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The portion granted to
the priests and Lerites. A. M. cir. 2533. 16 And those that are to be 18 And the flesh of them shall A, M. cir. 2533 C. .
B. C. cir. 1471 An. Exod. Isr: redeemed from a month old shalt be thine, as the mwave-breast, An. Exod. Isr. cir. 20.
cir. 20. thou redeem, according to thine and as the right shoulder are estimation, for the money of five shekels, after thine. the shekel of the sanctuary, i which is twenty 19 " All the heave-offerings of the holy gerahs.
things, which the children of Israel offer unto 17. * But the firstling of a cow, or the first the Lord, have I given thee, and thy sons ling of a sheep, or the firstling of a goat, and thy daughters with thee, by a statute for thou shalt not redeem ; they are holy: I thou ever: it is a covenant of salt for ever before shalt sprinkle their blood upon the altar, and the Lord, unto thee and to thy seed with thee. shalt burn their fat for an offering made by 20 And the LORD spake unto Aaron, Thou fire, for a sweet savour unto the Lord. shalt have no inheritance in their land, neither bLev. xxvii. 2, 6; chap. iii. 47. —i Exod. xxx. 13; Lev. xxvii. e Lev. iii. 2, 5.-m Exod. xxix. 26, 28; Lev. vi. 31, 32, 34. 25; chap. in. 47 ; Ezek. xlv. 12.-k Deut. xv. 19.
n Ver. 11.
: - Lev, ji. 13; 2 Chron. xvi. 5. Verse 16. Shalt thou redeem—for the money of five say twenty-four gists were given to the priests, and shekels) Redemption of the first-born is one of the they are all expressed in the law. Eight of those rites which is still practised among the Jews. Ac-gifts the priests ate nowhere but in the sanctuary : cording to Leo of Modena, it is performed in the fol- these eight are the following: lowing manner :—When the child is thirty days old, 1. The flesh of the siN-OFFERING, whether of beasts the father sends for one of the descendants of Aaron : or fowls, Lev. vi. 25, 26. several persons being assembled on the occasion, the 2. The flesh of the TRESPASS-OFFERING, Lev. vii. 1,6. father brings a cup containing several pieces of gold 3. The PEACE-OFFERINGS of the congregation, Ler. and silver coin. The priest then takes the child into xxiii. 19, 20. his arms, and addressing himself to the mother, says: 4. The remainder of the OMER or SHEAF, Lev. xxii. Is this thy son ?-Mother. Yes.-Priest. Hast 10, &c. thou never had another child, male or female, a mis- 5. The remnants of the MEAT-OFFERINGS of the Iscarriage or untimely birth?—MOTHER. No.-Priest. raelites, Lev. vi. 16. This being the case, this child, as first-born, belongs to 6. The two LOAVES, Lev. xxiii. 17.
Then, turning to the father, he says : If it be 7. The shew-BREAD, Lev. xxiv. 9. thy desire to have this child, thou must redeem it.- 8. The log of oil offered by the leper, Lev. xiv. FATHER. I present thee with this gold and silver for 10, &c. this purpose. ---Priest. Thou dost wish, therefore, to Five of those gifts they ate only in Jerusalem :redeem the child ?-FATHER. I do wish so to do. 1. The breast and shoulder of the PEACE-OFFERINGS, The priest then, turning himself to the assembly, says : Lev. vii. 31, 34. Very well ; this child, as first-born, is mine, as it is 2. The HĚAVE-OFFERING of the saerifice of conseswritten in Bemidbar, (Num. xviii. 16,) Thou shalt re- sion, Lev. vii. 12-14. deem the first-born of a month old for five shekels, 3. The HEAVE-OFFERING of the Nazarite's ram, Les. but I shall content myself with this in exchange. . He vi. 17–20. then takeş two gold crowns, or thereabouts, and re- 4. The FIRSTLING of the clean beast, Num. xviii. 15; turns the child to his parents.
Deut. xv. 19, 20. Verse 19, It is a covenant of salt] That is, an in- 5. The FIRST-FRUITS, Num. xvii. 13. corruptible, everlasting covenant. As sall was added Five gifts were not due unto them by the law, but to different kinds of viands, not only to give them a in the land of Israel only :- relish, but to preserve them from putrefaction and de- 1. The heave-offering or FIRST-FRUITS, Num. xviii. cay, it became the emblem of incorruptibility and per- 12.
Hence, a covenant of salt signified 'an 2. The heave-offering of the tithe, Num. xvii. 28. everlasting covenant. We have already seen that, 3. The cake, Num. xv. 20. These three were holy. among the Asiatics, eating together was deemed 4. The first-fruits of the FLEECE, Deut. xvii. 4. bond of perpetual friendship; and as salt was a com- 5. The Field of POSSESSION, Num. xxxv. These mon article in all their repasts, it may be in reference two were common. to this circumstance that a perpetual covenant is Five gifts were due unto them both within and termed a covenant of salt; because the parties ate to- without the land :gether of the sacrifice offered on the occasion, and the 1. The gifts of the BEASTS SLAIN, Deut. xviii. 3. whole transaction was considered as a league of end- 2. The redemption of the FIRST-BORN son, Num. less friendship. See the note on Lev. ii. 13.
xviii. 15. Verse 20. I am thy part and thine inheritance] The 3. The LAMB for the firstling of an ass, Exod. iv principal part of what was offered to God was the 20; Num. xviii. portion of the priests, therefore they had no inherit- 4. The restitution of that taken by violence from a ance of land in Israel ; independently of that they had stranger, Num. v. 8. a very ample provision for their support. The rabbins 5. All DEVOTED things, Num. xviii. 14. 674
( 44* )
therefore I have said unto them, * Among * 31
The Levites to have no inheritance, CHAP. XVIII. but the tenth of the produce. A. M. cir. 2533. shalt thou have any part among up a heave-offering of it for A. M. cir. 2533. An. Exod. Isr. them : PI am thy part, and thine the Lord, even y a tenth part of An. Exod. Isr. cir. 20.
cir. 20. inheritance among the children the tithe., of Israel,
27 ? And this your heave-offering shall be 21. And, behold, o I have given the children of reckoned unto you, as though it were the Levi all the tenth in Israel for an inheritance, corn of the threshing-floor, and as the fulness 'for their service which they serve, even ! the of the wine-press. service of the tabernacle of the congregation. 28 Thus ye also shall offer a heave-offering
22 - Neither must the children of Israel unto the LORD of all your tithes, which ye rehenceforth come nigh the tabernacle of the ceive of the children of Israel; and ye shall congregation, lest they bear sin,' " and dic. give thereof the Lord's heave-offering to
23 But the Levites shall do the service of Aaron the priest. the tabernacle of the congregation, and they 29 Out of all your gifts ye shall offer every shall bear their iniquity : it shall be a statute heave-offering of the Lord, of all the a best for ever throughout your generations, that thereof, even the hallowed part thereof out of it. among the children of Israel they have no in- 30 Therefore thou shalt 'say unto them, heritance.
When ye have heaved the best thereof from 24 But the títhes of the children of Israel, it, then it shall be counted unto the Levites which they offer as a heave-offering unto the as the increase of the threshing-floor, and as Lord, I have given to the Levites to inherit : the increase of the wine-press.
31 And ye shall eat it in every place, ye and the children of Israel they shall have no in- your households : for it is your reward for heritance,
your service in the tabernacle of the congre25 And the LORD spake unto Moses, saying, gation.
26 Thus speak unto the Levites, and say 32 And ye shall a bear no sin by reason of unto them, When ye take of the children of it
, when ye have heared from it the best of it: Israel the tithes which I have given you from neither shall ye pollute the holy things of the them for your inheritance, then ye shall offer children of Israel, lest ye die.
p Deut. x. 9; xii. 12; xiv: 27, 29 ; xviii. 1, 2; Josh. xiii. 14, *Chap. iii. 7. -w Ver: 21.- Ver, 20; Deut. x. 9; xiv. 33 ; xiv. 3 ; xviii, 7; Psa. xvi. 5; Ezek. xliv. 28.- -9 Ver. 24, 27, 29; xvii. 1. - Neh. x. 38.-Ver. 30.-a Heb. fat ; 26; Lev. xxvii. 30, 32 ; Neh. x. 37; xii. 44; Heb. vii. 5, 8, 9. ver. 12. cb Ver. 27. - Matt. x. 10; Luke x. 7; 1 Cor. ix. 13; Chap. iii. 7,8.- Chap. i. 51.-i Lev. xxii. 9.-- Heb. to die. 1 Tim. v. 18.- - Lev. xix. 8; xxi. 16. • Lev. xxii. 2, 15.
ONE gift was due unto them from the sanctuary :- 11,264,000 divided by 53,000, quotes only 21235.
1. The skins of the burnt-offering, and all the skins See Lowman, Dodd, &c. But though this was a very of the other most holy things, Lev. vii. 8. In all 24. small proportion for a whole tribe that had consented See Ainsworth.
to annihilate its political existence, that it might wait The gifts which the females of the priests' families upon the service of God, and labour for the people's had a part in were these :
souls ; yet let it be considered that what they possess1. The heave-offering, or first-fruits. 2. The ed was the best of thie land: and while it was a slenheave-offering of the tithe. 3. The cake. 4. The der remuneration for their services, yet their portion gifts of the beast, Deut. xviii. 3. 5. The first of the was such as rendered them independent, and kept them fleece.---See Mishna, Tract. Biccurim, and Ainsworth comfortable ; so that they could wait on the Lord's on the Pentateuch.
work without distraction. This is a proper pattern Besides all this the priests had the tribute money for the maintenance of the ministers of God: let them mentioned Num. xxxi. 28, 29.
have a sufficiency for themselves and families, that Verse 21. Behold, I have given the children of Levi there may be no distracting cares; and let them not all the tenth] First, the Levites had the tenth of all be encumbered with riches or worldly possessions, that the productions of the land.
they may not be prevented from taking care of souls. 2. They had forty-eight cities, each forming a square Verse 28. Thus ye also shall offer a heave-offering] of 4,000 cubits.
As the Levites had the tithe of the whole land, they 3. They had 2,000 cubits of ground round each city. themselves were obliged to give the tithe of this tithe Total of the land they possessed, 53,000 acres. to the priests, so that this considerably lessened their
4. They had the first-fruits and certain parts of all revenue. And this tithe or tenth they were obliged to the animals killed in the land.
select from the best part of the substance they had reCanaan contained about 11,264,000 acres; there-ceived, ver. 29, &c. A portion of all must be given fore the portion possessed by the Levites was rather to God, as an evidence of his goodness, and their de less than as one to two hundred and twelve ; for pendence on him. See the end of chap. xx.
The ordinance of
the red heifer.
The ordinance of the red heifer, 1, 2. She shall be slain by Eleazar without the camp, and her blood
sprinkled before the tabernacle, 3, 4. Her whole body and appurtenance shall be reduced to ashes, and while burning, cedar wood, scarlet, and hyssop, shall be thrown into the fire, 5, 6. The priest, and he that burns her, to bathe themselves and be reputed unclean till the evening, 7, 8. Her ashes to be laid up for a waler of purification, 9. How, and in what cases it is to be applied, 10-13. The law concerning him who dies in a tent, or who is killed in the open field, 14-16. How the persons, tent, and vessels are to be purified by the application of these ashes, 17-19. The unclean person who does not apply them, to be cut
off from the congregalion, 20. This is to be a perpetual statute, 21, 22. 1. cir
: 3583 AND the Lord spake unto blood directly before the taberna. 4. M. cir. 1572. An. Exod. Isr. Moscs and unto Aaron, say-cle of the congregation seven An. Exod. Isr. cir. 20. ing, times :
cir. 20. 2 This is the ordinance of the law which the 5 And one shall burn the heifer in his sight; Lord hath commanded, saying, Speak unto her skin, and her flesh, and her blood, with the children of Israel, that they bring thee a her dung, shall he burn : red heifer without spot, wherein is no blemish, 6 And the priest shall take cedar wood, a and upon
which never came yoke : and hyssop, and scarlet, and cast it into the 3 And ye shall give her unto Eleazar the midst of the burning of the heifer. priest, that he may bring her forth without 7 i Then the priest shall wash his clothes, the camp, and one shall slay her before his and he shall bathe his flesh in water, and face :
afterward he shall come into the camp, and 4 And Eleazăr the priest shall take of her the priest shall be unclean until the even. blood with his finger, and · sprinkle of her 8 And he that burneth her shall wash his
a Deut. xxi. 3; Sam. vi. 7.-_ Lev. iv. 12, 21; xvi. 27; Heb. Exodus xxix. 14; Lev. ir. 11, 12. — Lev. xiv. 4, 6, 49. xiii. 11.-Lev. iv. 6; xvi. 14, 19; Heb. ix. 13.
i Lev. xi. 25; xv. 5.
NOTES ON CHAP. XIX.
Iside el de Osiride, that if there was a single hair in Verse 2. Speak unto the children of Israel that they the animal either white or black, it marred the sacrifice. bring thee, fc.) The ordinance of the red heifer was See Calmet, and see the note on chap. viii. 7. a sacrifice of general application. All the people were 4. Without blemish—having no kind of imperfecto have an interest in it, and therefore the people at tion in her body; the other, probably, applying to the large are to provide the sacrifice. This Jewish rite hair or colour. certainly had a reference to things done under the 5. On which never came yoke, because any animal Gospel, as the author of the Epistle to the Hebrews which had been used for any common purpose was has remarked : " For if,” says he, " the blood of bulls deemed improper to be offered in sacrifice to God. and of goats," alluding, probably, to the sin-offerings The heathens, who appear to have borrowed much from and the scape-goat, " and the ashes of a heiser, sprink. the Hebrews, were very scrupulous in this particular. Jing the unclean, sanctifieth to the parifying of the Neither the Greeks nor Romans, nor indeed the Egypflesh; how much more shall the blood of Christ, who tians, would offer an animal in sacrifice that had been through the eternal Spirit offered himself without spot employed for agricultural purposes. Of this we have to God, purge your conscience from dead' works to the most positive evidence from Homer, Porphyry, serve the living God!” Heb. ix. 13, 14. As the Virgil, and Macrobius. principal stress of the allusion here is to the ordinance Just such a sacrifice as that prescribed here, does of the red heifer, we may certainly conclude that it was Diomede vow to offer to Pallas.-Iliad, lib. x., ver. 291. designed to typify the sacrifice of our blessed Lord.
“Ως νυν μοι εθελουσα παριστασο, και με φυλασσε: We may remark several curious particulars in this
Σοι δ' αυ εγω δεξω βουν ηνιν ευρυμετωπον, ordinance.
Αδμητην, ήν ουπω υπο ζυγον ηγαγεν ανηρ" 1. A heifer was appointed for a sacrifice, probably,
Την. τοι εγω δεξω, χρυσον κερασιν περιχευας. in opposition to the Egyptian superstition which held these sacred, and actually worshipped their great god- “ So now be present, О celestial maid ; dess Isis under this form ; and this appears the more So still continue to the race thine aid ; likely because males in general were preferred for sa- A yearling heifer falls beneath the stroke, crifice, yet here the female is chosen.
Untamed, unconscious of the galling yoke, 2. It was to be a red heifer, because red bulls were With ample forehead and with spreading horns, sacrificed to appease the eyil demon Typhon, worship- Whose tapering tops refulgent gold adorns." ped among the Egyptians. See Spencer.
Altered from POPE. 3. The heifer was to be without spot-having no In the very same words Nestor, Odyss., lib. iii., ver. mixture of any other colour. Plutarch remarks, De 382, promises a similar sacrifice to Pallas.
persons. A. M. cir. 2533. clothes in water, and bathe his slain with a sword in the open A. M. cir. 2533.
B. C. cir. 1471. An. Exod. Isr. flesh in water, and shall be un- fields, or a dead body, or a bone An. Exod. Isr. clean until the even.
of a man, or a grave, shall be 9 And a man that is clean shall gather up unclean seven days. & the ashes of the heifer, and lay them up with- 17 And for an unclean person they shall out the camp in a clean place, and it shall be take of the ashes of the burnt heifer of kept for the congregation of the children of purification for sin, and running water shall Israel - for a water of separation : it is a puri- be put thereto in a vessel : fication for sin.
18 And a clean person shall take hyssop, 10. And he that gathereth the ashes of the and dip it in the water, and sprinkle it upon heifer shall wash his clothes, and be unclean the tent, and upon all the vessels, and upon until the even : and it shall be unto the chil- the persons that were there, and upon him dren of Israel, and unto the stranger that so that touched a bone, or one slain, or journeth among them, for å statute for ever. dead, or a grave: 11 i He that toucheth the dead body of any
19 And the clean person shall sprinkle upon kman shall be unclean seven days.
the unclean on the third day, and on the 12 'He shall purify himself with it on the seventh day : ' and on the seventh day he third day, and on the seventh day he shall be shall purify himself, and wash his clothes, and. clean : but if he purify not himself the third bathe himself in water, and shall be clean at even. day, then the seventh day he shall not be clean. 20 But the man that shall be unclean, and
13 Whosoever toucheth the dead body of shall not purify himself, that soul shall be cut any man that is dead, and purifieth not him- off from among the congregation, because he self, m defileth the tabernacle of the Lord; hath w defiled the sanctuary of the LORD: the and that soul shall be cut off from Israel : 'be- water of separation hath not been sprinkled cause the water of separation was not sprinkled upon him ; . he is unclean. upon him, he shall be unclean ; his unclean- 21 And it shall be a perpetual statute unto ness is yet upon him.
them, that he that sprinkleth the water of 14 This is the law, when a man dieth in a separation shall wash his clothes ; and he that tent: all that come into the tent, and all that toucheth the water of separation shall be is in the tent, shall be unclean seven days. unclean until even.
15 And every Popen véssel, which hath no 22 And whatsoever the unclean person covering bound upon it, is unclean.
toucheth shall be unclean; and the soul that 16 And 4 whosoever toucheth one that is toucheth it shall be unclean until even. 8 Heb. ix. 13.-h Ver. 13, 20, 21; chap. xxxi. 23.
• Lev, vii. 20; xxii. 3. -P Lev. xi. 32; chap. xxxi. 20. 16; Lev. xxi. l; chap.v. 2; ix. 6, 10; xxxi. 19; Lam. iv. 14; 9 Ver. 11. Heb. dust. Ver. 9. - Heb. living waters Hag. ii. 13. k Heb, soul of man.
21 Chap. xxxi. 19.- um Lev. shall be given ; Gen. xxvi. 19. u Psa. li. 7.-Lev. xiv. 9 Lo Ver. 9; chap. viii. 7.
* Hag. ii. 13.-—y Lev. xv.5. The Romans had the same religion with the Greeks, Verse 11. He that toucheth the dead body of any and consequently the same kind of sacrifices ; so Vir- man shall be unclean seven days.] How low does this gil, Georg. iv., ver. 550.
lay man ! - He who touched a dead beast was only-un', Quatuor eximios præstanti corpore tauros
clean for one day, Lev. xi. 24, 27, 39; but he who : Ducit, et intacta totidem cervice juvencas.
touches a dead man is unclean for seven days. This
was certainly designed to mark the peculiar impurity - From his herd he culls
of man, and to show his sinfulness—seven times worse For slaughter four the fairest of his bulls ;
than the vilest animal! O thou son of the morning, Four heifers from his female stock he took,
how art thou fallen! All fair, and all unknowing of the yoke.”—DRYDEN.
Verse 12. He shall purify himself with il] 13 kons' It is very likely that the Gentiles learnt their first yithchatta bo, literally, he shall sin himself with it. sacrificial rites from the patriarchs ; and on this ae- This Hebrew form of speech is common enough among count we need not wonder to find so many coinci- us in other matters. Thus to fleece, to bark, and to dences in the sacrificial system of the patriarchs and skin, do not signify to add a fleece, another bark, or'a Jews, and all the neighbouring nations.
skin, but to take one away; therefore, to sin himself, Verse 9. For a water of separation] That is, the in the Hebrew idiom, is not to add sin, but to take it ashes were to be kept, in order to be mixed with wa- away, to purify. The verb son chata signifies to ter, ver. 17, and sprinkled on those who had contract- miss the mark, to sin, to purify from sin, and to make ed any legal defilement.
a sin-offering. See the note on Gen. xiij. 13.
w Ver. 13.
The Israelites come to Zin,
where Miriam dies. The Hebrews generally sacrificed males, no matter of the priesthood from the family of Aaron, in order of what colour ; but here a heifer, and a heifer of a that a new and more perfect priesthood might take red colour, is ordered. The reason of these circum- place. 7. The red heifer being taken without the stances is not very well known.
camp (ver. 3) to be slain, points out the crucifision of " The rabbins, with all their boldness," says Cal- our Lord without the city. 8. The complete consumamet, “who stick at nothing when it is necessary ing of the heifer by fire, the complete offering of the to explain what they do not understand, declare whole body and soul of Christ as a sacrifice to God that the cause of this law is entirely unknown; and for the sin of man : for as the heifer was without Hethat Solomon, with all his wisdom, could not find mish, the whole might be offered to God ; and as Christ it out."
was immaculate, his whole body and soul were made Several fathers, as well modern as ancient, profess a sacrifice for sin. 9. As the fire of this sacrifice to understand the whole clearly. 1. The red heifer ascended up to God, so it points out the resurreciwon with them signifies the flesh of our Lord, formed out and ascension of our blessed Lord. . 10. And as the of an earthly substance. 2. Being without spot, &c., ashes of this victim communicated' a legal purity to the infinite holiness of Christ. 3. The ser of the those who were defiled, so true repentance, signified animal, the infirmity of our flesh, with which he clothed by those ashes, is necessary for the expiation of the himself. 4. The red colour, his passion. 5. Being offences committed after baptism. A great part of unyoked, his being righteous in all his conduct, and this is true in itself; but how little evidence is there never under the yoke of sin. . 6. Eleazar's sacrificing that all these things were intended in the ordinance the heifer instead of Aaron, ver. 3, signifies the change of the red heifer ? See on chap. väi. 7.
B. C. 1451.
The Israelites come to Zin, and Miriam dies, 1. They murmur for want of water, 2-5. Moses and Acron
make supplication at the tabernacle, and the glory of the Lord appears, 6. He commands Moses to take his rød, gather the congregation together, and bring water out of the rock, 7, 8, Moses takes the rod, gathers the Israelites together, chides with them, and smites the rock twice, and the waters floro out plenleously, 9-11. The Lord is offended with Moses and Aaron because they did not sanctify him in the sight of the children of Israel, 12. The place is called Meribah, 13. Moses sends a friendly message to the king of Edom, begging liberty to pass through his territories, 14-17. • The Edomiles refuse, 18. The Israelites expostulate, 19. The Edomites still refuse, and prepare to attack them, 20, 21. The Israelites go to Mount Hor, 22. Aaron is commanded to prepare for his death, 23, 24. Aaron is stripped on Mount Hor, and his vestments put on Eleazar his son ; Aaron dies, 25-28, The people mourn for him thirty days, 39. A: M: 2:53. THEN • came the children of | Kadesh; and "Miriam died there, A. M. 2553 An. Exod. Isr. Israel, even the whole con and was buried there,
An. Exod. Isı. gregation, into the desert of Zin, 2 ° And there was no water for in the first month : and the people abode in the congregation: d and they gathered thema Chap. xxxiii. 36. —Exod. xv. 20; chap. xxvi. 59.
• Exod. xvii. I. - Chap. xvi. 19, 42. NOTES ON CHAP. XX.
And Miriam died there] Miriam was certainly older Verse 1, Then came the children of Israel, &c.] than Moses. When he was an infant, exposed on the This was the first month of the fortieth year river Nile, was intrusted by her parents to watch their departure from Egypt. See chap, xxxiii. 38, the conduct of Pharaoh's daughter, and to manage a compared with ver. 28 of this chapter, and Deut. i. 3. most delicate business, that required much address and The transactions of thirty-seven years Møses passes prudence. See Exod. ii. Įt is supposed that she by, because he writes not as a historian but as a legis: was at the time of her death one hundred and thirty lator; and gives us particularly an account of the laws, years of age, having been at least ten years old at her ordinances, and other occurrences of the first and last brother's birth. The Catholic writers represent her years of their peregrinations. The year pow spoken as a type of the Virgin Mary; as having preserved a of was the last of their journeyings ; for from the going perpetual virginity ; as being legislatrix over the Isout of the spies, chap. xiii., unto this time, was about raelitish women, as Moses was over the men; and as thirty-eight years, Deut. i, 22, 23, ii. 14,
having a large portion of the spirit of prophecy. EuDesert of Zin] Calmet contends that this is not sebius says that her tomb was to be seen at Kadesh, the same desert mentioned Exod. xvi. I, where Israel near the city of Petra, in his time. She appears to had their eighth encampment; that in Exodus being have died about four months before her brother Aaron, called in the original |' sin, this here 793 tsin : but chap. xxxiii. 38, and eleven before her brother Moses ; this is no positive proof, as letters of the same organ so that these three, the most eminent of human beings, are frequently interchanged in all languages, and par- died in the space of one year.! ticularly in Hebrew,
Verse 3. And there was no water for the congrega