« AnteriorContinuar »
A. M. 2553.
A. M. 2553.
Moses smites the rock,
and water flows forth. selves together against Moses gregation together before the rock, An. Exod. Isr. and against Aaron.
and he said unto them, n Hear An. Exod. Isr. :3 And the people e chode with now, ye rebels ; must we fetch Moses, and spake, saying, Would God that you water out of this rock ? we had died when our brethren died before 11 And Moses lifted up his hand, and with the LORD!
his rod he smote the rock twice : and the
5 And wherefore have ye made us to come Aaron, Because Pye believed me not, to ? sanc-
13 * This is the water of s Meribah; because
brother Israel, Thou knowest all the travel 7 And the LORD spake unto Moses, saying, that hath befallen us :
8 * Take the rod, and gather thou the as- 15 w How our fathers went down into Egypt, sembly together, thou and Aaron thy brother, and we have dwelt in Egypt a long time; and speak ye unto the rock before their eyes; Y and the Egyptians vexed us, and our fathers : and it shall give forth his water, and 'thou 16 And ? when we cried unto the Lord, he shalt bring forth to them water out of the rock : heard our voice, and a sent an angel, and hath so thou shalt give the congregation and their brought us forth out of Egypt : and, behold, beasts drink.
we are in Kadesh, a city in the uttermost of 9 And Moses took the rod .m from before the thy border: : LORD, as he commanded him.
17 • Let us pass, I pray thee, through thy 10 And Moses and Aaron gathered the con- country : we will not pass through the fields,
• Exod. xvii. 2; chapter xiv. 2. Chap. xi. 1, 33 ; xiv. 37; 1 Peter iii. 15. Deut. xxxiii. 8; Psa. xcv. 8; cvi: 32, &c. xvi. 32, 35, 49.-- Exod. xvii. 3. - Ch. xiv. 5 ; xvi. 4, 22, That is, strife ; see Exodus xvii. 7.- Li Juilg. xi. 16, 17.
i Ch. xiv. 10.- _k Exod. xvii. 5. Neh. ix. 15; Psa. u Deut. ii. 4, &c.; xxiii. 7; Obad. x. 12. -v Heb. found us ; lxxviii. 15, 16; cv. 41; cxiv. 8; Isaiah_xliii. 20 ; xlviii. 21. Exod. xviii. 8. w Gen. xlvi. 6; Acts vii. 15.- Exod. xii. m Chap. xvii. 10.-- Psa. cvj. 33.0 Exodus xvii. 6; Deut. 40. — -y Exod. i. 11, &c. ; Deut. xxvi. 6; Acts vü. 19,
—Exod. viii. 15; 1 Cor. x. 4. — Chap. xxvii. 14; Deut. i. 37 ; iii. 26 ; 11. 23; ui. 7,- La Exod. iii. 2 ; xiv, 19; xxiii. 20; xxxii. 2. xxxii. 51. - -4 Lev.x.3; Ezek. xx. 41 ; xxxvi. 23 ; xxxviii. 16; • See chap. xxi. 22 ; Deut. ii. 27. tion] The same occurrence took place to the children wrought, but took the honour to himself and Aaron : of Israel at Kadesh, as did formerly to their fathers - Must we fetch you water out of this rock ?" . Thus at Rephidim, see Exod. xvii. 1; and as the fathers it plainly appears that they did not properly believe in murmured, so also did the children.
God, and did not honour him in the sight of the peoVerse 12. Because ye believed me not] What was ple ; for in their presence they seem to express a the offence for which Moses was excluded from the doubt whether the thing could be possibly done. As promised land? It appears to have consisted in some Aaron appears to have been consențing in the above or all of the following particulars : 1. God had com- particulars, therefore he is also excluded from the promanded him (ver. 8) lo take the rod in his hand, and mised land. go and SPEAK TO THE ROCK, and it should give forth Verse 14. Sent messengersmunto the king of Edom) water. It seems Moses did not think speaking would Archbishop Usher supposes that the king now reigning be sufficient, therefore he smote the rock without any in Edom was Hadar, mentioned Gen. xxxvi. 39. command so to do. 2. He did this twice, which cer- Thus saith thy brother Israel] The Edomites were tainly in this case indicated a great perturbation of the descendants of Edom or Esau, the brother of spirit, and want of attention to the presence of God. Jacob or Israel, from whom the Israelites were de3. He permitted his spirit to be carried away by a scended. sense of the people's disobedience, and thus, being pro- Verse 17. We will go by the king's high-way] This voked, he was led to speak unadvisedly with his lips :: is the first time this phrase occurs; it appears to have Hear now, Ye REBELS, ver. 10. 4. He did not acknow- been a public road made by the king's authority at the ledge GOD in the miracle which was about to be expense of the state.
A. M. 2553. B. C. 1451. An. Exod. Isr.
A. M. 2553.
B. C. 1451. An. Exod. Isr.
Eleazar to succeed Aaron, who NUMBERS.
goes up to Mount Hor and dies. or through the virreyards, neither Aaron in Mount Hor, by the coast will we drink of the water of the of the land of Edom, 'saying,
wells : we will go by the king's 24 Aaron shall be gathered high-way, we will not turn to the right hand unto his people : for he shall not enter into nor to the left, until we have passed thy the land which I have given unto the children borders.
of Israel, because "ye rebelled against my · 18 And Edom said unto him, Thou shalt not word at the water. of Meribah. pass by me, lest I come out against thee with 25 m Take Aaron and Eleazar his son, and the sword.
bring them up unto Mount Hor: 19 And the children of Israel said unto him, 26 And strip Aaron of his garments, and We will go by the high-way: and if I and my put them upon Eleazar his son: and Aaron cattle drink of thy water, ° then I will pay for shall be gathered unto his people, and shall it: I will only, without doing any thing else, die there. go through on my feet.
27 And Moses did as the Lord commanded: 20 And he said, - Thou shalt not go through. and they went up into Mount Hor, in the And Edom came out against him with much sight of all the congregation. people, and with a strong hand,
28 - And Moses stripped Aaron of his gar21 Thus Edom refused to give Israel pas- ments, and put them upon Eleazar his son ; sage through his border; wherefore - Israel and Aaron died there in the top of the mount: fturned away from him, .
and Moses and Eleazar came down from the 22 And the children of Israel, even ihe mount. whole congregation, journeyed from 6 Kadesh, 29 And when all the congregation saw that h and came unto Mount.Hor:
Aaron was dead, they mourned for Aaron 23 And the Lord spake unto Moses and P thirty days, even all the house of Israel.
c Deut. 7. 6, 28. d Judg. xi. 17. See Deut, ii. 27, 29. k Ver. 12. - Heb. mouth. Chap. xxxiii. 38; Deut. + Deut. ii. 4,5,8; Judg. xi. 18.- - Chap. xxx111. 37. Chap. xxxii: 50.- -- Exod. xxix. 29, 30. Chap. xxxiii. 39 ; Deut. xxi. 4. Gen. xxv. 8; chap. xxvii. 13; xxxi. 2; Deut. xxxii. 50. x. 6; xxxii. 50.—So Deut. xxxiv. 8.
Verse 31. Thus Edom refused to give Israel pas- felicity at which God's promises to the Israelites aimed, sage through his border] Though every king has a since the best men among them were excluded from it." right to refuse passage through his territories to any strangers ; yet in a case like this, and in a time also The remark of some of the fathers here is worthy in which emigrations were frequent' and universally of attention : “ Neither Moses the representative of the allowed, it was both cruelty and oppression in Edom law, nor Miriam the representative of the prophets, to refuse a passage to a comparatively unarmed and nor Aaron the representative of the priesthood and its inoffensive multitude, who were all their own near sacrificial rites, could bring the Israelites into poskinsmen. It appears however that it was only the session of the promised land. This was reserved for Edomites of Kadesh that were thus unfriendly and Joshua, who was in name and conduct the lively type cruel; for from Deut. ii. 29 we learn that the Edom of our Lord and Saviour Jesus Christ.”. He alone iles who dwelt in Mount Seir treated them in a hos- can bring those who believe in his name into that rest pitable anner. This cruelty in the Edomites of which remains for the people of God. Kadesh is strongly reprehended, and threatened by the There are some observations made by Dr. Lightfoot Prophet Obadiah, ver: 10, &c.
on this and some of the preceding chapters which Verse 26. Strip Aaron of his garments) This was, should be more generally known. in effect, depriving him of his office ; and putting the “ The place where the people murmured upon the clothes on his son Eleazar implied a transfer of that return of the spies was Kadesh-Barnea, chap. xiii. 26; office to him. A transfer of office, from this circum- xxxii. 8; Deut. 7. 19. This place was called Rithmah stance of putting the clothes of the late possessor on before, (chap. xxxiii. 18, compared with chap. xii, 16, the person intended to succeed him, was called invest- and xiii. 26,) and was so called probably from the ing or investment, (clothing ;) as removing a person juniper trees that grew there; but is now named Kafrom an office was termed divesting or unclothing. desh, because the Lord was there sanctified upon the Among the Catholics, and in the Church of. England, people, as chap. xx. 13; and Barnea, or the wanderthis same method is used in deguading ecclesiastics. ing son, because here was the decree made of their Hence such a degradation is termed by the common long wandering in the wilderness. They continued people-stripping a man of his gown.
a good space at Kadesh before they removed ; for so Verse 28. And Aaron died there] Hence, as Dr. said Moses, Ye abode in Kadesh many days; or as Lightfoot has justly observed, we have an indispa- the Hebrew, According to the days that ye had made table proof that the earthly Canaan was not the utmost Igbode, namely, at Sinai, ver. 6. And so they spent
Arad fights against Israel,
but is devoted to destruction. one whole year there, for so they had done at Sinai, cah, to Hashmonah, to Moseroth, to Benejaakan, to And whereas God commands them at their murmuring Horhagidgad, to Jotbathah, to Ebronah, to Ezionto turn back to the Red Sea, (Deut. i. 40,) his mean- Gaber, to Kadesh again, in the fortieth year. And ing was, that at their next march, whensoever it was, though it was only cleven days' journey from Horeb, by they should not go forward unto Canaan, but back the way of Mount Seir to Kadesh-Barnea, (Deut. i. 2,) again towards the Red Sea, whence they came; (but they made it above thrice eleven years' journey!" Had see on Deut. i. 1.) And they did so, for they wan- they trusted in God, and obeyed him, their enemies dered by many stations and marches from Kadesh-long ere this would have been discomfited, and themBarnea till they came to Kadesh-Barnea again, seven selves quietly established in possession of the promised or eight and thirty years after they had first left it. inheritance. But they grieved the Spirit of God, and These marches, mentioned in chap. xxxii., were these : did not believe his promise ; and it would have been From Kadesh or Rithmah to Rimmon Parez, to Lib- inconsistent with the whole econońy of grace to have nah, to Rissah, to Kehelathah, to Mount Shapher, to introduced unbelievers into that rest which was a type Haradah, to Makheloth, to Tahath, to Țarah, to Mith- 1 of the kingdom of God.
B. C. 1451.
Arad, a king of the Canaanites, attacks Israel, and makes some prisoners, 1. They devote him and his
people to destruction, 2 ; which they afterwards accomplished, 3. They journey from. Hor, and are greatly discouraged, 4. They murmur against God and Moses, and loathe the manna, 5. The Lord sends fiery serpents among them, 6. They repent, and beg Moses to intercede for them, 7. 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, 8. Moses does so, and the people who beheld the brazen serpent lived, 9. They journey to Oboth, Ije-abarim, Zared, and Arnon, 10-13. A quotation from the book of the wars of the Lord, 14, 15. From Arnon they come to Beer, 16. Their song of triumph, 17-20. Moses sends messengers to the Amoriles for permission to pass through their land, 21, 22. Sihon their king refuses, attacks Israel, is defeated, and all his cities destroyed, 23-26. The poetic proverbs made on the occasion, 27-30. Israel possesses the land of the Amorites, 31, 32. They are attacked by Og king of Bashan, 33. They defeat him, destroy his troops and family, and possess his land, 34, 35. 13. M: 2953: AND when King Arad the they utterly destroyed them and
A. M. 2553. An. Exod. Isr. Canaanite, which dwelt in their cities : and he called the An. Exod. Isr.
the south, heard tell that Israel name of the place • Hormah. came by the way of the spies; then he
then he 4 And they journeyed from Mount Hor by fought against Israel, and took some of them the way of the Red Sea, to 8 compass the land prisoners.
of Edom: and the soul of the people was 2 . And Israel vowed a vow unto the LORD, much discouraged i because of the way. . . and said, If thou wilt indeed deliver this peo- 5 And the people k spake against God, and ple into my hand, then d I will utterly destroy against Moses, iWherefore have ye brought their cities.
us-up out of Egypt to die in the wilderness ? 3 And the Lord hearkened to the voice of for there is no bread, neither is there any wa Israel, and delivered up the Canaanites :' and ter, and mour soul loatheth this light bread.
a Chap. xxxiii. 40; see Judg. i. 16. Chap. xii. 21. ! Chap. XX. 22 ; xxxii. 41. s Judg. xi. 18. Or, grieved ¢ Gen, xxviii. 20; Judg. xi. 30.- -d Lev. xxvii. 28. That Heb. shortened ; Exod. vi. 9. - Psa. lxxviii. 19.- Exod is, utter destruction.
xvi. 3 ; xvii. 3. Chap: xi. 6. NOTES ON CHAP. XXI.
spoken of, for this did not take place till after the Verse 1. The way of the spies). D'inx atharim. death of Moses. If, instead of utterly destroyed them, Some think that this signifies the way that the spies Onn' vaiyacharem, we translate they devoted them to took when they went to search the land. But this is utter destruction, it will make a good sense, and not impossible, as Dr. Kennicott justly remarks, because repugnant to the Hebrew; though some think it more Israel had now marched from Meribah-Kadesh to probable that the verse was added afterwards by JoMount Hor, beyond Ezion-Gaber, and were turning shua or Ezra, in testimony of the fulfilment of God's round Edom to the south-east; and therefore the promise ;- for Arad, who is mentioned as being deword is to be understood here as the name of a stroyed here, is mentioned among those destroyed by place.
Joshua long after, (see Josh. xii. 14 :) but this is Verse 3. The Lord hearkened to the voice of Israel] quite consistent with their being devoted to destruction, The whole of this verse appears to me to have been as this might be fulfilled any time aster. See the added after the days of Joshua. It is certain the note on Lev, xxvii. Canaanites were not utterly destroyed at the time here Verse 5. This light bread.) papa hakkelokel, a
Fiery serpents bite the people. NUMBERS.
A brazen serpent is set up. A. M. 2553. 6. And n the LORD sent • fiery / us. And Moses prayed for the A. M. 2553. B. C. 1451.
B. C. 1451. An. Exod. Isr. serpents among the people, and people.
An. Exod. Isr. they bit the people; and much 8 And the LORD said unto people of Israel died.
Moses, Make thee a fiery serpent, and set it 7 P Therefore the people came to Moses, and upon a pole: and it shall come to pass, that said, We have sinned, for 9 we have spoken every one that is bitten, when he looketh upon against the Lord, and against thee: 'pray unto it, shall live. the LORD, that he take away the serpents from 9 And Moses made a serpent of brass, and Wisd. xvi. 1,5; 1 Cor. x. 9. Lo Deut. viii. 15.- -p Psa. ** Exod. xviii. 8, 28; 1 Sam. xii. 19; 1 Kings xii. 6; Acts viii. Ixxviii. 34. -4 Ver. 5.
24.-* 2 Kings xviii. 4; John ii. 14, 15. word of excessive scorn; as if they had said, This in- No kindly floods of moisture bathe his tongue, nutritive, unsubstantial, cheat-stomach stuff.
But cleaving to the parched roof it hung; Verse 6. Fiery serpents) D'An d'vnn hannecha- No trickling drops distil, no dewy sweat, shim hasseraphim. I have observed before, on Gen. To ease his weary limbs, and cool the raging heat. ii., that it is difficult to assign a name to the creature
Rowe. termed' in Hebrew nachash; it has different significa
The effects of the bite of the prester are not less tions, but its meaning here and in Gen. iii. is most
terrible : difficult to be ascertained. Seraphim is one of the orders of angelic beings, Isa. vi. 2, 6; but as it comes “Nasidium Marsi cultorem torridus agri from the root 970 saraph, which signifies to burn, it Percussit prester: illi rubor igneus ora has been translated fiery in the text. It is likely that Succendit, tenditque cutem, pereunte figura; St. Paul alludes to the seraphim, Heb. i. 7: Who Miscens cuncta tumor toto jam corpore major : maketh his angels spirits, and his ministers a FLAME Humanumque egressa modum super omnia membra of FIRE. The animals mentioned here by Moses may EMatur sanies, late tollente veneno." have been called fiery because of the heat, violent in
A fate of different kind Nasidius found, flammation, and thirst, occasioned by their bite ; and consequently, if serpents, they were of the prester or
A burning presler gave the deadly wound;
And straight, a sudden flame began to spread, dipsas species, whose bite, especially that of the for
And paint his visage with a glowing red. mer, occasioned a violent inflammation through the
With swift expansion swells the bloated skin, whole body, and a fiery appearance of the counte
Naught but an undistinguished mass is seen ; The poet Lucan has well expressed this ter
While the fair human form liés lost within. rible effect of the bite of the prester, and also of the
The puffy poison spreads, and heaves around, dipsas, in the ninth book of his Pharsalia, which, for
Till all the man is in the monster drowned. the sake of those who may not have the work at hand,
- Rowe. I shall here insert.
Of the mortal effects of the bite of the dipsas in the - Bochart supposes that the hydrus or chersydrus is deserts of Libya he gives the following description:- meant; a serpent that lives in marshy places, the bite
of which produces the most terrible inflammations, “Signiferum juvenem Tyrrheni sanguinis Aulum
burning heat, fetid vomitings, and a putrid solution of Torta caput retro dipsas calcata momordit.
the whole body. See his works, vol. iii., col. 421. It Vix dolor aut sensus dentis fuit : ipsaque læti
is more likely to have been a serpent of the prester or Frons caret invidia : nec quidquam plaga minatur. Ecce subit virus tacitum, carpitque medullas
dipsas kind, as the wilderness through which the Is
raelites passed did neither afford rivers nor marshes, Ignis edax, calidaque incendit viscera tabe.
though Bochart endeavours to prove that there might Ebibit humorem circum vitalia fusum Pestis, et in sicco linguam torrere palato
have, been marshes in that part; but his arguments Cæpit : defessos iret qui sudor in artus
have very little weight. Nor is there need of a water Non fuit, atque oculos lacrymarum vena refugit."
serpent as long as the prester or dipsas, which abound
in the deserts of Libya, might have abounded in the Aulas, a noble youth of Tyrrhene blood,
deserts of Arabia also. But very probably the serWho bore the standard, on a dipsas trod;
pents themselves were immediately sent by God for Backward the wrathful serpent bent her head, the chastisement of this rebellious people. The cure And, fell with rage, the unheeded wrong repaid. was certainly preternatural ; this no person doubts ; Scarce did some little mark of hurt remain, and why might not the agent be so, that inflicted the And scarce he found some little sense of pain, disease ? Nor.could he yet the danger doubt, nor fear Verse 8. Make thee a fiery serpent] Literally, make That death with all its terrors threatened there. thee a seraph. When lo! unseen, the secret venom spreads, And put it upon a pole) os hy al nes, upon a standAnd every nobler part at once invades;
ard or ensign. Swift flames consume the marrow and the brain, Verse 9. And Moses made a serpent of brass) und And the scorched entrails rage with burning pains nennechash nechosheth. Hence we find that the Upon his heart the thirsty poisons prey,
word for brass or copper comes from the same root with And drain the sacred juice of life away.
nachash, which here signifies a serpent, probably on ac
A. M. 2533
A. M. 2553.
The people pursue their journey, CHAP. XXI.
and come to Beer. -put it upon a pole, and it came to on the other side of Arnon, which An. Exod. Isr. pass, that if a serpent had bitten is in the wilderness that cometh An. Exod. Isr.
any'man, when he beheld the out of the coasts of the Amorites : serpent of brass, he lived.
for * Arnon is the border of Moab, between 10 And the children of Israel set forward, Moab and the Amorites. and pitched in Oboth.
14 Wherefore it is said in the book of the .11 And they journeyed from Oboth, and wars of the LORD, 'What he did in the Red "pitched, at Ije-abarim, in the wilderness Sea, and in the brooks of Arnon, which is before Moab, toward the sunrising. 15 And at the stream of the brooks that
12 w From thence they removed, and pitched goeth down to the dwelling of Ar, 2 and a lieth in the valley of Zared.
the border of Moab. 13 From thence they removed, and pitched 16 And from thence they went bio Beer : that
Chap. xxxiii. 43. Chap. xxxii. 43. Or, heaps of Abarim. Or, Vaheb in Suphah. -z Deut. ii. 18, 29. * Deut. ii. 13.-Chap. xxii. 36; Judg. xi. 18.
Judg. ix. 21.
- Heb. leaneth.
count of the colour ; as most serpents, especially those runs from east to west, and discharges itself into the of the bright spotted kind, have a very glistening ap- Dead Sea. pearance, and those who have brown or yellow spots Verse 13. Arnon] Another river which takes its appear something like burnished brass : but the true rise in the mountains of Moab, and, after having se. meaning of the root cannot be easily ascertained. parated the ancient territories of the Moabites and
On the subject of the cure of the serpent-bitten Is. Ammonites, falls into the Dead Sea, near the mouth raelites, by looking at the brazen serpent, there is a of Jordan. good comment in the book of Wisdom, chap. xvi. Verse 14. The book of the wars of the Lord] There 4-12, in which are these remarkable words :-" They are endless conjectures about this book, both among were admonished, having a sign of salvation, (i. e., the ancients and moderns. Dr. Lightfoot's opinion is the brazen serpent,) to put them in remembrance of the most simple, and to me bears the greatest appearance : commandments of thy law. For he that turned him- of being the true one... " This book seems to have been self towards it was not saved by the thing that he some book of remembrances and directions, written by, saw, but by thee, that art the Saviour of all.” To the Moses for Joshua's private instruction for the managecircumstance of looking at the brazen serpent in order ment of the wars after him. See Exod. xvii. 14-16. to be healed, our Lord refers, John iii. 14, 15: " As It may be that this was the same book which is called Moses lifted up the serpent in the wilderness, even so the book of Jasher, i. è,, the book of the upright, or a must the Son of man be lifted up, that whosoever be- directory for Joshua, from Moses, what to do and what lieveth in him should not perish, but have eternal life.” to expect in his wars; and in this book it seems as The brazen serpent was certainly no type of Jesus if Moses direeted the setting up of archery, see 2 Sam. Christ; but from our Lord's words we may learn, 1. i., 18, and warrants Joshua to command the sun, and That as the serpent was lifted up on the pole or ensign, expect its obedience, Josh. x. 13," so Jesus Christ was lifted up on the cross. 2. That as What he did in the Red Sea, and in the brooks of the Israelites were to look at the brazen serpent, so Arñon] This clause. is impenetrably obscure.
All sinners must look to Christ for salvation. 3. That as the versions, all the translators, and all the commenGod provided no other remedy than this looking for tátors, have been puzzled with it. Scarcely any two the wounded Israelites, so he has provided no other agree. The original is 79103 201 ne eth vaheb besuway of salvation than faith in the blood of his Son. phah, which our translators render, what he did in the 4. That he who looked at the brazen serpent was Red Sea, following here the Chaldee Targum ; but cured and did 'live, so he that believeth on the Lord not satisfied with this version, they have put the most Jesus Christ shall not perish, but have eternal life. difficult words in English letters in the margin, Vaheb 5. That as neither the serpent, nor looking at it, but in Suphah. Calmet's conjecture here is ingenious, the invisible power of God healed the people, so nei and is adopted by Houbigant; instead of 3ni vaheb, ther the cross of Christ, nor his merely being crucified, he reads 777 zared. Now a i zain may be easily misbotthe pardon he has bought by his blood, communi- taken for a 1 vau, and vice versa ; and a 7 he for a cated by the powerful energy of his Spirit, saves the resh, if the left limb happened to be a little obliterated, ' souls of men, May not all these things be plainly which frequently occurs, not only in MSS., but in seen in the circumstances of this transaction, without printed books; the a beth also might be mistaken for making the serpent a type of Jesus Christ, (the most a 7 daleth, if the ruled line on which it stood hapexceptionable that could possibly be chosen,) and run- pened in that place to be a little thicker or blacker ning the parallel, as some have done, through ten or than usual. - Thus then 371 vaheb might be easily a dozen particulars ?
formed out of 777. zared, mentioned ver. 12; the whole Verse 12. They—pitched in the valley of Zared.) might then be read, They encamped at the brook Zared, 770 Sooj nachal zared. This should be transļated the and they came to Suphah, and thence to the brook brook Zared, as it is in Deut. ii. 13, 14. This stream Arnon. Take the passage as we may, it is evidently has its origin in the mountains eastward of Moab, and I defective. As I judge the whole clause to have been