(xi) ‘plains of Moab,' N.xxii.], xxvi.3,63, | the employment of other more favourite Xxxi.12, xxxiii.48,49,50, xxxv.1, xxxvi.13,- forms of expression.

nowhere in Deuteronomy, except xxxiv.1,8, in

the last chapter, a fragment of the older nar

rative.

525. Expressions used freely in Deu

The Deut. uses land of Moab,' i.5, ii.9,xxix.1 teronomy, but never occurring in the first four Books of the Pentateuch.

(xxviii.69), xxxii.*49, xxxiv.5,6.

(xii) hedah, congregation,' 15 times in Exodus, 12 times in Leviticus, 83 times in Numbers,-nowhere in Deuteronomy. The Deut. always uses kahal, assembly,' v.22,ix.10,x.4,xviii.16,xxiii.1,2,2,3,3,8,xxxi.30. (xiii) nasi, prince,' 71 times in Gen., Ex., Lev., and Num.,-nowhere in Deuteronomy. The Deut. always uses rosh, head,' i.13,15, 15, v.23(20), xxix.10(9), xxxiii.5,21.

(i) land of Moab,' i.5, ii.9, xxix.1, xxxii.49, xxxiv.5,6;

(ii) make to inherit,' 1.38, iii.28, xii.10, xix.3, xxi.16, xxxi.7, xxxii.8;

(iii) 'go in to possess,' 'come in, go in, go over, and possess,' i.8, iv.1,5,14,22.26, vi.1,18, vii. 1, viii. 1, ix. 1,5, x.11, xi.8,8,10,11,29,31, xii.29, xvii.14, xxiii.20, xxvi.1, xxviii. 21,63, xxx.16,18, xxxi.13, xxxii.47; comp. i.21,39, ix.4,23, xxx.5;

(xiv) in your (their, &c.) generations,' G. xvii.7,9,12, E.xii. 14,17,42, xvi.32,33, xxix.42, (iv) that they may learn to fear Jehovah,' xxx.8,10,31, xxxi.13, L.iii.17,vi.18,x.9, xxii.3, &c., iv.10, xiv.23, xvii.19, xxxi.12,13; xxiii.14,21,41,xxiv.3,xxv.30,N.ix. 10,x.8,xv.14, (v) which Jehovah giveth thee for an in15,21,23,xviii. 23,xxxv.29; comp. G.vi.9,-no-heritance,' &c. (used of the land of Canaan), where in Deuteronomy. iv.21,38, xv.4, xix.10, xx.16, xxi.23, xxiv.4, xxv.19, xxvi.1;

(xv) So tent of the congregation' occurs 34 times in Ex., 43 times in Lev., 56 times in Num.;

mishcan, Tabernacle,' 56 times in Ex., 3 times in Lev., 38 times in Num.; heduth, Testimony,' 35 times in Ex., Lev.,

and Num.;

korban, offering,' 78 times in Lev. and Num.;

but not one of these expressions is used by the Deuteronomist, though tent of the congregation' occurs in D.xxxi.14,14, and tent in v.15,15, a fragment of the older document.

524. It may, perhaps, be said, with respect to the instances last quoted, that the Deuteronomist did not use them, because he did not require them, not having occasion to mention the 'Tabernacle,' Testimony,' &c., in recording the addresses of Moses; though certainly, it would be strange that such long addresses should have really been delivered, in the course of which so many matters of the past history of the people are referred to, without the Tabernacle having been once mentioned. But this cannot, at all events, be said of most of the other instances, where we have shown that the Deuteronomist did require to use expressions synonymous with those above quoted, that are used so freely in the earlier Books, but where he did not use these latter formulæ. It is plain, therefore, that, if he has everywhere abstained from using them, it was because they were not familiar to his pen, as they were to those of the other writers, and he fell naturally into

*This expression, as will be shown below, is a Deuteronomistic interpolation in the fragment of the older narrative, xxxii.48-52.

6

(vi) remember that thou wast a servant in the land of Egypt,' v.15, xv.15, xvi.12, xxiv. 18,22; comp. x.19;

(vii) words of this Law,' xvii.19, xxvii. 3,8,26, xxviii. 58, xxix.29, xxxi.12,24, xxxii.46; (viii) written in this Book, in this Book of the Law,' &c. xxviii.58,61, xxix. 20,21,27,

Xxx.10.

526. It will be seen that the above expressions have peculiar reference to the special circumstances, under which Moses is supposed to be addressing the people. And the frequent recurrence of some of them might, perhaps, be explained by the necessity which then constrained him to remind the people in his last address, again and again,-while yet beyond Jordan in the land of Moab,' before they went in to possess the land which Jehovah gave them as an inheritance,'—of certain main facts of their history, of the cruel service' from which they had been delivered, of the laws which they had received out of the midst of the fire,' and of their duty to 'fear Jehovah,' and obey the 'words of the Law,' which were now 'written in a Book' for all future time. But the following instances are of a more general kind, and have no connection with the particular time at which Moses is supposed to be speaking. And, therefore, as they appear so frequently in Deuteronomy, it cannot be doubted that, if the same writer had written also the other Books, he must have made use occasionally, at least, of some of them.

527. Additional Deuteronomistic ex

pressions, which never occur in the first | phrases as 'Jehovah thy God,' 'Jefour Books of the Pentateuch.

portant consequences may follow from this conclusion.

532. But thus we find ourselves, at any rate, in this dilemma. If Moses did write Deuteronomy, then he did not write the last part of Numbers, which recounts the transactions of the last year of the wanderings, down to the very day on which the discourses in Deuteronomy are supposed to be uttered. And, if he did not write these chapters of Numbers, then he did not write a very large portion of the rest of the four Books; since no critic will deny that the same hand (hands), which composed the last seventeen chapters of Numbers, was (were) concerned also in writing a great part of the previous history. Hence, if Moses wrote the book of Deuteronomy, he certainly did not write the greater part of the other four Books. Or, if he did write the last part of Numbers, and the kindred matter in the other four Books, then he did not write the Book of Deuteronomy.

CHAPTER III.

534. And this agrees with other prominent indications. Thus we have seen (513) that the Deuteronomist uses only the phrase 'Levites' or 'sons of Levi' for the Priests, and not 'the sons of Aaron.' Now the same expression is used of the Priests in that part of the book of Kings, which refers to the times of Jeroboam, 1K.xii.31 :—

'And he made an house of high places, and made Priests indiscriminately of the people, (E.V. from the lowest of the people,') which were not of the sons of Levi.'

It is also the formula invariably used by Jeremiah, and the other later Prophets, Jer.xxxiii.18,21,22, Ez.xliii. 19, xliv.15, xlviii.13, Mal.iii.3; comp. Mal.ii.4,8.

535. Again, the Deuteronomist uses Torah, in the singular only (517), and uses it of the whole Law. And so does Jeremiah, ii.8, vi.19, viii.8, ix.13, xvi.11, xviii. 18, xxvi.4, xxxi.33, xxxii.23, xliv. 10,23, Lam.ii.9.

Also the Deuteronomist confines all

sacrifices to the place, where Jehovah 'would place His Name' (518). And so Jeremiah speaks repeatedly of Jerusalem or the Temple, as the place called

FIRST APPROXIMATION TO THE AGE OF by the Name' of Jehovah, vii.10,11,

THE DEUTERONOMIST.

14,30, xxv.29, xxxii. 34, xxxiv. 15; comp. iii.17, vii.12.

536. Let us now refer to (523).

(i) The Deuteronomist uses yĕrushah, instead of ǎkhuzzah, for 'possession;' and so does Jeremiah, xxxii.8.

(ii) The Deuteronomist employs ish, and not

(iii) The Deuteronomist never uses gavah for 'die,' although the word is often used in the older document; and the Prophets only use it in two instances, Lam.i.19, Zech.xiii.8. It would appear that the above expressions had become antiquated and nearly obsolete in the days of the Prophets, and, probably, in those of the Deuteronomist.

533. THE next question would naturally be, to ask in what age it is probable that the Deuteronomist lived. But, for the convenience of our argument, it will be best to defer for the ish ish, for every man ;' and so do the Prophets present the full consideration of this universally, e.g. Jer.i.15, vi.3, ix.4(3),5(4), xi.8, part of the subject. Something, how-xii.15, &c.-except the post-Captivity Prophet ever, may be said at once towards Ezekiel in two instances, xiv.4,7. satisfying the reader's mind on this point. It is plain that he must have lived after the other writers, since he refers throughout to passages in the story of the Exodus, which are recorded in the other books, and refers directly in xxiv.8 to the laws about leprosy in Leviticus. If, therefore, we are right in supposing from the evidence produced in Part II, that the Elohistic and Jehovistic portions of the Pentateuch were written not earlier than the times of Samuel, David, and Solomon, it is plain, without further enquiry, that the Deuteronomist must have lived not earlier-and, probably, later than the age of Solomon.

(iv) The same may be true of matteh for tribe,' which is found in one place only of all the Prophets, Hab.iii.9, (and even here the expression is obscure); while shevet, the word used by the Deuteronomist, occurs in Hos.v.9, Is.xix. 13, xlix.6, lxiii.17, eleven times in Ezekiel, and in Zech.ix.1.

(v) on the self-same day,' is found only in

Ez.ii.3, xxiv.2,2, xl.1.

(vi) 'gathered to his people,' (vii) that soul shall be cut off,' (viii) khukkah, 'ordinance,' in the singular, (xiii) nasi, prince,' found in Deuteronomy, occur nowhere in the (xiv) in your &c., generations,' which are not Prophets, except the last (37 times) in Ezekiel.

537. The other expressions noticed in (523), as employed in the older document but not by the Deuteronomist, seem not to have become antiquated and out of use in the days of the Prophets, except those in (xv), which refer especially to the state of things in the wilderness, as 'Tent of the Congregation,' 'Tabernacle,' 'Testimony,' which never occur in their writings, any more than in that of the Deuter. onomist; and this is almost the case with korban, offering,' which is found only in Ez.xx.28, xl.43.

(ix) which thou knewest not, &c.,' Jer.v. 15, vii.9, ix.16(15), xiv.18, xv.14, xvi.13, xvii.4, xix.4, xxii.28, xxxiii.3, xliv.3.

the widow, &c., Jer.vii.6, xxii.3, comp. v.28, xlix.11.

(x) 'the stranger, and the fatherless, and

(xi) burn up the evil from the midst,'

not in Jer., but in 2K.xxiii.24, which many (557.v.) ascribe to Jeremiah.

(xii) innocent blood,' Jer.vii.6, xxii.3,17, xxvi.15, comp. xix.4.

538. Upon the whole, it will be plain that the evidence just produced, though we do not press it as conclusive upon the point under consideration, tends, however, to establish a connection in point of time between the Deuteronomist and the later Prophets. And in 540. So, too, many of those in (525) the larger edition several instances find their representatives in his proare given, in which the Deuteronomist phecies, though with some of them, makes use of expressions, which are from the nature of the case, it could either only found in the latest books hardly have been expected. of the Bible, as the post-Captivity prophets and historians, or in none before the time of Jeremiah, e.g.—

(i) to speak rebellion against Jehovah,' D.xiii.5, Jer.xxviii.16, xxix.32, comp. Is.* lix.

13,-nowhere else in the Bible.

(ii) for a removing,' D.xxviii.25, Jer.xv.4, xxiv.9, xxix.18, xxxiv.17, Ez.xxiii.46, 2 Ch. xxix.8.

(iii) 'stubbornness of heart,' D.xxix.19(18), Jer.iii.17, vii.24. ix.14(13), xi.8, xiii.10, xvi.12, xviii. 12, xxiii. 17, Ps.lxxxi.12 (13),-nowhere else in the Bible.

539. It will be noticed that, in the

(i) land of Moab,' Jer.xlviii. 24,33. (ii) make to inherit,' Jer.iii.18, xii.14. (iii) which ye go in to possess,' &c., Jer. xxxii.23.

(iv) that they may 'learn to fear Jehovah,' &c., not in Jer.; but comp. ' to fear me all the days,' D.iv.10, Jer.xxxii.39.

(v) which Jehovah giveth thee for an inheritance,' Jer.xvii.4.

(vi) 'remember that thou wast a servant in the land of Egypt,' not in Jer.

13.

(vii) 'words of this Law,' comp. Jer.vi.19. (viii) 'written in this Book,' &c., Jer.xxv.

541. The above agreement in phraabove expressions, the Prophet Jere-seology is certainly remarkable. And, miah agrees with the Deuteronomist. if further evidence tends to confirm And, in like manner, it will be found the indications, which we have already that almost all the expressions in (527), which are found repeatedly in Deuteronomy, but do not occur in any other Book of the Pentateuch, are also found more or less freely used in Jeremiah.

of Deuteronomy, there is enough here observed, of the late origin of the book to raise a strong suspicion that Jeremiah may have been its author, or, at all events, some later Prophet, moving in the same circle of religious ideas, and habitually using the same forms of expression as Jeremiah.

542. It is plain, however, that the above phenomena are just what we might expect to find in documents differing from one another in age by some considerable interval of time. The first four Books of the Pentateuch were written mainly, as we have seen reason to believe (468-471) by persons

545. And, indeed, it would be very strange if there were no such insertions as these. The writer, who could con

ceive the grand idea of adding the whole book of Deuteronomy to the existing roll of the Tetrateuch, would be almost certain, we may well believe,

living nearly in the same age, and in | the same literary circle. While, therefore, we should expect to find the different parts of these Books, which are due to different writers, exhibiting characteristic differences in style and tone, and even betraying, by incidental allusions, the different circumstances to have first revised the work of the of the times in which they were written, yet, if our view be correct, we should not be able to detect any marked distinction between the Hebrew of the Elohistic and Jehovistic authors, any more than between the English of men of letters of our own country, who may have lived in the reigns of George III and Queen Victoria.

Thus

older writers which had come into his hands, and to have inserted passages, here and there, if he saw any reason for so doing, in the original document. The wonder, we repeat, would be, if he did not do this.

For the present, however, it is unnecessary to point out and investigate these passages, which will come more properly under consideration hereafter. It will suffice to have drawn attention here to the fact of their existence.

CHAPTER IV.

THE BOOK OF THE LAW FOUND IN
THE TEMPLE.

546. IN 2K.xxii.xxiii, we find an account of the following remarkable

543. On the other hand, we should expect to perceive a more decided difference between good English compositions of the Elizabethan and writings of the present age, even though the spelling of the former were modernised. words and expressions would most probably have been used by the older writers, which have now become antiquated; while the latter would be found to give signs of the possession of a more copious vocabulary, would be likely to employ a more free and flow-king sent Shaphan the scribe to the House of ing style, and to make use of new words and new expressions, reflecting the spirit and practices of their time. And just such a difference as this is found to exist between the first four Books, generally, of the Pentateuch and the book of Deuteronomy.

544. We have said 'the first four Books. generally. For it must now be observed that, besides the numerous formulæ above noticed, not one of which is found in the first four Books of the Pentateuch, there are several other similar expressions, which occur freely in all parts of Deuteronomy, but are found also in certain well-defined portions of the other Books; that is to say, they do not appear in all parts of those Books, as they do in Deuteronomy, but only in certain particular sections, which are limited in extent, and which betray also, when carefully examined, other close affinities with the style of the Deuteronomist. We can scarcely doubt that such passages are interpolations by his hand.

Occurrence.

'In the eighteenth year of king Josiah, the

Jehovah, saying, Go up to Hilkiah the High Priest, that he may sum the silver which is brought into the House of Jehovah, which the keepers of the door have gathered of the Shaphan the scribe, I have found the Book of the Law in the House of Jehovah. And Hilkiah gave the Book to Shaphan, and he read it.

people. . . And Hilkiah the Priest said unto

And Shaphan the scribe shewed the king, saying, Hilkiah the Priest hath delivered me a Book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the Book of the Law, that he rent his clothes. And the king commanded Hilkiah the Priest, &c. saying, Go ye, enquire of Jehovah for me, and for the people, this Book that is found; for great is the and for all Judah, concerning the words of wrath of Jehovah that is kindled against us,

because our fathers have not hearkened unto
that which is written concerning us...
the words of this Book, to do according to all
And
the king sent, and they gathered unto him all
the elders of Judah and of Jerusalem. And
and all the men of Judah, and all the inhabi-
the king went up into the House of Jehovah,
tants of Jerusalem with him, and the Priests,
and the Prophets, and all the people, both
small and great; and he read in their ears all
was found in the House of Jehovah. And the
king stood by a pillar, and made a covenant
keep His commandments, and His testimonies,
before Jehovah, to walk after Jehovah, and to

the words of the Book of the Covenant, which

and His statutes, with all their heart and with