Israelites are reminded of the law that required them to keep the passover at its proper time, and with all its rites, ^[333]. They kept the passover on the fourteenth day of the first month, ^[334], ^[335]. The case of the men who, being unclean through touching a dead body, could not keep the passover, ^[336], ^[337]. Moses inquires at the Lord concerning them, ^[338]; and the Lord appoints the fourteenth day of the second month for all those who through any accidental uncleanness, or by being absent on a journey, could not keep it at the usual time, ^[339]. Those who neglect to keep this solemn feast to be cut off from among his people, ^[340]. The stranger who wishes to keep the passover is at liberty to do it, ^[341]. The cloud covers the tabernacle both by day and night, from the time of its dedication, ^[342], ^[343]. This cloud regulates all the encampments and marchings of the Israelites through the wilderness, ^[344]. Their journeyings and restings were all directed by the commandment of the Lord, ^[345].

Verse 1

The Lord spake unto Moses - The fourteen first verses of this chapter certainly refer to transactions that took place at the time of those mentioned in the commencement of this book, before the numbering of the people, and several learned men are of opinion that these fourteen verses should be referred back to that place. We have already met with instances where transpositions have very probably taken place, and it is not difficult to account for them. As in very early times writing was generally on leaves of the Egyptian flag papyrus, or on thin laminae of different substances, facts and transactions thus entered were very liable to be deranged; so that when afterwards a series was made up into a book, many transactions might be inserted in wrong places, and thus the exact chronology of the facts be greatly disturbed. MSS. written on leaves of trees, having a hole in each, through which a cord is passed to keep them all in their places, are frequently to be met with in the cabinets of the curious, and many such are now before me, especially in Singalese, Pali, and Burman. Should the cord break, or be accidentally unloosed, it would be exceedingly difficult to string them all in their proper places; accidents of this kind I have often met with to my very great perplexity, and in some cases found it almost impossible to restore each individual leaf to its own place; for it should be observed that these separate pieces of oriental writing are not always paged like the leaves of our printed books; nor are there frequently any catch-words or signatures at the bottom to connect the series. This one consideration will account for several transpositions, especially in the Pentateuch, where they occur more frequently than in any other part of the sacred writings. Houbigant, who grants the existence of such transpositions, thinks that this is no sufficient reason why the present order of narration should be changed: "It is enough," says he, non ignorare libros eos Mosis esse acta rerum suo tempore gestarum, non historiam filo perpetuo elaboratam," "to know that these books contain an account of things transacted in the days of Moses, though not in their regular or chronological order.'

Verse 3

According to all the rites of it - See all those rites and ceremonies largely explained in the notes on Exodus 12 (note).

Verse 7

We are defiled by the dead body of a man - It is probable that the defilement mentioned here was occasioned by assisting at the burial of some person - a work both of necessity and mercy. This circumstance however gave rise to the ordinance delivered in ^[346], so that on particular occasions the passover might be twice celebrated:
1. At its regular time, the 14th of the first month;
2. An extra time, the 14th of the second month.
But the man who had no legal hinderance, and did not celebrate it on one or other of these times, was to be cut off from the people of God; and the reason given for this cutting off is, that he brought not the offering of God in his appointed season - therefore that man shall bear his sin, ^[347].
We have already seen, from the authority of St. Paul, that Christ, our Passover, is sacrificed for us; and that it was his sacrifice that was pointed out by the paschal lamb: on this, therefore, we may observe, that those who do not sooner or later eat the true Passover, and get the salvation procured by the sprinkling of his blood, shall be cut off from among those that shall enter into the rest prepared for the people of God; and for the same reason too; they bring not the offering of God in its appointed season, and therefore they shall bear their sin.

Verse 15

The cloud covered the tabernacle - See the whole account of this supernatural cloud largely explained, ^[348]; and ^[349]. Calmet observes that the 15th verse, beginning a new subject, should begin a new chapter, as it has no connection with what goes before; and he thinks this chapter, begun with the 15th verse, should end with the 28th verse of the following. (^[350])

Verse 21

Whether - by day or by night - As the heat of the day is very severe in that same desert, the night season is sometimes chosen for the performance of a journey; though it is very likely that in the case of the Israelites this was seldom resorted to.

Verse 22

Two days - a month - a year - It was by the Divine counsel alone that they were directed in all their peregrinations: and from the above words we see that their times of tarrying at different stations were very unequal.

Verse 23

Kept the charge of the Lord - When we consider the strong disposition which this people ever testified to follow their own will in all things, we may be well surprised to find them, in these journeyings, so implicitly following the directions of God. There could be no trick or imposture here. Moses, had he been the most cunning of men, never could have imitated the appearances referred to in this chapter. The cloud, and every thing in its motion, was so evidently supernatural, that the people had no doubt of its being the symbol of the Divine presence. God chose to keep this people so dependent upon himself, and so submissive to the decisions of his own will, that he would not even give them regular times of marching or resting; they were to do both when and where God saw best. Thus they were ever kept ready for their march, though perfectly ignorant of the time when they should commence it. But this was all well; they had the presence of God with them; the cloud by day and the fire by night demonstrated that God was amongst them. Reader, thou art here a tenant at will to God Almighty. How soon, in what place, or in what circumstances, he may call thee to march into the eternal world, thou knowest not. But this uncertainty cannot perplex thee, if thou be properly subject to the will of God, ever willing to lose thy own in it. But thou canst not be thus subject, unless thou have the testimony of the presence and approbation of God. How awful to be obliged to walk into the valley of the shadow of death without this! Reader, prepare to meet thy God.

Chapter 10

Introduction

Moses is commanded to make two silver trumpets for calling the assembly, ^[351], ^[352]. On what occasions these trumpets should be sounded. First, for calling the assembly to the door of the tabernacle, ^[353]. Secondly, to summon the princes and captains of the thousands of Israel, ^[354]. Thirdly, to make the eastern camps strike their tents, ^[355]. Fourthly, to make those on the south do the like, ^[356]. No alarm to be sounded when the congregation only is to be assembled, ^[357]. The sons of Aaron alone shall sound these trumpets, it shall be a perpetual ordinance, ^[358]. Fifthly, the trumpets are to be sounded in the time of war, ^[359]. Sixthly, on festival occasions, ^[360] On the twentieth day of the second month, in the second year, the Israelites began their journey from the wilderness of Sinai, and came to the wilderness of Paran, ^[361], ^[362]. By the commandment of God to Moses the first division, at the head of which was the standard of Judah, marched, first, ^[363], ^[364]. Under him followed the tribe of Issachar, ^[365]; and after them the tribe of Zebulun, ^[366]. Then the Gershonites and Merarites followed with the tabernacle, ^[367]. At the head of the second division was the standard and camp of Reuben, ^[368]; and under him were that of Simeon, ^[369]; and that of Gad, ^[370]. Next followed the Kohathites bearing the sanctuary, ^[371]. Then followed the third division, at the head of which was the standard of the camp of Ephraim, ^[372]; and under him Manasseh, ^[373]; and Benjamin, ^[374]. At the head of the fourth division was the standard of the camp of Dan, ^[375]; and under him Asher, ^[376]; and Naphtali, ^[377]. This was their ordinary method of marching in the wilderness, ^[378]. Moses entreats Hobab the Midianite to accompany them through the wilderness, ^[379]. He refuses, ^[380]. Moses continues and strengthens his entreaties with reasonings and promises, ^[381], ^[382]. They depart from Sinai three days' journey, ^[383]. The cloud accompanies them by day and night, ^[384]. The words used by Moses when the ark set forward, ^[385], and when it rested, ^[386].

Verse 2

Make thee two trumpets of silver - The necessity of such instruments will at once appear, when the amazing extent of this numerous army is considered; and how even the sound of two trumpets could reach them all is difficult to conceive; but we may suppose that, when they were sounded, the motion of those that were within reach of that sound taught the others in succession what they should do.
As the trumpets were to be blown by the priests only, the sons of Aaron, there were only two, because there were only two such persons to use them at this time, Eleazar and Ithamar. In the time of Joshua there were seven trumpets used by the priests, but these were made, according to our text, of rams' horns, ^[387]. In the time of Solomon, when the priests had greatly increased, there were 120 priests sounding with trumpets, ^[388].
Josephus intimates that one of these trumpets was always used to call the nobles together, the other to assemble the people; see ^[389]. It is possible that these trumpets were made of different lengths and wideness, and consequently they would emit different tones. Thus the sound itself would at once show which was the summons for the congregation, and which for the princes only. These trumpets were allowed to be emblematical of the sound of the Gospel, and in this reference they appear to be frequently used. Of the fate of the trumpets of the sanctuary, See the note on ^[390].

Verse 5

When ye blow an alarm - תרועה teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.

Verse 6

When ye blow an alarm the second time - A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case, than that a single alarm served for each, with a small interval between them. The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint: Και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι παρα θαλασσαν· και σαλπιειτε σημασιαν τεταρτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι προς βορῥαν. "And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or signal, the camps on the north shall march." This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are there any various readings in the collections of Kennicott and De Rossi, which countenance the addition in the above versions. Houbigant thinks this addition so evidently necessary, that he has inserted the Latin in his text, and in a note supplied the Hebrew words, and thinks that these words were originally in the Hebrew text, but happened to be omitted in consequence of so many similar words occurring so often in the same verse, which might dazzle and deceive the eye of a transcriber.

Verse 9

If ye go to war - These trumpets shall be sounded for the purpose of collecting the people together, to deliberate about the war, and to implore the protection of God against their enemies.
Ye shall be remembered before the Lord - When ye decamp, encamp, make war, and hold religious festivals, according to his appointment, which appointment shall be signified to you by the priests, who at the command of God, for such purposes, shall blow the trumpets, then ye may expect both the presence and blessing of Jehovah in all that ye undertake.

Verse 10

In the day of your gladness - On every festival the people shall be collected by the same means.

Verse 11

The twentieth day of the second month - The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days; compare ^[391] with this verse. They now received the order of God to decamp, and proceed towards the promised land; and therefore the Samaritan introduces at this place the words which we find in ^[392] : "The Lord our God spake unto us in Horeb, saying: Ye have dwelt long enough in this mount, turn and take your journey," etc.

Verse 12

The cloud rested in the wilderness of Paran - This was three days' journey from the wilderness of Sinai, (see ^[393]), and the people had three stations; the first at Kibroth-hattaavah, the second at Hazeroth, ^[394], and the third in the wilderness of Paran, see ^[395]. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a direct or retrograde position from the place previously mentioned.

Verse 14

The standard - of Judah - See this order of marching explained at large on Numbers 2 (note). The following is the order in which this vast company proceeded in their march: -
Judah Issachar Zebulun Gershonites, and Merarites carrying the tabernacle.
Reuben Simeon Gad The Kohathites with the sanctuary.
Ephraim Manasseh Benjamin
Dan Asher Naphtali.

Verse 29

Moses said unto Hobab - For a circumstantial account of this person see the notes on ^[396], ^[397] (note), ^[398] (note); ^[399]; ^[400] (note), ^[401] (note); and for the transaction recorded here, and which is probably out of its place, see ^[402] (note), where the subject is discussed at large.
We are journeying - God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest which he has appointed us, trusting in his promise, guided by his presence, and supported by his power. Come thou with us, and we will do thee good. Those who wish to enjoy the heavenly inheritance must walk in the way towards it, and associate with the people who are going in that way. True religion is ever benevolent. They who know most of the goodness of God are the most forward to invite others to partake of that goodness. That religion which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way.
The Lord hath spoken good concerning Israel - The name Israel is taken in a general sense to signify the followers of God, and to them all the promises in the Bible are made. God has spoken good of them, and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connections in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel's benedictions.

Verse 30

I will not go; but I will depart to mine own land, and to my kindred - From the strong expostulations in ^[403] and ^[404], and from ^[405]; ^[406], and ^[407], it is likely that Hobab changed his mind; or that, if he did go back to Midian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land is the place of destruction - that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire; and all who are not of the kindred and family of Christ shall perish at the brightness of his appearing!

Verse 31

Thou mayest be to us instead of eyes - But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer: The cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still. (See Numbers 13, 20, 31, 32, etc). They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering places, and places where they might meet with fuel, etc., etc. What man cannot, under the direction of God's providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed; and let Hobab know for his encouragement that, while he is serving others in the way of God's providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God's work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus: Και εσῃ εν ἡμιν πρεσβυτης, And thou shalt be an elder among us. But Moses probably refers to Hobab's accurate knowledge of the wilderness, and to the assistance he could give them as a guide.

Verse 33

The ark - went before them - We find from ^[408] that the ark was carried by the Kohathites in the center of the army; but as the army never moved till the cloud was taken up, it is said to go before them, i. e., to be the first to move, as without this motion the Israelites continued in their encampments.

Verse 35

Rise up, Lord, and let thine enemies be scattered - If God did not arise in this way and scatter his enemies, there could be no hope that Israel could get safely through the wilderness. God must go first, if Israel would wish to follow in safety.

Verse 36

Return, O Lord, unto the many thousands of Israel - These were the words spoken by Moses, at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 68th Psalm seems to have been composed, though applied by David to the bringing the ark from Kirjath-jearim to Jerusalem. See the notes on Psalm 68 (note). Many thousands, literally the ten thousand thousands. Unless the ark went with them, and the cloud of the Divine glory with it, they could have neither direction nor safety; unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defense of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness, through all the changes and chances of this mortal life: if thou be guided by his counsel, thou shalt be at last received into his glory.

Chapter 11

Introduction

The people complain, the Lord is displeased, and many of them are consumed by fire, ^[409]. Moses intercedes for them, and the fire is quenched, ^[410]. The place is called Taberah, ^[411]. The mixed multitude long for flesh, and murmur, ^[412]. The manna described, ^[413]. The people weep in their tents, and the Lord is displeased, ^[414]. Moses deplores his lot in being obliged to hear and bear with all their murmurings, ^[415]. He is commanded to bring seventy of the elders to God that he may endue them with the same spirit, and cause them to divide the burden with him, ^[416], ^[417]. He is also commanded to inform the people that they shall have flesh for a whole month, ^[418]. Moses expresses his doubt of the possibility of this, ^[419], ^[420]. The Lord confirms his promise, ^[421]. The seventy men are brought to the tabernacle, ^[422]; and the spirit of prophecy rests upon them, ^[423]. Eldad and Medad stay in the camp and prophesy, ^[424], ^[425]. Joshua beseeches Moses to forbid them, ^[426]. Moses refuses, ^[427], ^[428]. A wind from the Lord brings quails to the camp, ^[429], ^[430]. While feeding on the flesh, a plague from the Lord falls upon them, and many of them die, ^[431]. The place is called Kibroth-hattaavah, or the graves of lust, ^[432]. They journey to Hazeroth, ^[433].

Verse 1

And when the people complained - What the cause of this complaining was, we know not. The conjecture of St. Jerome is probable; they complained because of the length of the way. But surely no people had ever less cause for murmuring; they had God among them, and miracles of goodness were continually wrought in their behalf.
It displeased the Lord - For his extraordinary kindness was lost on such an ungrateful and rebellious people. And his anger was kindled - Divine justice was necessarily incensed against such inexcusable conduct.
And the fire of the Lord burnt among them - Either a supernatural fire was sent for this occasion, or the lightning was commissioned against them, or God smote them with one of those hot suffocating winds which are very common in those countries.
And consumed - in the uttermost parts of the camp - It pervaded the whole camp, from the center to the circumference, carrying death with it to all the murmurers; for we are not to suppose that it was confined to the uttermost parts of the camp, unless we could imagine that there were none culpable any where else. If this were the same with the case mentioned ^[434], then, as it is possible that the mixed multitude occupied the outermost parts of the camp, consequently the burning might have been confined to them.

Verse 2

The fire was quenched - Was sunk, or swallowed up, as in the margin. The plague, of whatever sort, ceased to act, and the people had respite.

Verse 4

The mixed multitude - האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned ^[435]. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain; and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels.

Verse 5

We remember, etc. - The choice aliments which those murmurers complained of having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and garlic. A European may smile at such delicacies; but delicacies they were in that country. Their fish is excellent; their cucumbers and water melons highly salubrious and refreshing; and their onions, garlic, etc., exquisitely flavoured, differing as much from vegetables of the same species in these northern climes as a bad turnip does from a good apple. In short, this enumeration takes in almost all the commonly attainable delicacies in those countries.

Verse 7

The manna was as coriander seed - Probably this short description is added to show the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness of their minds appears in every part of their conduct. About the bdellium of the ancients the learned are not agreed; and I shall not trouble the reader with conjectures. See the note on ^[436]. Concerning the manna, see the notes on Exodus 16 (note). ^[437]. The complaint and remonstrance of Moses in these verses serve at once to show the deeply distressed state of his mind, and the degradation of the minds of the people. We have already seen that the slavery they had so long endured had served to debase their minds, and to render them incapable of every high and dignified sentiment, and of every generous act.

Verse 17

I will take of the spirit which is upon thee - From this place Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without losing any of its brightness. To convince Moses that God had sufficiently qualified him for the work which he had given him to do, he tells him that of the gifts and graces which he has given him he will qualify seventy persons to bear the charge with him. This was probably intended as a gracious reproof. Query. Did not Moses lose a measure of his gifts in this business? And is it not right that he whom God has called to and qualified for some particular office, should lose those gifts which he either undervalues or refuses to employ for God in the way appointed? Is there not much reason to believe that many cases have occurred where the spiritual endowments of particular persons have been taken away and given to others who made a better use of them? Hence the propriety of that exhortation, ^[438] : Hold that fast which thou hast, that no man take thy crown. The gracious God never called a man to perform a work without furnishing him with adequate strength; and to refuse to do it on the pretense of inability is little short of rebellion against God. This institution of the seventy persons to help Moses the rabbins consider as the origin of their grand council called the Sanhedrin. But we find that a council of seventy men, elders of Israel, had existed among the people a year before this time. See ^[439] (note); see the advice given to Jethro to Moses, ^[440] (note), etc., and the notes there.

Verse 22

Shall the flocks and the herds be slain - There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God whose miracles he had so often witnessed in Egypt.

Verse 23

Is the Lord's hand waxed short? - Hast thou forgotten the miracles which I have already performed? or thinkest thou that my power is decreased? The power that is unlimited can never be diminished.

Verse 25

When the spirit rested upon them, they prophesied - By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, etc. The prophet is called נביא nabi, because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on ^[441] (note).

Verse 27

Eldad and Medad do prophesy, etc. -
Eldad, they said, and Medad there,
Irregularly bold,
By Moses uncommission'd, dare
A separate meeting hold!
And still whom none but heaven will own.
Men whom the world decry,
Men authorized by God alone,
Presume to prophesy!

Verse 28

My lord Moses, forbid them -
How often have I blindly done
What zealous Joshua did,
Impatient to the rulers run,
And cried, "My lords, forbid!
Silence the schismatics, constrain
Their thoughts with ours t' agree,
And sacrifice the souls of men
To idol unity!"

Verse 29

Enviest thou for my sake? -
Moses, the minister of God,
Rebukes our partial love,
Who envy at the gifts bestow'd
On those we disapprove.
We do not our own spirit know,
Who wish to see suppress'd
The men that Jesu's spirit show,
The men whom God hath bless'd.
Would God that all the Lord's people were prophets -
Shall we the Spirit's course restrain,
Or quench the heavenly fire?
Let God his messengers ordain,
And whom he will inspire.
Blow as he list, the Spirit's choice
Of instruments we bless;
We will, if Christ be preached, rejoice,
And wish the word success.
Can all be prophets then? are all
Commission'd from above?
No; but whome'er the Lord shall call
We joyfully approve.
O that the Church might all receive
The spirit of prophecy,
And all in Christ accepted live,
And all in Jesus die!
Short Hymns on Select Passages of the Holy Scriptures, by Charles Wesley, M. A., and Presbyter of the Church of England. Bristol, 1762. 2 vols. 12mo.
These sentiments are the more particularly remarkable as they come from one who was sufficiently bigoted to what was called ecclesiastical orders and regularity.

Verse 31

A wind from the Lord - An extraordinary one, not the effect of a natural cause. And brought quails, a bird which in great companies visits Egypt about the time of the year, March or April, at which the circumstance marked here took place. Mr. Hasselquist, the friend and pupil of the famous Linnaeus, saw many of them about this time of the year, when he was in Egypt. See his Travels, p. 209.
Two cubits high upon the face of the earth - We may consider the quails as flying within two cubits of the ground; so that the Israelites could easily take as many of them as they wished, while flying within the reach of their hands or their clubs. The common notion is, that the quails were brought round about the camp, and fell there in such multitudes as to lie two feet thick upon the ground; but the Hebrew will not bear this version. The Vulgate has expressed the sense, Volabantque in aere duobus cubitis altitudine super terram. "And they flew in the air, two cubits high above the ground."

Verse 32

The people stood up, etc. - While these immense flocks were flying at this short distance from the ground, fatigued with the strong wind and the distance they had come, they were easily taken by the people; and as various flocks continued to succeed each other for two days and a night, enough for a month's provision might be collected in that time. If the quails had fallen about the tents, there was no need to have stood up two days and a night in gathering them; but if they were on the wing, as the text seems to suppose, it was necessary for them to use dispatch, and avail themselves of the passing of these birds whilst it continued. See Harmer, and see the note on ^[442].
And they spread them all abroad - Maillet observes that birds of all kinds come to Egypt for refuge from the cold of a northern winter; and that the people catch them, pluck, and bury them in the burning sand for a few minutes, and thus prepare them for use. This is probably what is meant by spreading them all abroad round the camp. Some authors think that the word שלוים salvim, rendered quails in our translation, should be rendered locusts. There is no need of this conjecture; all difficulties are easily resolved without it. The reader is particularly referred to the note on ^[443] (note).

Verse 33

The wrath of the Lord was kindled - In what way, and with what effects, we cannot precisely determine. Some heavy judgment fell upon those murmurers and complainers, but of what kind the sacred writer says nothing.

Verse 34

Kibroth-hattaavah - The graves of lust; and thus their scandalous crime was perpetuated by the name of the place.
1. St. Jude speaks of persons who were murmurers and complainers, walking after their own lusts, ^[444], and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, complainers of their lot. They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his. God will save us in his own way, or not at all; because that way, being the plan of infinite wisdom, it is impossible that we can be saved in any other. How often have we professed to pray, "Thy will be done!" And how seldom, very seldom, have our hearts and lips corresponded! How careful should we be in all our prayers to ask nothing but what is perfectly consistent with the will of God! Many times our prayers and desires are such that, were they answered, our ruin would be inevitable. "Thy will be done!" is the greatest of all prayers; and he who would pray safely and successfully, must at least have the spirit of these words in all his petitions. The Israelites asked flesh when they should not have asked for it; God yields to their murmuring, and the death of multitudes of these murmurers was the consequence! We hear of such punishments, and yet walk in the same way, presuming on God's mercy, while we continue to provoke his justice. Let us settle it in our minds as an indisputable truth, that God is better acquainted with our wants than we are ourselves; that he knows infinitely better what we need; and that he is ever more ready to hear than we are to pray, and is wont to give more than we can desire or deserve.
2. In no case has God at any time withheld from his meanest followers any of the spiritual or temporal mercies they needed. Were he to call us to travel through a wilderness, he would send us bread from heaven, or cause the wilderness to smile and blossom as the rose. How strange is it that we will neither believe that God has worked, or will work, unless we see him working!

Chapter 12

Introduction

Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married, ^[445], and through jealousy of his increasing power and authority, ^[446]. The character of Moses, ^[447]. Moses, Aaron, and Miriam are suddenly called to the tabernacle, ^[448]. The Lord appears in the pillar of the cloud, and converses with them, ^[449]. Declares his purpose to communicate his will to Moses only, ^[450]. His anger is kindled against Miriam, and she is smitten with the leprosy, ^[451], ^[452]. Aaron deplores his transgression, and entreats for Miriam, ^[453], ^[454]. Moses intercedes for her, ^[455]. The Lord requires that she be shut out of the camp for seven days, ^[456]. The people rest till she is restored, ^[457], and afterwards leave Hazeroth, and pitch in the wilderness of Paran, ^[458].

Verse 1

Miriam and Aaron spake against Moses - It appears that jealousy of the power and influence of Moses was the real cause of their complaint though his having married an Ethiopian woman-האשה הכשית haishshah haccushith - That Woman, the Cushite, probably meaning Zipporah, who was an Arab born in the land of Midian - was the ostensible cause.

Verse 2

Hath the Lord indeed spoken only by Moses? - It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, (see ^[459], and ^[460]), and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government, and no honor but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honor, pleasure, and profit to the lust of power.

Verse 3

Now the man Moses was very meek - How could Moses, who certainly was as humble and modest as he was meek, write this encomium upon himself? I think the word is not rightly understood; ענו anav, which we translate meek, comes from ענה anah, to act upon, to humble, depress, afflict, and is translated so in many places in the Old Testament; and in this sense it should be understood here: "Now this man Moses was depressed or afflicted more than any man האדמה haadamah, of that land." And why was he so? Because of the great burden he had to bear in the care and government of this people, and because of their ingratitude and rebellion both against God and himself: of this depression and affliction, see the fullest proof in the preceding chapter, Numbers 11 (note). The very power they envied was oppressive to its possessor, and was more than either of their shoulders could sustain.

Verse 4

And the Lord spake suddenly - The sudden interference of God in this business shows at once the importance of the case and his displeasure.

Verse 6

If there be a prophet - We see here the different ways in which God usually made himself known to the prophets, viz., by visions - emblematic appearances, and by dreams, in which the future was announced by dark speeches, בחידת bechidoth, by enigmas or figurative representations, ^[461]. But to Moses God had communicated himself in a different way - he spoke to him face to face, apparently, showing him his glory: not in dark or enigmatical speeches; this could not be admitted in the case in which Moses was engaged, for he was to receive laws by Divine inspiration, the precepts and expressions of which must all be ad captum vulgi, within the reach of the meanest capacity. As Moses, therefore, was chosen of God to be the lawgiver, so was he chosen to see these laws duly enforced for the benefit of the people among whom he presided.

Verse 7

Moses - is faithful - נאמן neeman, a prefect or superintendent. So Samuel is termed, ^[462]; ^[463]; David is so called, ^[464], Neeman, and son-in-law of the king. ^[465], speaks of the Neemanim as a name of dignity. It seems also to have been a title of respect given to ambassadors, ^[466]; ^[467]. Calmet well observes that the word fidelity is often used for an employ, office, or dignity, and refers to ^[468], ^[469], ^[470]; ^[471], ^[472]; ^[473], etc. Moses was a faithful, well-tried servant in the house of God, and therefore he uses him as a familiar, and puts confidence in him.

Verse 10

Miriam became leprous - It is likely Miriam was chief in this mutiny; and it is probable that it was on this ground she is mentioned first, (see ^[474]), and punished here, while Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself have fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! But the just God will visit their transgressions in some other way, if they do not deeply deplore them and find mercy through Christ. Nothing tends to discredit the work of God so much as the transgressions and miscarriages of those who minister in holy things.

Verse 14

If her father had but spit in her face - This appears to have been done only in cases of great provocation on the part of the child, and strong irritation on the side of the parent. Spitting in the face was a sign of the deepest contempt. See ^[475]; ^[476]; ^[477]. In a case where a parent was obliged by the disobedient conduct of his child to treat him in this way, it appears he was banished from the father's presence for seven days. If then this was an allowed and judged case in matters of high provocation on the part of a child, should not the punishment be equally severe where the creature has rebelled against the Creator? Therefore Miriam was shut out of the camp for seven days, and thus debarred from coming into the presence of God her father, who is represented as dwelling among the people. To a soul who knows the value and inexpressible blessedness of communion with God, how intolerable must seven days of spiritual darkness be! But how indescribably wretched must their case be who are cast out into outer darkness, where the light of God no more shines, and where his approbation can no more be felt for ever! Reader, God save thee from so great a curse!
Several of the fathers suppose there is a great mystery hidden in the quarrel of Miriam and Aaron with Moses and Zipporah. Origen (and after him several others) speaks of it in the following manner: - "1. Zipporah, a Cushite espoused by Moses, evidently points out the choice which Jesus Christ has made of the Gentiles for his spouse and Church.
2. The jealousy of Aaron and Miriam against Moses and Zipporah signifies the hatred and envy of the Jews against Christ and the apostles, when they saw that the mysteries of the kingdom of heaven had been opened to the Gentiles, of which they had rendered themselves unworthy.
3. The leprosy with which Miriam was smitten shows the gross ignorance of the Jews, and the ruinous, disordered state of their religion, in which there is neither a head, a temple, nor a sacrifice.
4. Of none but Jesus Christ can it be said that he was the most meek and patient of men; that he saw God face to face; that he had every thing clearly revealed without enigmatical representations; and that he was faithful in all the house of God." This, and much more, Origen states in the sixth and seventh homilies on the book of Numbers, and yet all this he considers as little in comparison of the vast mysteries that lie hidden in these accounts; for the shortness of the time, and the magnitude of the mysteries, only permit him "to pluck a few flowers from those vast fields - not as many as the exuberance of those fields afford, but only such as by their odour he was led to select from the rest." Licebat tamen ex ingentibus campis paucos flosculos legere, et non quantum ager exuberet, sed quantum ordoratui supiciat, carpere.

Verse 16

The wilderness of Paran - This could not be the same Paran with that mentioned ^[478], for that was on the borders of the promised land, see the note on ^[479], ^[480]; they were long near the borders of Canaan, and might have speedily entered into it, had it not been for their provocations and iniquities. They spent thirty-eight years in a journey which might have been accomplished in a few weeks! How many through their unfaithfulness have been many years in gaining that for which, in the ordinary procedure of Divine grace, a few days had been sufficient! How much ground may a man lose in the Divine life by one act of unfaithfulness or transgression! Israel wandered in the wilderness because Israel despised the pleasant land, and did not give credence to the word of the Lord. They would have a golden calf, and they had nothing but tribulation and woe in return.

Chapter 13

Introduction

Twelve men, one out of every tribe, are sent to examine the nature and state of the land of Canaan, ^[481]. Their names, ^[482]. Moses gives them particular directions, ^[483]. They proceed on their journey, ^[484], ^[485]. Come to Eshcol, and cut down a branch with a cluster of grapes, which they bear between two of them upon a staff, ^[486], ^[487]. After forty days they return to Paran, from searching the land, and show to Moses and the people the fruit they had brought with them, ^[488], ^[489]. Their report - they acknowledge that the land is good, but that the inhabitants are such as the Israelites cannot hope to conquer, ^[490]. Caleb endeavors to do away the bad impression made, by the report of his fellows, upon the minds of the people, ^[491]. But the others persist in their former statement, ^[492] : and greatly amplify the difficulties of conquest, ^[493], ^[494].

Verse 2

Send thou men, that they may search - It appears from ^[495] that this was done in consequence of the request of the people, after the following address of Moses: "And when we departed from Horeb, we went through all that great and terrible wilderness - and we came unto Kadesh-Barnea; and I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged. And ye came near unto me every one of you, and said: We Will Send Men Before Us, And They Shall Search Us Out The Land and bring us word again, by what way we must go up, and into what cities we shall come. And the saying pleased me well, and I took twelve men of you, one of a tribe," etc., etc. Nearly the whole of these verses is added here by the Samaritan.
Every one a ruler - Not any of the princes of the people, (see Numbers 1) for these names are different from those; but these now sent were men of consideration and importance in their respective tribes.

Verse 13

Sethur, the son of Michael - It would have been strange had the numerous searches after the explanation of the mystical number 666, ^[496]; ^[497], met with nothing to their purpose in the name of this son of Michael. סתור Sethur, from סתר sathar, to hide or conceal, signifies hidden or mysterious, and includes in it the numerical letters of the No. 666: ס60, + ת400, + ו6, + ר200, = 666. But of what utility can such expositions be to any subject of history or theology?

Verse 16

And Moses called Oshea Jehoshua - Oshea, Heb. הושע should be written Hoshea: the word signifies saved, or a savior, or salvation; but יהושע, he shall save, or the salvation of God; a letter, says Calmet, of the incommunicable name of God, being added to his former name. This was not the first time in which he had the name Joshua; see ^[498] (note), and the note there. Some suppose he had this change of name in consequence of his victory over Amalek; see ^[499], ^[500].

Verse 18

See the land, what it is - What sort of a Country it is; how situated; its natural advantages or disadvantages.
And the people - whether they be strong or weak - Healthy, robust, hardy men; or little, weak, and pusillanimous.

Verse 20

The land - whether it be fat or lean - Whether the Soil be rich or poor; which might be known by its being well wooded, and by the fruits it produced; and therefore they were desired to examine it as to the trees, etc., and to bring some of the fruits with them.

Verse 21

From the wilderness of Zin - The place called; צן Tsin, here, is different from that called סין Sin or Seen. ^[501]; the latter was nigh to Egypt, but the former was near Kadesh Barnea, not far from the borders of the promised land. "The spies having left Kadesh Barnea, which was in the desert of Paran, see ^[502], they proceeded to the desert of Tsin, all along the land of Canaan, nearly following the course of the river Jordan, till they came to Rehob, a city situated near Mount Libanus, at the northern extremity of the Holy Land, towards the road that leads to Hamath. Thence they returned through the midst of the same land by the borders of the Sidonians and Philistines, and passing by Mount Hebron, rendered famous by the residence of Abraham formerly, and by the gigantic descendants of Anak at that time, they passed through the valley of the brook of Eshcol, where they cut down the bunch of grapes mentioned ^[503], and returned to the Israelitish camp after an absence of forty days," ^[504]. See Calmet on this place.

Verse 22

Hebron was built seven years before Zoan in Egypt - The Zoan of the Scriptures is allowed to be the Tanis of the heathen historians, which was the capital of Lower Egypt. Some think it was to humble the pride of the Egyptians, who boasted the highest antiquity, that this note concerning the higher antiquity of Hebron was introduced by Moses. Some have supposed that it is more likely to have been originally a marginal note, which in process of time crept into the text; but all the versions and all the MSS. that have as yet been collated, acknowledge it.

Verse 23

They bare it between two upon a staff - It would be very easy to produce a great number of witnesses to prove that grapes in the promised land, and indeed in various other hot countries, grow to a prodigious size. By Calmet, Scheuchzer, and Harmer, this subject has been exhausted, and to these I may refer the reader. Pliny mentions bunches of grapes in Africa each of which was larger than an infant. Radzvil saw at Rhodes bunches of grapes three quarters of an ell in length, each grape as large as a plum. Dandini saw grapes of this size at Mount Libanus; and Paul Lucas mentions some bunches which he saw at Damascus that weighed above forty-five pounds. From the most authentic accounts the Egyptian grape is very small, and this being the only one with which the Israelites were acquainted, the great size of the grapes of Hebron would appear still more extraordinary. I myself once cut down a bunch of grapes nearly twenty pounds in weight. Those who live in cold climates can scarcely have any conception to what perfection both grapes and other fruits grow in climates that are warm, and where the soil is suitable to them.
From what is mentioned ^[505], Now the time was the time of the first-ripe grapes, it is very probable that the spies received their orders about the beginning of August, and returned about the middle of September, as in those countries grapes, pomegranates, and figs, are ripe about this time; see Harmer, vol. i., p. 108-110. At Sheeraz, in Persia, I find from a MS. journal, that the small white grape, askerie, came into season August 6; and pomegranates September 6; and the large red grape, sahibi, September 10.
The spies' carrying the bunch of grapes on a staff between two men was probably not rendered necessary by the size of the bunch or cluster; but to preserve it from being bruised, that the Israelites might have a fair specimen of the fruit As Joshua and Caleb were the only persons who gave a favorable account of the land, it is most likely that they were the persons who had gathered these fruits, and who brought them to the Israelitish camp. And it is likely they were gathered as short a time as possible before their return, that they might not be injured by the length of the time they had been separated from their respective trees.

Verse 27

We came unto the land, etc. - It is astonishing that men so dastardly as these should have had courage enough to risk their persons in searching the land. But probably though destitute of valor they had a sufficiency of cunning, and this carried them through. The report they brought was exceedingly discouraging, and naturally tended to produce the effect mentioned in the next chapter. The conduct of Joshua and Caleb was alone magnanimous, and worthy of the cause in which they were embarked.

Verse 32

Men of a great stature - אנשי מדות anshey middoth, men of measures - two men's height; i. e., exceedingly tall men.

Verse 33

There we saw the giants - נפלים nephilim. It is evident that they had seen a robust, sturdy, warlike race of men, and of great stature; for the asserted fact is not denied by Joshua or Caleb.
Tales of gigantic men are frequent in all countries, but they are generally of such as have lived in times very remote from those in which such tales are told. That there have been giants at different times, in various parts of the earth, there can be no doubt; but that there ever was a nation of men twelve and fourteen feet high, we cannot, should not believe. Goliath appears to have been at least nine feet high: this was very extraordinary. I knew three young men in my own neighborhood, two of them brothers, each of whom was upwards of seven feet, the third was eight feet six inches, and these men were very well proportioned. Others I have seen of extraordinary stature, but they were generally disproportioned, especially in their limbs. These instances serve to prove the possibility of cases of this nature. The Anakim might appear to the Israelites as a very tall, robust nation; and in comparison of the latter it is very probable that they were so, as it is very likely that the growth of the Israelites had been greatly cramped with their long and severe servitude in Egypt. And this may in some measure account for their alarm. On this subject the reader is desired to turn back to the note on ^[506] (note).
Canaan was a type of the kingdom of God; the wilderness through which the Israelites passed, of the difficulties and trials to be met with in the present world. The promise of the kingdom of God is given to every believer; but how many are discouraged by the difficulties in the way! A slothful heart sees dangers, lions, and giants, every where; and therefore refuses to proceed in the heavenly path. Many of the spies contribute to this by the bad reports they bring of the heavenly country. Certain preachers allow "that the land is good, that it flows with milk and honey," and go so far as to show some of its fruits; but they discourage the people by stating the impossibility of overcoming their enemies. "Sin," say they, "cannot be destroyed in this life - it will always dwell in you - the Anakim cannot be conquered - we are but as grasshoppers against the Anakim," etc., etc. Here and there a Joshua and a Caleb, trusting alone in the power of God, armed with faith in the infinite efficacy of that blood which cleanses from all unrighteousness, boldly stand forth and say: "Their defense is departed from them, and the Lord is with us; let us go up at once and possess the land, for we are well able to overcome." We can do all things through Christ strengthening us: he will purify us unto himself, and give us that rest from sin here which his death has procured and his word has promised. Reader, canst thou not take God at his word? He has never yet failed thee. Surely then thou hast no reason to doubt. Thou hast never yet tried him to the uttermost. Thou knowest not how far and how fully he can save. Do not be dispirited: the sons of Anak shall fall before thee, if thou meet them in the name of the Lord of Hosts.

Chapter 14

Introduction

The whole congregation weep at the account brought by the spies, ^[507]. They murmur, ^[508], ^[509]; and propose to make themselves a captain, and go back to Egypt, ^[510]. Moses and Aaron are greatly affected, ^[511]. Joshua and Caleb endeavor to appease and encourage the people, ^[512]. The congregation are about to stone them, ^[513]. The glory of the Lord appears, and he is about to smite the rebels with the pestilence, ^[514], ^[515]. Moses makes a long and pathetic intercession in their behalf, ^[516]. The Lord hears and forbears to punish, ^[517]; but purposes that not one of that generation shall enter into the promised land save Joshua and Caleb, ^[518]. Moses is commanded to turn and get into the wilderness by way of the Red Sea, ^[519]. The Lord repeats his purpose that none of that generation shall enter into the promised land - that their carcasses shall fall in the wilderness, and that their children alone, with Joshua and Caleb, shall possess the land of the Canaanites, etc., ^[520]. As many days as they have searched the land shall they wander years in the desert, until they shall be utterly consumed, ^[521]. All the spies save Joshua and Caleb die by a plague, ^[522]. Moses declares God's purpose to the people, at which they are greatly affected, ^[523]. They acknowledge their sin, and purpose to go up at once and possess the land, ^[524]. Moses cautions them against resisting the purpose of God, ^[525]. They, notwithstanding, presume to go, but Moses and the ark abide in the camp, ^[526]. The Amalekites and Canaanites come down from the mountains, and defeat them, ^[527].

Verse 1

Cried; and - wept that night - In almost every case this people gave deplorable evidence of the degraded state of their minds. With scarcely any mental firmness, and with almost no religion, they could bear no reverses, and were ever at their wit's end. They were headstrong, presumptuous, pusillanimous, indecisive, and fickle. And because they were such, therefore the power and wisdom of God appeared the more conspicuously in the whole of their history.

Verse 4

Let us make a captain - Here was a formal renunciation of the authority of Moses, and flat rebellion against God. And it seems from ^[528] that they had actually appointed another leader, under whose direction they were about to return to Egypt. How astonishing is this! Their lives were made bitter, because of the rigor with which they were made to serve in the land of Egypt; and yet they are willing, yea eager, to get back into the same circumstances again! Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God.

Verse 6

And Joshua, etc. - See on ^[529] (note).

Verse 9

Their defense - צלם tsillam, their shadow, a metaphor highly expressive of protection and support in the sultry eastern countries. The protection of God is so called; see ^[530]; ^[531]; see also ^[532]; ^[533]; ^[534].
The Arabs and Persians have the same word to express the same thing. nemayeed zulli doulet mamdood bad. "May the shadow of thy prosperity be extended!" nemayced zulli doulet ber mufareki khayr khwahen mamdood bad. "May the shadow of thy prosperity be spread over the heads of thy well-wishers!"
They have also the following elegant distich: -
Sayahat kem mubad az seri ma
Bast Allah zullikem abeda. "May thy protection never be removed from my head!
May God extend thy shadow eternally!"
Here the Arabic zull answers exactly to the Hebrew צל tsel, both signifying that which overspreads or overshadows. See the note on ^[535].

Verse 10

The glory of the Lord appeared - This timely appearance of the Divine glory prevented these faithful servants of God from being stoned to death by this base and treacherous multitude. "Every man is immortal till his work is done," while in simplicity of heart he is following his God.

Verse 14

That thy cloud standeth over them - This cloud, the symbol of the Divine glory, and proof of the Divine presence, appears to have assumed three different forms for three important purposes.
1. It appeared by day in the form of a pillar of a sufficient height to be seen by all the camp, and thus went before them to point out their way in the desert. ^[536].
2. It appeared by night as a pillar of fire to give them light while travelling by night, which they probably sometimes did; (see ^[537]); or to illuminate their tents in their encampment; ^[538], ^[539].
3. It stood at certain times above the whole congregation, overshadowing them from the scorching rays of the sun; and probably at other times condensed the vapours, and precipitated rain or dew for the refreshment of the people. He spread a cloud for their covering; and fire to give light in the night; ^[540]. It was probably from this circumstance that the shadow of the Lord was used to signify the Divine protection, not only by the Jews, but also by other Asiatic nations. See the note on ^[541], and see particularly the note on ^[542] (note).

Verse 18

The Lord is longsuffering - See the note on ^[543].

Verse 19

Pardon, I beseech thee, the iniquity of this people - From ^[544] to ^[545] inclusive we have the words of Moses's intercession; they need no explanation, they are full of simplicity and energy; his arguments with God (for be did reason and argue with his Maker) are pointed, cogent, and respectful; and while they show a heart full of humanity, they evidence the deepest concern for the glory of God. The argumentum ad hominem is here used in the most unexceptionable manner, and with the fullest effect.

Verse 20

I have pardoned - That is, They shall not be cut off as they deserve, because thou hast interceded for their lives.

Verse 21

All the earth shall be filled, etc. - כל הארץ kol haarets, all This land, i. e., the land of Canaan which was only fulfilled to the letter when the preaching of Christ and his apostles was heard through all the cities and villages of Judea. It does not appear that the whole of the terraqueous globe is meant by this expression in any of the places where it occurs connected with this promise of the diffusion of the Divine light. See ^[546]; ^[547]; ^[548].

Verse 24

But my servant Caleb, etc. - Caleb had another spirit - not only a bold, generous, courageous, noble, and heroic spirit; but the Spirit and influence of the God of heaven thus raised him above human inquietudes and earthly fears, therefore be followed God fully; וימלא אחרי vaimalle acharai, literally, he filled after me: God showed him the way he was to take, and the line of conduct he was to pursue, and he filled up this line, and in all things followed the will of his Maker. He therefore shall see the promised land, and his seed shall possess it. A dastardly spirit in the things of God is a heavy curse. How many are retarded in their course, and fall short of the blessings of the Gospel, through magnifying the number and strength of their adversaries, their own weakness and the difficulties of the way, with which we may connect their distrust of the power, faithfulness, and goodness of God! And how many are prevented from receiving the higher degrees of salvation by foolishly attributing insurmountable power, either to their inward corruptions or outward enemies! Only such men as Joshua and Caleb, who take God at his word, and who know that against his wisdom no cunning can stand, and against his might no strength can prevail, are likely to follow God fully, and receive the heights, lengths, breadths, and depths of the salvation of God.

Verse 34

After the number of the days - The spies were forty days in searching the land, and the people who rebelled on their evil report are condemned to wander forty years in the wilderness! Now let them make them a captain and go back to Egypt if they can. God had so hedged them about with his power and providence that they could neither go back to Egypt nor get forward to the promised land! God has provided innumerable spiritual blessings for mankind, but in the pursuit of earthly good they lose them, and often lose the others also! If ye be willing and obedient, ye shall eat the fruit of the land, but not otherwise; unless for your farther punishment God give you your portion in this life, and ye get none in the life to come. From so great a curse may God save thee, thou money-loving, honor-hunting, pleasure-taking, thoughtless, godless man!
And ye shall know my breach of promise - This is certainly a most harsh expression; and most learned men agree that the words את תנואתי eth tenuathi should be translated my vengeance, which is the rendering of the Septuagint, Vulgate, Coptic, and Anglo-Saxon, and which is followed by almost all our ancient English translations. The meaning however appears to be this: As God had promised to bring them into the good land, provided they kept his statutes, ordinances, etc., and they had now broken their engagements, he was no longer held by his covenant; and therefore, by excluding them from the promised land, he showed them at once his annulling of the covenant which they had broken, and his vengeance because they had broken it.

Verse 37

Those men that did bring up the evil report died - Thus ten of the twelve that searched out the land were struck dead, by the justice of God, on the spot! Caleb, of the tribe of Judah, and Joshua, of the tribe of Ephraim, alone escaped, because they had followed God fully. Let preachers of God's word take heed how they straiten the way of salvation, or render, by unjust description, that way perplexed and difficult which God has made plain and easy.

Verse 40

We - will go up unto the place, etc. - They found themselves on the very borders of the land, and they heard God say they should not enter it, but should be consumed by a forty years' wandering in the wilderness; notwithstanding, they are determined to render vain this purpose of God, probably supposing that the temporary sorrow they felt for their late rebellion would be accepted as a sufficient atonement for their crimes. They accordingly went up, and were cut down by their enemies; and why? God went not with them. How vain is the counsel of man against the wisdom of God! Nature, poor, fallen human nature, is ever running into extremes. This miserable people, a short time ago, thought that though they had Omnipotence with them they could not conquer and possess the land! Now they imagine that though God himself go not with them, yet they shall be sufficient to drive out the inhabitants, and take possession of their country! Man is ever supposing he can either do all things or do nothing; he is therefore sometimes presumptuous, and at other times in despair. Who but an apostle, or one under the influence of the same Spirit, can say, I can do All Things Through Christ who strengtheneth me?

Chapter 15

Introduction

Directions concerning the different offerings they should bring unto the Lord when they should come to the land of Canaan, ^[549]. Directions relative to the meat-offering, ^[550]; to the drink-offering, ^[551]. Of the burnt-offering, vow-offering, peace-offering, drink-offering, etc., ^[552]. All born in the country must perform these rites, ^[553], and the strangers also, ^[554]. They shall offer unto the Lord a heave-offering of the first-fruits of the land, ^[555]. Concerning omissions through ignorance, and the sacrifices to be offered on such occasions, ^[556]. He who sins presumptuously shall be cut off, ^[557], ^[558]. History of the person who gathered sticks on the Sabbath, ^[559]. He is brought to Moses and Aaron, ^[560]. They put him in confinement till the mind of the Lord should be known on the case, ^[561]. The Lord commands him to be stoned, ^[562]. He is stoned to death, ^[563]. The Israelites are commanded to make fringes to the borders of their garments, ^[564], ^[565]. The end for which these fringes were to be made, that they might remember the commandments of the Lord, that they might be holy, ^[566].

Verse 2

When ye be come into the land - Some learned men are of opinion that several offerings prescribed by the law were not intended to be made in the wilderness, but in the promised land; the former not affording those conveniences which were necessary to the complete observance of the Divine worship in this and several other respects.

Verse 3

And will make an offering - For the different kinds of offerings, sacrifices, etc., see ^[567], ^[568].

Verse 5

The fourth part of a hin - The quantity of meal and flour was augmented in proportion to the size of the sacrifice with which it was offered. With a Lamb or a Kid were offered one tenth deal of flour, (the tenth part of an ephah, see on ^[569] (note)), the fourth part of a hin of oil, and the fourth part of a hin of wine. With a Ram, two tenth deals of flour, a third part of a hin of oil, and a third part of a hin of wine. With a Bullock, three tenth deals of flour, half a hin of oil, and half a hin of wine. See ^[570].

Verse 14

If a stranger sojourn - See the notes on ^[571];^[572]. When the case of the Jewish people is fairly considered, and their situation with respect to the surrounding idolatrous nations, we shall see the absolute necessity of having but one form of worship in the land. That alone was genuine which was prescribed by the Almighty, and no others could be tolerated, because they were idolatrous. All strangers - all that came to sojourn in the land, were required to conform to it; and it was right that those who did conform to it should have equal rights and privileges with the Hebrews themselves, which we find was the case. But under the Christian dispensation, as no particular form of worship is prescribed, the types and ceremonies of the Mosaic institution being all fulfilled, unlimited toleration should be allowed; and while the sacred writings are made the basis of the worship offered to God, every man should be allowed to worship according to his own conscience, for in this respect every one is "Lord of himself, accountable to none
But to his conscience and his God alone."

Verse 20

Ye shall offer - the first of your dough - Concerning the offerings of first-fruits, see the notes on ^[573].

Verse 24

If aught be committed by ignorance - See the notes on ^[574], and ^[575]. The case here probably refers to the whole congregation; the cases above, to the sin of an individual.

Verse 25

The priest shall make an atonement - Even sins committed through ignorance required an atonement; and God in his mercy has provided one for them.

Verse 30

But the soul that doeth aught presumptuously - Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off - to be excluded from God's people, and from all their privileges and blessings.
Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. In such a case all repentance was precluded, because of the denial of the word and being of God. It is probably a case similar to that mentioned ^[576] (note); ^[577] (note); on which passages see the notes.

Verse 32

They found a man that gathered sticks upon the Sabbath - This was in all likelihood a case of that kind supposed above: the man despised the word of the Lord, and therefore broke his commandment; see ^[578]. On this ground he was punished with the utmost rigor of the law.

Verse 36

Stoned him - See the note on ^[579].

Verse 38

Bid them - make them fringes - We learn from ^[580] that these fringes were emblematical of the various commands of God. That there was any analogy between a fringe and a precept, it would be bold to assert; but when a thing is appointed to represent another, no matter how different, that first object be comes the regular representative or sign of the other. There is no analogy between the term bread and the farinaceous nutritive substance thereby signified; but because this term is used to express and represent that thing, every person thus understands it; and when the word bread is seen or heard, a perfect knowledge, not of the letters which compose that word, but of the thing signified by it, is conveyed to the mind. So the fringes, being appointed by God to represent and bring to mind the commandments of God, ^[581], the mention or sight of them conveyed the intelligence intended. All the Jews wore these, and so probably did our Lord; see ^[582], where the word κρασπε ον is rather to be understood of the fringe than of the hem of his garment.

Chapter 16

Introduction

The rebellion of Korah and his company against Moses, ^[583]. He directs them how to try, in the course of the next day, whom God had called to the priesthood, ^[584]. Dathan and Abiram use the most seditious speeches, ^[585]. Moses is wroth, ^[586]; and orders Korah and his company to be ready on the morrow with their censers and incense, ^[587]. Korah gathers his company together, ^[588]. The glory of the Lord appears, and he threatens to consume them, ^[589], ^[590]. Moses and Aaron intercede for them, ^[591]. The people are commanded to leave the tents of the rebels, ^[592]. They obey, and Korah and his company come out and stand before the door of their tents, ^[593]. Moses in a solemn address puts the contention to issue, ^[594]. As soon as he had done speaking, the earth clave and swallowed them, and all that appertained to them, ^[595]; and the 250 men who offered incense are consumed by fire, ^[596]. The Lord commands Eleazar to preserve the censers, because they were hallowed, ^[597]. Eleazar makes of them a covering for the altar, ^[598], ^[599]. The next day the people murmur anew, the glory of the Lord appears, and Moses and Aaron go to the tabernacle, ^[600]. They are commanded to separate themselves from the congregation, ^[601], ^[602]. Moses, perceiving that God had sent a plague among them, directs Aaron to hasten and make an atonement, ^[603]. Aaron does so, and the plague is stayed, ^[604], ^[605]. The number of those who died by the plague, 14,700 men, ^[606], ^[607].

Verse 1

Now Korah - took men - Had not these been the most brutish of men, could they have possibly so soon forgotten the signal displeasure of God manifested against them so lately for their rebellion. The word men is not in the original; and the verb ויקח vaiyikkach, and he took, is not in the plural but the singular, hence it cannot be applied to the act of all these chiefs. In every part of the Scripture where this rebellion is referred to it is attributed to Korah, (see ^[608], and ^[609]), therefore the verb here belongs to him, and the whole verse should be translated thus: - Now Korah, son of Yitsar son of Kohath, son of Levi, He Took even Dathan and Abiram, the sons of Eliab, and On, son of Peleth, Son Of Reuben; and they rose up, etc. This makes a very regular and consistent sense, and spares all the learned labor of Father Houbigant, who translates יקח yikkach, by rebellionem fecerunt, they rebelled, which scarcely any rule of criticism can ever justify. Instead of בני ראובן beney Reuben, Sons of Reuben, some MSS. have בן ben, Son, in the singular; this reading, supported by the Septuagint and the Samaritan text, I have followed in the above translation. But as Eliab and Peleth were both Reubenites, the common reading, Sons, may be safely followed.

Verse 3

Ye take too much upon you - The original is simply רב לכם rab lachem, too much for you. The spirit of this saying appears to me to be the following: - "Holy offices are not equally distributed: you arrogate to yourselves the most important ones, as if your superior holiness entitled you alone to them; whereas all the congregation are holy, and have an equal right with you to be employed in the most holy services." Moses retorts this saying ^[610] : Ye take too much upon you, רב לכם rab lachem; Ye have too much already, ye sons of Levi; i.e., by your present spirit and disposition you prove yourselves to be wholly unworthy of any spiritual employment.

Verse 5

The Lord will show who are his - It is supposed that St. Paul refers to this place, ^[611] : The foundation of God - the whole sacrificial system, referring to Christ Jesus, the foundation of the salvation of men; standeth sure, notwithstanding the rebellions, intrusions, and false doctrines of men; having this seal - this stamp of its Divine authenticity, The Lord knoweth them that are his; εγνω Κυριος τους οντας αυτου, a literal translation of וידע יהוה את אשר לו veyoda Yehovah eth asher lo; and both signifying, The Lord approveth of his own; or, will own that which is of his own appointment. And let every one that nameth the name of Christ depart from iniquity, alluding to the exhortation of Moses, ^[612] : Depart, I pray you, from the tents of these wicked men.

Verse 15

Respect not thou their offering - There was no danger of this: they wished to set up a priesthood and a sacrificial system of their own; and God never has blessed, and never can bless, any scheme of salvation which is not of his own appointment. Man is ever supposing that he can mend his Maker's work, or that he can make one of his own that will do in its place.

Verse 22

O God, the God of the spirits of all flesh - אל אלהי הרוחת לכל בשר El Elohey haruchoth lechol basar. This address sufficiently proves that these holy men believed that man is a being compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality of the human soul is a human fable, or, if it be a true doctrine, these men did not pray under the influence of the Divine Spirit. In ^[613] there is a similar form of expression: Let the Lord, the God of the spirits of all flesh. And in ^[614] : In whose hand is the soul (נפש nephesh) of all living; and the spirit (רוח ruach) of all flesh of man. Are not these decisive proofs that the Old Testament teaches that there is an immortal spirit in man? "But does not רוח ruach signify wind or breath?" Sometimes it does, but certainly not here; for how absurd would it be to say, O God, the God of the breaths of all flesh!

Verse 30

If the Lord make a new thing - ואם בריאה יברא יהוה veim beriah yibra Yehovah, and if Jehovah should create a creation, i. e., do such a thing as was never done before.
And they go down quick into the pit - שאלה sheolah, a proof, among many others, that שאל sheol, signifies here a chasm or pit of the earth, and not the place called hell; for it would be absurd to suppose that their houses had gone to hell; and it would be wicked to imagine that their little innocent children had gone thither, though God was pleased to destroy their lives with those of their iniquitous fathers.

Verse 33

They, and all that appertained to them - Korah, Dathan, and Abiram, and all that appertained to their respective families, went down into the pit caused by this supernatural earthquake; while the fire from the Lord consumed the 250 men that bare censers. Thus there were two distinct punishments, the pit and the fire, for the two divisions of these rebels.

Verse 37

The censers - are hallowed - קדשו kadeshu, are consecrated, i. e., to the service of God though in this instance improperly employed.

Verse 41

On the morrow all the congregation - murmured - It is very likely that the people persuaded themselves that Moses and Aaron had used some cunning in this business, and that the earthquake and fire were artificial; else, had they discerned the hand of God in this punishment, could they have dared the anger of the Lord in the very face of justice?

Verse 46

The plague is begun - God now punished them by a secret blast, so as to put the matter beyond all dispute; his hand, and his alone, was seen, not only in the plague, but in the manner in which the mortality was arrested. It was necessary that this should be done in this way, that the whole congregation might see that those men who had perished were not the people of the Lord; and that God, not Moses and Aaron, had destroyed them.

Verse 48

He stood between the dead and the living; and the plague, etc. - What the plague was we know not, but it seems to have begun at one part of the camp, and to have proceeded regularly onward; and Aaron went to the quarter where it was then prevailing, and stood with his atonement where it was now making its ravages, and the plague was stayed; but not before 14,700 had fallen victims to it, ^[615].
If Aaron the high priest, with his censer and incense, could disarm the wrath of an insulted, angry Deity, so that a guilty people, who deserved nothing but destruction, should be spared; how much more effectual may we expect the great atonement to be which was made by the Lord Jesus Christ, of whom Aaron was only the type! The sacrifices of living animals pointed out the death of Christ on the cross; the incense, his intercession. Through his death salvation is purchased for the world; by his intercession the offending children of men are spared. Hence St. Paul, ^[616], says: If, while we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved Through His Life, i. e., by the prevalence of his continual intercession. ^[617], ^[618] : "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." By the awful transactions recorded in this chapter, we may see how jealous God is of the sole right of appointing the way and means of salvation. Had any priesthood, and any kind of service, no matter how solemn and sincere, been equally available in the sight of Divine justice and mercy, God would not have resented in so awful a manner the attempts of Korah and his company in their new service. The way of God's own appointment, the agony and death of Christ, is the only way in which souls can be saved. His is the priesthood, and his is the only available sacrifice. All other modes and schemes of salvation are the inventions of men or devils, and will in the end prove ruinous to all those who trust in them. Reader, forget not the Lord who bought thee.

Chapter 17

Introduction

The twelve chiefs of the tribes are commanded to take their rods, and to write the name of each tribe upon the rod that belonged to its representative; but the name of Aaron is to be written on the rod of the tribe of Levi, ^[619]. The rods are to be laid up before the Lord, who promises that the man's rod whom he shalt choose for priest shall blossom, ^[620], ^[621]. The rods are produced and laid up before the tabernacle, ^[622], ^[623]. Aaron's rod alone buds, blossoms, and bears fruit, ^[624], ^[625]. It is laid up before the testimony as a token of the manner in which God had disposed of the priesthood, ^[626], ^[627]. The people are greatly terrified, and are apprehensive of being destroyed, ^[628], ^[629].

Verse 2

And take of every one of them a rod - מטה matteh, the staff or scepter, which the prince or chief of each tribe bore, and which was the sign of office or royalty among almost all the people of the earth.

Verse 5

The man's rod, whom I shall choose, shall blossom - It was necessary that something farther should be done to quiet the minds of the people, and for ever to settle the dispute, in what tribe the priesthood should be fixed. God therefore took the method described in the text, and it had the desired effect; the Aaronical priesthood was never after disputed.

Verse 8

The rod of Aaron - was budded, etc. - That is, on the same rod or staff were found buds, blossoms, and ripe fruit. This fact was so unquestionably miraculous, as to decide the business for ever; and probably this was intended to show that in the priesthood, represented by that of Aaron, the beginning, middle, and end of every good work must be found. The buds of good desires, the blossoms of holy resolutions and promising professions, and the ripe fruit of faith, love, and obedience, all spring from the priesthood of the Lord Jesus. It has been thought by some that Aaron's staff (and perhaps the staves of all the tribes) was made out of the amygdala communis, or common almond tree. In a favorable soil and climate it grows to twenty feet in height; is one of the most noble, flourishing trees in nature: its flowers are of a delicate red, and it puts them forth early in March, having begun to bud in January. It has its name שקד shaked from shakad, to awake, because it buds and flowers sooner than most other trees. And it is very likely that the staves of office, borne by the chiefs of all the tribes, were made of this tree, merely to signify that watchfulness and assiduous care which the chiefs should take of the persons committed, in the course of the Divine providence, to their keeping.
Every thing in this miracle is so far beyond the power of nature, that no doubt could remain on the minds of the people, or the envious chiefs, of the Divine appointment of Aaron, and of the especial interference of God in this case. To see a piece of wood long cut off from the parent stock, without bark or moisture remaining, laid up in a dry place for a single night, with others in the same circumstances - to see such a piece of wood resume and evince the perfection of vegetative life, budding, blossoming, and bringing forth ripe fruit at the same time, must be such a demonstration of the peculiar interference of God, as to silence every doubt and satisfy every scruple. It is worthy of remark that a scepter, or staff of office, resuming its vegetative life, was considered an absolute impossibility among the ancients; and as they were accustomed to swear by their sceptres, this circumstance was added to establish and confirm the oath. A remarkable instance of this we have in Homer, Iliad, lib. i., ver. 233, etc., where Achilles, in his rage against Agamemnon, thus speaks: - Αλλ' εκ τοι ερεω, και επι μεγαν ὁρκον ομουμαι· Ναι μα τοδε σκηπτρον, το μεν ουποτε φυλλα και οζους Φυσει, επειδη πρωτα τομην εν ορεσσι λελοιπεν, Ουδ' αναθηλησει· περι γαρ ῥα ἑ χαλκος ελεψε Φυλλα τε και φλοιον· ὁ δε τοι μεγας εσσεται ὁρκος.
But hearken: I shall swear a solemn oath:
By this same scepter which shall never bud,
Nor boughs bring forth, as once; which, having left
Its parent on the mountain top, what time
The woodman's axe lopp'd off its foliage green,
And stripp'd its bark, shall never grow again.
Cowper.
Virgil represents King Latinus swearing in the same way, to confirm his covenant with Aeneas: -
Ut Sceptrum hoc (dextra sceptrum nam forte gerebat)
Nunquam fronde levi fundet virgulta neque umbras,
Cum semel in silvis imo de stirpe recisum.
Matre caret, posuitque comas et brachia ferro;
Olim arbos, nunc artificis manus aere decoro
Inclusit, patribusque dedit gestare Latinis,
Talibus inter se firmabant foedera dictis.
Aen., lib. xii., ver. 206-12.
Even as this royal Sceptre (for he bore
A scepter in his hand) shall never more
Shoot out in branches, or renew the birth;
An orphan now, cut from the mother earth
By the keen axe, dishonor'd of its hair,
And cased in brass, for Latian kings to bear.
And thus in public view the peace was tied
With solemn vows, and sworn on either side.
Dryden.
When the circumstance of the rod or scepter being used anciently in this way, and the absolute impossibility of its reviviscence so strongly appealed to, is considered, it appears to have been a very proper instrument for the present occasion, for the change that passed on it must be acknowledged as an immediate and incontestable miracle.

Verse 12

Behold, we die, we perish, we all perish - גוענו gavaenu signifies not so much to die simply, as to feel an extreme difficulty of breathing, which, producing suffocation, ends at last in death. See the folly and extravagance of this sinful people. At first, every person might come near to God, for all, they thought, were sufficiently holy, and every way qualified to minister in holy things. Now, no one, in their apprehension, can come near to the tabernacle without being consumed, ^[630]. In both cases they were wrong; some there were who might approach, others there were who might not. God had put the difference. His decision should have been final with them; but sinners are ever running into extremes.

Chapter 18

Introduction

The priests are to bear the iniquity of the sanctuary, ^[631]. The Levites to minister to the priests, and have charge of the tabernacle, ^[632]. The priests alone to have the charge of the sanctuary, etc., no stranger to come nigh on pain of death, ^[633] The portion allowed for their maintenance, ^[634]. They shall have every meat-offering; and they shall eat them in the holy place, ^[635], ^[636]. The wave-offerings, ^[637]. The first-fruits of the oil, wine, and wheat, and whatever is first ripe, and every devoted thing, ^[638]; also, all the first-born of men and beasts, ^[639]; and heave-offerings, ^[640]. The priests shall have no inheritance, ^[641]. The Levites shall have no inheritance, but shall have the tenth of the produce in Israel, ^[642], of which they are to give a tenth to the priests, taken from the best parts, ^[643].

Verse 1

Thou and thy sons - shall bear the iniquity of the sanctuary, etc. - That is, They must be answerable for its legal pollutions, and must make the necessary atonements and expiations. By this they must feel that though they had got a high and important office confirmed to them by a miraculous interference, yet it was a place of the highest responsibility; and that they must not be high-minded, but fear.

Verse 2

Thy brethren also of the tribe of Levi - may be joined unto thee - There is a fine paronomasia, or play upon words, in the original. לוי Levi comes from the root לוה lavah, to join to, couple, associate: hence Moses says, the Levites, ילוו yillavu, shall be joined, or associated with the priests; they shall conjointly perform the whole of the sacred office, but the priests shall be principal, the Levites only their associates or assistants.

Verse 15

The first-born of man - and the firstling of unclean beasts - Thus vain man is ranked with the beasts that perish; and with the worst kinds of them too, those deemed unclean.

Verse 16

Shalt thou redeem - for the money of five shekels - Redemption of the first-born is one of the rites which is still practiced among the Jews. According to Leo of Modena, it is performed in the following manner: -
When the child is thirty days old, the father sends for one of the descendants of Aaron: several persons being assembled on the occasion, the father brings a cup containing several pieces of gold and silver coin. The priest then takes the child into his arms, and addressing himself to the mother, says: Is this thy son?
Mother. Yes.
Priest. Hast thou never had another child, male or female, a miscarriage or untimely birth?
Mother. No.
Priest. This being the case, this child, as first-born, belongs to me.
Then, turning to the father, he says: If it be thy desire to have this child, thou must redeem it.
Father. I present thee with this gold and silver for this purpose.
Priest. Thou dost wish, therefore, to redeem the child?
Father. I do wish so to do.
The priest then, turning himself to the assembly, says: Very well; this child, as first-born, is mine, as it is written in Bemidbar, (^[644]), Thou shalt redeem the first-born of a month old for five shekels, but I shall content myself with this in exchange. He then takes two gold crowns, or thereabouts, and returns the child to his parents.

Verse 19

It is a covenant of salt - That is, an incorruptible, everlasting covenant. As salt was added to different kinds of viands, not only to give them a relish, but to preserve them from putrefaction and decay, it became the emblem of incorruptibility and permanence. Hence, a covenant of salt signified an everlasting covenant. We have already seen that, among the Asiatics, eating together was deemed a bond of perpetual friendship; and as salt was a common article in all their repasts, it may be in reference to this circumstance that a perpetual covenant is termed a covenant of salt; because the parties ate together of the sacrifice offered on the occasion, and the whole transaction was considered as a league of endless friendship. See the note on ^[645].

Verse 20

I am thy part and thine inheritance - The principal part of what was offered to God was the portion of the priests, therefore they had no inheritance of land in Israel; independently of that they had a very ample provision for their support. The rabbins say twenty-four gifts were given to the priests, and they are all expressed in the law. Eight of those gifts the priests ate nowhere but in the sanctuary: these eight are the following: -
1. The flesh of the Sin-Offering, whether of beasts or fowls, ^[646], ^[647].
2. The flesh of the Trespass-Offering, ^[648], ^[649].
3. The Peace-Offerings of the congregation, ^[650], ^[651].
4. The remainder of the Omer or Sheaf, ^[652], etc.
5. The remnants of the Meat-Offerings of the Israelites, ^[653].
6. The two Loaves, ^[654].
7. The Shew-Bread, ^[655].
8. The Log of oil offered by the leper, ^[656], etc.
Five of those gifts they ate only in Jerusalem: -
1. The breast and shoulder of the Peace-Offerings, ^[657], ^[658].
2. The Heave-Offering of the sacrifice of confession, ^[659].
3. The Heave-Offering of the Nazarite's ram, ^[660].
4. The Firstling of the clean beast, ^[661]; ^[662], ^[663].
5. The First-Fruits, ^[664].
Five gifts were not due unto them by the law, but in the land of Israel only: -
1. The heave-offering or First-Fruits, ^[665].
2. The heave-offering of the Tithe, ^[666].
3. The Cake, ^[667].
These three were holy.
4. The first-fruits of the Fleece, ^[668].
5. The Field of Possession, Numbers 35.
These two were common.
Five gifts were due unto them both within and without the land: -
1. The gifts of the Beasts Slain, ^[669].
2. The redemption of the First-Born Son, ^[670].
3. The Lamb for the firstling of an ass, ^[671]; Numbers 18.
4. The restitution of that taken by violence from a stranger, ^[672].
5. All Devoted things, ^[673].
One gift was due unto them from the sanctuary: -
1. The skins of the burnt-offering, and all the skins of the other most holy things, ^[674].
In all 24. See Ainsworth.
The gifts which the females of the priests' families had a part in were these: -
1. The heave-offering, or first-fruits.
2. The heave-offering of the tithe.
3. The cake.
4. The gifts of the beast, ^[675].
5. The first of the fleece. - See Mishna, Tract. Biccurim, and Ainsworth on the Pentateuch.
Besides all this the priests had the tribute money mentioned ^[676], ^[677].

Verse 21

Behold, I have given the children of Levi all the tenth -
1. The Levites had the tenth of all the productions of the land.
2. They had forty-eight cities, each forming a square of 4,000 cubits.
3. They had 2,000 cubits of ground round each city. Total of the land they possessed, 53,000 acres.
4. They had the first-fruits and certain parts of all the animals killed in the land.
Canaan contained about 11,264,000 acres; therefore the portion possessed by the Levites was rather less than as one to two hundred and twelve; for 11,264,000 divided by 53,000, quotes only 212 28/53 - See Lowman, Dodd, etc. But though this was a very small proportion for a whole tribe that had consented to annihilate its political existence, that it might wait upon the service of God, and labor for the people's souls; yet let it be considered that what they possessed was the best of the land: and while it was a slender remuneration for their services, yet their portion was such as rendered them independent, and kept them comfortable; so that they could wait on the Lord's work without distraction. This is a proper pattern for the maintenance of the ministers of God: let them have a sufficiency for themselves and families, that there may be no distracting cares; and let them not be encumbered with riches or worldly possessions, that they may not be prevented from taking care of souls.

Verse 28

Thus ye also shall offer a heave-offering - As the Levites had the tithe of the whole land, they themselves were obliged to give the tithe of this tithe to the priests, so that this considerably lessened their revenue. And this tithe or tenth they were obliged to select from the best part of the substance they had received, ^[678], etc. A portion of all must be given to God, as an evidence of his goodness, and their dependence on him. See the end at ^[679].

Chapter 19

Introduction

The ordinance of the red heifer, ^[680], ^[681]. She shall be slain by Eleazar without the camp, and her blood sprinkled before the tabernacle, ^[682], ^[683]. Her whole body and appurtenance shall be reduced to ashes, and while burning, cedar wood, scarlet, and hyssop, shall be thrown into the fire, ^[684], ^[685]. The priest, and he that burns her, to bathe themselves, and be reputed unclean till the evening, ^[686], ^[687]. Her ashes to be laid up for a water of purification, ^[688]. How, and in what cases it is to be applied, ^[689]. The law concerning him who dies in a tent, or who is killed in the open field, ^[690]. How the persons, tent, and vessels are to be purified by the application of these ashes, ^[691]. The unclean person who does not apply them, to be cut off from the congregation, ^[692]. This is to be a perpetual statute, ^[693], ^[694].

Verse 2

Speak unto the children of Israel that they bring thee, etc. - The ordinance of the red heifer was a sacrifice of general application. All the people were to have an interest in it, and therefore the people at large are to provide the sacrifice. This Jewish rite certainly had a reference to things done under the Gospel, as the author of the Epistle to the Hebrews has remarked: "For if," says he, "the blood of bulls and of goats," alluding, probably, to the sin-offerings and the scape-goat, "and the ashes of a heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God!" ^[695], ^[696]. As the principal stress of the allusion here is to the ordinance of the red heifer, we may certainly conclude that it was designed to typify the sacrifice of our blessed Lord.
We may remark several curious particulars in this ordinance.
1. A heifer was appointed for a sacrifice, probably, in opposition to the Egyptian superstition which held these sacred, and actually worshipped their great goddess Isis under this form; and this appears the more likely because males in general were preferred for sacrifice, yet here the female is chosen.
2. It was to be a red heifer, because red bulls were sacrificed to appease the evil demon Typhon, worshipped among the Egyptians. See Spencer.
3. The heifer was to be without spot - having no mixture of any other color. Plutarch remarks, De Iside et de Osiride, that if there was a single hair in the animal either white or black, it marred the sacrifice. See Calmet, and see the note on ^[697].
4. Without blemish - having no kind of imperfection in her body; the other, probably, applying to the hair or color.
5. On which never came yoke, because any animal which had been used for any common purpose was deemed improper to be offered in sacrifice to God. The heathens, who appear to have borrowed much from the Hebrews, were very scrupulous in this particular. Neither the Greeks nor Romans, nor indeed the Egyptians, would offer an animal in sacrifice that had been employed for agricultural purposes. Of this we have the most positive evidence from Homer, Porphyry, Virgil, and Macrobius.
Just such a sacrifice as that prescribed here, does Diomede vow to offer to Pallas - Iliad, lib. x., ver. 291. Ὡς νυν μοι εθελουσα παριστασο, και με φυλασσε· Σοι δ' αυ εγω ῥεξω βουν ηνιν ευρυμετωπον, Αδμητην, ἡν ουπω ὑπο ζυγον ηγαγεν ανηρ· Την τοι εγω ῥεξω, χρυσον κερασιν περιχευας. "So now be present, O celestial maid;
So still continue to the race thine aid;
A yearling heifer falls beneath the stroke,
Untamed, unconscious of the galling yoke,
With ample forehead and with spreading horns,
Whose tapering tops refulgent gold adorns."
Altered from Pope.
In the very same words Nestor, Odyss., lib. iii., ver. 382, promises a similar sacrifice to Pallas.
The Romans had the same religion with the Greeks, and consequently the same kind of sacrifices; so Virgil, Georg. iv., ver. 550.
Quatuor eximios praestanti corpore tauros
Ducit, et intacta totidem cervice juveneas. " - From his herd he culls
For slaughter four the fairest of his bulls;
Four heifers from his female stock he took,
All fair, and all unknowing of the yoke."
Dryden.
It is very likely that the Gentiles learnt their first sacrificial rites from the patriarchs; and on this account we need not wonder to find so many coincidences in the sacrificial system of the patriarchs and Jews, and all the neighboring nations.

Verse 9

For a water of separation - That is, the ashes were to be kept, in order to be mixed with water, ^[698], and sprinkled on those who had contracted any legal defilement.

Verse 11

He that toucheth the dead body of any man shall be unclean seven days - How low does this lay man! He who touched a dead beast was only unclean for one day, ^[699], ^[700], ^[701]; but he who touches a dead man is unclean for seven days. This was certainly designed to mark the peculiar impurity of man, and to show his sinfulness - seven times worse than the vilest animal! O thou son of the morning, how art thou fallen!

Verse 12

He shall purify himself with it - יתחטא בו yithchatta bo, literally, he shall sin himself with it. This Hebrew form of speech is common enough among us in other matters. Thus to fleece, to bark, and to skin, do not signify to add a fleece, another bark, or a skin, but to take one away; therefore, to sin himself, in the Hebrew idiom, is not to add sin, but to take it away, to purify. The verb חטא chata signifies to miss the mark, to sin, to purify from sin, and to make a sin-offering. See the note on ^[702].
The Hebrews generally sacrificed males, no matter of what color; but here a heifer, and a heifer of a red color, is ordered. The reason of these circumstances is not very well known. "The rabbins, with all their boldness," says Calmet, "who stick at nothing when it is necessary to explain what they do not understand, declare that the cause of this law is entirely unknown; and that Solomon, with all his wisdom, could not find it out."
Several fathers, as well modern as ancient, profess to understand the whole clearly.
1. The red heifer with them signifies the flesh of our Lord, formed out of an earthly substance.
2. Being without spot, etc., the infinite holiness of Christ.
3. The sex of the animal, the infirmity of our flesh, with which he clothed himself.
4. The red color, his passion.
5. Being unyoked, his being righteous in all his conduct, and never under the yoke of sin.
6. Eleazar's sacrificing the heifer instead of Aaron, ^[703], signifies the change of the priesthood from the family of Aaron, in order that a new and more perfect priesthood might take place.
7. The red heifer being taken without the camp (^[704]) to be slain, points out the crucifixion of our Lord without the city.
8. The complete consuming of the heifer by fire, the complete offering of the whole body and soul of Christ as a sacrifice to God for the sin of man: for as the heifer was without blemish, the whole might be offered to God; and as Christ was immaculate, his whole body and soul were made a sacrifice for sin.
9. As the fire of this sacrifice ascended up to God, so it points out the resurrection and ascension of our blessed Lord.
10. And as the ashes of this victim communicated a legal purity to those who were defiled, so true repentance, signified by those ashes, is necessary for the expiation of the offenses committed after baptism.
A great part of this is true in itself; but how little evidence is there that all these things were intended in the ordinance of the red heifer? See on ^[705] (note).

Chapter 20

Introduction

The Israelites come to Zin, and Miriam dies, ^[706]. They murmur for want of water, ^[707]. Moses and Aaron make supplication at the tabernacle, and the glory of the Lord appears, ^[708]. He commands Moses to take his rod, gather the congregation together, and bring water out of the rock, ^[709], ^[710]. Moses takes the rod, gathers the Israelites together, chides with them, and smites the rock twice, and the waters flow out plenteously, ^[711]. The Lord is offended with Moses and Aaron because they did not sanctify him in the sight of the children of Israel, ^[712]. The place is called Meribah, ^[713]. Moses sends a friendly message to the king of Edom, begging liberty to pass through his territories, ^[714]. The Edomites refuse, ^[715]. The Israelites expostulate, ^[716]. The Edomites still refuse, and prepare to attack them, ^[717], ^[718]. The Israelites go to Mount Hor, ^[719]. Aaron is commanded to prepare far his death, ^[720], ^[721]. Aaron is stripped on Mount Hor, and his vestments put on Eleazar his son; Aaron dies, ^[722]. The people mourn for him thirty days, ^[723].

Verse 1

Then came the children of Israel, etc. - This was the first month of the fortieth year after their departure from Egypt. See ^[724], compared with ^[725] of this chapter, and ^[726]. The transactions of thirty-seven years Moses passes by, because he writes not as a historian but as a legislator; and gives us particularly an account of the laws, ordinances, and other occurrences of the first and last years of their peregrinations. The year now spoken of was the last of their journeyings; for from the going out of the spies, Numbers 13, unto this time, was about thirty-eight years, ^[727], ^[728]; ^[729].
Desert of Zin - Calmet contends that this is not the same desert mentioned ^[730], where Israel had their eighth encampment; that in Exodus being called in the original סין sin, this here צין tsin: but this is no positive proof, as letters of the same organ are frequently interchanged in all languages, and particularly in Hebrew.
And Miriam died there - Miriam was certainly older than Moses. When he was an infant, exposed on the river Nile, she was entrusted by her parents to watch the conduct of Pharaoh's daughter, and to manage a most delicate business, that required much address and prudence. See Exodus 2. It is supposed that she was at the time of her death one hundred and thirty years of age, having been at least ten years old at her brother's birth. The Catholic writers represent her as a type of the Virgin Mary; as having preserved a perpetual virginity; as being legislatrix over the Israelitish women, as Moses was over the men; and as having a large portion of the spirit of prophecy. Eusebius says that her tomb was to be seen at Kadesh, near the city of Petra, in his time. She appears to have died about four months before her brother Aaron, ^[731], and eleven before her brother Moses; so that these three, the most eminent of human beings, died in the space of one year!

Verse 2

And there was no water for the congregation - The same occurrence took place to the children of Israel at Kadesh, as did formerly to their fathers at Rephidim, see ^[732]; and as the fathers murmured, so also did the children.

Verse 12

Because ye believed me not - What was the offense for which Moses was excluded from the promised land? It appears to have consisted in some or all of the following particulars:
1. God had commanded him (^[733]) to take the rod in his hand, and go and Speak To The Rock, and it should give forth water. It seems Moses did not think speaking would be sufficient, therefore he smote the rock without any command so to do.
2. He did this twice, which certainly in this case indicated a great perturbation of spirit, and want of attention to the presence of God.
3. He permitted his spirit to be carried away by a sense of the people's disobedience, and thus, being provoked, he was led to speak unadvisedly with his lips: Hear now, ye Rebels, ^[734].
4. He did not acknowledge God in the miracle which was about to be wrought, but took the honor to himself and Aaron: "Must We fetch you water out of this rock?"
Thus it plainly appears that they did not properly believe in God, and did not honor him in the sight of the people; for in their presence they seem to express a doubt whether the thing could be possibly done. As Aaron appears to have been consenting in the above particulars, therefore he is also excluded from the promised land.

Verse 14

Sent messengers - unto the king of Edom - Archbishop Usher supposes that the king now reigning in Edom was Hadar, mentioned ^[735].
Thus saith thy brother Israel - The Edomites were the descendants of Edom or Esau, the brother of Jacob or Israel, from whom the Israelites were descended.

Verse 17

We will go by the king's high-way - This is the first time this phrase occurs; it appears to have been a public road made by the king's authority at the expense of the state.

Verse 21

Thus Edom refused to give Israel passage through his border - Though every king has a right to refuse passage through his territories to any strangers; yet in a case like this, and in a time also in which emigrations were frequent and universally allowed, it was both cruelty and oppression in Edom to refuse a passage to a comparatively unarmed and inoffensive multitude, who were all their own near kinsmen. It appears however that it was only the Edomites of Kadesh that were thus unfriendly and cruel; for from ^[736] we learn that the Edomites who dwelt in Mount Seir treated them in a hospitable manner. This cruelty in the Edomites of Kadesh is strongly reprehended, and threatened by the Prophet Obadiah, ^[737], etc.

Verse 26

Strip Aaron of his garments - This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that office to him. A transfer of office, from this circumstance of putting the clothes of the late possessor on the person intended to succeed him, was called investing or investment, (clothing); as removing a person from an office was termed divesting or unclothing. Among the Catholics, and in the Church of England, this same method is used in degrading ecclesiastics. Hence such a degradation is termed by the common people stripping a man of his gown.

Verse 28

And Aaron died there - Hence, as Dr. Lightfoot has justly observed, we have an "indisputable proof that the earthly Canaan was not the utmost felicity at which God's promises to the Israelites aimed since the best men among them were excluded from it."
The remark of some of the fathers here is worthy of attention: "Neither Moses the representative of the law, nor Miriam the representative of the prophets, nor Aaron the representative of the priesthood and its sacrificial rites, could bring the Israelites into possession of the promised land. This was reserved for Joshua, who was in name and conduct the lively type of our Lord and Savior Jesus Christ." He alone can bring those who believe in his name into that rest which remains for the people of God.
There are some observations made by Dr. Lightfoot on this and some of the preceding chapters which should be more generally known. "The place where the people murmured upon the return of the spies was Kadesh-Barnea, ^[738]; ^[739]; ^[740]. This place was called Rithmah before, (^[741], compared with ^[742], and ^[743]), and was so called probably from the juniper trees that grew there; but is now named Kadesh, because the Lord was there sanctified upon the people, as ^[744]; and Barnea, or the wandering son, because here was the decree made of their long wandering in the wilderness. They continued a good space at Kadesh before they removed; for so said Moses, Ye abode in Kadesh many days; or as the Hebrew, According to the days that ye had made abode, namely, at Sinai, ^[745]. And so they spent one whole year there, for so they had done at Sinai. And whereas God commands them at their murmuring to turn back to the Red Sea, (^[746]), his meaning was, that at their next march, whensoever it was, they should not go forward unto Canaan, but back again towards the Red Sea, whence they came; (but see on ^[747] (note)). And they did so, for they wandered by many stations and marches from Kadesh-Barnea till they came to Kadesh-Barnea again, seven or eight and thirty years after they had first left it. These marches, mentioned in Numbers 33, were these: From Kadesh or Rithmah to Rimmon Parez, to Libnah, to Rissah, to Kehelathah, to Mount Shapher, to Haradah, to Makheloth, to Tahath, to Tarah, to Mithcah, to Hashmonah, to Moseroth, to Benejaaken, to Horhagidgad, to Jotbathah, to Ebronah, to Ezion-Gaber, to Kadesh again, in the fortieth year. And though it was only eleven days' journey from Horeb, by the way of Mount Seir to Kadesh-Barnea, (^[748]), they made it above thrice eleven years' journey!" Had they trusted in God, and obeyed him, their enemies long ere this would have been discomfited, and themselves quietly established in possession of the promised inheritance. But they grieved the Spirit of God, and did not believe his promise; and it would have been inconsistent with the whole economy of grace to have introduced unbelievers into that rest which was a type of the kingdom of God.

Chapter 21

Introduction

Arad, a king of the Canaanites, attacks Israel, and makes same prisoners, ^[749]. They devote him and his people to destruction, ^[750]; which they afterwards accomplished, ^[751]. They journey from Hor, and are greatly discouraged, ^[752]. They murmur against God and Moses, and loathe the manna, ^[753]. The Lord sends fiery serpents among them, ^[754]. They repent, and beg Moses to intercede for them, ^[755]. The Lord directs him to make a brazen serpent, and set it on a pole, that the people might look on it and be healed, ^[756]. Moses does so, and the people who beheld the brazen serpent lived, ^[757]. They journey to Oboth, Ije-abarim, Zared, and Arnon, ^[758]. A quotation from the book of the wars of the Lord, ^[759], ^[760]. From Arnon they came to Beer, ^[761]. Their song of triumph, ^[762]. Moses sends messengers to the Amorites for permission to pass through their land, ^[763], ^[764]. Sihon their king refuses, attacks Israel, is defeated, and all his cities destroyed, ^[765]. The poetic proverbs made on the occasion, ^[766]. Israel possesses the land of the Amorites, ^[767], ^[768]. They are attacked by Og king of Bashan, ^[769]. They defeat him, destroy his troops and family, and possess his land, ^[770], ^[771].

Verse 1

The way of the spies - אתרים atharim. Some think that this signifies the way that the spies took when they went to search the land. But this is impossible, as Dr. Kennicott justly remarks, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-Gaber, and were turning round Edom to the south-east; and therefore the word is to be understood here as the name of a place.

Verse 3

The Lord hearkened to the voice of Israel - The whole of this verse appears to me to have been added after the days of Joshua. It is certain the Canaanites were not utterly destroyed at the time here spoken of, for this did not take place till after the death of Moses. If, instead of utterly destroyed them, ויחרם vaiyacharem, we translate they devoted them to utter destruction, it will make a good sense, and not repugnant to the Hebrew; though some think it more probable that the verse was added afterwards by Joshua or Ezra, in testimony of the fulfillment of God's promise; for Arad, who is mentioned as being destroyed here, is mentioned among those destroyed by Joshua long after, (see ^[772]): but this is quite consistent with their being devoted to destruction, as this might be fulfilled any time after. See the note on Leviticus 27 (note).

Verse 5

This light bread - הקלקל hakkelokel, a word of excessive scorn; as if they had said, This innutritive, unsubstantial, cheat - stomach stuff.

Verse 6

Fiery serpents - הנחשים השרפים hannechashim hasseraphim. I have observed before, on Gen. iii., that it is difficult to assign a name to the creature termed in Hebrew nachash; it has different significations, but its meaning here and in Gen. iii. is most difficult to be ascertained. Seraphim is one of the orders of angelic beings, ^[773], ^[774]; but as it comes from the root שרף saraph, which signifies to burn, it has been translated fiery in the text. It is likely that St. Paul alludes to the seraphim, ^[775] : Who maketh his angels spirits, and his ministers a Flame Of Fire. The animals mentioned here by Moses may have been called fiery because of the heat, violent inflammation, and thirst, occasioned by their bite; and consequently, if serpents, they were of the prester or dipsas species, whose bite, especially that of the former, occasioned a violent inflammation through the whole body, and a fiery appearance of the countenance. The poet Lucan has well expressed this terrible effect of the bite of the prester, and also of the dipsas, in the ninth book of his Pharsalia, which, for the sake of those who may not have the work at hand, I shall here insert.
Of the mortal effects of the bite of the dipsas in the deserts of Libya he gives the following description: - "Signiferum juvenem Tyrrheni sanguinis Aulum
Torta caput retro dipsas calcata momordit.
Vix dolor aut sensus dentis fuit: ipsaque laeti
Frons caret invidia: nec quidquam plaga minatur.
Ecce subit virus tacitum, carpitque medullas
Ignis edax, calidaque incendit viscera tabe.
Ebibit humorem circum vitalia fusum
Pestis, et in sicco linguam torrere palato
Coepit: defessos iret qui sudor in artus
Non fuit, atque oculos lacrymarum vena refugit."
Aulus, a noble youth of Tyrrhene blood,
Who bore the standard, on a dipsas trod;
Backward the wrathful serpent bent her head,
And, fell with rage, the unheeded wrong repaid.
Scarce did some little mark of hurt remain,
And scarce he found some little sense of pain.
Nor could he yet the danger doubt, nor fear
That death with all its terrors threatened there.
When lo! unseen, the secret venom spreads,
And every nobler part at once invades;
Swift flames consume the marrow and the brain,
And the scorched entrails rage with burning pain;
Upon his heart the thirsty poisons prey,
And drain the sacred juice of life away.
No kindly floods of moisture bathe his tongue,
But cleaving to the parched roof it hung;
No trickling drops distil, no dewy sweat,
To ease his weary limbs, and cool the raging heat.
Rowe.
The effects of the bite of the prester are not less terrible: "Nasidium Marsi cultorem torridus agri
Percussit prester: illi rubor igneus ora
Succendit, tenditque cutem, pereunte figura,
Miscens cuncta tumor toto jam corpore major:
Humanumque egressa modum super omnia membra
Effiatur sanies, late tollente veneno."
A fate of different kind Nasidius found,
A burning prester gave the deadly wound;
And straight, a sudden flame began to spread,
And paint his visage with a glowing red.
With swift expansion swells the bloated skin.
Naught but an undistinguished mass is seen;
While the fair human form lies lost within.
The puffy poison spreads, and leaves around,
Till all the man is in the monster drowned.
Rowe.
Bochart supposes that the hydrus or chersydrus is meant; a serpent that lives in marshy places, the bite of which produces the most terrible inflammations, burning heat, fetid vomitings, and a putrid solution of the whole body. See his works, vol. iii., col. 421. It is more likely to have been a serpent of the prester or dipsas kind, as the wilderness through which the Israelites passed did neither afford rivers nor marshes, though Bochart endeavors to prove that there might have been marshes in that part; but his arguments have very little weight. Nor is there need of a water serpent as long as the prester or dipsas, which abound in the deserts of Libya, might have abounded in the deserts of Arabia also. But very probably the serpents themselves were immediately sent by God for the chastisement of this rebellious people. The cure was certainly preternatural; this no person doubts; and why might not the agent be so, that inflicted the disease?

Verse 8

Make thee a fiery serpent - Literally, make thee a seraph.
And put it upon a pole - על נס al nes, upon a standard or ensign.

Verse 9

And Moses made a serpent of brass - נחש נחשת nechash nechosheth. Hence we find that the word for brass or copper comes from the same root with nachash, which here signifies a serpent, probably on account of the color; as most serpents, especially those of the bright spotted kind, have a very glistening appearance, and those who have brown or yellow spots appear something like burnished brass: but the true meaning of the root cannot be easily ascertained. On the subject of the cure of the serpent-bitten Israelites, by looking at the brazen serpent, there is a good comment in the book of The Wisdom of Solomon, (Apoch). ^[776], in which are these remarkable words: "They were admonished, having a sign of salvation, (i. e., the brazen serpent), to put them in remembrance of the commandments of thy law. For he that turned himself towards it was not saved by the Thing that he saw, but by Thee, that art the Savior of all." To the circumstance of looking at the brazen serpent in order to be healed, our Lord refers, ^[777], ^[778] : "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The brazen serpent was certainly no type of Jesus Christ; but from our Lord's words we may learn,
1. That as the serpent was lifted up on the pole or ensign, so Jesus Christ was lifted up on the cross.
2. That as the Israelites were to look at the brazen serpent, so sinners must look to Christ for salvation.
3. That as God provided no other remedy than this looking for the wounded Israelites, so he has provided no other way of salvation than faith in the blood of his Son.
4. That as he who looked at the brazen serpent was cured and did live, so he that believeth on the Lord Jesus Christ shall not perish, but have eternal life.
5. That as neither the serpent, nor looking at it, but the invisible power of God healed the people, so neither the cross of Christ, nor his merely being crucified, but the pardon he has bought by his blood, communicated by the powerful energy of his Spirit, saves the souls of men.
May not all these things be plainly seen in the circumstances of this transaction, without making the serpent a type of Jesus Christ, (the most exceptionable that could possibly be chosen), and running the parallel, as some have done, through ten or a dozen particulars?

Verse 12

They - pitched in the valley of Zared - נחל זרד nachal zared. This should be translated the brook Zared, as it is in ^[779], ^[780]. This stream has its origin in the mountains eastward of Moab, and runs from east to west, and discharges itself into the Dead Sea.

Verse 13

Arnon - Another river which takes its rise in the mountains of Moab, and, after having separated the ancient territories of the Moabites and Ammonites, falls into the Dead Sea, near the mouth of Jordan.

Verse 14

The book of the wars of the Lord - There are endless conjectures about this book, both among ancients and moderns. Dr. Lightfoot's opinion is the most simple, and to me bears the greatest appearance of being the true one. "This book seems to have been some book of remembrances and directions, written by Moses for Joshua's private instruction for the management of the wars after him. See ^[781]. It may be that this was the same book which is called the book of Jasher, i. e., the book of the upright, or a directory for Joshua, from Moses, what to do and what to expect in his wars; and in this book it seems as if Moses directed the setting up of archery, see ^[782], and warrants Joshua to command the sun, and expect its obedience, ^[783]."
What he did in the Red Sea, and in the brooks of Arnon - This clause is impenetrably obscure. All the versions, all the translators, and all the commentators, have been puzzled with it. Scarcely any two agree. The original is את והב בסופה eth vaheb besuphah, which our translators render, what he did in the Red Sea, following here the Chaldee Targum; but not satisfied with this version, they have put the most difficult words in English letters in the margin, Vaheb in Suphah. Calmet's conjecture here is ingenious, and is adopted by Houbigant; instead of והב vaheb, he reads זרד zared. Now a ז zain may be easily mistaken for a ו vau, and vice versa; and a ה he for a ר, resh, if the left limb happened to be a little obliterated, which frequently occurs, not only in MSS., but in printed books; the ב beth also might be mistaken for a ד daleth, if the ruled line on which it stood happened in that place to be a little thicker or blacker than usual. Thus then והב vaheb might be easily formed out of זרד zared, mentioned ^[784]; the whole might then be read, They encamped at the brook Zared, and they came to Suphah, and thence to the brook Arnon. Take the passage as we may, it is evidently defective. As I judge the whole clause to have been a common proverb in those days, and Vaheb to be a proper name, I therefore propose the following translation, which I believe to be the best: From Vaheb unto Suph, and unto the streams of Arnon. If we allow it to have been a proverbial expression, used to point out extensive distance, then it was similar to that well known phrase, From Dan even unto Beersheba.

Verse 17

Spring up, O well, etc. - This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the poetic. See the remarks ^[785] (note), etc.

Verse 18

The princes digged the well - with their staves - This is not easily understood. Who can suppose that the princes dug this well with their staves? And is there any other idea conveyed by our translation? The word חפרו chapharu, which is translated they digged, should be rendered they searched out, which is a frequent meaning of the root; and במשענתם bemishanotham, which we render with their staves, should be translated on their borders or confines, from the root שען shaan, to lie along. With these corrections the whole song may be read thus: -
Spring up, O well! Answer ye to it.
The well, the princes searched it out.
The nobles of the people have digged it.
By a decree, upon their own borders
This is the whole of the quotation from what is called the book of the wars of the Lord. But see Dr. Kennicott's remarks at the end of this chapter.

Verse 26

For Heshbon was the city of Sihon, etc. - It appears therefore that the territory now taken from Sihon by the Israelites was taken from a former king of Moab, in commemoration of which an epikedion or war song was made, several verses of which, in their ancient poetic form, are here quoted by Moses.

Verse 27

They that speak in proverbs - המשלים hammoshelim, from משל mashal, to rule, to exercise authority; hence a weighty proverbial saying, because admitted as an axiom for the government of life. The moshelim of the ancient Asiatics were the same, in all probability, as the Poetae among the Greeks and Latins, the shaara among the Arabs, who were esteemed as Divine persons, and who had their name from shaara, he knew, understood; whose poems celebrated past transactions, and especially those which concerned the military history of their nation. These poets were also termed sahebi deewan, companions or lords of the council of state, because their weighty sayings and universal knowledge were held in the highest repute. Similar to these were the bards among the ancient Druids, and the Sennachies among the ancient Celtic inhabitants of these nations.
The ode from the 27th to the 30th verse is composed of three parts. The first takes in ^[786] and ^[787]; the second ^[788]; and the third ^[789].
The first records with bitter irony the late insults of Sihon and his subjects over the conquered Moabites.
The second expresses the compassion of the Israelites over the desolations of Moab, with a bitter sarcasm against their god Chemosh, who had abandoned his votaries in their distress, or was not able to rescue them out of the hands of their enemies.
The third sets forth the revenge taken by Israel upon the whole country of Sihon, from Heshbon to Dibon, and from Nophah even to Medeba. See ^[790], ^[791].
The whole poem, divided into its proper hemistichs, as it stands in Kennicott's Hebrew Bible, is as follows: -
. Part I
Come ye to Heshbon, let it be rebuilt;
The city of Sihon, let it be established.

For from Heshbon the fire went out,
And a flame from the city of Sihon:
It hath consumed the city of Moab,
With the lords of the heights of Arnon.
. Part 2
Alas for thee, O Moab!
Thou hast perished, O people of Chemosh!
He hath given up his fugitive sons
And his daughters into captivity,
To the king of the Amorites, Sihon.
. Part 3
But on them have We lifted destruction,
From Heshbon even to Dibon;
We have destroyed even to Nophah,
The fire did reach to Medebah.
See Kennicott's Remarks.

Verse 35

So they smote him, and his sons - There is a curious note of Dr. Lightfoot here, of which I should think it wrong to deprive the reader. "Sihon and Og conquered, A. M. 2553. Of the life of Moses, 120. From the Exodus, 40. It is now six and twenty generations from the creation, or from Adam to Moses; and accordingly doth Psalm 136, rehearse the durableness of God's mercy six and twenty times over, beginning the story with the creation, and ending it in the conquest of Sihon and Og. The numerals of the name יהוה Jehovah amount to the sum of six and twenty."
On some difficulties in this chapter Dr. Kennicott makes the following observations: - "This one chapter has several very considerable difficulties; and some verses, as now translated, are remarkably unintelligible, A true state of this chapter is not, however, to be despaired of; and it has in it some circumstances which merit more than common attention. It contains the history of the last part of the travels of the Israelites in their way to the promised land; beginning with them at Mount Hor, the thirty-fourth encampment, and concluding with them, as in their forty-second and last encampment, near Jordan, in the country which they had acquired by conquest over Sihon, king of the Amorites. "It begins with saying - that King Arad, the Canaanite, who dwelt in the south, (in the land of Canaan, ^[792]), attacked Israel and was defeated, and that Israel destroyed their cities; and that, after destroying these Canaanite cities, and consequently after being in a part of Canaan, a part of the very country they were going to, on the west of the Dead Sea, they returned towards the Red Sea, and near the eastern tongue or gulf of the Red Sea, on the south of Edom, marched round Edom to the east of the Dead Sea, in order to enter Canaan from the east side of Jordan! "This surprising representation of so vast and dangerous a march, quite unnecessarily performed, is owing to two circumstances. The first is, (^[793]), the Canaanites heard that Israel was coming by the way of the spies, meaning, by the way the spies went from Kadesh-Barnea into Canaan. But this being impossible, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-gaber, and were turning round Edom, to the south-east; it is happy that the word rendered spies, in our version, is in the Greek a proper name, (Atharim), which removes that difficulty: and the other difficulty (^[794], ^[795]) is removed by the Greek version likewise, according to which, the vow made, with the facts subsequent, does not signify destroying the Canaanite cities, but devoting them to destruction at some future time. See Wall's Crit. Notes. "It proceeds with saying, that after defeating the Canaanites at Mount Hor, they journeyed from Mount Hor by the way of the Red Sea, (in the road from Ammon, Midian, etc., to the eastern gulf of the Red Sea), to compass the land of Edom; that on their murmuring for want both of bread and of water they were punished by fiery serpents, after which they marched to Oboth, and thence to Ije-abarim in the wilderness, east of Moab. The encampments of the Israelites, amounting to forty-two, are recorded all together, in historical succession, in Numbers 33, where Ije-abarim is the 38th; Dibon-gad, 39; Almon-Diblathaim, 40; mountains of Abarim, 41; and the plains of Moab, by Jordan, 42. This regular detail in Numbers 33 has occasioned great perplexity as to Numbers 21, where, after the stations at Oboth and Ije-abarim, in ^[796], ^[797], we have, in ^[798], ^[799], the words Mattanah, Nahaliel, and Bamoth; which are usually considered as the proper names of three places, but widely different from the three proper names after Ije-abarim in the catalogue at Numbers 33. "But there is, in reality, no inconsistency here. In the plain and historical catalogue (Numbers 33). the words are strictly the proper names of the three places; but here the words Mattanah, Nahaliel, and Bamoth follow some lines of poetry, and seem to form a continuation of the song. They evidently express figurative and poetical ideas. The verbs journeyed from and pitched in are not found here, though necessary to prose narration: see ^[800] and ^[801] here, and Numbers 33. Lastly, ^[802], (in this 21st chapter), usually supposed to express the last encampment, does not. Pisgah signifies a hill; and the Israelites could not encamp on the top of any single hill, such as this is described. Balak took Balaam to the top of Peor, which looketh toward Jeshimon, (^[803]), which Peor undoubtedly was in Moab. He took him to another hill in Moab, when he took him (^[804]) to the top of Pisgah, in the field of Zophim. And if the Pisgah or hill in ^[805], was in the country of Balak, it could not point out the last encampment, which was not in Balak's country, but north of Arnon. "The word Mattanah probably alludes to a place distinguished by some gift or blessing from God. Fagius says:
Nomen loci, ab eventu aquarum quas Dominus ibi dedit, sic appellati; מתנה nam significat donum- 'The name of the place was so called, from the circumstance of the waters which the Lord gave there; for Mattanah signifies a gift.' נהליאל Nahaliel is torrentes Dei; i. e., great streams, particularly seasonable or salutary. And במות Bamoth (^[806]) may point out any high places of signal benefit in the country of Moab, or it may answer to the last station but one, which was the mountains of Abarim.
If, therefore, these words were meant to express poetically some eminent blessing, what blessing was so likely to be then celebrated as copious streams of water? And after they had wandered nearly forty years through many a barren desert, and after (compare ^[807]) having passed through that great and terrible wilderness, wherein were fiery serpents and drought, where there was no water, it is no wonder they should shout for joy at finding water in plenty, and finding it almost on the banks of Arnon, the last river they were to pass, in their way to their last station, east of Jordan. No wonder they should sing in poetic rapture, that after the wilderness was (Mattanah) the Gift Of God; meaning the great well in Moab, dug by public authority; and no wonder that, after such a gift, there were (Nahaliel) blessed streams, by which they passed, till they came to (Bamoth) the high places from which, perhaps, these streams descended. And the thanksgiving ends, where the blessing was no longer wanted, on their coming down into the valley, along the banks of Arnon, which was then the north boundary of Moab. "The Israelites had spent no less than thirty-eight years in coming from Kadesh-Barnea to their encampment north of Zared. Here, at this fortieth station, they were commanded to pass through Moab by ער Ar, the chief city; but were not to stop till they came to the valley on the south of Arnon. At this last station but one they probably continued no longer than was necessary for sending messengers to Sihon, king of the Amorites, at Heshbon, and receiving his answer. They then crossed the Arnon; and having vanquished Sihon and Og, took possession of the forty-second and last encampment. "This one chapter has three pieces of poetry, either fragments or complete; and poetry, seldom found in a historical narrative, may be here accounted for from the exuberance of joy which must have affected these wearied travelers, when arriving thus happily near their journey's end. What occurs first is in ^[808]; and has often been called the fragment of an old Amorite song. But it may have been Amorite or Moabite, or either or neither, for the subject matter of it, as it is generally understood, if indeed it can be said to be understood at all. The words את והב בסופה ואת הנתליס ארנו, usually supposed to contain this fragment, do not signify, as in our English version, What he did in the Red Sea, and in the brooks of Arnon. Without enumerating the many interpretations given by others, I shall offer a new one, which seems to make good sense, and a sense very pertinent. "Observe first, that there must have been a place called Suph, near the conflux of the Arnon and Jordan; because Moses, whilst in that last station, begins Deuteronomy with saying, he was on this side (i. e., east) of Jordan, over against Suph. By this word is not here meant the Red Sea; partly, because that has every where else the word for sea before it, and partly, because of the great distance of the Red Sea now from Moses. The single word, therefore, signifies here some place in itself obscure, because no where mentioned but in these two passages. And yet we cannot wonder that Moses should mention it twice, as the word Suph, introduced in speaking of the two last encampments, recalled to mind the Sea of Suph, so glorious to Israel, near the beginning of their march towards Canaan. "Moses had now led Israel from the Red Sea to the river Arnon, through many dreadful dangers, partly from hostile nations, partly from themselves; such dangers as no other people ever experienced, and such as no people could have surmounted, without the signal favor of the Almighty. And here, just before the battles with Sihon and Og, he reminds them of Pharaoh, etc.; and he asserts, that in the history of the wars it shall be recorded that Jehovah, who had triumphantly brought Israel through the Sea of Suph, near Egypt, at first, had now conducted him to Suph, near Arnon; that
Jehovah went with him to Suph,
And he came to the streams of Arnon. "This version removes the difficulties urged by Hobbes, page 266, fol. 1750; by Spinoza, page 108, 4th., 1670; and retailed in a deistical pamphlet called The Doubts of the Infidels, page 4, 8vo., 1781. "The general meaning of the next piece of poetry seems to be this: that at some distance from the city of Ar, by which the Israelites were to pass, (^[809]), they came to A Well of uncommon size and magnificence, which seems to have been sought out, built up, and adorned for the public, by the rulers of Moab. And it is no wonder that, on their arrival at such a well, they should look upon it as a blessing from Heaven, and speak of it as a new miracle in their favor.
17. Then Israel sang this song: - Spring up, O Well! Sing ye hitherto!
18. The Well! princes searched it out;The nobles of the people have digged it;By their decree, by their act of government,So, after the wilderness, was Mattanah!
19. And after Mattanah were Nahaliel!And after Nahaliel were Bamoth!
20. And after Bamoth was the valley;Where, in the country of Moab, Appeareth the top of Pisgah,Which is over against Jeshimon.
See Dr. Kennicott's Remarks upon Select Passages in the Old Testament.

Chapter 22

Introduction

The Israelites pitch in the plains of Moab, ^[810]. Balak, king of Moab, is greatly terrified, ^[811]; and sends to Balaam, a diviner, to come and curse them, ^[812], ^[813]. The elders of Moab take a reward and carry it to Balaam, ^[814]. He inquires of the Lord, and is positively ordered not to go with them, ^[815]. He communicates this to the elders of Moab, ^[816]. They return to Balak with this information, ^[817]. He sends some of his princes to Balaam with promises of great honor, ^[818]. He consults God, and is permitted! to go, on certain conditions, ^[819]. Balaam sets off, is opposed by an angel of the Lord, and the Lord miraculously opens the mouth of his ass to reprove him, ^[820]. Balaam sees the angel, and is reproved by him, ^[821]. He humbles himself, and offers to go back, ^[822]; but is ordered to proceed, on the same conditions as before, ^[823]. The king of Moab goes out to meet him, ^[824]. His address to him, ^[825]. Balaam's firm answer, ^[826]. Balak sacrifices, and takes Balaam to the high places of Baal, that he may see the whole of the Israelitish camp, ^[827].

Verse 1

And pitched in the plains of Moab - They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites.
On this side Jordan - On the east side. By Jericho, that is, over against it.

Verse 5

To Pethor, which is by the river of the land of the children of his people - Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place in any country where there is a river; for he lived by Pethor, which is by the river of the land of the children of his people. But was Pethor then near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of De Rossi's) confirm the Samaritan text here in reading, instead of עמו ammo, his people, עמון Ammon, with the Syriac and Vulgate versions." Houbigant properly contends for this reading; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with ^[828].

Verse 6

Come now, therefore, I pray thee, curse me this people - Balaam, once a prophet of the true God, appears to have been one of the Moshelim, (see ^[829]), who had added to his poetic gift that of sorcery or divination. It was supposed that prophets and sorcerers had a power to curse persons and places so as to confound all their designs, frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. See ^[830]; ^[831], ^[832]; ^[833]; ^[834], ^[835].
Macrobius has a whole chapter De carmine quo evocari solebant dii tutelares, et aut urbes, aut exercitus devoveri. "Of the incantations which were used to induce the tutelary gods to forsake the cities, etc., over which they presided, and to devote cities and whole armies to destruction." See Saturnal., lib. iii., cap. ix. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, to call over the protecting deities, was pronounced by the dictator or general, and none other, when they began the siege. It is as follows, literatim et punctatim: -
Si. Deus. si. Dea. est. cui. popolus. civitas. que. Karthaginiensis. est in. tutela. te. que. maxime, ille. qui. urbis. hujus. popoli. que. tutelam. recepisti. precor. veneror, que. veniam. que. a. vobis. peto. ut. vos. popolum. civitatem. que. Karthaginiensem. deseratis. loca. templa. sacra. urbem. que. eorum. relinquatis. absque. his. abeatis. ei. que. popolo. civitati. que. metum. formidinem. oblivionem. injiciatis. proditi. que. Romam. ad. me. meos. que. veniatis. nostra. que. vobis. loca. templa. sacra. urbs. acceptior. probatior. que. sit. mihi. que. popolo. que. Romano. militibus. que. meis. praepositi. sitis. ut. sciamus. intelligamus. que. Si. ita. feceritis. voveo. vobis. templa. ludos. que. facturum. "Whether it be god or goddess, under whose protection the people and city of Carthage are placed; and thee, especially, who hast undertaken to defend this city and people; I pray, beseech, and earnestly entreat that you would forsake the people and city of Carthage, and leave their places, temples, sacred things, and city, and depart from them: and that you would inspire this people and city with fear, terror, and forgetfulness: and that, coming out from them, you would pass over to Rome, to me, and to mine: and that our places, temples, sacred things, and city may be more agreeable and more acceptable to you: and that you would preside over me, the Roman people, and my soldiers; that we may know and perceive it. If ye will do this, I promise to consecrate to your honor both temples and games."
The second, to devote the city to destruction, which it was supposed the tutelary gods had abandoned, is the following:
Dis. Pater. Vejovis. Manes. sive. vos. quo. allo. nomine. fas. est. nominare. ut. omnes. iliam. urbem. Karthaginem. exercitum. que. quem. ego. me. sentio. dicere. fuga. formidine. terrore. que. compleatis. qui. que. adversum. legiones. exercitum. que. nostrum. arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. hostes. eos. que. homines. urbes. agros. que. eorum. et. qui. in. his. locis. regionibus. que. agris. urbibus. ve. habitant. abducatis. lumine. supero. privetis. exercitum. que. hostium. urbes. agros. que. eorum. quos. me. sentio. dicere. uti. vos. eas. urbes. agros. que. capita. aetates. que. eorum. devotas. consecratas. que. habeatis. illis. legibus. quibus. quando. que. sunt. maxime. hostes. devoti. eos. que. ego. vicarios. pro. me. fide. magistratu. que. meo. pro. popolo. Romano. exercitibus. legionibus. que. nostris. do. devoveo. ut. me. meam. que. fidem. imperium. que. legiones. exercitum. que. nostrum. qui. in. his. rebus. gerundis. sunt. bene. salvos. siritis. esse. Si. haec. ita. faxitis. ut. ego. sciam. sentiam. intelligam. que. tune. quisquis. hoc. votum. faxit. ubi. ubi. faxit. recte. factum. esto. ovibus. atris. tribus. Tellus. mater. te. que. Juppiter. obtestor. "Dis. Pater. Vejosis. Manes., or by whatsoever name you wish to be invoked, I pray you to fill this city of Carthage with fear and terror; and to put that army to flight which I mention, and which bears arms or darts against Our legions and armies: and that ye may take away this army, those enemies, those men, their cities and their country, and all who dwell in those places, regions, countries, or cities; and deprive them of the light above: and let all their armies, cities, country, chiefs, and people be held by you consecrated and devoted, according to those laws by which, and at what time, enemies can be most effectually devoted. I also give and devote them as vicarious sacrifices for myself and my magistracy; for the Roman people, and for all our armies and legions; and for the whole empire, and that all the armies and legions which are employed in these countries may be preserved in safety. If therefore ye will do these things, as I know, conceive, and intend, then he who makes this vow wheresoever and whensoever he shall make it, I engage shall sacrifice three black sheep to thee, O mother Earth, and to thee. O Jupiter." "When the execrator mentions the earth, he stoops down and places both his hands on it; and when he names Jupiter, he lifts up both his hands to heaven; and when he mentions his vow, he places his hands upon his breast." Among the ancient records, Macrobius says he found many cities and people devoted in this way. The Romans held that no city could be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilegious to have the gods in captivity. They therefore endeavored to persuade the gods of their enemies to come over to their party. Virgil intimates that Troy was destroyed, only because the tutelary gods had forsaken it: -
Excessere omnes, adytis arisque relictis,
Dii, quibus imperium hoc steterat.
Aen., lib. ii., ver. 351. "All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and their temples."
And it was on this account that the Greeks employed all their artifice to steal away the Palladium, on which they believed the safety of Troy depended.
Tacitus observes that when Suetonius Paulinus prepared his army to cross over into Mona, (Anglesea), where the Britons and Druids made their last stand, the priestesses, with dishevelled hair, white vestments, and torches in their hands, ran about like furies, devoting their enemies to destruction; and he farther adds that the sight, the attitude, and horrible imprecations of these priestesses had such effect on the Roman soldiers, that for a while they stood still and suffered themselves to be pierced with the darts of the Britons, without making any resistance. Tacit. Ann., l. xiv., c. 29. Many accounts are related in the Hindoo Pooran of kings employing sages to curse their enemies when too powerful for them - Ward's Customs.
The Jews also had a most horrible form of execration, as may be seen in Buxtorf's Talmudical Lexicon under the word תדם. These observations and authorities, drawn out in so much detail, are necessary to cast light on the strange and curious history related in this and the two following chapters.

Verse 7

The rewards of divination - Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, etc., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it; see ^[836].

Verse 8

I will bring you word again, as the Lord shall speak - So it appears he knew the true God, and had been in the habit of consulting him, and receiving oracles from his mouth.

Verse 12

Thou shalt not go with them; thou shalt not curse the people - That is, Thou shalt not go with them to curse the people. With them he might go, as we find he afterwards did by God's own command, but not to curse the people; this was wholly forbidden. Probably the command, Thou shalt not go, refers here to that time, viz., the first invitation: and in this sense it was most punctually obeyed by Balaam; see ^[837].

Verse 14

Balaam refuseth to come with us - "Observe," says Mr. Ainsworth, "Satan's practice against God's word, seeking to lessen the same, and that from hand to hand, till he bring it to naught. Balaam told the princes less than God told him, and they relate to Balak less than Balaam told them; so that when the answer came to the king of Moab, it was not the word of God, but the word of man; it was simply, Balaam refuseth to come, without ever intimating that God had forbidden him." But in this Balaam is not to blame; he told the messengers in the most positive manner, Jehovah refuseth to give me leave to go with you, ^[838]; and more explicit he could not be.

Verse 18

I cannot go beyond the word of the Lord my God - Balaam knew God too well to suppose he could reverse any of his purposes; and he respected him too much to attempt to do any thing without his permission. Though he was covetous, yet he dared not, even when strongly tempted both by riches and honors, to go contrary to the command of his God. Many make all the professions of Balaam, without justifying them by their conduct. "They pretend," says one, "they would not do any thing against the word of God for a house full of gold, and yet will do it for a handful!"

Verse 19

What the Lord will say unto me more - He did not know but God might make a farther discovery of his will to him, and therefore he might very innocently seek farther information.

Verse 20

If the men come - go with them - This is a confirmation of what was observed on the twelfth verse; though we find his going was marked with the Divine displeasure, because he wished, for the sake of the honors and rewards, to fulfill as far as possible the will of the king of Moab. Mr. Shuckford observes that the pronoun הוא hu is sometimes used to denote a person's doing a thing out of his own head, without regard to the directions of another. Thus in the case of Balaam, when God had allowed him to go with the messengers of Balak, if they came in the morning to call him; because he was more hasty than he ought to have been, and went to them instead of staying till they should come to him, it was said of him, not כי הלך ki halach, that he went, but כי הולך הוא ki holech hu, i. e., he went of his own head - without being called; and in this, Mr. Shuckford supposes, his iniquity chiefly lay - Connex., vol. iii., p. 115. How many are restrained from sinning, merely through the fear of God! They would gladly do the evil, but it is forbidden on awful penalties; they wish the thing were not prohibited for they have a strong desire to do it.

Verse 23

And the ass saw the angel - When God granted visions those alone who were particularly interested saw them while others in the same company saw nothing; see ^[839]; ^[840].

Verse 26

And the angel - stood in a narrow place - In this carriage of the angel says Mr. Ainsworth the Lord shows us the proceedings of his judgments against sinners: First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him.

Verse 28

The Lord opened the mouth of the ass - And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is worthy of remark here, that Balaam testifies no surprise at this miracle, because he saw it was the Lord's doing. Of animate and inanimate things receiving for a short time the gift of speech, the heathen mythology furnishes many fictitious examples, with which I do not deem it proper to occupy the reader's time.

Verse 33

Surely now also I had slain thee - How often are the meanest animals, and the most trivial occurrences, instruments of the preservation of our lives, and of the salvation of our souls! The messenger of justice would have killed Balaam, had not the mercy of God prevented the ass from proceeding.

Verse 34

If it displease thee, I will get me back again - Here is a proof, that though he loved the wages of unrighteousness, yet he still feared God; and he is now willing to drop the enterprise if God be displeased with his proceeding. The piety of many called Christians does not extend thus far; they see that the thing displeases God, and yet they proceed. Reader, is this thy case?

Verse 38

The word that God putteth in my mouth, that shall I speak - Here was a noble resolution, and he was certainly faithful to it: though he wished to please the king, and get wealth and honor, yet he would not displease God to realize even these bright prospects. Many who slander this poor semi-antinomian prophet, have not half his piety.

Verse 40

And Balak offered oxen, etc. - This was to gain the favor of his gods, and perhaps to propitiate Jehovah, that the end for which he had sent for Balaam might be accomplished.

Verse 41

That - he might see the utmost part of the people - As he thought Balaam must have them all in his eye when he pronounced his curse, lest it might not extend to those who were not in sight. On this account he took him up into the high places of Baal.

Chapter 23

Introduction

Being arrived at the high places of Baal, (^[841]), Balaam orders Balak to build seven altars, and prepare oxen and rams for sacrifice, ^[842], ^[843]. Balaam inquires of the Lord, receives an answer, with which he returns to Balak, ^[844]. Balak, finding that this was a prediction of the prosperity of the Israelites, is greatly troubled, ^[845]. Balaam excuses himself, ^[846]. He brings him to another place, where he might see only a part of Israel, and repeats his sacrifices, ^[847], ^[848]. Balaam again consults the Lord, ^[849]. Returns with his answer, and again predicts the glory of Israel, ^[850]. Balak is angry, ^[851]; and Balaam again excuses himself. Balak proposes another trial, takes him to another place, and repeats the same sacrifices, ^[852].

Verse 1

Build me here seven altars, etc. - The oxen and the rams were such as the Mosaic law had ordered to be offered to God in sacrifice; the building of seven altars was not commanded. Some think that these seven altars were built to the seven planets: this is most gratuitously said; of it there is no proof whatever; it is mere trifling, even with conjecture. As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt-offering at the same time. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one altar, therefore he ordered seven to be built. We need go no farther to find out his reasons.

Verse 3

Stand by thy burnt-offering - We have already seen that blessing and cursing in this way were considered as religious rites, and therefore must be always preceded by sacrifice. See this exemplified in the case of Isaac, before he blessed Jacob and Esau, Genesis 27 (note), and the notes there. The venison that was brought to Isaac, of which he did eat, was properly the preparatory sacrifice.

Verse 7

And he took up his parable - משלו meshalo, see on ^[853] (note). All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified, and may be considered as immediate poetic productions of the Spirit of God; for it is expressly said, ^[854], that God put the word in Balaam's mouth, and that the Spirit of God came upon him, ^[855].

Verse 8

How shall I curse, whom God hath not cursed? - It was granted on all hands that no incantations nor imprecations could avail, unless God concurred and ratified them. From God's communication to Balaam he saw that God was determined to bless and defend Israel, and therefore all endeavors to injure them must be in vain.

Verse 9

From the top of the rocks I see him - That is, from the high places of Baal where he went, ^[856], that he might the more advantageously see the whole camp of Israel.
The people shall dwell alone - They shall ever be preserved as a distinct nation. This prophecy has been literally fulfilled through a period of 3300 years to the present day. This is truly astonishing.

Verse 10

Let me die the death of the righteous - Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one's fathers in a good old age, having seen his children, and children's children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (ותהי אחריתי כמהו uthehi acharithi chamohu, And let my Posterity be like his). It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.

Verse 13

Thou shalt see but the utmost part of them - Balak thought that the sight of such an immense camp had intimidated Balaam, and this he might gather from what he said in the tenth verse: Who can count the dust of Jacob, etc.; he thought therefore that he might get Balaam to curse them in detached parties, till the whole camp should be devoted to destruction by successive execrations.

Verse 17

What hath the Lord spoken? - Balak himself now understood that Balaam was wholly under the influence of Jehovah, and would say nothing but what God commanded him; but not knowing Jehovah as Balaam did, he hoped that he might be induced to change his mind, and curse a people whom he had hitherto determined to bless.

Verse 19

God is not a man, that he should lie - This seems to be spoken to correct the foregoing supposition of Balak that God could change his mind. Even the heathen would not allow that their supreme god could be caught in a falsity. Hence Aeschylus, in Prometh. vinct. 1068: - Ψευδηγορειν γαρ ουκ επισταται στομα Το Διον, αλλα παν επος τελει. "The mouth of Jove knows not to frame a lie;
But every word finds full accomplishment."

Verse 21

He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel - This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favoring, blessing, and sparing a rebellious and undeserving people; see the note on ^[857]. In this way, I think, this difficult text may be safely understood.
There is another way in which the words may be interpreted, which will give a good sense. און aven not only signifies iniquity, but most frequently trouble, labor, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, etc., produced by sin. עמל amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labor, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none.
Dr. Kennicott contends for the reading of the Samaritan, which, instead of לא הביט lo hibbit, he hath not seen, has לא אבט lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.

Verse 22

The strength of a unicorn - ראם reem and ראים reim. It is generally allowed that there is no such beast in nature as the unicorn; i. e., a creature of the horse kind, with one long rich curled horn in the forehead. The creature painted from fancy is represented as one of the supporters of the royal arms of Great Britain. It is difficult to say what kind of beast is intended by the original word. The Septuagint translate the word μονοκερως, the unicorn, or one-horned animal; the Vulgate, sometimes, unicornus; and in the text rhinocerotis, by which the rhinoceros, a creature which has its name from the horn on its nose, is supposed to be meant. That no single-horned animal can be intended by the reem of Moses, is sufficiently evident from this, that Moses, speaking of Joseph, says, "he has the Horns of A unicorn," or reem, where the horns are spoken of in the plural, the animal in the singular. The creature referred to is either the rhinoceros, some varieties of which have two horns on the nose, or the wild bull, urus, or buffalo; though some think the beast intended is a species of goat; but the rhinoceros seems the most likely. There is literally a monoceros, or unicorn, with one large curled ivory horn growing horizontally out of his snout; but this is not a land animal, it is the modiodan or nurwal, a marine animal of the whale kind, a horn of which is now before me, measuring seven feet four inches; but I believe the rhinoceros is that intended by the sacred writers.

Verse 23

There is no enchantment, etc. - Because God has determined to save them, therefore no enchantment can prevail against them.
According to this time, etc. - I think this clause should be read thus: "As at this time it shall be told to Jacob and to Israel what God worketh;" i. e., this people shall always have prophetic information of what God is about to work. And indeed, they are the only people under heaven who ever had this privilege. When God himself designed to punish them because of their sins, he always forewarned them by the prophets; and also took care to apprise them of all the plots of their enemies against them.

Verse 24

Behold, the people shall rise up as a great lion - לביא labi, the great, mighty, or old lion, the king of the forest, who is feared and respected by all the other beasts of the field; so shall Israel be the subduer and possessor of the whole land of Canaan. And as a young lion, ארי ari from ארה arah, to tear off, the predatory lion, or the lion in the act of seizing and tearing his prey; - the nations against whom the Israelites are now going shall be no more able to defend themselves against their attacks, than the feeblest beasts of the forest are against the attacks of the strong lion.

Verse 28

Unto the top of Peor - Probably the place where the famous Baal-peor had his chief temple. He appears to have been the Priapus of the Moabites, and to have been worshipped with the same obscene and abominable rites.

Chapter 24

Introduction

Balaam, finding that God was determined to bless Israel, seeks no longer for enchantments, ^[858]. The Spirit of God coming upon him, he delivers a most important prophetic parable, ^[859]. Balak's anger is kindled against him, and he commands him to depart to his own country, ^[860], ^[861]. Balaam vindicates his conduct, ^[862], ^[863]; and delivers a prophecy relative to the future destruction of Moab by the Israelites, ^[864]; also of Edom, ^[865], ^[866]; of the Amalekites, ^[867]; and of the Kenites, ^[868], ^[869]. Predicts also the destruction of Asshur and Eber, by the naval power of Chittim, which should afterwards be itself destroyed, ^[870], ^[871]. Balaam and Balak separate, ^[872].

Verse 1

He went not, as at other times, to seek for enchantments - We have already had occasion to observe that the proper meaning of the word נחש nachash is not easily ascertained; see ^[873] (note), and ^[874] (note). Here the plural נחשים nechashim is rendered enchantments; but it probably means no more than the knowledge of future events. When Balaam saw that it pleased God to bless Israel, he therefore thought it unnecessary to apply for any farther prophetic declarations of God's will as he had done before, for he could safely infer every good to this people, from the evident disposition of God towards them.

Verse 2

The Spirit of God came upon him - This Divine afflatus he had not expected on the present occasion, but God had not yet declared the whole of his will.

Verse 3

He took up his parable - His prophetic declaration couched in highly poetic terms, and in regular metre, as the preceding were.
The man whose eyes are open - I believe the original שתם shethum, should be translated shut, not open; for in the next verse, where the opening of his eyes is mentioned, a widely different word is used, גלה galah, which signifies to open or reveal. At first the eyes of Balaam were shut, and so closely too that he could not see the angel who withstood him, till God opened his eyes; nor could he see the gracious intentions of God towards Israel, till the eyes of his understanding were opened by the powers of the Divine Spirit. This therefore he mentions, we may suppose, with humility and gratitude, and to the credit of the prophecy which he is now about to deliver, that the Moabites may receive it as the word of God, which must be fulfilled in due season. His words, in their meaning, are similar to those of the blind man in the Gospel: "Once I was blind, but now I see."

Verse 4

Falling into a trance - There is no indication in the Hebrew that he fell into a trance; these words are added by our translators, but they are not in the original. נפל nophel is the only word used, and simply signifies falling, or falling down, perhaps in this instance by way of religious prostration.

Verse 6

Lign aloes which the Lord hath planted - Or, as the tents which the Lord hath pitched; for it is the same word, אהלים ohalim, which is used in the 5th verse. But from other parts of Scripture we find that the word also signifies a species of tree, called by some the sandal tree, and by others the lignum or wood aloes. This tree is described as being eight or ten feet high, with very large leaves growing at the top; and it is supposed that a forest of those at some distance must bear some resemblance to a numerous encampment. As the word comes from the root אהל ahal, which signifies to spread or branch out, and therefore is applied to tents, because of their being extended or spread out on the ground; so when it is applied to trees it must necessarily mean such as were remarkable for their widely-extended branches; but what the particular species is, cannot be satisfactorily ascertained. By the Lord's planting are probably meant such trees as grow independently of the cultivation of man - Nullis hominum cogentibus; or, as Virgil expresses it,
Sponte sua quae se tollunt in luminis oras.
Virg., Geor. ii., 47. "Such as sprung up, spontaneously into the regions of light."
As cedar trees - Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglot, a man worthy of all credit, thus describes the cedars of Mount Lebanon, which he had examined on the spot: - "The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large, and distant from each other, and are perpetually green. The cedar distils a kind of gum, to which different effects are attributed. The wood of it is of a brown color, very solid, and incorruptible if preserved from wet. It bears a small apple, like to that of the pine."
Deuteronomy la Roque relates some curious particulars concerning this tree, which he learned from the Maronites of Mount Libanus: "The branches grow in parallel rows round the tree, but lessen gradually from the bottom to the top, shooting out parallel to the horizon, so that the tree is, in appearance, similar to a cone. As the snows, which fall in vast quantities on this mountain, must necessarily, by their weight on such a vast surface, break down these branches, nature, or rather the God of nature, has so ordered it, that at the approach of winter, and during the snowy season, the branches erect themselves, and cling close to the body of the tree, and thus prevent any quantity of snow from lodging on them."
Mr. Maundrell, who visited Mount Libanus in 1697, gives the following description of the cedars still growing there: - "These noble trees grow among the snow, near the highest part of Lebanon, and are remarkable, as well for their own age and largeness as for those frequent allusions to them in the word of God. Some of them are very old, and of a prodigious bulk; others younger, and of a smaller size. Of the former I could reckon only sixteen, but the latter are very numerous. I measured one of the largest, and found it twelve yards and six inches in girt, and yet sound, and thirty-seven yards in the spread of its branches. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree." - Journey from Aleppo to Jerusalem, p. 142.

Verse 7

He shall pour the water out of his buckets, etc. - Here is a very plain allusion to their method of raising water in different parts of the East. By the well a tall pole is erected, which serves as a fulcrum to a very long lever, to the smaller end of which a bucket is appended. On the opposite end, which is much larger, are many notches cut in the wood, which serve as steps for a man, whose business it is to climb up to the fulcrum, in order to lower the bucket into the well, which, when filled, he raises by walking back on the opposite arm, till his weight brings the bucket above the well's mouth: a person standing by the well empties the bucket into a trench, which communicates with the ground intended to be watered.
His seed shall be in many waters - Another simple allusion to the sowing of rice. The ground must not only be well watered, but flooded, in order to serve for the proper growth of this grain. The rice that was sown in many waters must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity.
His king shall be higher than Agag - This name is supposed to have been as common to all the Amalekitish kings as Pharaoh was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the original word, and that instead of מאגג meagag, than Agag, we should read מגוג miggog, than Gog. As Gog in Scripture seems to mean the enemies of God's people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.

Verse 8

God brought him forth out of Egypt - They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, see ^[875] (note).

Verse 9

He couched, he lay down as a lion, etc. - See the original terms explained ^[876] (note).
These oracles, delivered by Balaam, are evident prophecies of the victories which the Israelites should gain over their enemies, and of their firm possession of the promised land. They may also refer to the great victories to be obtained by the Lord Jesus Christ, that Lion of the tribe of Judah, over sin, death, and Satan, the grand enemies of the human race; and to that most numerous posterity of spiritual children which should be begotten by the preaching of the Gospel.

Verse 11

Lo, the Lord hath kept thee back from honor - A bitter and impious sarcasm. "Hadst thou cursed this people, I would have promoted thee to great honor; but thou hast chosen to follow the directions of Jehovah rather than mine, and what will he do for thee?"

Verse 15

The man whose eyes are open - See on ^[877] (note). It seems strange that our version should have fallen into such a mistake as to render שתם shethum, open, which it does not signify, when the very sound of the word expresses the sense. The Vulgate has very properly preserved the true meaning, by rendering the clause cujus obturatus est oculus, he whose eyes are shut. The Targum first paraphrased the passage falsely, and most of the versions followed it.

Verse 17

I shall see him, but not now - Or, I shall see him, but he is not now. I shall behold him, but not nigh - I shall have a full view of him, but the time is yet distant. That is, The person of whom I am now prophesying does not at present exist among these Israelites, nor shall he appear in this generation. There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel - a person eminent for wisdom, and formidable for strength and power, shall arise as king among this people. He shall smite the corners of Moab - he shall bring the Moabites perfectly under subjection; (See ^[878]); and destroy all the children of Sheth. The original word קרקר karkar, from קרה karah, to meet, associate, join, blend, and the like, is variously translated; vastabit, he shall waste, Vulgate - προνομευσει, shall prey on, Sept - ישלוט yishlot, shall rule over, Targum - Shall shake, Arabic - barbend, shall put a yoke on, Pers - Shall unwall, Ainsworth, etc., etc.
The Targum of Onkelos translates the whole passage thus: "I shall see him, but not now: I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel, he shall slay the princes of Moab, and rule over all the children of men."
The Jerusalem Targum is a little different: "A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East."
Rabbi Moses ben Maimon has, in my opinion, perfectly hit the meaning of the prophecy in the following paraphrase of the text: "I shall see him, but not now. This is David - I shall behold him, but not nigh. This is the king Messiah - A Star shall come out of Jacob. This is David - And a Sceptre shall rise out of Israel. This is the king Messiah - And shall smite the corners of Moab. This is David, (as it is written, ^[879] : And he smote Moab, casting them down to the ground) - And shall destroy all the children of Sheth. This is the king Messiah, of whom it is written, (^[880]), He shall have dominion from sea to sea."

Verse 18

And Edom shall be a possession - That is, to David: as it is said: "And all they of Edom became David's servants;" ^[881].
Seir also shall be a possession - That is, unto the king Messiah; as it is said: "And saviours shall come upon Mount Zion to judge the Mount of Esau; and the kingdom shall be the Lord's;" ^[882]. See Ainsworth.

Verse 19

Out of Jacob shall come, etc. - This is supposed to refer to Christ, because of what is said ^[883].
It is exceedingly difficult to fix the true sense of this prophecy in all its particulars. Probably the star, ^[884], is only an emblem of kingly power. Among the Egyptians a star is said to have been the symbol of the Divine Being. The scepter refers to the kingly power in exercise. The corners or outskirts may mean the petty Moabitish governments, as the Chaldee has understood the term. If karkar, which we translate utterly destroy, be not the name of a place here, as it is in ^[885], (which is not very likely), it may be taken in one of those senses assigned to it, (see on ^[886] (note)), and signify the blending together the children of Sheth, that is, all the inhabitants of the earth; for so the children of Sheth must necessarily be understood, unless we consider it here as meaning some king of the Moabites, according to Grotius, or a city on the borders of Moab, according to Rabbi Nathan. As neither Israel nor the Messiah ever destroyed all the children of men, we must (in order to leave the children of Sheth what they are generally understood to be, all the inhabitants of the world) understand the whole as a prophecy of the final universal sway of the scepter of Christ, when the middle wall of partition shall be broken down, and the Jews and Gentiles become one united, blended fold, under one shepherd and bishop of their souls.
I cannot think that the meteoric star which guided the wise men of the east to Bethlehem can be intended here; nor do I think that Peter refers to this prophecy when he calls Christ the day star, ^[887]; nor that ^[888], where Christ is called the morning star, nor ^[889], where he is called the bright and morning star, refers at all to this prophecy of Balaam. Nor do I think that the false Christ who rose in the time of Adrian, and who called himself Barcochab, which literally signifies the son of a star, did refer to this prophecy. If he had, he must have defeated his own intention, because the Son of the star is not The Star that should arise, but at the utmost a descendant; and then, to vindicate his right to the Jewish throne, he must show that the person who was called the star, and of whom he pretended to be the son or descendant, had actually reigned before him. As the sun, moon, stars, planets, light, splendours, effulgence, day, etc., were always considered among the Asiatics as emblems of royalty, government, etc., therefore many, both men and women, had these names given to them as titles, surnames, etc. So the queen of Alexander the Great, called Roxana by the Greeks, was a Persian princess, and in her native tongue her name was Roushen, splendor. Hadassah, who became queen to Ahasuerus, in place of the repudiated Vashti, and is called Esther by Europeans in general, was called in the language of Persia Sitareh; from whence by corruption came both Esther, the Persian queen, and our word star. And to waive all farther examples, a Mohammedan prince, at first named Eesouf or Joseph, was called Roushen Akhter when he was raised to the throne, which signifies a splendid or luminous star. This prince, by a joyful reverse of fortune, was brought from a gloomy prison and exalted to the throne of Hindostan; on which account the following couplet was made, in which there is a paronomasia or play on the name Roushen Akhter; and the last line alludes to the history of the patriarch Joseph, who was brought out of prison and exalted to the highest honors in Egypt.
Roushen Akhter bood, aknoon mah shud̀
Yousef az zendan ber amd shah shud. "He was a bright star, but is now become a moon.
Joseph is brought out of prison, and is become a glorious king."

Verse 20

Amalek was the first of the nations - The most ancient and most powerful of all the nations or states then within the view of Balaam; but his latter end shall be that he perish for ever, or his posterity אחריתו acharitho, shall be destroyed, or shall utterly fail. This oracle began to be fulfilled by Saul, ^[890], ^[891], who overthrew the Amalekites, and took their king, Agag, prisoner. Afterwards they were nearly destroyed by David, ^[892], and they were finally exterminated by the sons of Simeon in the days of Hezekiah, ^[893]; since that time they have ceased to exist as a people, and now no vestige of them remains on the face of the earth; so completely is their posterity cut off, according to this prophecy. The marginal reading does not appear to give the proper sense.

Verse 21

He looked on the Kenites - Commentators are not well agreed who the Kenites were. Dr. Dodd's opinion is, I think, nearest to the truth. Jethro, the father-in-law of Moses, is called a priest or prince of Midian, ^[894], and in ^[895] he is called a Kenite; we may infer, therefore, says he, that the Kenites and the Midianites were the same, or at least that the Kenites and the Midianites were confederate tribes. Some of these we learn from Judges 1, followed the Israelites, others abode still among the Midianites and Amalekites. When Saul destroyed the latter, we find he had no commission against the Kenites, ^[896], for it appears that they were then a small and inconsiderable people; they had doubtless been wasted, as the text says, though by what means does not appear from history. On the other hand, it may be observed that the Midianites mentioned here lived close to the Dead Sea, at a great distance from the Midian where Jethro lived, which was near Horeb. Perhaps they were a colony or tribe that had migrated from the vicinity of Mount Sinai. It seems that at this time the Kenites occupied a very strong position: Strong is thy dwelling place, and thou puttest thy nest in a rock; where there is a play on the original word קי, which signifies both a Kenite and a nest. High rocks in these countries were generally used as their strong places.

Verse 22

Until Asshur shall carry thee away captive - The Assyrians and Babylonians who carried away captive the ten tribes, ^[897], and the Jews into Babylon, 2 Kings 25, probably carried away the Kenites also. Indeed this seems pretty evident, as we find some Kenites mentioned among the Jews after their return from the Babylonish captivity, ^[898].

Verse 23

Who shall live when God doeth this! - There are two senses in which these words may be taken: -
1. That the event is so distant that none then alive could possibly live to see it.
2. That the times would be so distressing and desolating that scarcely any should be able to escape.
The words are very similar to those of our Lord, and probably are to be taken in the same sense: "Wo to them that are with child, and to them that give suck in those days."

Verse 24

Ships shall come from the coast of Chittim - Some think by Chittim the Romans, others the Macedonians under Alexander the Great, are meant. It is certain that the Romans did conquer the Assyrians, including all the people of Syria, Mesopotamia, etc., but Calmet strongly contends that by Chittim Macedonia is meant, and that the prophecy refers to the conquests of Alexander. Chittim was one of the sons of Javan, the son of Japheth, the son of Noah, ^[899]; and his posterity, according to Josephus, Antiq., 1. iii., c. 22, settled in Cilicia, Macedonia, Cyprus, and Italy also; and therefore, says Mr. Ainsworth, the prophecy may imply both the troubles that befell the Assyrians and Jews by the Greeks and Seleucidae, in the troublous days of Antiochus.
And shall afflict Eber - Probably not the Hebrews, as some think, but the people on the other side the Euphrates, from עבר abar, to pass over, go beyond; all which people were discomfited, and their empire destroyed by Alexander the Great.

Verse 25

And Balaam - returned to his place - Intended to have gone to Mesopotamia, his native country, (see ^[900]), but seems to have settled among the Midianites, where he was slain by the Israelites; see ^[901].
Though the notes in the preceding chapters have been extended to a considerable length, yet a few additional remarks may be necessary: the reader's attention is earnestly requested to the following propositions: -
1. It appears sufficiently evident from the preceding account that Balaam knew and worshipped the true God.
2. That he had been a true prophet, and appears to have been in the habit of receiving oracles from God.
3. That he practiced some illicit branches of knowledge, or was reputed by the Moabites as a sorcerer, probably because of the high reputation he had for wisdom; and we know that even in our own country, in the fifteenth and sixteenth centuries, persons who excelled their contemporaries in wisdom were reputed as magicians.
4. That though he was a believer in the true God, yet he was covetous; he loved the wages of unrighteousness.
5. That it does not appear that in the case before us he wished to curse Israel when he found they were the servants of the true God.
6. That it is possible he did not know this at first. Balak told him that there was a numerous people come out of Egypt; and as marauders, wandering hordes, freebooters, etc., were frequent in those days, he might take them at first for such spoilers, and the more readily go at Balak's request to consult God concerning them.
7. That so conscientiously did he act in the whole business, that as soon as he found it displeased God he cheerfully offered to return; and did not advance till he had not only the permission, but the authority of God to proceed.
8. That when he came in view of the Israelitish camp he did not attempt to make use of any means of sorcery, evocation of spirits, necromantic spells, etc., to accomplish the wish of Balak.
9. That he did seek to find out the will of the true God, by using those means which God himself had prescribed, viz., supplication and prayer, and the sacrifice of the clean beasts.
10. That though he knew it would greatly displease Balak, yet he most faithfully and firmly told him all that God said on every occasion.
11. That notwithstanding his allowed covetous disposition, yet he refused all promised honors and proffered rewards, even of the most extensive kind, to induce him to act in any respect contrary to the declared will of God.
12. That God on this occasion communicated to him some of the most extraordinary prophetic influences ever conferred on man.
13. That his prophecies are, upon the whole, clear and pointed, and have been fulfilled in the most remarkable manner, and furnish a very strong argument in proof of Divine revelation.
14. That notwithstanding the wicked counsel given to the Midianites, the effects of which are mentioned in the following chapter, on which account he probably lost his life, (^[902]), the badness of this man's character has been very far overrated; and that it does not appear that he was either a hypocrite, false prophet, or a sorcerer in the common acceptation of the term, and that he risked even life itself in following and fulfilling the will of the Lord!
15. That though it is expressly asserted, ^[903], and ^[904], that Israel's committing whoredom with the daughters of Moab was brought about by the evil counsel given by Balaam to cast this stumbling-block in their way, yet it does not appear from the text that he had those most criminal intentions which are generally attributed to him; for as we have already seen so much good in this man's character, and that this, and his love of money (and who thinks this a sin?) are almost the only blots in it, it must certainly be consistent with candour and charity to suggest a method of removing at least some part of this blame.
16. I would therefore simply say that the counsel given by Balaam to Balak might have been "to form alliances with this people, especially through the medium of matrimonial connections; and seeing they could not conquer them, to endeavor to make them their friends." Now, though this might not be designed by Balaam to bring them into a snare, yet it was a bad doctrine, as it led to the corruption of the holy seed, and to an unequal yoking with unbelievers; which, though even in a matrimonial way, is as contrary to sound policy as to the word of God. See the notes on ^[905] and ^[906] (note).
17. That it was the Moabitish women, not Balaam, that called the people to the sacrifice of their gods; and it argued great degeneracy and iniquity in the hearts of the people on so slight an invitation to join so suddenly so impure a worship, and so speedily to cast off the whole form of godliness, with every portion of the fear of the Almighty; therefore the high blame rests ultimately with themselves.

Chapter 25

Introduction

While Israel abode in Shittim the people commit whoredom with the daughters of Moab, ^[907]. They become idolaters, ^[908]. The anger of the Lord is kindled against them, and he commands the ringleaders to be hanged, ^[909], ^[910]. Moses causes the judges to slay the transgressors, ^[911]. Zimri, one of the Israelitish princes of the tribe of Simeon, brings a Midianitish princess, named Cozbi, into his tent, while the people are deploring their iniquity before the tabernacle, ^[912]. Phinehas, the son of Eleazar, incensed by this insult to the laws and worship of God, runs after them and pierces them both with a javelin, ^[913], ^[914]. Twenty-four thousand die of the plague, sent as a punishment for their iniquity, ^[915]. The Lord grants to Phinehas a covenant of peace and an everlasting priesthood, ^[916]. The name and quality of the Israelitish man and Midianitish woman, ^[917], ^[918]. God commands the Israelites to vex and smite the Midianites, who had seduced them to the worship of Baal-peor, ^[919].

Verse 3

Israel joined himself unto Baal-peor - The same as the Priapus of the Romans, and worshipped with the same obscene rites as we have frequently had occasion to remark.
The joining to Baal-peor, mentioned here, was probably what St. Paul had in view when he said, ^[920] : Be ye not unequally yoked together with unbelievers. And this joining, though done even in a matrimonial way, was nevertheless fornication, (see ^[921]), as no marriage between an Israelite and a Midianite could be legitimate, according to the law of God. See the propositions at the close of the preceding chapter ^[922] (note).

Verse 4

Take all the heads of the people, etc. - Meaning the chiefs of those who had transgressed; as if he had said, "Assemble the chiefs and judges, institute an inquiry concerning the transgressors, and hang them who shall be found guilty before the Lord, as a matter required by his justice." Against the sun - in the most public manner, and in daylight. Dr. Kennicott has remarked that the Samaritan and Hebrew texts must be both taken together, to make the sense here complete: And the Lord said unto Moses, Speak unto all the heads of the people; And Let Them Slay The Men That Were Joined To Baal-Peor; and hang them up before the Lord against the sun, etc.

Verse 5

Slay ye every one his men - In the different departments where you preside over thousands, hundreds, fifties, and tens, slay all the culprits that shall be found.

Verse 6

One of the children of Israel - Zimri, the son of Salu, a prince of a chief family in the tribe of Simeon, ^[923], brought a Midianitish woman, Cozbi, daughter of Zur, head over a people of one of the chief families in Midian, ^[924]. The condition of these two persons plainly proves it to have been a matrimonial alliance, the one was a prince, the other a princess; therefore I must conclude that fornication or whoredom, in the common sense of the word, was not practiced on this occasion. The matter was bad enough, as the marriage was in flat opposition to the law of God; and we need not make it worse by representing the woman as a common prostitute, as the Vulgate and several others have done. In such a case this is absolutely inadmissible. Josephus positively says that Zimri had married Cozbi, Antiq., 1. iv., cap. 6; and if he had not said so, still the thing is nearly self-evident. See ^[925] (note).
The children of Israel, who were weeping - This aggravated the crime, because the people were then in a state of great humiliation, because of the late impure and illegal transactions.

Verse 8

Thrust both of them through - Inspired undoubtedly by the Spirit of the God of justice to do this act, which can never be a precedent on any common occasion. An act something similar occurs in our own history. In 1381, in the minority of Richard II., a most formidable insurrection took place in Kent and Essex; about 100,000 men, chiefly under the direction of Wat Tyler, seized on London, massacred multitudes of innocent people, and were proceeding to the greatest enormities, when the king requiring a conference in Smithfield with the rebel leader, Sir William Walworth, then mayor of London, provoked at the insolence with which Tyler behaved to his sovereign, knocked him off his horse with his mace, after which he was instantly dispatched. While his partisans were bending their bows to revenge the death of their leader, Richard, then only sixteen years of age, rode up to them, and with great courage and presence of mind thus addressed them: "What, my people, will you kill your king! be not concerned for the death of your leader; follow me, and I will be your general." They were suddenly appeased, and the rebellion terminated. The action of Sir William Walworth was that of a zealot, of essential benefit at the time, and justified only by the pressing exigencies of the case.

Verse 9

Those that died - were twenty and four thousand - St. Paul, ^[926], reckons only twenty-three thousand; though some MSS. and versions, particularly the latter Syriac and the Armenian, have twenty-four thousand, with the Hebrew text. Allowing the 24,000 to be the genuine reading, and none of the Hebrew MSS. exhibit any various reading here, the two places may be reconciled thus: 1,000 men were slain in consequence of the examination instituted ^[927], and 23,000 in consequence of the orders given ^[928]; making 24,000 in the whole. St. Paul probably refers only to the latter number.

Verse 12

My covenant of peace - of an everlasting priesthood - As the word peace implied all kinds of blessings, both spiritual and temporal, it may mean no more here than the promise of God, to grant him and his family the utmost prosperity in reference to both worlds. The everlasting priesthood refers properly to the priesthood of Christ which was shadowed out by the priesthood under the law; no matter in what family it was continued. Therefore the כהנת עולם kehunnath olam, or eternal priesthood, does not merely refer to any sacerdotal ministrations which should be continued in the family of Phinehas, during the Mosaic dispensation, but to that priesthood of Christ typified by that of Aaron and his successors. The priesthood alone is everlasting, and a covenant or grant of that was made to Phinehas, and his descendants. The Jews reckon twelve high priests of the race of Phinehas, from this time to the days of Solomon, nine more from that time to the captivity, (see ^[929], ^[930]), and fifteen from their return to the time of Antiochus Eupator, the last of whom was Onias, slain by Lysias. Ezra, the great priest and scribe, was of this line, ^[931], ^[932]. The family of Ithamar, uncle of Phinehas, had the priesthood for about 150 years; but it was restored to the family of Phinehas in the person of Zadok the priest, ^[933], in which it continued in the whole about 950 years. Probably the Maccabees were of the same family; but though this is not certain, there is no evidence against it. See Calmet. God therefore sufficiently fulfilled his promise; he gave to him and his descendants almost the utmost temporal length that could be given of that priesthood which is, in its own nature, eternal. Here then the word עולם olam means, not a limited time, but what is eternal in its duration. See the note on ^[934].

Verse 17

Vex the Midianites, etc. - See this order fulfilled, Numbers 31:1-20. Twelve thousand Israelites attacked the Midianites, destroyed all their cities, slew their five kings, every male, and every grown up woman, and took all their spoils.

Chapter 26

Introduction

Moses and Eleazar are commanded to take the sum of the Israelites, in the plains of Moab, ^[935]. Reuben and his posterity, 43,730, ^[936]. Simeon and his posterity, 22,200, ^[937]. Gad and his posterity, 40,500, ^[938]. Judah and his posterity, 76,500, ^[939]. Issachar and his posterity, 64,300, ^[940]. Zebulun and his posterity, 60,500, ^[941], ^[942]. Manasseh and his posterity, 52,700, ^[943]. Ephraim and his posterity, 32,500, ^[944]. Benjamin and his posterity, 45,600, ^[945]. Dan and his posterity, 64,400, ^[946], ^[947]. Asher and his posterity, 53,400, ^[948]. Naphtali and his posterity, 45,400, ^[949]. Total amount of the twelve tribes, 601,730, ^[950]. The land is to be divided by lot, and how, ^[951]. The Levites and their families, ^[952], ^[953]. Their genealogy, ^[954]. Their number, ^[955],000, ^[956]. In this census or enumeration not one man was found, save Joshua and Caleb, of all who had been reckoned 38 years before, the rest having died in the wilderness, ^[957].

Verse 2

Take the sum of all the congregation - After thirty-eight years God commands a second census of the Israelites to be made, to preserve the distinction in families, and to regulate the tribes previously to their entry into the promised land, and to ascertain the proportion of land which should be allowed to each tribe. For though the whole was divided by lot, yet the portions were so disposed that a numerous tribe did not draw where the lots assigned small inheritances. See ^[958], and also see the note on ^[959].

Verse 10

Together with Korah - The Samaritan text does not intimate that Korah was swallowed up, but that he was burnt, as appears in fact to have been the case. And the earth swallowed them up, what time that company died; and the fire devoured Korah with the two hundred and fifty men, who became a sign.

Verse 11

The children of Korah died not - It is difficult to reconcile this place with ^[960], ^[961], where it seems to be intimated that not only the men, but the wives, and the sons, and the little ones of Korah, Dathan, and Abiram, were swallowed up by the earthquake; see especially ^[962], collated with ^[963]. But the text here expressly says, The children of Korah died not; and on a close inspection of ^[964], we shall find that the sons and the little ones of Dathan and Abiram alone are mentioned. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out - and their wives, and their sons, and their little ones. Here is no mention of the children of Korah, they therefore escaped, while it appears those of Dathan and Abiram perished with their fathers. See the note on ^[965].

Verse 51

These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty - The following comparative statement will show how much some of the tribes had increased, and others had diminished, since the enumeration in Numbers 1.
Tribe Chapter 26 Chapter1 Variation Reuben 43,730 to 46,500 2,770 decrease Simeon 22,200 to 59,300 37,100 decrease Gad 40,500 to 45,650 5,150 decrease Judah 76,500 to 74,600 1,900 increase Issachar 64,300 to 54,400 9,900 increase Zebulun 60,500 to 57,400 3,100 increase Manasseh 52,700 to 32,200 20,500 increase Ephraim 32,500 to 40,500 8,000 decrease Benjamin 45,600 to 35,400 10,200 increase Dan 64,400 to 62,700 1,700 increase Asher 53,400 to 41,500 11,900 increase Naphtali 45,400 to 53,400 8,000 decrease Total 601,730 to 603,550 1,820 decrease on the whole, in 38 years. Decrease in all, 61,020. Increase in all, 59,200.
Let it be observed,
1. That among these there was not a man of the former census, save Joshua and Caleb, see ^[966], ^[967].
2. That though there was an increase in seven tribes of not less than 74,800 men, yet so great was the decrease in the other five tribes, that the balance against the present census is 1,820, as appears above: thus we find that there was an in crease of 601,728 from 603,550 in the space of thirty-eight years.
Notwithstanding the amazing increase in some and decrease in other tribes, the same sort of proportion is preserved in the east, west, north, and south divisions, as before; so as to keep the division of Judah, which was always in the front or van, the largest; and the division of Dan, which was always in the rear, the next in number. But it is worthy of remark that as they are now, properly speaking, to commence their grand military operations, so their front, or advanced division, is increased from 186,400 to 201,300; and their rear from 157,600 to 163,200. The first division is strengthened 14,900 men, and the last division 5,600 men. The reasons for this are sufficiently obvious.
Mr. Ainsworth has a curious remark on the number of families in the 12 tribes.
Number of Families 1. Of Manasseh 8 7. Of Reuben 4 2. Of Benjamin 7 8. Of Issachar 4 3. Of Gad 7 9. Of Ephraim 4 4. Of Simeon 5 10. Of Naphtali 4 5. Of Judah 5 11. Of Zebulun 3 6. Of Asher 5 12. Of Dan 1 "In all 57; to whom if we add the 12 patriarchs, and Jacob their father, the whole number is 70, the exact number of the souls in Jacob's house that went down to Egypt, ^[968]." In a variety of things in this ancient economy there is a most surprising proportion kept up, which never could have been a fortuitous effect of general causes. But proportion, harmony, and order distinguish all the works of God, both in the natural and moral world.

Verse 55

The land shall be divided by lot - The word גורל goral, translated lot, is supposed by some to signify the stone or pebble formerly used for the purpose of what we term casting lots. The word hlot is Anglo-Saxon, from to divide, or portion out, i. e., fortuitously: it answers to the Greek κληρος, which some think comes from κλαω to break; because the lot, being a sort of appeal to God, ("The lot is cast into the lap, but the whole disposing thereof is of the Lord," ^[969]), broke off all contentions and litigations relative to the matter in dispute. From this original division of the promised land by lot to the children of Israel, all portions, appointments, offices, shares, or divisions in spiritual and ecclesiastical matters, were termed lots. So in the New Testament, the word κληρος, lot, is used to signify a portion of spiritual blessedness, and κληρονομια, a division by lot, an inheritance; and κληροι, the lotted or appointed persons to different works, shares, etc.; hence our word clergy, κληροι, persons appointed by lot to a lot, portion, or inheritance; see the case of Matthias, ^[970]. Persons thus appointed were by accommodation termed inheritors, because originally, when there could be no claims of exclusive right, all lands where a wandering tribe chose to take up its residence were divided by lot, as the promised land in the case before us. So Judah says to Simeon his brother, ^[971] : "Come up with me into my lot." And as God was ever supposed to be the whole disposer in such matters, whatever fell out in the course of God's providence was called a lot. "This is the lot of them that rob us;" ^[972]. "Thou hast neither part nor lot in this matter;" ^[973]. A lot in the promised land was evidently typical of a place in eternal glory. "That they may receive forgiveness of sins, and an inheritance (κληρον, a lot) among them that are sanctified;" ^[974]. "Who hath made us meet to be partakers of the inheritance, κληρου, of the lot) of the saints in light;" ^[975]. "Which is the earnest of our inheritance, (κληρονομιας, of our allotted portion;") ^[976]. "What is the riches of the glory of his inheritance," (κληρονομιας, allotted portion); ^[977]. As therefore the promised land was divided by lot to the believing Israelites, God determining the lot as he saw good, none of the people having any claim on or right to it; so the kingdom of heaven is a lot given by the mere good will of God to them that believe and obey him; for as unbelief and disobedience threw 600,000 people out of the inheritance of the promised land; so none who disbelieve God's word, and rebel against his authority, shall ever enter into the kingdom of heaven - See Ainsworth. These things happened unto them for examples: see then, reader, that thou fall not after the same example of unbelief.

Chapter 27

Introduction

The daughters of Zelophehad claim their inheritance, ^[978]. Moses brings their case before the Lord, ^[979]. He allows their claim, ^[980], ^[981]; and a law is made to regulate the inheritance of daughters, ^[982]. Moses is commanded to go up to Mount Abarim, and view the promised land, ^[983]; is apprised of his death, ^[984]; and because he did not sanctify God at the waters of Meribah, he shall not enter into it, ^[985]. Moses requests the Lord to appoint a person to supply his place as leader of the Israelites, ^[986]. God appoints Joshua, commands Moses to lay his hands upon him, to set him before Eleazar the priest, and give him a charge in the sight of the people, ^[987]. Eleazar shall ask counsel for him by Urim, and at his command shall the Israelites go out and come in, ^[988]. Moses does as the Lord commanded him, and consecrates Joshua, ^[989], ^[990].

Verse 1

The daughters of Zelophehad - The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus:
1. On the demise of the father the estate goes to the sons;
2. If there be no son, the daughters succeed; 3. If there be no daughter, the brothers of the deceased inherit;
4. If there be no brethren or paternal uncles, the estate goes to the brothers of his father;
5. If there be no grand uncles or brothers of the father of the deceased, then the nearest akin succeeds to the inheritance.
Beyond the fifth degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called kinsmen, and were really such, having descended without interruption from the patriarch of the tribe.

Verse 7

Thou shalt surely give them - an inheritance among their father's brethren - There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew they, them, and their, you, ye, and your, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the masculine termination הם hem, Their, is used instead of the feminine, הן hen, governed by בנות benoth, daughters. So להם lahem, to Them, and אביהם abihem, Their fathers, masculine, are found in the present text, instead of להן lahen and אביהן abihen, feminine. Interpreters have sought for a hidden meaning here, and they have found several, whether hidden here or not. One says, "the masculine gender is used because these daughters are treated as if they were heirs male." Another, "that it is because of their faith and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit men." Another, "that it signifies the free gift of God in Christ, where there is neither male nor female, bond or free, for all are one in Christ;" and so on, for where there is no rule there is no end to conjecture. Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The Samaritan, which many think by far the most authentic copy of the Pentateuch, has the feminine gender in both places; so also have upwards of fourscore of the MSS. collated by Kennicott and De Rossi. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists.
While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the fall, recovery, and full salvation of man, signified, as some will have it, by the names of Zelophehad and his daughters. "1. Zelophehad's daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light.
2. These five virgins may be considered as the five wise virgins, (^[991]), who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state.
3. They are examples of encouragement to weak and destitute believers, who, though they are orphans in this world, shall not be deprived of their heavenly inheritance.
4. Their names are mysterious; for Zelophehad, צלפחד Tselophchad, signifies the shadow of fear or dread. His first daughter, מחלה Machlah, infirmity; the second, נעה Noah, wandering; the third, חגלה Choglah, turning about or dancing for joy: the fourth, מלכה Milcah, a queen; the fifth, תרצה Tirtsah, well-pleasing or acceptable.
By these names we may observe our reviving by grace in Christ; for we are all born of the shadow of fear, (Tselophchad), being brought forth in sin, and through fear of death being all our life time subject to bondage, ^[992]. This begets (Machlah) infirmity or sickness - grief of heart for our estate. After which (Noah) wandering about for help and comfort we find it in Christ, by whom our sorrow is turned into joy (Choglah). He communicates of his royalty (Milcah) to us, making us kings and priests unto God and his Father, ^[993]. So we shall at last be presented unto him glorious and without blemish, being (Tirtsah) well-pleasing and acceptable in his sight." This is a specimen of pious Ingenuity, which has been endeavoring to do the work of an Evangelist in the Church of God from the time of Origen to the present day.

Verse 12

Get thee up into this Mount Abarim - The mountain which Moses was commanded to ascend was certainly Mount Nebo, see ^[994], etc., which was the same as Pisgah, see ^[995]. The mountains of Abarim, according to Dr. Shaw, are a long ridge of frightful, rocky, precipitous hills, which are continued all along the eastern coast of the Dead Sea, as far as the eye can reach. As in Hebrew עבר abar signifies to pass over, Abarim here probably signifies passages; and the ridge in this place had its name in all likelihood from the passage of the Israelites, as it was opposite to these that they passed the Jordan into the promised land.

Verse 14

Ye rebelled against my commandment - See the notes on ^[996].

Verse 16

The Lord, the God of the spirits of all flesh - See the notes on ^[997].

Verse 17

That the congregation of the Lord be not as sheep which have no shepherd - This is a beautiful expression, and shows us in what light Moses viewed himself among his people. He was their shepherd; he sought no higher place; he fed and guided the flock of God under the direction of the Divine Spirit, and was faithful in all his Master's house. To this saying of Moses our Lord alludes, ^[998].

Verse 18

In whom is the spirit - This must certainly mean the Spirit of God; and because he was endued with this Spirit, therefore he was capable of leading the people. How miserably qualified is that man for the work of God who is not guided and influenced by the Holy Ghost! God never chooses a man to accomplish his designs but that one whom he himself has qualified for the work.

Verse 20

And thou shalt put, etc. - מחודך mechodecha, of thine honor or authority upon him. Thou shalt show to the whole congregation that thou hast associated him with thyself in the government of the people.

Verse 21

Eleazar the priest - shall ask counsel for him - Here was a remarkable difference between him and Moses. God talked with Moses face to face; but to Joshua only through the medium of the high priest.

Verse 23

He laid his hands upon him - As a proof of his being appointed to and qualified for the work. So at the word of Joshua they were to go out, and at his word to come in, ^[999]. And thus he was a type of our blessed Lord as to his mediatorial office, and Divine appointment as man to the work of our salvation; and to this circumstance of the appointment of Joshua to this work, and his receiving of Moses's honor and glory, St. Peter seems to refer in these words, ^[1000], ^[1001] : "We were eye-witnesses of his majesty; for he received from God the Father honor and glory, when there came such a voice to him from the excellent glory: This is my beloved Son, in whom I am well pleased; hear him." See ^[1002]. But one infinitely greater than either Moses or Joshua is here.

Chapter 28

Introduction

All the offerings of God to be offered in their due season, ^[1003], ^[1004]. The continual burnt-offering for the morning, ^[1005]; and its drink-offering, ^[1006]. The continual burnt-offering for the evening, ^[1007]. The offerings for the Sabbath, ^[1008], ^[1009]. The offerings for the beginning of each month, ^[1010]. Repetition of the ordinances concerning the passover, ^[1011]. Ordinances concerning the day of first-fruits or pentecost, ^[1012].

Verse 2

Command the children of Israel, etc. - It is not easy to account for the reason of the introduction of these precepts here, which had been so circumstantially delivered before in different parts of the books of Exodus and Leviticus. It is possible that the daily, weekly, monthly, and yearly services had been considerably interrupted for several years, owing to the unsettled state of the people in the wilderness, and that it was necessary to repeat these laws for two reasons:
1. Because they were now about to enter into the promised land, where these services must be established and constant.
2. Because the former generations being all dead, multitudes of the present might be ignorant of these ordinances.
In their due season - Moses divides these offerings into: -
1. Daily. The morning and evening sacrifices: a lamb each time, ^[1013], ^[1014].
2. Weekly. The Sabbath offerings, two lambs of a year old, ^[1015], etc.
3. Monthly. At the beginning of each month two young bullocks, one ram, and seven lambs of a year old, and a kid for a sin-offering, ^[1016], etc.
4. Annual.1. The passover to last seven days; the offerings, two young bullocks, one ram, seven lambs of a year old, and a he-goat for a sin-offering, ^[1017], etc. 2. The day of First-Fruits. The sacrifices, the same as on the beginning of the month, ^[1018], etc.
With these sacrifices were offered libations, or drink-offerings of strong wine, ^[1019], ^[1020], and minchahs, or meat-offerings, composed of fine flour mingled with oil, ^[1021], ^[1022], etc. For an ample account of all these offerings, see the notes on Leviticus 7 (note) and Exodus 12 (note).

Verse 7

Strong wine - Sikera; see the note on ^[1023], where this is largely explained.

Verse 26

Day of the first-fruits - Called also the feast of weeks, and the feast of pentecost. See it explained ^[1024] (note), and ^[1025] (note).

Verse 31

Without blemish - This is to be understood as applying, not only to the animals, but also to the flour, wine, and oil; every thing must be perfect in its kind.

Chapter 29

Introduction

The feast of trumpets on the first day of the seventh month, and its sacrifices, ^[1026]. The feast of expiation, or annual atonement, on the tenth day of the same month, with its sacrifices, ^[1027]. The feast of tabernacles, held on the fifteenth day of the same month, with its eight days' offerings, ^[1028]. The offerings of the first day, thirteen bullocks, two rams, fourteen lambs, and one kid, ^[1029]. The offerings of the second day, twelve bullocks, two rams, fourteen lambs, and one kid, ^[1030]. The offerings of the third day, eleven bullocks; the rest as before, ^[1031]. The offerings of the fourth day, ten bullocks; the rest as before, ^[1032]. The offerings of the fifth day, nine bullocks, etc., ^[1033]. The offerings of the sixth day, eight bullocks, etc., ^[1034]. The offerings of the seventh day, seven bullocks, etc., ^[1035]. The offerings of the eighth day, one bullock, one ram, seven lambs, and one goat, ^[1036]. These sacrifices to be offered, and feasts to be kept, besides vows, freewill-offerings, etc., etc., ^[1037]. Moses announces all these things to the people, ^[1038].

Verse 1

And in the seventh month, etc. - This was the beginning of their civil year, and was a time of great festivity, and was ushered in by the blowing of trumpets. It answers to a part of our September. In imitation of the Jews different nations began their new year with sacrifices and festivity. The ancient Egyptians did so; and the Persians still celebrate their nawi rooz, or new year's day, which they hold on the vernal equinox. The first day of the year is generally a time of festivity in all civilized nations. On this day the Israelites offered one young bullock, one ram, seven lambs, and a kid, for a sin-offering, besides minchahs or meat-offerings.

Verse 7

On the tenth day - See the notes on ^[1039], and ^[1040] (note).

Verse 12

On the fifteenth day of the seventh month - On this day there was to be a solemn assembly, and for seven days sacrifices were to be offered; on the first day thirteen young bullocks, two rams, and fourteen lambs. On each succeeding day one bullock less, till on the seventh day there were only seven, making in all seventy. What an expensive service! How should we magnify God for being delivered from it! Yet these were all the taxes they had to pay. At the public charge there were annually offered to God, independently of trespass-offerings and voluntary vows, fifteen goats, twenty-one kids, seventy-two rams, one hundred and thirty-two bullocks, and eleven hundred and one lambs! But how little is all this when compared with the lambs slain every year at the passover, which amounted in one year to the immense number of 255,600 slain in the temple itself, which was the answer that Cestius, the Roman general, received when he asked the priests how many persons had come to Jerusalem at their annual festivals; the priests, numbering the people by the lambs that had been slain, said, "twenty-five myriads, five thousand and six hundred." - For an account of the feast of tabernacles, see on ^[1041] (note).

Verse 35

On the eighth day ye shall have a solemn assembly - This among the Jews was esteemed the chief or high day of the feast, though fewer sacrifices were offered on it than on the others; the people seem to have finished the solemnity with a greater measure of spiritual devotion, and it was on this day of the feast that our blessed Lord called the Jews from the letter to the spirit of the law, proposing himself as the sole fountain whence they could derive the streams of salvation, ^[1042]. On the subject of this chapter see the notes on ^[1043] (note), Leviticus 16 (note), Leviticus 23 (note).

Chapter 30

Introduction

The law concerning vows of men, ^[1044], ^[1045]. Of women under age, and in what cases the father may annul them, ^[1046]. The vows of a wife, and in what cases the husband may annul them, ^[1047]. The vows of a widow, or divorced woman, in what cases they may be considered either as confirmed or annulled, ^[1048]. Recapitulation of these ordinances, ^[1049].

Verse 2

If a man vow a vow - A vow is a religious promise made to God. Vows were of several kinds: -
1. Of abstinence or humiliation, see ^[1050];
2. Of the Nazarite, see Numbers 6;
3. Of giving certain things or sacrifices to the Lord, ^[1051];
4. Of alms given to the poor, see ^[1052].
The law in this chapter must have been very useful, as it both prevented and annulled rash vows, and provided a proper sanction for the support and performance of those that were rationally and piously made. Besides, this law must have acted as a great preventive of lying and hypocrisy. If a vow was properly made, a man or woman was bound, under penalty of the displeasure of God, to fulfill it.

Verse 3

In her youth - That is, say the rabbins, under twelve years of age; and under thirteen in case of a young man. Young persons of this age were considered to be under the authority of their parents, and had consequently no power to vow away the property of another. A married woman was in the same circumstances, because she was under the authority of her husband. If however the parents or the husband heard of the vow, and objected to it in the same day in which they heard of it, (^[1053]), then the vow was annulled; or, if having heard of it, they held their peace, this was considered a ratification of the vow.
A rash vow was never to be kept; "for," says Philo, and common sense and justice say the same, "he who commits an unjust action because of his vow adds one crime to another,
1. By making an unlawful vow;
2. By doing an unlawful action."

Verse 12

Concerning the bond of her soul - Her life is at stake if she fulfill not the obligation under which she has laid herself.

Verse 16

These are the statutes - It is very probable that this law, like that concerning the succession of daughters, (Numbers 27)., rose from the exigency of some particular case that had just then occurred.
Making vows, in almost any case, is a dangerous business; they seldom do any good, and often much evil. He who does not feel himself bound to do what is fit, right, and just, from the standing testimony of God's word, is not likely to do it from any obligation he may lay upon his own conscience. If God's word lack weight with him, his own will prove lighter than vanity. Every man who professes the Christian religion is under the most solemn obligation to devote body, soul, and spirit to God, not only to the utmost extent of his powers, but also as long as he exists. Being baptized, and receiving the sacrament of the Lord's Supper, are additional ratifications of the great, general, Christian vow; but every true follower of Christ should always remember, and frequently renew, his covenant with God.

Chapter 31

Introduction

The command of the Lord to make war on the Midianites, ^[1054], ^[1055]. One thousand men are chosen out of each of the twelve tribes, and sent with Phinehas against the Midianites, ^[1056]. They slay all the males, ^[1057]; their five kings and Balaam, ^[1058]. They take all the women captives, with the flocks and goods, ^[1059]; burn their cities, and bring away the spoil, ^[1060], ^[1061]. They bring the captives, etc., to Moses, who is wroth with the officers for sparing the women, who had formerly been the cause of their transgression and punishment, ^[1062]. He commands all the male children and all the grown up females to be slain, ^[1063], ^[1064]. How the soldiers were to purify themselves, ^[1065], ^[1066]; and the different articles taken in war, ^[1067]. They are commanded to take the sum of the prey, to divide it into two parts; one for the 12,000 warriors, and the other for the rest of the congregation, ^[1068]. One of 500, both of persons and cattle, of the share of the warriors, to be given to the Lord, ^[1069], ^[1070]; and one part of fifty, of the people's share, to be given to the Levites, ^[1071]. The sum of the prey remaining after the above division; sheep 675,000, beeves 72,000, asses 61,000, young women 32,000, ^[1072]. How the soldiers' part was divided, ^[1073]. How the part belonging to the congregation was divided, ^[1074]. The officers report that they had not lost a man in this war, ^[1075], ^[1076]. They bring a voluntary oblation to God, of gold and ornaments, ^[1077], ^[1078]; the amount of which was 16,750 shekels, ^[1079], ^[1080]. Moses and Eleazar bring the gold into the tabernacle for a memorial, ^[1081].

Verse 2

Gathered unto thy people - Where? Not in the grave surely. Moses was gathered with none of them, his burial-place no man ever knew. "But being gathered unto one's people means dying." It does imply dying, but it does not mean this only. The truth is, God considers all those who are dead to men in a state of conscious existence in another world. Therefore he calls himself the God of Abraham, and of Isaac, and of Jacob; now God is not the God of the dead, but of the living; because all Live to Him, whether dead to men or not. Moses therefore was to be gathered to his people - to enter into that republic of Israel which, having died in the faith, fear, and love of God, were now living in a state of conscious blessedness beyond the confines of the grave. See the note on ^[1082], and ^[1083] (note).

Verse 3

Avenge the Lord of Midian - It was God's quarrel, not their own, that they were now to take up. These people were idolaters; idolatry is an offense against God; the civil power has no authority to meddle with what belongs to Him, without especial directions, certified in the most unequivocal way. Private revenge, extension of territory, love of plunder, were to have no place in this business; the Lord is to be avenged; and through Him the children of Israel, (^[1084]), because their souls as well as their bodies had been well nigh ruined by their idolatry.

Verse 6

A thousand of every tribe - Twelve thousand men in the whole. And Phinehas, the son of Eleazar; some think he was made general in this expedition, but this is not likely. The ark and its contents must proceed to this battle, because the battle was the Lord's, and he dwelt between the cherubim over the ark; and Phinehas, who had before got a grant in the eternal priesthood, was chosen to accompany the ark in place of his father Eleazar, who was probably now too far advanced in years to undergo the fatigue. Who then was general? Joshua, without doubt, though not here mentioned, because the battle being the Lord's, he alone is to have the supreme direction, and all the glory. Besides, it was an extraordinary war, and not conducted on the common principle, for we do not find that peace was offered to the Midianites, and that they refused it; see ^[1085], etc. In such a case only hostilities could lawfully commence; but they were sinners against God; the cup of their iniquity was full, and God thought proper to destroy them. Though a leader there certainly was, and Joshua was probably that leader, yet because God, for the above reason, was considered as commander-in-chief, therefore no one else is mentioned; for it is evident that the sole business of Phinehas was to take care of the holy instruments and to blow with the trumpet.

Verse 8

Balaam - they slew with the sword - This man had probably committed what St. John calls the sin unto death - a sin which God punishes with temporal death, while at the same time he extends mercy to the soul. See the remarks at ^[1086] (note).

Verse 17

Kill every male among the little ones - For this action I account simply on the principle that God, who is the author and supporter of life, has a right to dispose of it when and how he thinks proper; and the Judge of all the earth can do nothing but what is right. Of the women killed on this occasion it may be safely said, their lives were forfeited by their personal transgressions; and yet even in this case there can be little doubt that God showed mercy to their souls. The little ones were safely lodged; they were taken to heaven and saved from the evil to come.

Verse 23

The water of separation - The water in which the ashes of the red heifer were mingled; See ^[1087] (note), ^[1088] (note), etc. Garments, whether of cloth or skins, were to be washed. Gold, silver, brass, iron, tin, and lead, to pass through the fire, probably to be melted down.

Verse 28

And levy a tribute unto the Lord - one soul of five hundred, etc. - The person to be employed in the Lord's service, under the Levites - the cattle either for sacrifice, or for the use of the Levites, ^[1089]. Some monsters have supposed that one out of every five hundred of the captives was offered in sacrifice to the Lord! but this is abominable. When God chose to have the life of a man, he took it in the way of justice, as in the case of Midianites above, but never in the way of sacrifice.

Verse 32

The booty - It appears from the enumeration here that the Israelites, in this war against the Midianites, took 32,000 female prisoners, 61,000 asses, 72,000 beeves, 675,000 sheep and small cattle; besides the immense number of males who fell in battle, and the women and children who were slain by the Divine command, ^[1090]. And it does not appear that in this expedition, a single man of Israel fell! This was naturally to be expected, because the battle was the Lord's, ^[1091].
As the booty was divided into two equal parts, ^[1092], one for the soldiers employed in the expedition, and the other for those who, being equally willing to be employed, were ordered to stay in the camp; so each of the parties in this booty was to give a certain proportion to the Lord. The soldiers to give to the Lord one out of every five hundred persons, beeves, asses, and sheep, ^[1093]. The people, who by staying at home risked nothing, and had no fatigue, were to give one out of fifty of the above, ^[1094]. The booty, its divisions among the soldiers and people, the proportion given by each to the Lord and to the Levites, will be seen in one view by the following table, which I copy from Houbigant.
Total of sheep - 675,000
To the soldiers - 337,500
To the Lord from the soldiers - 675
To the people - 337,500
To the Levites from the people - 6,750
Total of beeves - 72, 00
To the soldiers - 36,000
To the Lord from the soldiers - 72
To the people - 36,000
To the Levites from the people - 720
Total of asses - 1,000
To the soldiers - 30,500
To the Lord from the soldiers - 61
To the people - 30,500
To the Levites from the people - 610
Total of persons - 32,000
To the soldiers.. 16,000
To the Lord from the soldiers - 32
To the Levites from the people - 320
To the people - 16,000
In this table the booty is equally divided between the people and the soldiers; a five-hundredth part being given to the Lord, and a fiftieth part to the Levites.

Verse 50

We have - brought an oblation for the Lord - So it appears there was a great deal of booty taken which did not come into the general account; and of this the soldiers, of their own will, made a very extensive offering to God, because he had preserved them from falling in battle. That not one man should have been slain is a most extraordinary circumstance, and powerfully marks the peculiar superintendence of God's especial providence. The Midianites must certainly have made some resistance; but that was ineffectual, because it was against the Lord. When any nation undertakes a crusade against those whom they are pleased to call the Lord's enemies, let them bring from the contest this proof of their Divine mission, viz., that not one man of them is either lost or missing; and then, and not till then, shall we believe that God hath sent them.
To make an atonement for our souls - That is, to make an acknowledgment to God for the preservation of their lives. The gold offered on this occasion amounted to 16,750 shekels, equal to 37,869, 16s. 5d. of our money. See the note on ^[1095], where the true value of the shekel is given, and a rule laid down to reduce it to English money.

Chapter 32

Introduction

The Reubenites and Gadites request Moses to give them their inheritance on this side of Jordan, ^[1096]. Moses expostulates with and reproves them, ^[1097]. They explain themselves, and propose conditions, with which Moses is satisfied - they are to build cities for their wives and children, and folds for their cattle, and go ever Jordan armed with the other tribes, and fight against their enemies till the land is subdued; after which they are to return, ^[1098]. Moses proposes the business to Eleazar, Joshua, and the elders, ^[1099]. The Gadites and Reubenites promise a faithful observance of the conditions, ^[1100], ^[1101]; on which Moses assigns to them, and the half tribe of Manasseh, the kingdom of Sihon, king of the Amorites, and the kingdom of Og, king of Bashan, ^[1102]. The cities built by the Gadites, ^[1103]. The cities built by the Reubenites, ^[1104], ^[1105]. The children of Machir, the son of Manasseh, expel the Amorites from Gilead, ^[1106], which Moses grants to them, ^[1107]. Jair, the son of Manasseh, takes the small towns of Gilead, ^[1108]. And Nobah takes Kenath and its villages, ^[1109].

Verse 3

Ataroth, and Dibon, etc. - The places mentioned here belonged to Sihon, king of the Amorites, and Og, king of Bashan, which being conquered by the Israelites, constituted ever after a part of their territories, ^[1110].

Verse 5

Let this land be given unto thy servants - Because it was good for pasturage, and they had many flocks, ^[1111].

Verse 12

Caleb the son of Jephunneh the Kenezite - It was Jephunneh that was the Kenezite, and not Caleb. Kenaz was probably the father of Jephunneh.

Verse 16

We will build - cities for our little ones - It was impossible for these, numerous as they might be, to build cities and fortify them for the defense of their families in their absence. Calmet supposes they meant no more than repairing the cities of the Amorites which they had lately taken; which work might have been very easily accomplished in the time which they spent on this side of Jordan, before they went over with their brethren, to put them in possession of the land.

Verse 17

Because of the inhabitants of the land - These were the Ammonites, Moabites, Idumeans, and the remains of the Midianites and Amorites. But could the women and children even keep the defenced cities, when placed in them? This certainly cannot be supposed possible. Many of the men of war must of course stay behind. In the last census, Numbers 26, the tribe of Reuben consisted of 43,730 men; the tribe of Gad, 40,500; the tribe of Manasseh, 52,700; the half of which is 26,350. Add this to the sum of the other two tribes, and the amount is 110,580. Now from ^[1112] we learn that of the tribes of Reuben and Gad, and the half of the tribe of Manasseh, only 40,000 armed men passed over Jordan to assist their brethren in the reduction of the land: consequently the number of 70,580 men were left behind for the defense of the women, the children, and the flocks. This was more than sufficient to defend them against a people already panic struck by their late discomfitures and reverses.

Verse 34

The children of Gad built - Aroer - This was situated on the river Arnon, ^[1113]; ^[1114]. It was formerly inhabited by the Emim, a warlike and perhaps gigantic people. They were expelled by the Moabites; the Moabites by the Amorites; and the Amorites by the Israelites. The Gadites then possessed it till the captivity of their tribe, with that of Reuben and the half of the tribe of Manasseh, by the Assyrians, ^[1115], after which the Moabites appear to have repossessed it, as they seem to have occupied it in the days of Jeremiah, ^[1116].

Verse 38

And Nebo - their names being changed - That is, Those who conquered the cities called them after their own names. Thus the city Kenath, being conquered by Nobah, was called after his name, ^[1117].

Verse 41

Havoth-jair - That is, the villages or habitations of Jair; and thus they should have been translated. As these two tribes and a half were the first, says Ainsworth, who had their inheritance assigned to them in the promised land, so they were the first of all Israel that were carried captive out of their own land, because of their sins. "For they transgressed against the God of their fathers, and went a whoring after other gods. And God delivered them into the hands of Pul and Tiglath-Pilneser, kings of Assyria, and they brought them to Halah, Habor, Hara, and Gozan, unto this day." See ^[1118], ^[1119].

Chapter 33

Introduction

The journeyings of the Israelites written out by Moses, according to the commandment of the Lord, ^[1120], ^[1121]. They depart from Rameses on the fifteenth day of the first month, on the day after the passover, the first-born of the Egyptians having been slain, ^[1122], ^[1123]. Their forty-two stations enumerated, vv. 5-49. They are authorized to expel all the former inhabitants, and destroy all remnants of idolatry, ^[1124]. The land is to be divided by lot, ^[1125]. Should they not drive out the former inhabitants, they shall be to them as pricks in their eyes and thorns in their sides, ^[1126]. And if not obedient, God will deal with them as he has purposed to do with the Canaanites, ^[1127].

Verse 2

And Moses wrote their goings out according to their journeys - We may consider the whole book of Numbers as a diary, and indeed the first book of travels ever published. Dr. Shaw, Dr. Pococke, and several others, have endeavored to mark out the route of the Israelites, through this great, dreary, and trackless desert, and have ascertained many of the stages here described. Indeed there are sufficient evidences of this important journey still remaining, for the descriptions of many are so particular that the places are readily ascertained by them; but this is not the case with all. Israel was the Church of God in the wilderness, and its unsettled, wandering state under Moses may point out the unsettled state of religion under the law. Their being brought, after the death of Moses, into the promised rest by Joshua, may point out the establishment, fixedness, and certainty of that salvation provided by Jesus Christ, of whom Joshua, in name and conduct, was a remarkable type. Mr. Ainsworth imagines that the forty-two stations here enumerated, through which the Israelites were brought to the verge of the promised land, and afterwards taken over Jordan into the rest which God had promised, point out the forty-two generations from Abraham unto Christ, through whom the Savior of the world came, by whose blood we have an entrance into the holiest, and enjoy the inheritance among the saints in light. And Mr. Bromley, in his Way to the Sabbath of Rest, considers each name and place as descriptive of the spiritual state through which a soul passes in its way to the kingdom of God. But in cases of this kind fancy has much more to do than judgment.

Verse 3

From Rameses - This appears to have been the metropolis of the land of Goshen, and the place of rendezvous whence the whole Israelitish nation set out on their journey to the promised land; and is supposed to be the same as Cairo. See the notes on ^[1128].
Here Follow the Forty-Two Stations
Station 1.

Verse 5

And pitched in Succoth - This name signifies booths or tents, and probably refers to no town or village, but simply designates the place where they pitched their tents for the first time after their departure from Rameses.
Stat. 2.

Verse 6

Etham, which is in the edge of the wilderness - This place is not well known; Dr. Shaw supposes it to have been one mile from Cairo. Calmet thinks it is the city of Buthum mentioned by Herodotus, which he places in Arabia, on the frontiers of Egypt.
Stat. 3.

Verse 7

Pi-hahiroth - See on ^[1129] (note), and ^[1130] (note). Baal-zephon Calmet supposes to be the Clysma of the Greeks, and the Kolzum of the Arabians.
Stat. 4.

Verse 8

And went three days' journey in the wilderness of Etham - Called the wilderness of Shur, ^[1131].
And pitched in Marah - Dr. Shaw supposes this place to be at Sedur, over against the valley of Baideah, on the opposite side of the Red Sea.
Stat. 5.

Verse 9

And came unto Elim - A place on the skirts of the deserts of Sin, two leagues from Tor, and nearly thirty from Corondel, a large bay on the east side of the Red Sea. Dr. Shaw, when he visited this place, found but nine of the twelve wells mentioned in the text, and instead of 70 palm trees, he found upwards of 2,000. See on ^[1132] (note).
Stat. 6.

Verse 10

Encamped by the Red Sea - It is difficult to assign the place of this encampment, as the Israelites were now on their way to Mount Sinai, which lay considerably to the east of Elim, and consequently farther from the sea than the former station. It might be called by the Red Sea, as the Israelites had it, as the principal object, still in view. This station however is mentioned nowhere else. By the Red Sea we are not to understand a sea, the waters of which are red, or the sand red, or any thing else about or in it red; for nothing of this kind appears. It is called in Hebrew ים סוף yam suph, which signifies the weedy sea. The Septuagint rendered the original by θαλασσα εραθρα, and the Vulgate after it by mare rubrum, and the European versions followed these, and, in opposition to etymology and reason, translated it the Red Sea. See the note on ^[1133].
Stat. 7.

Verse 11

The wilderness of Sin - This lies between Elim and Mount Sinai. Dr. Shaw and his companions traversed these plains in nine hours.
Stat. 8.

Verse 12

Dophkah - This place is not mentioned in Exodus and its situation is not known.
Stat. 9.

Verse 13

Alush - Neither is this mentioned in Exodus and its situation is equally unknown.
Stat. 10.

Verse 14

Rephidim - Remarkable for the rebellion of the Israelites against Moses, because of the want of water, Exodus 17.
Stat. 11.

Verse 15

The wilderness of Sinai - Somewhere northward of Mount Sinai, on the straight road to the promised land, to which they now directed their course.
Stat. 12.

Verse 16

Kibroth-hattaavah - No city, village, etc., but a place in the open desert, which had its name from the plague that fell upon the Israelites, through their murmuring against God, and their inordinate desire of flesh. See on Numbers 11 (note). But it appears that the Israelites had traveled three days' journey in order to reach this place, ^[1134], and commentators suppose there must have been other stations which are not laid down here, probably because the places were not remarkable.
Stat. 13.

Verse 17

Hazeroth - This place Dr. Shaw computes to have been about thirty miles distant from Mount Sinai.
Stat. 14.

Verse 18

Rithmah - This place lay somewhere in the wilderness of Paran, through which the Israelites were now passing. See ^[1135], ^[1136]. The name signifies the juniper tree; and the place probably had its name from the great number of those trees growing in that district.
Stat. 15.

Verse 19

Rimmon-parez - Unknown.
Stat. 16.

Verse 20

Libnah - The situation of this place is uncertain. A city of this name is mentioned ^[1137], as situated between Kadesh-barnea and Gaza.
Stat. 17.

Verse 21

Bissah - A place mentioned nowhere else in the sacred writings. Its situation utterly uncertain.
Stat. 18.

Verse 22

Kehelathah - Utterly unknown; though some conjecture that it might have been the place called Keilah, ^[1138], etc., but this is unlikely.
Stat. 19.

Verse 23

Shapher - Where this mountain lay cannot be determined.
Stat. 20.

Verse 24

Haradah - Unknown, Calmet supposes that it may be the place called Bered, ^[1139], which was in the vicinity of Kadesh.
Stat. 21.

Verse 25

Makheloth - A name found nowhere else in Scripture.
Stat. 22.

Verse 26

Tahath - Unknown.
Stat. 23.

Verse 27

Tarah - Also unknown.
Stat. 24.

Verse 28

Mithcah - Calmet conjectures that this may be Mocha, a city in Arabia Petraea.
Stat. 25.

Verse 29

Hashmonah - Supposed by some to be the same as Azmon, ^[1140].
Stat. 26.

Verse 30

Moseroth - Situation unknown. In ^[1141] it is said that the Israelites took their journey from Beeroth, the wells of the children of Jaakan, to Mosera, and there Aaron died. If so, Mosera, Moseroth, and Hor, must be different names of the same place; or Moseroth, or Mosera, must have been some town or village near Mount Hor, for there Aaron died. See ^[1142].
Stat. 27.

Verse 31

Bene-jaakan - Unknown. The sons of Jaakan. See the preceding verse, ^[1143] (note).
Stat. 28.

Verse 32

Hor-hagidgad - The hole or pit of Gidgad. Unknown. It was a place perhaps remarkable for some vast pit or cavern, from which it took its name.
Stat. 29.

Verse 33

Jotrathah - Situation unknown. It is said in ^[1144] to be a land of rivers of waters.
Stat. 30.

Verse 34

Ebronah - Nowhere else mentioned. Stat. 31.

Verse 35

Ezion-gaber - Dr. Shaw places this port on the western coast of the Elantic gulf of the Red Sea. It is now called Meenah el Dsahab, or the golden port, by the Arabs; because it was from this place that Solomon sent his ships for gold to Ophir, ^[1145]. He supposes it to be about sixty miles distant from Mount Sinai - Travels, p. 322, 4th. edition.
Stat. 32.

Verse 36

Zin, which is Kadesh - A place remarkable for the death of Miriam the prophetess, and bringing water out of the rock. As this place was on the borders of Edom, the Israelites, being denied permission to pass through their land, which lay on the direct road to the promised land, were obliged to turn to the right to Mount Hor, now called Accaba by the Arabs.
Stat. 33.

Verse 37

Hor - Famous for the death of Aaron. See on Numbers 20 (note). Perhaps Moseroth or Mosera, ^[1146] (note), was a village near this mountain.
Stat. 34.

Verse 41

Zalmonah - Probably in the neighborhood of the land of Edom. As צלם tselem signifies an image, this place probably had its name from the brazen serpent set up by Moses. See ^[1147] (note), etc. From the same root the word telesm, corruptly called talisman, which signifies a consecrated image, is derived.
Stat. 35.

Verse 42

Punon - A place in Idumea. Nowhere else mentioned.
Stat. 36.

Verse 43

Oboth - Mentioned before, ^[1148].
Stat. 37.

Verse 44

Ije-abarim - The heaps of Abarim. See ^[1149]. Situation uncertain. It is called Iim in the following verse. As the word signifies heaps or protuberances, it probably means tumuil or small hills near some of the fords of Jordan.
Stat. 38.

Verse 45

Dibon-gad - Supposed to be the same as Dibon, ^[1150], and to be situated on the brook Arnon.
Stat. 39.

Verse 46

Almon-diblathaim - Situation not known. It belonged to the Moabites in the time of the prophet Jeremiah. ^[1151].
Stat. 40.

Verse 47

Mountains of Abarim, before Nebo - The mountain on which Moses died. They came to this place after the overthrow of the Amorites. See Numbers 21.
Stat. 41.

Verse 48

The Plains of Moab - This was the scene of the transactions between Balaam and Balak; see Numbers 23, 24, 25.
Stat. 42.

Verse 49

From Beth-jesimoth even unto Abel-shittim - The former of these places fell to the Reubenites, ^[1152]. The Israelites were now come to the edge of Jordan, over against Jericho, where they afterwards passed.
For further information on the subject of these different encampments, the reader is requested to refer to the extracts from Dr. Shaw at the end of the book of Exodus.

Verse 52

Ye shall - destroy all their pictures - משכיתם maskiyotham, from שחה sachah, to be like, or resemble, either pictures, carved work, or embroidery, as far as these things were employed to exhibit the abominations of idolatry. Molten images צלמי מסכתם tsalmey massechotham, metallic talismanical figures, made under certain constellations, and supposed in consequence to be possessed of some extraordinary influences and virtues.

Verse 55

Shall be pricks in your eyes - Under these metaphors, the continual mischief that should be done to them, both in soul and body, by these idolaters, is set forth in a very expressive manner. What can be more vexatious than a continual goading of each side, so that the attempt to avoid the one throws the body more forcibly on the other? And what can be more distressing than a continual pricking in the eye, harassing the mind, tormenting the body, and extinguishing the sight?
1. It has been usual among pious men to consider these Canaanites remaining in the land, as emblems of indwelling sin; and it must be granted that what those remaining Canaanites were to the people of Israel, who were disobedient to God, such is indwelling sin to all those who will not have the blood of the covenant to cleanse them from all unrighteousness. For a time, while conscience is tender, such persons feel themselves straitened in all their goings, hindered in all their religious services, and distressed beyond measure because of the law - the authority and power of sin, which they find warring in their members: by and by the eye of their mind becomes obscured by the constant piercings of sin, till at last, fatally persuaded that sin must dwell in them as long as they live, they accommodate their minds to their situation, their consciences cease to be tender, and they content themselves with expecting redemption where and when it has never been promised, viz., beyond the grave! On the subject of the journeyings of the Israelites, the following observations from old Mr. Ainsworth cannot fail to interest the reader.
2. "The Travels of Israel through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water, ^[1153], which was a land of deserts, and of pits, a land of drought, and of the shadow of death, a land that no man passed through, and where no man dwelt, ^[1154], signified the many troubles and afflictions through which we must enter into the kingdom of God, ^[1155]. The helps, comforts, and deliverances which God gave unto his people in their distresses, are examples of his love and mercy towards his followers; for he comforts them in all their tribulation, that as the sufferings of Christ abound in them, so their consolation also abounds in Christ, ^[1156]. The punishments which God inflicted upon the disobedient, who perished in the wilderness for their sins, happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come, ^[1157], ^[1158]; ^[1159], ^[1160], ^[1161]; ^[1162], ^[1163]. By the names of their encamping places, and histories adjoined, it appears how Israel came sometimes into straits and troublesome ways, as at Pihahiroth, ^[1164], ^[1165], ^[1166], etc.; and at Zalmonah, ^[1167], ^[1168], etc.; sometimes into large and ample room, as at the plains of Moab; sometimes to places of hunger and thirst, as at Rephidim and Kadesh, Exodus 16, 17; Numbers 20; sometimes to places of refreshing, as at Elim and Beer, ^[1169]; ^[1170]; sometimes where they had wars, as at Rephidim, Kadesh, Edrei, ^[1171]; ^[1172], ^[1173]; sometimes where they had rest, as at Mount Sinai: sometimes they went right forward, as from Sinai to Kadesh-barnea; sometimes they turned backward, as from Kadesh-barnea to the Red Sea: sometimes they came to mountains, as Sinai, Shapher, Hor-Gidgad; sometimes to valleys, as Tahath, etc.; sometimes to places of bitterness, as Marah; sometimes, of sweetness, as Mithcah.
3. "The Sins which they committed in the wilderness were many and great; as open Idolatry by the calf, at Horeb, Exodus 32, and with Baal-peor, Numbers 25. Unbelief, at Kadesh, Numbers 14; and afterwards Presumptuous Boldness in the same place; Murmuring against God sundry times, with tempting of Christ, (as the apostle speaks, 1 Corinthians 15). Contention and Rebellion against their governors often; lusting for flesh to fill their appetites, and loathing manna, the heavenly food; Whoredom with the daughters of Moab, and many other provocations; so that this complaint is after made of them, How oft did they provoke him in the wilderness, and grieve him in the desert! ^[1174]. All sorts of persons sinned against God; the multitude of people very often; the mixed multitude of strangers among them, Numbers 11. The princes, as the ten spies, Dathan, Abiram, etc. The Levites, as Korah and his company; Miriam the prophetess, Numbers 12; Aaron the priest with her, besides his sin at Horeb, Exodus 32; and at the water of Meribah, Numbers 20. Moses also himself at the same place, for which he was excluded from the land of Canaan.
4. "The Punishments laid on them by the Lord for their disobedience were many. They died by the sword of the enemy, as of the Amalekites, Exodus 17, and of the Canaanites, ^[1175]; and some by the sword of their brethren, Exodus 32. Some were burned with fire, Numbers 11, 16; some died with surfeit, Numbers 11; some were swallowed up alive in the earth, Numbers 16; some were killed with serpents, Numbers 21; many died of the pestilence, ^[1176], and ^[1177]; and generally all that generation which were first mustered, after their coming out of Egypt, perished, ^[1178], ^[1179]. God consumed their days in vanity, and their years in terror, ^[1180].
5. "Nevertheless, for his name's sake, he magnified his Mercies unto them and their posterity. He had divided the sea, and led them through on dry land, drowning their enemies, Exodus 14. He led them with a cloud by day, and a pillar of fire by night, continually. He gave them manna from heaven daily. He clave the rock, and gave them water for their thirst. He fed them with quails, when they longed for flesh. He sweetened the bitter waters. He saved them from the sword of their enemies. He delivered them from the fiery serpents and scorpions. Their raiment waxed not old upon them, neither did their foot swell for forty years, ^[1181]. He delivered them from the intended curse of Balaam, and turned it into a blessing, because he loved them, Numbers 22; ^[1182]. He came down from Mount Sinai, and spake with them from heaven, and gave them right judgments and true laws, good statutes and commandments, and gave also his good Spirit to instruct them, ^[1183], ^[1184]. In the times of his wrath he remembered mercy; his eye spared them from destroying them, neither did he make an end of them in the wilderness, ^[1185], ^[1186]. He gave them kingdoms and nations, and they possessed the lands of their enemies; and he multiplied their children as the stars of heaven, and brought them into the land promised unto their forefathers. ^[1187], ^[1188]. Now whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures, might have hope, ^[1189]." Let him that readeth understand."

Chapter 34

Introduction

The land of Canaan is described, ^[1190], ^[1191]. The south quarter, ^[1192]. The western border, ^[1193]. The north border, ^[1194]. The east border, ^[1195]. This land to be divided by lot among the nine tribes and half, ^[1196]; two tribes and half, Reuben and Gad, and the half of Manasseh, having already got their inheritance on the east side of Jordan, ^[1197], ^[1198]. Eleazar the priest, and Joshua, to assist in dividing the land, ^[1199], ^[1200]; and with them a chief out of every tribe, ^[1201]. The names of the twelve chiefs, ^[1202].

Verse 2

The land of Canaan with the coasts thereof - All description here is useless. The situation and boundaries of the land of Canaan can only be known by actual survey, or by consulting a good map.

Verse 3

The salt sea - The Dead Sea, or lake Asphaltites. See the note on ^[1203].

Verse 5

The river of Egypt - The eastern branch of the river Nile; or, according to others, a river which is south of the land of the Philistines, and fails into the gulf or bay near Calieh.

Verse 6

Ye shall even have the great sea for a border - The Mediterranean Sea, called here the Great Sea, to distinguish it from the Dead Sea, the Sea of Tiberias, etc., which were only a sort of lakes. In Hebrew there is properly but one term, ים yam, which is applied to all collections of water apparently stagnant, and which is generally translated sea. The Greek of the New Testament follows the Hebrew, and employs, in general, the word θαλασσα, Sea, whether it speaks of the Mediterranean, or of the sea or lake of Galilee.

Verse 11

The sea of Chinnereth - The same as the sea of Galilee, sea of Tiberias, and sea of Gennesareth.

Verse 12

The border shall go down to Jordan - This river is famous both in the Old and New Testaments. It takes its rise at the foot of Mount Libanus, passes through the sea of Chinnereth or Tiberias, and empties itself into the lake Asphaltites or Dead Sea, from which it has no outlet. In and by it God wrought many miracles. God cut off the waters of this river as he did those of the Red Sea, so that they stood on a heap on each side, and the people passed over on dry ground. Both Elijah and Elisha separated its waters in a miraculous way, ^[1204]. Naaman, the Syrian general, by washing in it at the command of the prophet, was miraculously cured of his leprosy, ^[1205]. In this river John baptized great multitudes of Jews; and in it was Christ himself baptized, and the Spirit of God descended upon him, and the voice from heaven proclaimed him the great and only Teacher and Savior of men, ^[1206], ^[1207]; ^[1208].

Verse 13

This is the land which ye shall inherit by lot - Much of what is said concerning this land is peculiarly emphatic. It is a land that contains a multitude of advantages in its climate, its soil, situation, etc. It is bounded on the south by a ridge of mountains, which separate it from Arabia, and screen it from the burning and often pestiferous winds which blow over the desert from that quarter. On the west it is bounded by the Mediterranean Sea; on the north, by Mount Libanus, which defends it from the cold northern blasts; and on the east by the river Jordan, and its fertile, well-watered plains. It is described by God himself as "a good land, a land of brooks of water, of fountains, and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of olive oil and honey; a land wherein there was no scarcity of bread, and where both iron and copper mines abounded," ^[1209] : a land finely diversified with hills and valleys, and well watered by the rain of heaven, in this respect widely different from Egypt; a land which God cared for, on which his eyes were continually placed from the beginning to the end of the year; watched over by a most merciful Providence; in a word, a land which flowed with milk and honey, and was the most pleasant of all lands; ^[1210], ^[1211]; ^[1212]. Such was the land, and such were the advantages that this most favored people were called to possess. They were called to possess it by lot that each might be satisfied with his possession, as considering it to be appointed to him by the especial providence of God; and its boundaries were ascertained on Divine authority, to prevent all covetousness after the territories of others.

Verse 19

And the names of the men - are these - It is worthy of remark that Moses does not follow any order hitherto used of placing the tribes, neither that in Numbers 1, nor that in Numbers 7, nor that in Numbers 26, nor any other; but places them here exactly in that order in which they possessed the land.
1. Judah
2. Simeon
3. Benjamin
4. Dan
5. Manasseh
6. Ephraim
7. Zebulun
8. Issachar
9. Asher
10. Naphtali
Judah is first, having the first lot; and he dwelt in the south part of the land, ^[1213], etc.; and next to him Simeon, because his inheritance was within the inheritance of the children of Judah, ^[1214]. Benjamin was third; he had his inheritance by Judah, between the children of Judah and the children of Joseph, ^[1215]. Dan was the fourth; his lot fell westward of that of Benjamin, in the country of the Philistines, as may be seen in ^[1216], ^[1217], etc. Fifth, Manasseh; and sixth, by him, his brother Ephraim, whose inheritances were behind that of Benjamin, ^[1218]. Next to these dwelt, seventh, Zebulun; and eighth, Issachar; concerning whose lots see ^[1219]. Ninth, Asher; and tenth, Naphtali; see ^[1220], ^[1221], etc.
And as in encamping about the tabernacle they were arranged according to their fraternal relationship, (see Numbers 2)., so they were in the division and inheriting of the promised land. Judah and Simeon, both sons of Leah, dwelt abreast of each other. Benjamin, son of Rachel, and Dan, son of Rachel's maid, dwelt next abreast. Manasseh and Ephraim, both sons of Joseph, son of Rachel, had the next place abreast. Zebulun and Issachar, who dwelt next together, were both sons of Leah; and the last pair were Asher, of Leah's maid, and Naphtali, of Rachel's maid. Thus God, in nominating princes that should divide the land, signified beforehand the manner of their possession, and that they should be so situated as to dwell together as brethren in unity, for the mutual help and comfort of each other. See Ainsworth. In this arrangement there is much skill, judgment, and kindness every where displayed.

Chapter 35

Introduction

The Israelites are commanded to give the Levites, out of their inheritances, cities and their suburbs for themselves and for their cattle, goods, etc., ^[1222]. The suburbs to be 3,000 cubits round about from the wall of the city, ^[1223], ^[1224]. The cities to be forty-two, to which six cities of refuge should be added, in all forty-eight cities, ^[1225], ^[1226]. Each tribe shall give of these cities in proportion to its possessions, ^[1227]. These cities to be appointed for the person who might slay his neighbor unawares, ^[1228]. Of these six cities there shall be three on each side Jordan, ^[1229], ^[1230]. The cities to be places of refuge for all who kill a person unawares, whether they be Israelites, strangers, or sojourners, ^[1231]. Cases of murder to which the benefit of the cities of refuge shall not extend, ^[1232]. Cases of manslaughter to which the benefits of the cities of refuge shall extend, ^[1233], ^[1234]. How the congregation shall act between the manslayer and the avenger of blood, ^[1235], ^[1236]. The manslayer shall abide in the city of refuge till the death of the high priest; he shall then return to the land of his possession, ^[1237]. Two witnesses must attest a murder before a murderer can be put to death, ^[1238], ^[1239]. Every murderer to be put to death, ^[1240]. The manslayer is not to be permitted to come to the land of his inheritance till the death of the high priest, ^[1241]. The land must not be polluted with blood, for the Lord dwells in it, ^[1242], ^[1243].

Verse 4

And the suburbs of the cities - shall reach from the wall of the city and outward a thousand cubits round about.

Verse 5

And ye shall measure from without the city - two thousand cubits, etc. - Commentators have been much puzzled with the accounts in these two verses. In ^[1244] the measure is said to be 1,000 cubits from the wall; in ^[1245] the measure is said to be 2,000 from without the city. It is likely these two measures mean the same thing; at least so it was understood by the Septuagint and Coptic, who have δισχιλιους πηχεις, 2,000 cubits, in the fourth, as well as in the fifth verse; but this reading of the Septuagint and Coptic is not acknowledged by any other of the ancient versions, nor by any of the MSS. collated by Kennicott and De Rossi. We must seek therefore for some other method of reconciling this apparently contradictory account. Sundry modes have been proposed by commentators, which appear to me, in general, to require full as much explanation as the text itself. Maimonides is the only one intelligible on the subject. "The suburbs," says he, "of the cities are expressed in the law to be 3,000 cubits on every side from the wall of the city and outwards. The first thousand cubits are the suburbs, and the 2,000, which they measured without the suburbs, were for fields and vineyards." The whole, therefore, of the city, suburbs, fields, and vineyards, may be represented by the diagram.

Verse 11

Ye shall appoint - cities of refuge - The cities of refuge among the Israelites were widely different from the asyla among the Greeks and Romans, as also from the privileged altars among the Roman Catholics. Those among the Hebrews were for the protection of such only as had slain a person involuntarily. The temples and altars among the latter often served for the protection of the most profligate characters. Cities of refuge among the Hebrews were necessary, because the old patriarchal law still remained in force, viz., that the nearest akin had a right to avenge the death of his relation by slaying the murderer; for the original law enacted that whosoever shed man's blood, by man should his blood be shed, ^[1246], and none was judged so proper to execute this law as the man who was nearest akin to the deceased. As many rash executions of this law might take place, from the very nature of the thing, it was deemed necessary to qualify its claims, and prevent injustice; and the cities of refuge were judged proper for this purpose. Nor do we ever read that they were ever found inefficient, or that they were ever abused.

Verse 12

Until he stand before the congregation in judgment - So one of these cities was not a perpetual asylum; It was only a pro tempore refuge, till the case could be fairly examined by the magistrates in the presence of the people, or the elders their representatives; and this was done in the city or place where he had done the murder, ^[1247], ^[1248]. If he was found worthy of death, they delivered him to the avenger that he might be slain, ^[1249]; if not, they sent him back to the city of refuge, where he remained till the death of the high priest, ^[1250]. Before the cities of refuge were appointed, the altar appears to have been a sanctuary for those who had killed a person unwittingly; see on ^[1251] (note), and ^[1252] (note).

Verse 19

The revenger of blood - גאל הדם goel haddam, the redeemer of blood; the next in blood to him who was slain. See on ^[1253] (note).

Verse 30

But one witness shall not testify against any - This was a just and necessary provision. One may be mistaken, or so violently prejudiced as to impose even on his own judgment, or so wicked as to endeavor through malice to compass the life of his neighbor: but it is not likely that two or more should be of this kind; and even were they, their separate examination would lead to a discovery of the truth, and to their conviction.

Verse 31

Ye shall take no satisfaction for the life of a murderer - No atonement could be made for him, nor any commutation, so as to save him from death. All the laws of the civilized world have either adjudged the murderer to death, or to a punishment equivalent to it; such as perpetual imprisonment, in a dungeon, under ground, on a stone floor, without light, and to be fed on a small portion of bread and water. In such circumstances a man could live but a short time; and though it is not called the punishment of death, yet, from its inevitable consequences, it only differed from it by being a little longer respite than was usual where the punishment of death was awarded. See the note on ^[1254].

Verse 32

Until the death of the priest - Probably intended to typify, that no sinner can be delivered from his banishment from God, or recover his forfeited inheritance, till Jesus Christ, the great high priest, had died for his offenses, and risen again for his justification.

Verse 33

For blood it defileth the land - The very land was considered as guilty till the blood of the murderer was shed in it. No wonder God is so particularly strict in his laws against murderers,
1. Because he is the author of life, and none have any right to dispose of it but himself.
2. Because life is the time to prepare for the eternal world, and on it the salvation of the soul accordingly depends; therefore it is of infinite consequence to the man that his life be lengthened out to the utmost limits assigned by Divine Providence. As he who takes a man's life away before his time may be the murderer of his soul as well as of his body, the severest laws should be enacted against this, both to punish and prevent the crime.
The Mosaic cities of refuge have in general been considered, not merely as civil institutions, but as types or representations of infinitely better things; and in this light St. Paul seems to have considered them and the altar of God, which was a place of general refuge, as it is pretty evident that he had them in view when writing the following words: "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, (his oath and promise), in which it was impossible for God to lie, we might have a strong consolation who have Fled for Refuge to lay Hold upon the Hope set before us," ^[1255], ^[1256]. Independently of this, it was a very wise political institute; and while the patriarchal law on this point continued in force, this law had a direct tendency to cool and moderate the spirit of revenge, to secure the proper accomplishment of the ends of justice, and to make way for every claim of mercy and equity. But this is not peculiar to the ordinance of the cities of refuge; every institution of God is distinguished in the same way, having his own glory, in the present and eternal welfare of man, immediately in view.

Chapter 36

Introduction

The inconveniences which might be produced by daughters, inheritances, marrying out of their own tribe, remedied on the recommendation of certain chiefs of the tribe of Joseph, who stated the case of the daughters of Zelophehad, ^[1257]. The daughters of Zelophehad are commanded to marry in their own tribe, ^[1258], ^[1259]; which is to be an ordinance in all similar circumstances, ^[1260]. The daughters of Zelophehad marry their father's brother's sons, and thus their inheritance is preserved in their own tribe, ^[1261]. The conclusion of the commandments given by the Lord to the Israelites in the plains of Moab, ^[1262].

Verse 2

To give the inheritance of Zelophehad - unto his daughters - See this case spoken of at large on Numbers 27 (note).
Either the first eleven verses of Numbers 27 should come in before this chapter, or this chapter should come in immediately after those eleven verses; they certainly both make parts of the same subject.
Here Moses determines that heiresses should marry in their own tribe, that no part of the ancient inheritance might be alienated from the original family.

Verse 6

Let them marry to whom they think best - Here was latitude sufficient, and yet a salutary and reasonable restraint, which prevented a vexatious mixture of property and possession.

Verse 8

Every daughter that possesseth an inheritance - This law affected none but heiresses; all others were at liberty to marry into any of the other tribes. The priests and Levites, who could have no inheritance, were exempt from the operation of this law. Jehoiada had the king of Judah's daughter to wife, ^[1263]. And another priest had for wife one of the daughters of Barzillai the Gileadite, ^[1264]. "By reason of such marriages," says Mr. Ainsworth, "there might be kindred between Elisabeth, the mother of John the Baptist, who was of the daughters of Aaron, and Mary the virgin, the mother of our Lord, who was of the lineage of David, and tribe of Judah;" ^[1265], ^[1266]; ^[1267].

Verse 11

Mahlah, Tirza, etc. - For a curious account of these names, see the notes on ^[1268].

Verse 12

And their inheritance remained in - the family - "By this example, and the law of inheritances in the Holy Land, the people of God," says Ainsworth, "are taught to hold fast their inheritance in his promises, and their right in Christ, which they hold by faith; that as the Father hath made them meet to be partakers of the inheritance among the saints in light, ^[1269], so they may keep the faith and grace which they have received to the end."

Verse 13

These are the commandments, etc. - See these different terms analyzed and explained, ^[1270] (note).
Thus ends the book of Numbers, containing a series of astonishing providences and events. Scarcely any piece of history in the sacred writings is better calculated to impress the mind of a serious reader with a sense of the goodness and severity of God. In every transaction his holiness and justice appear in closest union with his benevolence and mercy. From such a Being what have the wicked not to fear! From such a Father and Friend what have the upright not to hope! His justice requires him to punish iniquity, but his mercy inclines him to pardon all who truly repent and believe in the Son of his love.
The journeyings of this people, from the time they left Egypt, exhibit a series of providential wonders. Every where, and in every circumstance, God appears: and yet there is no circumstance or occasion that does not justify those signal displays of his Grace and his Justice. The genuine history of God's providence must be sought for in this book alone; and as every occurrence happened as an example, we have authority to conclude that in every case where his own glory and the salvation of man are interested, he will interfere and give the fullest proofs that he is the same to-day that he was yesterday, and will continue unchangeable for ever and ever. Reader, are these matters ensamples to thee? Art thou, like the Israelites, come into the plains of Moab, on the very verge of the promised land? Jordan alone separates thee from the promised inheritance. O, watch and pray, that thou come not short of the glory of God. The last enemy that shall be destroyed is death; see then that the sting of death, which is sin, be extracted from thy soul, that, being justified by Christ's blood, thou mayest be made an heir according to the hope of an eternal life. Amen, amen. "I will bring you into the Wilderness of the people, and there will I plead with you face to face, like as I pleaded with your fathers in the Wilderness of the land of Egypt. And I will cause you to pass under the rod, and bring you into the bond of the covenant," ^[1271]. "He (Christ) is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance," ^[1272].
Sections In the Book of Numbers, carried on from Leviticus, which ends with the Thirty-Third.
The Thirty-Fourth, called במדבר bemidbar, begins ^[1273], and ends ^[1274].
The Thirty-Fifth, called נשא nasa, begins ^[1275], and ends ^[1276].
The Thirty-Sixth, called בהעלתך behaalothecha, begins ^[1277], and ends ^[1278].
The Thirty-Seventh, called שלח shelach, begins ^[1279], and ends ^[1280].
The Thirty-Eighth, called קרח korach, begins ^[1281], and ends ^[1282].
The Thirty-Ninth, called חקת chukkath, begins ^[1283], and ends ^[1284].
The Fortieth, called בלק balak, begins ^[1285], and ends ^[1286].
The Forty-First, called פינחס pinechas, begins ^[1287], and ends ^[1288].
The Forty-Second, called מטות mattoth, begins ^[1289], and ends ^[1290].
The Forty-Third, called מסעי masey, begins ^[1291], and ends ^[1292].

1. Num 17:1-13
2. Num 36:1-13
3. Num 1:1-3
4. Num 1:4
5. Num 1:5-16
6. Num 1:17-19
7. Num 1:20
8. Num 1:21
9. Num 1:22
10. Num 1:23
11. Num 1:24
12. Num 1:25
13. Num 1:26
14. Num 1:27
15. Num 1:28
16. Num 1:29
17. Num 1:30
18. Num 1:31
19. Num 1:32
20. Num 1:33
21. Num 1:34
22. Num 1:35
23. Num 1:36
24. Num 1:37
25. Num 1:38
26. Num 1:39
27. Num 1:40
28. Num 1:41
29. Num 1:42
30. Num 1:43
31. Num 1:44-46
32. Num 1:47-54
33. Exo 40:17
34. Num 2:14
35. Num 2:14
36. Num 10:20
37. Num 1:46
38. Gen 48:20
39. Deu 33:17
40. Gen 48:19
41. Gen 46:27
42. Gen 16:5
43. Num 26:34
44. Exo 12:37
45. Num 3:39
46. Gen 46:15
47. Num 3:22
48. Num 3:26
49. Num 3:34
50. Num 1:21
51. Num 1:23
52. Num 3:22
53. Num 3:26
54. Num 3:34
55. Num 1:27
56. Num 1:29
57. Num 1:31
58. Gen 46:18
59. Num 1:25
60. Num 1:41
61. Gen 46:22
62. Num 1:37
63. Gen 46:25
64. Num 1:39
65. Num 1:43
66. Num 1:46
67. Num 3:39
68. Exo 12:37
69. Num 2:1
70. Num 2:2
71. Num 2:3-9
72. Num 2:10-16
73. Num 2:17
74. Num 2:18-24
75. Num 2:25-31
76. Num 2:32
77. Num 2:33
78. Num 2:34
79. Gen 49:9
80. Gen 49:14
81. Gen 49:13
82. Gen 49:4
83. Gen 49:5
84. Deu 33:20
85. Deu 33:17
86. Deu 33:17
87. Gen 49:27
88. Gen 49:17
89. Gen 49:20
90. Gen 49:21
91. Num 2:9
92. Num 2:16
93. Num 2:24
94. Num 2:31
95. Num 5:2
96. Num 5:3
97. Deu 23:10
98. Exo 32:27
99. Exo 32:27
100. Exo 12:37
101. Exo 13:18
102. Num 3:22
103. Num 3:23
104. Num 3:28
105. Num 3:29
106. Num 3:34
107. Num 3:35
108. Num 3:38
109. Exo 18:21
110. Deu 1:15
111. Exo 18:21
112. Num 3:1-4
113. Num 3:5-10
114. Num 3:11-13
115. Num 3:14-16
116. Num 3:17
117. Num 3:18-21
118. Num 3:22
119. Num 3:23
120. Num 3:24
121. Num 3:25
122. Num 3:26
123. Num 3:27
124. Num 3:28
125. Num 3:29
126. Num 3:30
127. Num 3:31
128. Num 3:32
129. Num 3:33
130. Num 3:34
131. Num 3:35
132. Num 3:35-37
133. Num 3:38
134. Num 3:39
135. Num 3:40
136. Num 3:41
137. Num 3:43
138. Num 3:44-47
139. Num 3:48
140. Num 3:49
141. Num 3:50
142. Num 3:51
143. Gen 2:4
144. Gen 6:9
145. Num 3:25
146. Num 3:26
147. Num 3:31
148. Num 3:36
149. Num 3:37
150. Num 3:45
151. Exo 32:28
152. Heb 2:13
153. Heb 12:23
154. Jam 1:18
155. Rom 8:23
156. Rev 14:4
157. Rev 1:6
158. Rev 7:15
159. Num 3:48
160. Num 3:39
161. Num 3:5
162. Num 3:11
163. Num 3:40
164. Num 3:44
165. Num 3:51
166. Num 3:22
167. Num 3:46
168. Num 3:47
169. Num 3:50
170. 1Pet 1:18
171. 1Pet 1:19
172. Heb 2:9
173. Num 4:1-4
174. Num 4:5-15
175. Num 4:16
176. Num 4:17-19
177. Num 4:20
178. Num 4:21-23
179. Num 4:24-27
180. Num 4:28
181. Num 4:29
182. Num 4:30
183. Num 4:31-33
184. Num 4:34-37
185. Num 4:38-41
186. Num 4:42-45
187. Num 4:46-49
188. Num 8:24
189. 1Chr 23:24
190. Num 8:24
191. Num 8:25
192. Num 4:36
193. Num 3:27
194. Num 3:25
195. Num 3:26
196. Num 3:31
197. Num 3:36
198. Num 3:37
199. Eph 1:23
200. Num 4:20
201. 2Cor 5:1-4
202. 2Pet 1:14
203. Num 4:20
204. Num 10:8-12
205. Ecc 12:3
206. Ecc 12:4
207. Num 10:21
208. 1Cor 15:51-54
209. Num 5:1-3
210. Num 5:4
211. Num 5:5-7
212. Num 5:8
213. Num 5:9
214. Num 5:10
215. Num 5:11-14
216. Num 5:15
217. Num 5:16
218. Num 5:17
219. Num 5:18-20
220. Num 5:21
221. Num 5:22
222. Num 5:23
223. Num 5:24
224. Num 5:25
225. Num 5:26
226. Num 5:27
227. Num 5:28
228. Num 5:29
229. Num 5:30
230. Gen 42:38
231. Num 5:31
232. 1Cor 11:5
233. 1Cor 11:6
234. 1Cor 11:10
235. Jer 29:22
236. Jer 29:23
237. Gen 46:26
238. 1Cor 11:29
239. Psa 109:18
240. Dan 9:11
241. Isa 38:17
242. 1Sam 15:32
243. Ecc 7:26
244. Num 5:31
245. Num 5:22
246. 1Tim 2:15
247. Num 6:1
248. Num 6:2
249. Num 6:3-8
250. Num 6:9-12
251. Num 6:13-21
252. Num 6:22-26
253. Num 6:27
254. Mat 2:23
255. Isa 11:1
256. Zac 3:8
257. Zac 6:12
258. Mat 2:23
259. Lev 10:9
260. Num 6:18
261. Num 6:8
262. 1Cor 11:10
263. Lev 15:14
264. Lev 19:27
265. Act 21:23-26
266. Hos 14:2
267. Gen 2:3
268. Num 6:5-7
269. Num 7:1-3
270. Num 7:4
271. Num 7:5
272. Num 7:6
273. Num 7:7
274. Num 7:8
275. Num 7:9
276. Num 7:10
277. Num 7:11
278. Num 7:12-17
279. Num 7:18-23
280. Num 7:24-29
281. Num 7:30-35
282. Num 7:36-41
283. Num 7:42-47
284. Num 7:48-53
285. Num 7:54-59
286. Num 7:60-65
287. Num 7:66-71
288. Num 7:72-77
289. Num 7:78-83
290. Num 7:84-88
291. Num 7:89
292. Num 4:25
293. Num 4:31
294. Num 4:32
295. Num 4:5-15
296. Exo 25:29
297. Exo 27:3
298. Exo 25:29
299. Num 7:13
300. Num 7:15
301. Num 7:16
302. Num 7:17
303. Exo 25:17
304. 1Kgs 6:23
305. Heb 1:1
306. Heb 1:2
307. Num 8:1-3
308. Num 8:4
309. Num 8:5-7
310. Num 8:8
311. Num 8:9
312. Num 8:10
313. Num 8:11
314. Num 8:12
315. Num 8:13-19
316. Num 8:20-22
317. Num 8:23-25
318. Num 8:26
319. Exo 25:31
320. Exo 25:39
321. Rev 1:12-20
322. Rev 3:1
323. Num 19:3-6
324. Num 19:1-10
325. Heb 9:13
326. Heb 9:14
327. Heb 9:15
328. Num 19:1-10
329. Num 18:6
330. Heb 10:19
331. Heb 10:20
332. Num 4:3
333. Num 9:1-3
334. Num 9:4
335. Num 9:5
336. Num 9:6
337. Num 9:7
338. Num 9:8
339. Num 9:9-12
340. Num 9:13
341. Num 9:14
342. Num 9:15
343. Num 9:16
344. Num 9:17-22
345. Num 9:23
346. Num 9:10-14
347. Num 9:13
348. Exo 23:21
349. Exo 40:34-38
350. Exo 10:28
351. Num 10:1
352. Num 10:2
353. Num 10:3
354. Num 10:4
355. Num 10:5
356. Num 10:6
357. Num 10:7
358. Num 10:8
359. Num 10:9
360. Num 10:10
361. Num 10:11
362. Num 10:12
363. Num 10:13
364. Num 10:14
365. Num 10:15
366. Num 10:16
367. Num 10:17
368. Num 10:18
369. Num 10:19
370. Num 10:20
371. Num 10:21
372. Num 10:22
373. Num 10:23
374. Num 10:24
375. Num 10:25
376. Num 10:26
377. Num 10:27
378. Num 10:28
379. Num 10:29
380. Num 10:30
381. Num 10:31
382. Num 10:32
383. Num 10:33
384. Num 10:34
385. Num 10:35
386. Num 10:36
387. Jos 6:4
388. 2Chr 5:12
389. Num 10:4
390. Exo 25:31
391. Exo 19:1
392. Deu 1:6-8
393. Num 10:33
394. Num 11:35
395. Num 12:16
396. Exo 2:15
397. Exo 2:16
398. Exo 2:18
399. Exo 3:1
400. Exo 4:20
401. Exo 4:24
402. Exo 18:5
403. Num 10:31
404. Num 10:32
405. Jdg 1:16
406. Jdg 4:11
407. 1Sam 15:6
408. Num 10:21
409. Num 11:1
410. Num 11:2
411. Num 11:3
412. Num 11:4-6
413. Num 11:7-9
414. Num 11:10
415. Num 11:11-15
416. Num 11:16
417. Num 11:17
418. Num 11:18-20
419. Num 11:21
420. Num 11:22
421. Num 11:23
422. Num 11:24
423. Num 11:25
424. Num 11:26
425. Num 11:27
426. Num 11:28
427. Num 11:29
428. Num 11:30
429. Num 11:31
430. Num 11:32
431. Num 11:33
432. Num 11:34
433. Num 11:35
434. Num 11:4
435. Exo 12:38
436. Gen 2:12
437. Num 11:11-15
438. Rev 3:11
439. Exo 24:9
440. Exo 18:17
441. Gen 20:7
442. Exo 16:13
443. Exo 16:13
444. Jde 1:16
445. Num 12:1
446. Num 12:2
447. Num 12:3
448. Num 12:4
449. Num 12:5
450. Num 12:6-8
451. Num 12:9
452. Num 12:10
453. Num 12:11
454. Num 12:12
455. Num 12:13
456. Num 12:14
457. Num 12:15
458. Num 12:16
459. Exo 4:15
460. Exo 15:20
461. Num 12:8
462. 1Sam 2:35
463. 1Sam 3:20
464. 1Sam 18:27
465. Job 12:20
466. Pro 13:17
467. Pro 25:13
468. 1Chr 9:22
469. 1Chr 9:26
470. 1Chr 9:31
471. 2Chr 31:12
472. 2Chr 31:15
473. 2Chr 34:12
474. Num 12:1
475. Job 30:10
476. Isa 50:6
477. Mar 14:65
478. Deu 1:1
479. Deu 1:1
480. Deu 1:2
481. Num 13:1-3
482. Num 13:4-16
483. Num 13:17-20
484. Num 13:21
485. Num 13:22
486. Num 13:23
487. Num 13:24
488. Num 13:25
489. Num 13:26
490. Num 13:27-29
491. Num 13:30
492. Num 13:31
493. Num 13:32
494. Num 13:33
495. Deu 1:19-24
496. Rev 13:18
497. Rev 17:5
498. Exo 17:9
499. Exo 17:13
500. Exo 17:14
501. Exo 16:1
502. Num 13:26
503. Num 13:23
504. Num 13:25
505. Num 23:20
506. Gen 6:4
507. Num 14:1
508. Num 14:2
509. Num 14:3
510. Num 14:4
511. Num 14:5
512. Num 14:6-9
513. Num 14:10
514. Num 14:11
515. Num 14:12
516. Num 14:13-19
517. Num 14:20
518. Num 14:21-24
519. Num 14:25
520. Num 14:26-32
521. Num 14:33-35
522. Num 14:36-38
523. Num 14:39
524. Num 14:40
525. Num 14:41-43
526. Num 14:44
527. Num 14:45
528. Neh 9:17
529. Num 13:33
530. Psa 91:1
531. Psa 121:5
532. Isa 51:16
533. Isa 49:2
534. Isa 30:2
535. Num 14:14
536. Exo 40:38
537. Num 9:21
538. Exo 13:21
539. Exo 13:22
540. Psa 105:39
541. Num 14:9
542. Exo 13:21
543. Exo 34:6
544. Num 14:13
545. Num 14:19
546. Psa 72:19
547. Isa 40:5
548. Hab 2:14
549. Num 15:1-3
550. Num 15:4
551. Num 15:5
552. Num 15:6-12
553. Num 15:13
554. Num 15:14-16
555. Num 15:17-21
556. Num 15:22-29
557. Num 15:30
558. Num 15:31
559. Num 15:32
560. Num 15:33
561. Num 15:34
562. Num 15:35
563. Num 15:36
564. Num 15:37
565. Num 15:38
566. Num 15:39-41
567. Lev 1:2
568. Lev 1:7
569. Exo 29:40
570. Num 15:4-11
571. Lev 19:33
572. Lev 22:9
573. Exo 22:29
574. Lev 4:2
575. Lev 5:17
576. Heb 6:4-8
577. Heb 10:26-31
578. Num 15:31
579. Lev 24:23
580. Num 15:39
581. Num 15:39
582. Mat 9:20
583. Num 16:1-3
584. Num 16:4-11
585. Num 16:12-14
586. Num 16:15
587. Num 16:16-18
588. Num 16:19
589. Num 16:20
590. Num 16:21
591. Num 16:22
592. Num 16:23-26
593. Num 16:27
594. Num 16:28-30
595. Num 16:31-34
596. Num 16:35
597. Num 16:36-38
598. Num 16:39
599. Num 16:40
600. Num 16:41-43
601. Num 16:44
602. Num 16:45
603. Num 16:46
604. Num 16:47
605. Num 16:48
606. Num 16:49
607. Num 16:50
608. Num 26:3
609. Jde 1:11
610. Num 16:7
611. 2Tim 2:19
612. Num 16:26
613. Num 27:16
614. Job 12:10
615. Num 16:49
616. Rom 5:10
617. 2Cor 5:18
618. 2Cor 5:19
619. Num 17:1-3
620. Num 17:4
621. Num 17:5
622. Num 17:6
623. Num 17:7
624. Num 17:8
625. Num 17:9
626. Num 17:10
627. Num 17:11
628. Num 17:12
629. Num 17:13
630. Num 17:13
631. Num 18:1
632. Num 18:2-4
633. Num 18:5-7
634. Num 18:8
635. Num 18:9
636. Num 18:10
637. Num 18:11
638. Num 18:12-14
639. Num 18:15-18
640. Num 18:19
641. Num 18:20
642. Num 18:21-24
643. Num 18:25-30
644. Num 18:16
645. Lev 2:13
646. Lev 6:25
647. Lev 6:26
648. Lev 7:1
649. Lev 7:6
650. Lev 23:19
651. Lev 23:20
652. Lev 23:10
653. Lev 6:16
654. Lev 23:17
655. Lev 24:9
656. Lev 14:10
657. Lev 7:31
658. Lev 7:34
659. Lev 7:12-14
660. Lev 6:17-20
661. Num 18:15
662. Deu 15:19
663. Deu 15:20
664. Num 18:13
665. Num 18:12
666. Num 18:28
667. Num 15:20
668. Deu 18:4
669. Deu 18:3
670. Num 18:15
671. Exo 4:20
672. Num 5:8
673. Num 18:14
674. Lev 7:8
675. Deu 18:3
676. Num 31:28
677. Num 31:29
678. Num 18:29
679. Num 20:28
680. Num 19:1
681. Num 19:2
682. Num 19:3
683. Num 19:4
684. Num 19:5
685. Num 19:6
686. Num 19:7
687. Num 19:8
688. Num 19:9
689. Num 19:10-13
690. Num 19:14-16
691. Num 19:17-19
692. Num 19:20
693. Num 19:21
694. Num 19:22
695. Heb 9:13
696. Heb 9:14
697. Num 8:7
698. Num 19:17
699. Lev 11:24
700. Lev 11:27
701. Lev 11:39
702. Gen 13:13
703. Gen 13:3
704. Gen 13:3
705. Num 8:7
706. Num 20:1
707. Num 20:2-5
708. Num 20:6
709. Num 20:7
710. Num 20:8
711. Num 20:9-11
712. Num 20:12
713. Num 20:13
714. Num 20:14-17
715. Num 20:18
716. Num 20:19
717. Num 20:20
718. Num 20:21
719. Num 20:22
720. Num 20:23
721. Num 20:24
722. Num 20:25-28
723. Num 20:29
724. Num 33:38
725. Num 20:28
726. Deu 1:3
727. Deu 1:22
728. Deu 1:23
729. Deu 2:14
730. Exo 16:1
731. Num 33:38
732. Exo 17:1
733. Num 20:8
734. Num 20:10
735. Gen 36:39
736. Deu 2:29
737. Oba 1:10
738. Num 13:26
739. Num 32:8
740. Deu 1:19
741. Num 33:18
742. Num 12:16
743. Num 13:26
744. Num 20:13
745. Num 20:6
746. Deu 1:40
747. Deu 1:1
748. Deu 1:2
749. Num 21:1
750. Num 21:2
751. Num 21:3
752. Num 21:4
753. Num 21:5
754. Num 21:6
755. Num 21:7
756. Num 21:8
757. Num 21:9
758. Num 21:10-13
759. Num 21:14
760. Num 21:15
761. Num 21:16
762. Num 21:17-20
763. Num 21:21
764. Num 21:22
765. Num 21:23-26
766. Num 21:27-30
767. Num 21:31
768. Num 21:32
769. Num 21:33
770. Num 21:34
771. Num 21:35
772. Jos 12:14
773. Isa 6:2
774. Isa 6:6
775. Heb 1:7
776. Num 16:4-12
777. Joh 3:14
778. Joh 3:15
779. Deu 2:13
780. Deu 2:14
781. Exo 17:14-16
782. 2Sam 1:18
783. Jos 10:13
784. Num 21:12
785. Exo 15:1
786. Num 21:27
787. Num 21:28
788. Num 21:29
789. Num 21:30
790. Isa 15:1
791. Isa 15:2
792. Num 33:40
793. Num 21:1
794. Num 21:2
795. Num 21:3
796. Num 21:10
797. Num 21:11
798. Num 21:19
799. Num 21:20
800. Num 33:10
801. Num 33:11
802. Num 21:20
803. Num 23:28
804. Num 23:14
805. Num 21:20
806. Num 21:20
807. Deu 8:15
808. Num 21:14
809. Deu 2:18
810. Num 22:1
811. Num 22:2-4
812. Num 22:5
813. Num 22:6
814. Num 22:7
815. Num 22:8-12
816. Num 22:13
817. Num 22:14
818. Num 22:15-17
819. Num 22:18-20
820. Num 22:21-30
821. Num 22:31-33
822. Num 22:34
823. Num 22:35
824. Num 22:36
825. Num 22:37
826. Num 22:38
827. Num 22:39-41
828. Deu 23:4
829. Num 21:27
830. Gen 9:25
831. Psa 109:6
832. Psa 109:20
833. Jos 6:26
834. Jer 17:5
835. Jer 17:6
836. 2Pet 2:15
837. Num 22:13
838. Num 22:13
839. Dan 10:7
840. Act 9:7
841. Num 22:41
842. Num 23:1
843. Num 23:2
844. Num 23:3-10
845. Num 23:11
846. Num 23:12
847. Num 23:13
848. Num 23:14
849. Num 23:15-17
850. Num 23:18-24
851. Num 23:25
852. Num 23:26-30
853. Num 21:27
854. Num 23:5
855. Num 24:2
856. Num 22:41
857. Gen 49:33
858. Num 24:1
859. Num 24:2-9
860. Num 24:10
861. Num 24:11
862. Num 24:12
863. Num 24:13
864. Num 24:14-17
865. Num 24:18
866. Num 24:19
867. Num 24:20
868. Num 24:21
869. Num 24:22
870. Num 24:23
871. Num 24:24
872. Num 24:25
873. Num 21:9
874. Gen 3:1
875. Num 23:22
876. Num 23:24
877. Num 24:3
878. 2Sam 8:2
879. 2Sam 8:2
880. Psa 72:8
881. 2Sam 8:14
882. Oba 1:21
883. Gen 49:10
884. Num 24:17
885. Jdg 8:10
886. Num 24:17
887. 2Pet 1:19
888. Rev 2:28
889. Rev 22:16
890. 1Sam 15:7
891. 1Sam 15:8
892. 1Sam 27:8
893. 1Chr 4:41-43
894. Exo 3:1
895. Jdg 1:16
896. 1Sam 15:6
897. 2Kgs 17:6
898. 1Chr 2:55
899. Gen 10:4
900. Deu 23:4
901. Num 31:8
902. Num 31:8
903. Num 31:16
904. Rev 2:14
905. Num 25:3
906. Num 25:6
907. Num 25:1
908. Num 25:2
909. Num 25:3
910. Num 25:4
911. Num 25:5
912. Num 25:6
913. Num 25:7
914. Num 25:8
915. Num 25:9
916. Num 25:10-13
917. Num 25:14
918. Num 25:15
919. Num 25:16-18
920. 2Cor 6:14
921. Rev 2:14
922. Num 24:25
923. Num 25:14
924. Num 25:15
925. Num 24:25
926. 1Cor 10:8
927. Num 25:4
928. Num 25:5
929. 1Chr 6:4
930. 1Chr 6:15
931. Ezr 7:1
932. Ezr 7:5
933. 1Chr 6:50
934. Gen 21:33
935. Num 26:1-4
936. Num 26:5-11
937. Num 26:12-14
938. Num 26:15-18
939. Num 26:19-22
940. Num 26:23-25
941. Num 26:26
942. Num 26:27
943. Num 26:28-34
944. Num 26:35-37
945. Num 26:38-41
946. Num 26:42
947. Num 26:43
948. Num 26:44-47
949. Num 26:48-50
950. Num 26:51
951. Num 26:52-56
952. Num 26:57
953. Num 26:58
954. Num 26:59-61
955. Num 26:23
956. Num 26:62
957. Num 26:63-65
958. Num 26:53-56
959. Num 1:1
960. Num 16:27
961. Num 16:31-33
962. Num 16:27
963. Num 16:33
964. Num 16:27
965. Num 16:30
966. Num 26:64
967. Num 26:65
968. Gen 46:27
969. Pro 16:33
970. Act 1:26
971. Jdg 1:3
972. Isa 17:14
973. Act 8:21
974. Act 26:18
975. Col 1:12
976. Eph 1:4
977. Eph 1:18
978. Num 27:1-4
979. Num 27:5
980. Num 27:6
981. Num 27:7
982. Num 27:8-11
983. Num 27:12
984. Num 27:13
985. Num 27:14
986. Num 27:15-17
987. Num 27:18-20
988. Num 27:21
989. Num 27:22
990. Num 27:23
991. Mat 25:1-10
992. Heb 2:15
993. Rev 1:6
994. Deu 32:49
995. Deu 34:1
996. Num 20:12
997. Num 16:22
998. Mat 9:36
999. Num 27:21
1000. 2Pet 1:16
1001. 2Pet 1:17
1002. Mat 17:5
1003. Num 28:1
1004. Num 28:2
1005. Num 28:3-6
1006. Num 28:7
1007. Num 28:8
1008. Num 28:9
1009. Num 28:10
1010. Num 28:11-15
1011. Num 28:16-25
1012. Num 28:26-31
1013. Num 28:3
1014. Num 28:4
1015. Num 28:9
1016. Num 28:11
1017. Num 28:16
1018. Num 28:26
1019. Num 28:7
1020. Num 28:14
1021. Num 28:8
1022. Num 28:12
1023. Lev 10:9
1024. Exo 23:14
1025. Lev 23:15
1026. Num 29:1-6
1027. Num 29:7-11
1028. Num 29:12
1029. Num 29:13-16
1030. Num 29:17-19
1031. Num 29:20-22
1032. Num 29:23-25
1033. Num 29:26-28
1034. Num 29:29-31
1035. Num 29:32-34
1036. Num 29:35-38
1037. Num 29:39
1038. Num 29:40
1039. Lev 16:29
1040. Lev 23:24
1041. Lev 23:34
1042. Joh 7:37
1043. Lev 12:1-8
1044. Num 30:1
1045. Num 30:2
1046. Num 30:3-5
1047. Num 30:6-8
1048. Num 30:9-15
1049. Num 30:16
1050. Num 30:13
1051. Lev 7:16
1052. Deu 23:21
1053. Num 30:5
1054. Num 31:1
1055. Num 31:2
1056. Num 31:3-6
1057. Num 31:7
1058. Num 31:8
1059. Num 31:9
1060. Num 31:10
1061. Num 31:11
1062. Num 31:12-16
1063. Num 31:17
1064. Num 31:18
1065. Num 31:19
1066. Num 31:20
1067. Num 31:21-24
1068. Num 31:25-27
1069. Num 31:28
1070. Num 31:29
1071. Num 31:30
1072. Num 31:31-35
1073. Num 31:36-40
1074. Num 31:41-47
1075. Num 31:48
1076. Num 31:49
1077. Num 31:50
1078. Num 31:51
1079. Num 31:52
1080. Num 31:53
1081. Num 31:54
1082. Gen 25:8
1083. Gen 49:33
1084. Num 31:2
1085. Deu 20:10
1086. Num 24:25
1087. Num 8:7
1088. Num 19:2
1089. Num 31:30
1090. Num 31:17
1091. Num 31:49
1092. Num 31:22
1093. Num 31:28
1094. Num 31:30
1095. Exo 25:39
1096. Num 32:1-5
1097. Num 32:6-15
1098. Num 32:16-27
1099. Num 32:28-30
1100. Num 32:31
1101. Num 32:32
1102. Num 32:33
1103. Num 32:34-36
1104. Num 32:37
1105. Num 32:38
1106. Num 32:39
1107. Num 32:40
1108. Num 32:41
1109. Num 32:42
1110. Num 32:33
1111. Num 32:1
1112. Jos 4:13
1113. Deu 2:36
1114. 2Kgs 10:33
1115. 2Kgs 15:29
1116. Jer 48:15-20
1117. Num 32:42
1118. 1Chr 5:25
1119. 1Chr 5:26
1120. Num 33:1
1121. Num 33:2
1122. Num 33:3
1123. Num 33:4
1124. Num 33:50-53
1125. Num 33:54
1126. Num 33:55
1127. Num 33:56
1128. Exo 12:37
1129. Exo 14:1
1130. Exo 14:2
1131. Exo 15:22
1132. Exo 15:27
1133. Exo 10:19
1134. Num 10:33
1135. Num 13:1
1136. Num 13:3
1137. Jos 10:29
1138. 1Sam 23:1
1139. Gen 16:14
1140. Num 34:4
1141. Deu 10:6
1142. Num 33:38
1143. Num 33:30
1144. Deu 10:7
1145. 1Kgs 9:26
1146. Num 33:30
1147. Num 21:9
1148. Num 21:10
1149. Num 21:11
1150. Num 32:34
1151. Jer 48:22
1152. Jos 13:15-20
1153. Deu 8:15
1154. Jer 2:6
1155. Act 14:22
1156. 2Cor 1:5
1157. 1Cor 10:1
1158. 1Cor 10:11
1159. Heb 3:17
1160. Heb 3:18
1161. Heb 3:19
1162. Heb 4:1
1163. Heb 4:2
1164. Exo 14:2
1165. Exo 14:3
1166. Exo 14:10
1167. Num 2:1
1168. Num 2:4
1169. Exo 15:27
1170. Num 21:16
1171. Exo 17:8
1172. Num 21:1
1173. Num 21:33
1174. Psa 78:40
1175. Num 14:45
1176. Num 16:46
1177. Num 5:25
1178. Num 26:64
1179. Num 26:65
1180. Psa 78:33
1181. Deu 8:4
1182. Deu 23:5
1183. Neh 9:13
1184. Neh 9:20
1185. Eze 20:17
1186. Eze 20:22
1187. Neh 9:22
1188. Neh 9:23
1189. Rom 15:4
1190. Num 34:1
1191. Num 34:2
1192. Num 34:3-5
1193. Num 34:6
1194. Num 34:7-9
1195. Num 34:10-12
1196. Num 34:13
1197. Num 34:14
1198. Num 34:15
1199. Num 34:16
1200. Num 34:17
1201. Num 34:18
1202. Num 34:19-29
1203. Gen 19:25
1204. 2Kgs 2:8-14
1205. 2Kgs 5:10-14
1206. Mat 3:16
1207. Mat 3:17
1208. Mar 1:5-11
1209. Deu 8:7-9
1210. Deu 11:11
1211. Deu 11:12
1212. Eze 20:6
1213. Jos 15:1
1214. Jos 19:1
1215. Jos 18:11
1216. Jos 19:40
1217. Jos 19:41
1218. Jos 16:7
1219. Jos 19:10-17
1220. Jos 19:24
1221. Jos 19:32
1222. Num 35:1-3
1223. Num 35:4
1224. Num 35:5
1225. Num 35:6
1226. Num 35:7
1227. Num 35:8
1228. Num 35:9-12
1229. Num 35:13
1230. Num 35:14
1231. Num 35:15
1232. Num 35:16-21
1233. Num 35:22
1234. Num 35:23
1235. Num 35:24
1236. Num 35:25
1237. Num 35:26-28
1238. Num 35:29
1239. Num 35:30
1240. Num 35:31
1241. Num 35:32
1242. Num 35:33
1243. Num 35:34
1244. Num 35:4
1245. Num 35:5
1246. Gen 9:6
1247. Jos 20:4
1248. Jos 20:6
1249. Deu 19:12
1250. Num 35:25
1251. Exo 21:13
1252. Exo 21:14
1253. Num 35:12
1254. Gen 9:6
1255. Heb 6:17
1256. Heb 6:18
1257. Num 36:1-4
1258. Num 36:5
1259. Num 36:6
1260. Num 36:7-9
1261. Num 36:10-12
1262. Num 36:13
1263. 2Chr 22:11
1264. Ezr 2:61
1265. Luk 1:5
1266. Luk 1:36
1267. Luk 3:23-31
1268. Num 27:7
1269. Col 1:12
1270. Lev 26:15
1271. Eze 20:35-37
1272. Heb 9:15
1273. Num 1:1
1274. Num 4:20
1275. Num 4:21
1276. Num 7:89
1277. Num 8:1
1278. Num 12:16
1279. Num 13:1
1280. Num 15:41
1281. Num 16:1
1282. Num 18:32
1283. Num 19:1
1284. Num 22:1
1285. Num 22:2
1286. Num 25:9
1287. Num 25:10
1288. Num 30:1
1289. Num 30:2
1290. Num 32:42
1291. Num 33:1
1292. Num 36:13