On looking into the law it is found that no penalty is attached to the crime, notwithstanding its enormity. The guilty man is, therefore, imprisoned (Lev. xxiv. 12), until they can ascertain what is to be done. Moses consults Jehovah, and receives a general law for the stoning of a blasphemer (vv. 15, 16).

A somewhat similar instance occurs in the case of the sabbath-breaker. The law bore, indeed, that such a criminal should be put to death (Ex. xxxi. 14); but what sort of death is not specified. Besides, it is doubtful whether the law is in force in the wilderness. Again, therefore, Moses had to seek instructions, and decrees in consequence that death by stoning was to be the legal punishment (Num. xv. 32-36), and that even in the wilderness the law was to hold good.

The misconduct of Nadab and Abihu is the occasion of another universal ordinance. For it was their levity and disregard of holy things-owing, in all probability, to over-indulgence—that gave immediate rise to that severe restriction, in imitation of Egypt, which required Aaron and his sons to abstain from wine and other strong drink before their entry into the tabernacle (Lev. x. 8-11).

§ 6. Summary of results.

Gathering up now, after this brief disquisition, the results we have attained, we learn the astonishing fact, that almost every group of Pentateuchal laws, and every national institution based on them, bears one or more of the internal marks characteristic of Mosaic origin

EXODUS.

xii. 1-27 determined by 1, 7, 12, 13, 14, 15, 17, 25, 27; xiii. 1-16 determined by 2, 3, 5, 8, 9, 11, 12, 13, 14, 15, 16; xx. 1-7 determined by 2, 4;

EXODUS-continued.

xx. 23-26, where the altar is only temporary, and to be superseded by the forthcoming

one of the tabernacle;

xxi.-xxiii. determined by xxi. 13, xxii. 21, xxiii. 9, 15 (col. Ex. xii. 15, xiii. 6), 20, 23,

27, 28, 31, 33;

xxv.-xxxi. 1-11 determined by xxv. 4, 5, 8, 9, 10, 13, 17, 18, 19, 20, 21, 23, 28, xxvi. 1, 14, 15, 26, 31, 32, 34, 36, 37, xxvii. 1, 2, 6, 9, 16, 18, 21, xxviii. 1, 2, 3, 4, 5, 6, 8, 12, 15, 16, 29, 30, 32, 33, 35, 38, 39, 40, 41, 43, xxix. 4, 5, 9, 10, 12, 14, 15, 19, 20, 21, 24, 26, 27, 28, 29, 32, 35, 44, 46, xxx. 1, 2, 3, 4, 5, 7, 10, 19, 20, 21, 24, 30, xxxi. 10;

xxxiv. 10-26 determined by 11, 18, 19, 24.

LEVITICUS.

i.-vii. determined by i. 1, 5, 11, ii. 2, 3, 10, iii. 2, 5, 8, 13, iv. 12, 21, vi. 9, 11,

14, 16, 18, 20, 25, vii. 10, 31, 32, 33, 34, 35;

x. 8-11 determined by 8;

x. 12-15 determined by 12, 13, 14;

xi. 1-47 determined by 1, 45;

xii. which supposes the tabernacle to be within immediate reach of all Israel; xiii.-xiv. determined by xiii. 1, 2, 46, xiv. 3, 8, 34; xv. 1-33 determined by 1, 14, 29, 31;

xvi. 1-34 determined by 2, 8, 9, 11, 21, 22, 23, 26, 27, 28;

xvii. 1-9 determined by 2, 3;

LEVITICUS continued.

xviii. determined by 3, 24, 25, 27; xix. determined by 19, 23, 34, 36; xxi. 1-24 determined by 1, 17, 21, 24; xxii. 1-33 determined by 2, 18, 33; xxiii. 1-44 determined by 10, 43; xxiv. 1-9 determined by 3, 9;

xxiv. 14-16 determined by 14;

xxv. 1-55 determined by 2, 38, 42, 55; xxvii. 1-33, which prescribes a part of the Leviti

cal revenue.

NUMBERS.

i. 49-53 determined by 50, 51, 52, 53;

ii. determined by 1, 2, 3, 5, 10, 12, 16, 17, 18, 24, 25, 27, 31;

iii.-iv. determined by iii. 6, 9, 10, 12, 13, 23, 29, 32, 35, 38, 41, 45, 48, iv. 5, 15,

16, 19, 27, 28, 33;

v. 1-31 determined by 1, 2, 3, 23, 24;

vi. determined by 10;

viii. 1-19 determined by 2, 7, 11, 13, 17, 18, 19; ix. 10-14 determined by the historical occasion of its delivery (comp. ix. 2-5); determined by 2, 5, 6, 8;

x. 1-10

xv. 1-31 determined by 2, 4, 5, 6, 9, 10, 18; xv. 35-41 determined by 35 (col. Ex. xxxi. 14),

38, 39, 41;

xviii. 1-32 determined by 1, 7, 8, 9, 20, 24, 28; xix. 1-22 determined by 1, 3, 4, 7, 8, 14, 18; xxvi. 52–56 determined by 53, 54, 55 (col. xxvii. 6-11, and xxxvi. 5-9);

xxxiv. 1-29 determined by 2, 13, 17, 29;

xxxv. 2-35 determined by 2, 6, 10, 11, 14.

The only laws not included in the above list are Ex. xii. 43-49, xvi. 25, 26, xxxi. 13–18; Lev. xvii. 10–16, xxiv. 17-22; Num. viii. 24-26, xxviii.-xxx. But a little consideration will show that they are not to be omitted. For Ex. xii. 43-49 is supposed in Num. ix. 3, 10–14, which, as we have seen, being Mosaic itself, involves the Mosaic origin of the other. Ex. xvi. 25, 26 is necessarily connected with the manna, and on that account with the desert. Ex. xxxi. 13-18 is not so much a law as the application to the work of the tabernacle, just going to begin, of the law already promulgated on the sabbath in Ex. xvi. 25, 26, and xx. 8-11. Lev. xvii. 10-16 is attached without any break to the law requiring all the sacrificial animals killed to be brought to the door of the tabernacle; and is, therefore, to be taken as a part of that law evidently Mosaic. Lev. xxiv. 17-22 is in the same way but an appendix added on without break to that other law equally Mosaic, that condemns the blasphemer to death by stoning. The apparent want of connection in subject is all the more favourable to the view that considers it as uttered all in one breath with the rest. For a collector or an inventor would systematically have separated the two parts by some such dividing clause, as Jehovah said to Moses, in the way that is ordinarily done, when there is a change either of subject or of time. Num. viii. 24-26 is a regulation necessary for the due and orderly discharge of the Levites' duties, and supposes they had other offices to perform besides ministering to their brethren within the tabernacle, such, in fact, as those prescribed elsewhere for the transport of the tabernacle and its furniture through the desert. We are here again, therefore, brought back to the time of Moses. Num. xxviii.-xxix. ordains the regular routine of sacrifice-daily (xxviii. 1-8), weekly (9, 10), monthly (11-15),

yearly at the passover and feast of unleavened bread (16-25), pentecost (26-31), feast of trumpets (xxix. 1-6), great atonement (7-11), tabernacles (12-40); and on that account, as regulating the necessary worship of the seasons, must have stood as a part of the original code. Indeed, to say nothing of the Egyptian hin occurring in xxviii. 5, 7, 14, the frequent recurrence in these chapters of the sabbatical number in the festivals and victims points not only to one mind' as the originator of the whole, but to that mind which, on the model of the seventh day, consecrated the seventh month (Lev. xvi. 29), the seventh year (Ex. xxiii. 10, 11, Lev. xxv. 2-7), and the cycle of seven sabbatical years in the jubilee (Lev. xxv. 8-16, 2355 col. Num. xxxvi. 4). We have seen already that the laws instituting these observances are Mosaic; and so analogically should be the two chapters under discussion. Pentecost takes place seven weeks after the passover; the days of holy convocation are seven in the year; the festivals of unleavened bread and of tabernacles last seven days each; the latter and the atonement day fall in the seventh month; and the cycle of annual feasts occupies seven months from Nisan to Tisri. Seven lambs are to be sacrificed on the new moons, on each of the seven days of the passover festival, on pentecost, the feast of trumpets, the day of atonement; and on the great feast of tabernacles twice seven lambs on each of the seven days it lasted, and seventy bullocks during the week. Laws showing so plainly the hand of Moses should be classified with all the rest.

So that, after all, we have only Num. xxx. in the whole range of the Pentateuchal laws, which cannot on internal grounds be attributed to Moses. But who can grudge

1 Smith's Bib. Ant. art. Festivals.