(xiv) ‘abomination to Jehovah,' vii.25, xii.31, xvii. 1, xviii.12, xxii.5, xxiii.18(19), XXV.16, xxvii.15.

(xv) 'which thou knewest not,' 'which thy fathers knew not,' &c., viii.3,16, xi.28, xiii. 2,6,13, xxviii.33,36,64, xxix.26, xxxi.13, xxxii.17; comp. vii.15, ix.2.

(xvi), hetev, 'thoroughly,' ix.21, xiii.14(15), xvii.4, xix.18, xxvii.8.

(xvii) the stranger and the fatherless and the widow,' &c., x.18, xiv.29, xvi. 11,14, xxiv.17,19,20,21, xxvi.12,13, xxvii.19.

(xviii) ‘a blessing and a curse,' xi.26, xxx.1,19; and, kělalah, ‘curse,' xi.28,29,xxi. 23,xxiii. 5(6),xxvii. 13,xxviii. 15,45,xxix.27(26), and also G.xxvii.12,13. (xix) 'eat before Jehovah,' xii.7,18, xiv.23,26, xv.20, xxvii.7.

(xx) DT пhvip, mishlakh yadaim, 'putting to of the hands,' xii.7, 18, xv.10, xxiii. 20, xxviii. 8, 20, — nowhere else in the Bible; nhi, mishlakh, is only found

besides in Is.vii.25.

(xxi) 'set (j, shaccen) my Name,' xii.11, xiv.23, xvi.2.6,11, xxvi.2.

(xxii) ‘buru up (ya, biher) the evil from the midst,' xiii.5(6), xvii.7,12, xix. 13,19, xxi.9,21, xxii.21,22,24, xxiv.7.

(xxiii) '♪♪ □‡, dam naki, 'innocent blood,' xix. 10,13, xxi.8,9, xxvii.25.

553. Now let it be remembered that not one of the above thirty-three expressions,―several of which are repeated more than ten times in Deuteronomy, and each of which is found on the average eight times in that book,—is found even once in any of the other four books of the Pentateuch.

And so, too, there are other expressions, which occur three or four times in Deuteronomy, and nowhere else in the Pentateuch :

(i) py, harats, 'be terrified,' i.29, vii.21, xx.3, xxxi.6.

(ii) šņ♫, hithannaph, ‘be angry,' i. 37, iv.21, ix.8,20.

(iii) ◄ ◄Y, shamar měod, ‘take good heed,' ii.4, iv.9,15, xxiv.8.

(iv) 'be strong and of good courage,' iii.28, xxxi.6,7,23.

(v) ↳ņ, khōli, ‘ sickness,' vii.15, xxviii.59,61.

(vi), avvath, 'longing,' xii.15,20,21, xviii.6.

(vii) 'hear and fear,' xiii.12, xvii.13, xix.20, xxi.21.

(viii) 'that shall be in those days,' xvii.9, xix. 17, xxvi.3.
(ix) ‘all that do these things,' xviii.12, xxii.5, xxv.16.
(x) ↳↳ṛ, khillel (lit. ‘profane'), 'eat freely,' xx.6,6, xxviii.30.

(xi) 'forsake Jehovah, His Law, &c.' xxviii.20, xxxi.16, xxix.25. (xii) niy rahoth, ' afflictions,' xxxi. 17,17,21, xxxii.23.

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554. It is remarkable also how frequently the Deuteronomist uses such phrases as Jehovah thy God,' Jehovah our God,' &c., compared with the other writers. The following Table shows how often the expressions, Elohim,' Jehovah,' and 'Jehovah Elohim '—the first and third of these, (i) without, (ii) with, a pronoun (asthy Elohim,' &c.) occur in each of the five books of the Pentateuch. Of course, considerable allowance must be made for the fact that in Deuteronomy Moses is supposed to be speaking almost throughout, and, therefore, such expressions as 'Jehovah thy God,' &c., would naturally be used more frequently than in the other books. But the preponderance is still very noticeable.

555. The conclusion to be drawn from the above facts, in addition to what has been already produced of a similar character, appears to be irresistible. It seems to me impossible to believe that either Moses, or any other writer, can have had his whole tone of thought and expression so changed within a few days or weeks at the outside (174), as would be necessary to account for the above phenomena,—unless, indeed, it be supposed that a special miracle was wrought for the express purpose of so modifying his language.

* Of these 20 occur in G.ii.iii. and 6 in G.xxiv.

† It is impossible at present to say how many even of these may really be due to the Deuteronomist, as he may have revised the older document, and interpolated certain passages of his own in it.

E E

We shall assume it, therefore, henceforward, as a fact that has been proved, about which we need no longer have any doubt or uncertainty, that, whoever may have composed the book of Deuteronomy, he was undoubtedly a different person from those who were concerned in writing the main portions of the rest of the Pentateuch. Unless the preceding evidence be set aside, this fact must stand good, whatever else may be true, and whatever important consequences may follow from this conclusion.

407

CHAPTER II.

FIRST APPROXIMATION TO THE AGE OF THE DEUTERONOMIST.

556. 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 present the full consideration of this part of the subject. Something, however, may be said at once towards 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 (493), 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.

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557. And this agrees with other prominent indications. Thus we have seen (542) that the Deuteronomist uses only the phrase Levites' or 'sons of Levi' for the Priests, and not the sons of Aaron'; and 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, ( nipp, miktsoth haham, E.V. 'from the lowest of the people,' but nwpq ne? vos nyppi, umiktseh ekhayv lakakh khamishah ănashim, and he took from his brethren indiscriminately five men,') which were not of the sons of Levi'

see G.xlvii.2,

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.

Again, the Deut. uses in, Torah, in the singular only, and uses it of the whole Law (544); and so does Jeremiah, ii.8, vi.19, viii.8, ix.13(12), xvi.11, xviii.18, xxvi.4, xxxi.33, xxxii.23, xliv.10,23, Lam.ii.9.

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Also, the Deut. confines all sacrifices to the place, where Jehovah would place His Name' (544); and so Jeremiah speaks repeatedly of Jerusalem or the Temple, as the place called by the Name' of Jehovah, vii. 10,11,14,30, xxv.29, xxxii.34, xxxiv.15; comp.iii.17, vii.12.

558. Let us now refer to the instances in (548).

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

(ii) The Deuteronomist employs , ish, and not wish ish, for 'every man;' and so do the Prophets universally, e.g. Jer.i.15, vi. 3, ix.4(3), 5(4), `xi.8, xii. 15, &c.—except the post-Captivity Prophet Ezekiel in two instances, xiv.4,7.

(iii) The Deuteronomist never uses y, 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.

(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,' and (viii) пņ, khukkah, ‘ordinance,' in the singular, which are not found in Deuteronomy, do not occur anywhere in the Prophets.

559. The other expressions noticed in (548), 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 (xiii), which refer especially to the state of things in the wilderness, as tent of the congregation,'