6

until about the year 235, (iv. 26. v. 3, 6.): the true worshippers found it necessary to distinguish themselves by the appellation sons of God,' while those who disregarded the divine instructions and were led by mere human propensities were called children of men.' Of the former class were the ancestors of Noah, who are consequently here introduced, (c. v.) although the genealogy, like a long parenthesis, interrupts the close connexion between iv. 26, and vi. 1. For the same cause the extraordinary piety of Enoch and his premature and very remarkable end are mentioned, (v. 22. ss.) The intermarriages of these two classes of people produced at last a corruption of religion and morals so general, that God by a flood destroyed all living creatures except Noah and his family and the animals which were preserved along with them in the ark. of the magnitude of this terrible event, it is related with more than usual particularity, (vi. 9-ix. 29.) This is followed by a genealogical and geographical account of settlements made in the world, (c. x.) and then (xi. 1-9,) the attempt to build the tower of Babel is related, which, as it gave rise to the dispersion, is closely connected with that account. The posterity of Shem, with whom religion and morals were preserved longest and in the greatest purity, are then introduced (xi. 26.) down to the birth of Abraham.

On account

The remainder of Genesis contains a more particular account of facts in which the Israelites were interested. As the family of Terah were idolatrous (Josh. xxiv. 2. Gen. xxxi. 30. xxxv. 2.), Abraham is called to go to Canaan, where a numerous posterity is promised him, and the settlement of his descendants through Isaac, after a residence of 400 years in a foreign land, and also that in his seed all nations should be blessed (xii. 2. s. xviii. 17. ss. xxii. 17. s, and xv. 13-16.): all which has in view the preservation of the knowledge of God and true religion, as is plain from xviii. 16-22. xvii. 4-14. Comp. Archæol. Germ. II. Th. II. B. § 163. S. 214. ff. These promises, which are repeated to Isaac (xxvi. 1-5.) and to Jacob (xxviii. 13. s.), are the principal point on which every thing in this domestic history turns, the account of the adventures of Joseph not excepted, as this includes the descent of Jacob's family into Egypt, where they became numerous. Whatever is introduced in relation to other families and peoples has some bearing on the history of these patriarchs, as xiv.

18. s., or concerns some collateral branches, as xxv. 1-4, 12-18. xxxvi.

II. After the account of the miraculous plagues of Egypt,[b] this part relates the passage of the Hieropolitan branch of the Red sea, the ruin of the Egyptian army, and the journey of the Hebrews through the deserts of Shur, Sin, and Rephidim to mount Horeb, on which the peak of Sinai raises itself, and where Moses had received his divine commission (Ex. i-xviii.). On this march the bitter water of Marah is rendered potable (xv. 23. ss.) manna and quails are sent in the desert of Sin (xvi.), in Rephidim Moses brings water from a rock (xvii.), the Amalekites are conquered, and judges are appointed by the advice of Jethro (xviii.). In the desert of Sinai the Hebrews receive JEHOVAH as their king (xix.), who announces amidst thunder and lightning, the fundamental laws of religion and of the state (xx.): these, after they have been more fully developed and reduced to writing (xxi—xxiii.), are acceded to by the people in a solemn covenant (xxiv.). Then follow (xxv-xxxi.) the directions for rearing the holy tabernacle, for the garments and consecration of the priests, and for whatever relates to the sanctuary, with a renewed injunction to sanctify the Sabbath. The two stone tablets which Moses brought from the mountain are also mentioned. The history of the golden calf succeeds (xxxii. xxxiii.); also the account of the new tablets, the repetition of some laws, and a remarkable appearance of God (xxxiv.). The Sabbatical injunction is again announced to the people, and the tabernacle with whatever belonged to it is set up (xxxv—xl.).

Leviticus begins with directions for the offerings which were to be made in the tabernacle (i—vii.) ; it relates the consecration of the priests, and the death of Aaron's two sons (viii-x.), and gives directions about unclean beasts, men, houses, and garments (xi-xv.). Then follow (xvi-xxv.) various laws, without methodical arrangement, and promises and threats form the conclusion (xxvi.). The ordinances respecting vows (xxvii.) seem to have no connexion with what precedes, and relate to voluntary obligations originating in extraordinary zeal.

The book of Numbers opens with an account of the preparations for the decampment (i-x.). Those who are fit for warlike duty are numbered and described; then follow the arrangement of the camp

and the order of march; certain laws are again introduced (v. vi. ix.), also the consecration of the Levites, and the age at which their services began and terminated (viii.), and the presents offered by the princes (vii.).

At last, in the second year after the exode, in the 20th of the second month, they begin their march from Sinai, and proceed a distance of three days' journey (x. 11-36.). Some troubles and insurrections arise. Then a part of the camp is consumed by fire; a council is appointed; and Miriam is struck with leprosy (xi. xii.). Twelve spies are sent into Canaan whose report occasions a revolt, and this leads to the threat of God, that all that race should die in the desert except Caleb and Joshua (xiii. xiv.).

Of the remaining thirty-eight years of the march nothing is related, except some laws concerning offerings, the punishment of the Sabbath breaker, the revolt of Korah, Dathan, and Abiram, the miraculous establishment of the priesthood in the family of Aaron, directions for the priests, and the institution of the purification of the unclean by the ashes of the red heifer (xv-xix.).

In the first month of the fortieth year, the next generation of the Hebrews come to the desert of Sin, in order to penetrate into Canaan (xx.). Here they receive water from a rock smitten by Moses, and both he and Aaron are excluded from the land of promise. The refusal of the king of Edom to allow them to march through his country obliges them to take a circuitous route (xx.). Their discontent brings on the plague of serpents, which is cured by looking at one made of brass and elevated. Hence they march to the eastern side of Canaan, where they conquer Sihon and Og, and take possession of all the country on that side of Jordan (xxi.).

This is followed by the history of Balaam (xxii-xxiv.), the relation of the death of 24000 Hebrews on account of the idolatry into which they had been enticed by the Moabites and Midianites, and the determination to engage in a war with the latter (xxv.). Then a second numbering takes place (xxvi.), various laws are introduced (xxvii— xxx.), and the war with the Midianites is undertaken (xxxi.). After this Reuben, Gad, and the half tribe of Manasseh, are put in possession of the territory east of the Jordan, on the condition of assisting the other tribes in the conquest of Canaan (xxxii.). An enumera

tion of all the encampments in the whole march from Egypt is then given (xxxiii. 1--49.), and certain laws which circumstances made necessary form the conclusion of the book (xxxiii. 50—xxxvi. 13.).

III. The third great division of the Pentateuch was recited to the people. The first three portions can easily be distinguished by the beginnings and endings, thus: the first, Deut. i. 1--iv. 43; the second, iv. 44—viii. 20; and the third, ix. 1—xi. 32. The miracles which GOD had wrought for the Hebrews, the beneficial ordinances which he had instituted among them, and the victories which he had granted them, are exhibited as motives to obedience. Then follow laws which, in reference to a residence in Canaan, are in part repeated, and made more definite, and in part now first announced (xii. 1—xxvi. 19.). Chap. xxvii. takes up the same subject which had been touched on before (xi. 26-30.), the engraving of the law (meaning a part of it) on a pillar, and the declaration of blessings and curses. Then the good which should result from obedience, and the evil which should be the consequence of disobedience, are set in opposition to each other (xxviii.), and (xxix. xxx.) the body of the people are admonished to obey the law, both by a developement of their future condition, and by a representation of the miracles which God had already wrought for them, and of the benefits which he had bestowed on them,

Moses now lays down his commission, and gives the book of the law to the priests, charging them to deposit it in the tabernacle beside the ark, and to read it publicly every seventh year at the feast of tabernacles. He appoints Joshua to direct the conquest of Canaan (xxxi.), and gives to the people a poem (xxxii.) to be committed to memory for their perpetual admonition. At last he takes a view of Canaan from Nebo, the summit of Mount Abarim, and then dies. His blessing of the tribes (xxxiii.) and his death (xxxiv.) are added by another hand.]

[a) The connexion of this first division with the two others, as introductory to their contents, and in some measure serving as an explanation and defence of the proceedings which they relate, will be evident upon an inspection of the following passages: ii. 3. ix. 1-17, 20-27. xii. 1—3. xiii. 14-17. xv. xvii. xix. 30-38. xxi. 1-20 xxiii. xxiv. 2-8. xxv. 1-6, 19-34. xxvii. xxviii. xxxv. 9—15. xxxvi. 6. xlvi. 1–7. xlviii. xlix. l. 7-13. See also ROSENMUELLER, Proleg. in Gen. § I. Schol. in V. T. Vol. I. p. 41. s. Edit. tert. 1821. Tr.]

A

[b) On the circumstances of these plagues, and the internal evidence for the genuineness of the book of Exodus which they afford, see BRYANT'S elaborate Dissertation on the Plagues of Egypt, 8vo. London, 1810, or the brief extract of his argument in HORNE's Introd. Vol. IV. pp. 11. ss. ed. 2d. Tr.]

§ 3. Internal evidence that Moses is the author.

The genius and disposition, in other words, the character of the author; the contents of the books themselves, or what they treat of in relation to historical, political, and geographical topics; the nature of the style and language; and the arrangement and form of these books, all show that Moses was the author.

I. In Deuteronomy the speaker is evidently an old man whose age has rendered him somewhat verbose, captious, and querulous, and disposed to censure the errors of his juniors.—1) His manner of address is such as might be expected from one who had, with the intervention of many and great miracles, led the people out of Egypt ;had, at the foot of Sinai, established a theocracy among them ;—had furnished them with laws;-had governed them forty years, during their journey through Arabia to the Jordan ;-had procured for them many extraordinary benefits ;-and had, when necessary, chastised them with signal punishments.-2) He addresses himself as to a people that had seen and experienced all this, to which he frequently appeals, by saying, as ye have seen,' as ye have experienced.'-3) He speaks with the affection and solicitude of an old man soon to die, and with a freedom, boldness, and vehemence which none could have used but one who had done so much for the people whom he addressed, and one who was anxiously solicitous for its future welfare. In fine he who speaks in Deuteronomy enters so thoroughly into the circumstances and feelings which must have been peculiar to Moses, and what he utters corresponds so exactly to the peculiar circumstances of the people addressed, that no other but the original speaker could ever have had so perfect a regard to these circumstances, or could ever have preserved it so completely as nowhere to betray himself. They who impugn this argument, or consider it as of little moment, must produce some ancient writing similar to this, which is thoroughly imbued with the spirit, nature, age, and peculiar circumstances of some person other than the author, and of the per