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B: C. 1491.

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Lam. iv. 9.

1 Cor. x. 3.

They murmur for lack of bread. CHAP. XVI.

Flesh and bread promised. A. M. 2513. 2 And the whole congregation 6 And Moses and Aaron said A. M. 2513.

B. C. 1491. An. Exod. Ist. 1. of the children of Israel • mur- unto all the children of Israel, An. Exod. Isr. 1. Ijar or Zif. mured against Moses and Aaron, * At even, then ye shall know

Ijar or Zif. in the wilderness :

that the Lord hath brought you out from the 3 And the children of Israel said unto them, land of Egypt: a Would to God we had died by the hand of 7 And in the morning, then ye shall see the Lord, in the land of Egypt, when we the glory of the Lord; for that he heareth sat by the Aesh pots, and when we did eat your murmurings ' against the Lord: and bread to the full ; for ye have brought us forthm what are we, that ye murmur against us? into this wilderness, to kill this whole assem- 8 And Moses said, This shall be when the bly with hunger.

Lord shall give you in the evening flesh to 4 Then said the LORD unto Moses, Behold, eat, and in the morning bread to the full ; for I will rain f bread from heaven for you'; and that the Lord heareth your murmuring which the people shall go out, and gather B a certain ye murmur against him: and what are we? rate every day, that I may prove them, whether your murmurings are not against us, but they will walk in my law, or no.

against the LORD. 5 And it shall come to pass, that on the 9 And Moses spake unto Aaron, Say unto sixth day they shall prepare that which they all the congregation of the children of Israel, bring in; and i it shall be twice as much as Come near before ihe LORD : for he hath they gather daily.

heard your murmurings. • Chap. xv. 24; Psa, coi. 25 ; 1 Cor. x 10.

See ver. 22 ; Lev. xxv. 21.- See ver. 12, 13; chapter vi. e Num. xi. 4, 5. Psa. lxxviii. 24, 25; cv. 40; John ví. 31, 32. 7; Num. xvi. 28, 29, 30. See ver. 10; Isa. XXXV, 2; xl. 15;

-5 Heb. the portion of a day in his day; Prov. xxx. John xi. 4, 10.- m Numbers xvi. II.- - See 1 Sam. viii. 7; 8; Matt. vi. 11.-h Chap. xv. 25; Deut. viii. 2, 16.

Luke x. 16; Rom. xiit. 2, Num. xvi. 16. Red Sea after they left Elim; of which Moses makes the dew that was the instrument of producing it comdistinct mention Num. xxxiii. 10, 11.

mon there, else they must have had this bread for a The fifteenth day of the second month} This was month before. afterwards called Ijar, and they had now left Egypt Verse 6. "Ye shall know that the Lord hath brought one month, during which it is probable they lived on you out] After all the miracles they had seen they the provisions they brought with them from Rameses, appear still to suppose that their being brought out of though it is possible they might have had a supply Egypt was the work of Moses and Aaron ; for though from the sea-coast. Concerning Mount Sinai, see the the miracles they had already seen were convincing note on chap. xix. I.

for the time, yet as soon as they had passed - by they Verse 2.. The whole congregation-murmured] This relapsed into their former infidelity. God therefore is. an additional proof of the degraded state of the saw it necessary to give them a daily miracle in the minds of this people; see the note on chap. xiii. 17. fall of the manna, that they might have the proof of And this very circumstance affords a convincing argu- his Divine interposition constantly before their eyes. ment that a people so stupidly carnal could not have Thus they knew that Jehovah had brought them out, been induced to leave Egypt had they not been per- and that it was not the act of Moses and Aaron. suaded so to do by the most evident and striking mira- Verse 7. Ye shall see the glory of the Lord] Does cles. Human nature can never be reduced to a more it not appear that the glory of the Lord is here spoken abject state in this world than thať in which the body of as something distinct from the Lord ? for it is said is enthralled by political slavery, and the soul de-. He (the glory) heareth your mur nurings against the based by the influence of sin. These poor Hebrews Lord; though the Lord may be here put for himself, were both slaves and sinners, and were therefore capa- the antecedent instead of the relative. ble of the meanest and most disgraceful acts.

may receive some light from Heb. i. 3: Who being Verse 3. The flesh pots] As the Hebrews were in the brightness of his glory, and the express-image of a state of slavery in Egypt, they were doubtless fed his person, &e. And as St. Paul's words are spoken in various companies by their task masters in particu- of the Lord Jesus, is it not likely that the words of lar places, where large pots or boilers were fixed for Moses refer to him also ? “ No man hath seen God at the purpose of cooking their victuals. To these there any time;" hence we may infer that Christ was the may be a reference in this place, and the whole speech visible agent in all the extraordinary and miraculous only goes to prove that they preferred their bondage interferences which took place both the patriarchal in Egypt to their present state in the wilderness ; for times and under the law. they could not have been in a state of absolute want, Verse 8. In the evening flesh to eat] Viz., the as they had brought an abundance of flocks and herds quails; and in the morning bread to the full, viz., the with them out of Egypt.

Verse 4. I will rain bread] Therefore this sub- And-what are we ?] Only his servants, obeying his stance was not a production of the desert :. nor was commands.

This passage

manna.

A. M. 2513.

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The quails come up,

EXODUS.

and cover the camp. 10 And it came to pass, as, children of Israel: speak unto An Exod. 187:1. Aaron spake unto the whole con- them, saying, "At even ye shall an. Exod. 181. 1. Ijar or Zif.

gregation of the children of Israel, eat flesh, and in the morning ye Ijar or Zif. that they looked toward the wilderness, and shall be filled with bread; and ye shall know behold, the glory of the Lord P appeared in that I am the LORD your God. the cloud.

13 And it came to pass, that at even the 11 And the Lord spake unto Moses, saying, quails came up, and covered the camp: and in

12 4 I have heard the murmurings of the the morning " the dew lay round about the host. p Ver. 7; chapter xii. 21 ; Num. xvi. 19; 1 Kings viii. 10, 11: Verse 7.-Numbers xi. 31; Psalm lxxviii, 27, 28; cv. 40.

Ver. 8. - Ver. 6.

Num. xi. 9.

Your murmurings are not against us] For we have brought forth the people out of the camp to meet with not brought you up from Egypt; but against the Lord, God. And in this instance there might have been a who, by his own miraculous power and goodness, has similar ugh less awful manifestation of the Divine brought you out of your slavery.

presence. Verse 9. Come near 'before the Lord] This has Verse 10. As Aaron spake So he now became been supposed to refer to some particular place, where the spokesman or minister of Moses to the Hebrews, the Lord manifested his presence. The great taber- as he had been before unto Pharaoh ; according to nacle was not yet built, but there appears to have been what is written, chap. vii. 1, &c. a small tabernacle or tent called the Tabernacle of the Verse 13. At even the quails came] 1500 selav, from Congregation, which, after the sin of the golden call, ha salah, to be quiet, easy, or secure ; and hence the was always placed without the camp; see chap. xxxiii. quail, from their remarkably living at ease and plenty 7: And Moses took the Tabernacle and pitched it among the corn. “An amazing number of these without the camp, afar off from the camp, and called birds," says Hasselquist, Travels, p. 209, “come to it The Tabernacle of the Congregation ; and il came Egypt at this time, (March,) for in this month the to

pass that every one that sought the Lord went out wheat . ripens. They conceal themselves among the unto the Tabernacle of the Congregation, which was corn, but the Egyptians know that they are thieves, without the camp. This could not be that portable and when they imagine the field to be full of them they temple which is described chap. xxvi., &c., and which | spread a net over the corn and make a noise, by which was not set up till the first day of the first month of the birds, being frightened, and endeavouring to rise, the second year, after their departure from Egypt, are caught in the net in great numbers, and make a (chap. xl.,) which was upwards of ten months after most delicate and agreeable dish." The Abbé Pluche the time mentioned in this chapter ; and notwithstand tells us, in his Histoire du Ciel, that the quail was ing this, the Israelites are eommanded (ver. 34) to lay among the ancient Egyptians the emblem of safety and up an omer of the manna before the testimony, which security. certainly refers to an ark, tabernacle, or some such “Several learned men, particularly the famous Luportable shrine, already in existence. If the great dolf, Bishop Patrick, and Scheuchzer, have supposed tabernacle be intended, the whole account of laying up that the disso selavim eaten by the Israelites were the manna must be introduced here by anticipation, Mo- locusis. But not to insist on other arguments against ses finishing the account of what was afterwards done, this interpretation, they are expressly called- 180. sheer, because the commencement of those circumstances flesh, Psalm lxxviii. 27, which surely locusts are not ; which comprehended the reasons of the fact itself took and the Hebrew word is constantly rendered by the place now. See the note on ver. 34.

Septuagint.optuyountpa, a large kind of quail, and by But from the reasonings in the preceding verses it the Vulgate coturnices, quails. Compare Wisd. xvi. 2, appears that much infidelity. still reigned in the hearts xix. 12 ; Num. xi. 31, 32 ; Psa. cv. 40; and on Num. of the people ; and in order to convince them that it xi. observe that opaxkeamathayim should be renwas God and not Moses that had brought them out of dered, not two cubits high, but as Mr. Bate translates Egypt, he (Moses) desired them to come near, or pay it, 'two cubils distant, (i. e., one from the other,) for particular attention to some extraordinary manifestation quails do not settle like the locusts one upon another, of the Lord. And we are told in the tenth verse, that but-at small distances.' And had the quails lain for a “as Aaron spake unto them, they looked toward the day's journey round the camp, to the great height of wilderness, and behold the glory of the Lord, appeared, two cubits, upwards of three feet, the people could not and the Lord spake unto Moses,” &c. Is not this have been employed two days and a night in gathering passage explained by chap. xix. 9, “And the Lord them. The spreading them round the camp was in said unto Moses, Lo, I come unto thee in a thick cloud, order to dry them in the burning sands for use, which that the people may hear, when I speak with thee, and is still practised in Egypt.”. See Parkhurst, sub voce believe thee for ever ?” May we not conclude that ohu salah. Moses invited them to come near before the Lord, and The difficulties which encumber the text, supposing so witness his glory, that they might be convinced it these to be quails, led Bishop Patrick to imagine them was God and not he that led them out of Egypt, and to be locusts. The difficulties are three : “1. Their that they ought to submit to him, and eease from their coming by a wind. 2. Their immense quantities, murmurings ? It is said, chap. xix. 17, that Moses covering a circle of thirty or forty miles, two cubits Manna descends upon the

CHAP. XVI.

face of the wilderness. A. M. 2513. 14 And when the dew that lay lay a small round thing, as

B. C. 1491.
An. Exod. Isr. 1. was gone up, behold, upon the small as the hoar frost on the An. Exod. Isr: 1.
Ijar or Zif.
face of the wilderness there ground.

Ijar or Zif.

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B. .

Num. xi. 7; Deut. viii. 3; Neh. ix. 15; | Psa. lxxviii. 24; cv. 40; Wisd. xvi. 20.

thick. 3. Their being spread in the sun for drying, its force, perhaps too forcibly. A circle of forty miles which would have been preposterous had they been in diameter, all covered with quails to the depth of quails, for it would have made them corrupt the more than forty-three inches, without doubt is a startsooner ; but this is the principal way of preparing ling representation of this matter : and I would beg locusts to keep for a month or more, when they are leave to add that the like quantity of locusts would boiled or otherwise dressed.” This difficulty he thinks have been very extraordinary : but then this is not the interpreters pass over, who suppose quails to be in- representation of Scripture ; it does not even agree tended in the text. Mr. Harmer takes up the subject, with it; for such a quantity of either quails or locusts removes the bishop's difficulties, and vindicates the would have made the clearing of places for spreading common version.

them out, and the passing of Israel up and down in the “ These difficulties appear pressing, or at least the neighbourhood of the camp, very fatiguing, which is two last ; nevertheless, I have met with several pas- not supposed. sages in books of travels, which I shall here give an * Josephus supposed they were quails, which he says account of, that they may soften them; perhaps my are in greater numbers thereabouts than any other kinds reader may think they do more.

of birds ; and that, having crossed the sea to the camp “ No interpreters, the bishop complains, supposing of Israel, they who in common fly nearer the ground they were quails, account for the spreading them out than most other birds, flew so low through the fatigue. in the sun. Perhaps they have not. Let me then of their passage as to be within reach of the Israelites. translate a passage of Maillet, which relates to a little This explains what he thought was meant by the two island which covers one of the ports of Alexandria : cubits from the face of the earththeir flying within • It is on this island, which lies farther into the sea three or four feet of the ground. . than the main land of Egypt, that the birds annually “And when I read Dr. Shaw's account of the way alight which come hither for refuge in autumn, in in which the Arabs frequently catch birds that they order to avoid the severity of the cold of our winters have tired, that is, by running in upon them and knockin Europe. There is so large a quantity of all sorts ing them down with their zerwaltys, or bludgeons, as taken there, that after these little birds have been strip- we should call them, I think I almost see the Israelites ped of their feathers, and buried in the burning sands before me pursuing the poor, fatigued, and languid for about half a quarter of an hour, they are worth but quails. two sols the pound. The crews of those vessels which “This is indeed a laborious method of catching these in that season lie in the harbour of Alexandria, have birds, and not that which is now used in Egypt ; for no other meat allowed them.' Among other refugees Egmont' and Heyman tell us, that in a walk on the of that time, Maillet elsewhere expressly mentions shore of Egypt they saw a sandy plain several leagues quails, which are, therefore, I suppose, treated after in extent, and covered with reeds without the least verthis manner. This passage then does what, according dure ; between which reeds they saw many nets laid to the bishop, no commentator has done ; it explains for catching quails, which come over in large flights the design of spreading these creatures, supposing they from Europe during the month of September. If the were quails, round about the camp; it was to dry them ancient Egyptians made use of the same method of in the burning sands in order to preserve them for use. catching quails that they now practise on those shores, So Maillet tells us of their drying fish in the sun of yet Israel in the wilderness, without these conveniences, Egypt, as well as of their preserving others by means must of course make use of that more inartificial and of pickle. Other authors speak of the Arabs drying laborious way of catching them. The Arabs of Barcamel's flesh in the sun and wind, which, though it be bary, who have not many conveniences, do the same not at all salted, will if kept dry remain good a long thing still. while, and which oftentimes, to save themselves the “ Bishop Patrick supposes a day's journey to be sixtrouble of dressing, they will eat raw. This is what teen or twenty miles, and thence draws his circle with St. Jerome may be supposed to refer to, when he calls a radius of that length ; but Dr. Shaw, on another octhe food of the Arabs carnes semicruda. This dry-casion, makes a day's journey but ten miles, which ing then of flesh in the sun is not so preposterous as would make a circle but of twenty miles in diameter : the bishop imagined. On the other hand, none of the and as the text evidently designs to express it very inauthors that speak of their way of preserving locusts determinately, as it were a day's journey, it might be in the east, so far as I at present recollect, give any much less. account of drying them in the sun. They are, accord,

does not appear to me at all necessary to ing to Pellow, first purged with water and salt, boiled suppose the text intended their covering a circular or in new pickle, and then laid up in dry salt. So, Dr. nearly a circular spot of ground, but only that these Russel says, the Arabs eat these insects when fresh, creatures appeared on both sides of the camp of Israel, and also salt them up as a delicacy. Their immense about a day's journey. The same word is used Exod. quantities also forbid the bishop's believing they were vii. 24, where round about can mean only on each side quails; and in truth he represents this difficulty in all of the Nile. And so it may be a little illustrated by

« But

The Israelites see the manna,

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A. M. 2513. 15 And when the children for they wist not what it was.

A. M. 2513. B. C. 1491.

B. C. 1491. An. Exod. Isr. 1, of Israel saw it, they said And Moses said unto them, An. Exod. Isr. 1. Ijar or Zif. one to another, w It is mánna : - This is the bread which the

Ijar or Zif.

* Or, What is this? or, it is a portion.

* John vi. 31, 49, 58 ; 1. Cor. x. 3.

what Dr. Shaw tells us of the three flights of storks is only affirmed of those expert sportsmen among the which he saw, when at anchor under the Mount Car- people, who pursued the game two whole days and a mel, some of which were more scattered, others more whole night without intermission ; and of them, and compact and close, each of which took up more than of them only, I presume it is to be understood that he three hours in passing, and extended itself more than that gathered fewest gathered ten omers. Hasselquist, half a mile in breadth. Had this flight of quails been who frequently expresses himself in the most dubious no greater than these, it might have been thought, like manner in relation to these animals, at other times is them, to have been accidental ; but so unusual a flock very positive that, if they were birds at all, they were as to extend fifteen or twenty miles in breadth, and to a species of the quail different from ours, which he be two days and one night in passing, and this, in con- describes as very much resembling the red partridge, sequence of the declaration of Moses, plainly deter- but as not being larger than the turtle-dove. To this mined that the finger of God was there.

he adds, that 'the Arabians carry thousands of them “A third thing which was a difficulty with the bishop to Jerusalem about Whitsuntide, to sell there,' p. 442. was their being brought with the wind. · A hot south- In another place he tells us • it is found in Judea as erly wind, it is supposed, brings the locusts; and why well as in Arabia Petræa, and that he found it between quails might not be brought by the instrumentality of Jordan and Jericho,' p. 203. One would imagine that a like wind, or what difficulty there is in that supposi- Hasselquist means the scata, which is described by Dr. tion, I cannot imagine. As soon as the cold is felt in Russel, vol. ii., P, 194, and which he represents as Europe, Maillet tells us, turtles, quails, and other birds brought to market at 'Aleppo in great numbers in May come to Egypt in great numbers; but he observed that and June, though they are to be met with in all seasons. their numbers were not so large in those years in wbich “A whole ass-load of them, he informs us, has often the winters were favourable in Europe ; from whence been taken at once shutting a clasping net, in the abovehe conjectured that it is rather necessity than habit mentioned months, they are in such plenty.”Harmer, which causes them to change their climate : if so, it vol iv., p. 367. appears that it is the increasing heat that causes their Verse 14.. Behold, upon the face of the wilderness return, and consequently that the hot sultry winds from there lay a small round thing] It appears that this small the south must have a great effect upon them, to direct round thing fell with the dew, or rather the dew felltheir flight northwards.

first, and this substance fell on it. The dew might “It is certain that it is about the time that the south have been intended to cool the ground, that the manna wind begins to blow in Egypt, which is in April, that on its fall might not be dissolved ; för we find from many of these migratory birds return. : Maillet, who ver. 21, that the heat of the sun melted it. The ground joins quails and turtles together, and says that they ap- therefore being sufficiently cooled by the dew, the pear in Egypt when the cold begins to be felt in Euc manna lay unmelted long enough for the Israelites to rope, does not indeed tell us when they return : but collect a sufficient quantity for their daily use. Thevenot may be said to do it; for after he had told Verse 15. They said one to another, It is manna : his reader that they catch snipes in Egypt from January for they wist not what it was.] This is a most unforto March, he adds that in May they catch turtles, and tunate translation, because it not only gives no sense, that the turtles return again in September; now as they but it contradicts itself.

, go together southward in September, we may believe literally signifies, What is this? for, says the text, they they return again northward much about the same time. wist not what it was, and therefore they could not give Agreeably to which, Russel tells us that quails appear it a name. Moses immediately answers the question, in abundance about Aleppo in spring and autumn. and says, This is the bread which the Lord hath given

“ If natural history were more perfect we might you to eat. From ver. 31 we learn that this substance speak to this point with great distinetness ; at present, was afterwards called ja man, probably in commemohowever, it is so far from being an objection to their ration of the question they had asked on its first apbeing quails that their coming was caused by a wind, pearance. Almost all our own ancient versions transthat nothing is more natural. The same wind would late the words, What is this? in course occasion sickness, and mortality among the .What this substance was we know not. It was Israelites, at least it does so in Egypt. The miracu- nothing that was common to the wilderness. It is lousness then in this story does not lie in their dying, evident, the Israelites never saw it before, for Moses but the prophet's foretelling with exactness the coming says, Deut. viii. 3, 16: He fed thee with manna which of that wind, and in the prodigious numbers of the thou knewest not, neither did thy fathers know ; and quails that came with it, together with the unusualness it is very likely that nothing of the kind had ever been of the place, perhaps, where they alighted.

seen before ; and by a pot of it being laid up in the “Nothing more remains to be considered but the ark, it is as likely that nothing of the kind ever apgathering so large a quantity as ten omers by those peared more, after the miraculous supply in the wilderthat gathered fewest. But till that quantity is more ness had ceased. It seems to have been created for precisely ascertained, it is sufficient to remark that this the present occasion, and, like Him whom it typified,

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B. C. 1491. An. Exod. Isr. 1.

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Directions for gathering it,

CHAP. XVI.

which some disobey. Lord hath given you to eat. " he that gathered' much had

16 This is the thing which nothing over, and he that gather. An. Exod. Isr. 1 Ijar or Zif. the LORD: hath commanded, ed little had no lack; they gather

Ijar or Zif. Gather of it every man according to his eat- ed every man according to his eating. ing, Y an omer ? sor every man, according to 19 And Moses said, Let no man leave of it the number of your persons; take ye every till the morning. man for them which are in his tents.

20 Notwithstanding they hearkened not unto 17 And the children of Israel did so, and Moses; but some of them left of it until the gathered, some more, some less.

morning, and it bred worms, and stank : and 18 And when they did mete it with an omer, Moses was wroth with them.

y Ver. 36. —

-z Heb. by the poll, or head.

a Heb. souls.

_b 2 Cor. viii. 15.

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to have been the only thing of the kind, the onły bread for liquids among the Hebrews : it contained about from heaven, which God ever gave to preserve the life three quarters of a pint. See Lev. xiv. 10, 12. of man, as Christ is the true bread that came down Take ye--for them which are in his tents.) Some from heaven, and was given for the life of the world. might have been confined in their tents through sickSee John vi. 31-58.

ness or infirmity, and charity required that those who Verse 16. An omer for every man] I shall here were in health should gather a portion for them. For once for all give a short account of the measures of though the psalmist says, Psa. cv.,37, There was not capacity among the Hebrews.

one feeble person among their tribes, this must refer OMER, 133, from the root amar, to press, squeeze, principally to their healthy state when brought out of collect, and bind together; hence a sheaf of corn—a Egypt; for it appears that there were many infirm multitude of stalks pressed together. It is supposed among them when attacked by the Amalekites. See that the omer, which contained about three quarts the note on chap. xvii. 8. English, had its name from this circumstance ; that it Verse 17. Some more, some less.] According to was the most contracled or the smallest measure of their respective families, an omer for a man ; and acthings dry known to the ancient Hebrews; for the 3p cording to the number of infirm persons, whose wants kab, which was less, was not known till the reign of they undertook to supply. Jehoram, king of Israel, 2 Kings vi. 25. - Parkhurst. Verse 18. He that gathered much had nothing over]

The EphaH, 179x or 79'x eiphah, from 173X aphah, Because his gathering was in proportion to the number to bake, because this was probably the quantity which of persons for whom he had to provide. And some was baked at one time. According to Bishop Cum- having fewer, others more in family, and the gathering berland the ephah contained seven gallons, two quarts, being in proportion to the persons who were to eat of and about half a pint, wine measure ; and as the omer it, therefore he that gathered much had nothing over, was the tenth part of the ephah, ver. 36, it must have and he that gathered little had no lack. Probably contained about six pints English.

every man gathered as much as he could ; and then . The KAB, 2p, is said to have contained about the sixth when brought home and measured by an omer, if he part of a seah, or three pints and one third English. had a.surplus, it went to supply the wants of some

The HOMER, 739 chomer, mentioned Lev. xxvii. 16, other family, that had not been able to collect a sufiwas quite a different measure from that above, and is ciency, the family being large, and the time in which a different word in the Hebrew. The chomer was the inanna might be gathered, before the heat of the the largest measure of capacity among the Hebrews, day, tiot being sufficient to collect enough for so numebeing equal to ten baihs or ephahs, amounting to about rous a household, several of whom might be so conseventy-five gallons, three pints; English. See Ezek. fined as not to be able to collect for themselves. Thus xlv. 11, 13, 14: Goodwin supposes that this measure there was an equality, and in this light the words of derived its name from man chamor, an ass, being the St. Paul, 2 Cor. viii. 15, lead us to view the passage. ordinary load of that animal.

Here the 38th verse should come in : Now an omer is The Bath, na, was the largest measure of capacity the tenth part of an ephah. next to the homer, of which it was the tenth part. Verse 19. Let no man leave of it till the morning.) It was the same as the ephah, and consequently con- For God would have them to take no thought for the tained about seven gallons, two quarts, and half a morrow, and constantly to depend on him for their pint, and is always used in Scripture as a measure of daily bread. And is not that petition in our Lord's liquids.

prayer founded on this very circumstance, Give us day The seat, 1780, was a measure of capacity for things by day our daily bread ? dry, equal to about two gallons and a half English. Verse 20. It bred worms] Their sinful curiosity See 2 Kings vii. 1, 16, 18.

and covetousness led them to make the trial; and they The Hin, 1977, according to Bishop Cumberland, was had a mass of the most loathsome putrefaction for their the one-sixth part of an ephah, and contained a little pains. How gracious.is God! He is continually renmore than one gallon and two pints. See Exod. dering disobedience and sin irksome to the transgressor; xxix. 40.

that finding his evil ways to be unprofitable, he may The Loc, 15, was the smallest measure of capacity return to his Maker, and trust in God alone.

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