'.^' LIBRARY iiMVERsiry Of V CAUFOKNIA DEUTERONOMY Rev. S. R. driver, D.D. PRINTED IN GREAT BRITAIN BT UORRISON AND GIBB LIMITED FOR t. & T. CLARK, EDINBURGH MEW YORK : CHARLES SCRIBNER'S SONS The rights of Translation and of Reproduction are reserved. The International Critical Commentary. CRITICAL AND EXEGETICAL COMMENTARY ON DEUTERONOMY. Rev. S. R. DRIVER, D.D., REKIUS PROFESSOR OP HEBREW, AND CANON OF CHRIST CHCI OXFORD ; FORMERLY FELLOW OF NEW COLLEGE, OXFOKIX THIRD EDITION. EDINBURGH: T. & T. CLARK. 38 GEORGE STREET. XrOFFTTT - 1_1C?I, First Printed . . May iSgs Latest Impression . Feb. 1973 BS/'27-f .3 PREFACE. Thb aim of the present volume (in accordance with the plas of the series, of which it forms part) is to supply the English reader with a Commentary which, so far as the writer's powers permit it, may be abreast of the best scholarship and know- ledge of the day. Deuteronomy is one of the most attractive, as it is also one of the most important, books of the Old Testament ; and a Commentary which may render even approximate justice to its many-sided contents has for long been a desideratum in English theological literature. Certainly the Hebrew text (except in parts of c. 32. 33) is not, as a rule, difficult ; nevertheless, even this has frequently afforded me the opportunity of illustrating delicacies of Hebrew usage, which might escape the attention of some readers. On the other hand, the contents of Deuteronomy call for much ex- planation and discussion : they raise many difficult and con- troverted questions ; and they afford frequent scope for interesting and sometimes far-reaching inquiry. Deuteronomy stands out conspicuously in the literature of the Old Testa- ment : it has important relations, literary, theological, and historical, with other parts of the Old Testament ; it pos- sesses itself a profound moral and spiritual significance; it is an epoch-making expression of the life and feeling of the prophetic nation. I have done my best to give due prominence to these and similar characteristic features ; and by pointing out both the spiritual and other factors which Deuteronomy presupposes, and the spiritual and other influences which either originated with it, or received from it a fresh impulse, to define the position which it occupies in the national and religious history of Israel. Deuteronomy, moreover, by many XII PREFACE of the observances which it enjoins, bears witness to the fact that Israel's civilization, though permeated by a different spirit from that of other ancient nations, was nevertheless reared upon the same material basis ; and much light may often be thrown, both upon the institutions and customs to which it alludes, and upon the manner in which they are treated by the Hebrew legislator, from the archaeological researches of recent years. Nor is this all. The study of Deuteronomy carries the reader into the very heart of the critical problems which arise in connexion with the Old Testament. At almost every step, especially in the central, legislative part (c. 12-26), the question of the relation of Deuteronomy to other parts of the Pentateuch forces itself upon the student's attention. In dealing with the passages where this is the case, I have stated the facts as clearly and completely as was possible within the limits of space at my dis- posal, adding, where necessary, references to authorities who treat them at greater length. As a work of the Mosaic age, Deuteronomy, I must own, though intelligible, if it stood perfectly aloncy — i.e. if the history of Israel had been other than it was, — does not seem to me to be intelligible, when viewed in the light shed upon it by other parts of the Old Testament: a study of it in that light reveals too many features which are inconsistent with such a supposition. The entire secret of its composition, and the full nature of the sources of which its author availed himself, we cannot hope to discover ; but enough is clear to show that, however regret- fully we may abandon it, the traditional view of its origin and authorship cannot be maintained. The adoption of this verdict of criticism implies no detraction either from the inspired authority of Deuteronomy, or from its ethical and religious value. Deuteronomy marks a stage in the Divine education of the chosen people: but the methods of God's spiritual providence are analogous to those of His natural providence: the revelation of Himself to man was accom- plished not once for all, but through many diverse channels (Heb. i^), and by a gradual historical process; and the stage in that process to which Deuteronomy belongs is not the age PREFACE XIII of Moses, but a later age. Deuteronomy gathers up the spiritual lessons and experiences not of a single lifetime, but of many generations of God-inspired men. It is a nobly- conceived endeavour to stir the conscience of the individual Israelite, and to infuse Israel's whole national life with new spiritual and moral energy. And in virtue of the wonderful combination of the national with the universal, which char- acterizes the higher teaching of the Old Testament, it fulfils a yet wider mission : it speaks in accents which all can still understand ; it appeals to motives and principles, which can never lose their validity and truth, so long as human nature remains what it is : it is the bearer of a message to all time.* It is the first duty of a Commentator to explain his text; and this I have striven to do to the best of my ability, partly by summaries of the argument, partly by exegetical annota- tions. Homiletical comments, it will be borne in mind, are purposely excluded from the plan of the series ; but I hope that I have not shown myself neglectful of the more distinctive features of Biblical theology, which called for explanation. The translations have for their aim exactness, rather than elegance or literary finish : they are intended to express as fully as pos- sible the force of the original Hebrew, which is sometimes very inadequately represented by the conventional rendering adopted in the English versions.! The illustrative references may in some instances appear to be unnecessarily numerous : but the force and significance of words, and the motives prompting their selection, — especially when they are nearly or entirely restricted to a particular group of writings, — can often be only properly estimated by copious, or even exhaustive, particulars ; and the literary affinities, and influence, of Deuteronomy have seemed to me to call for somewhat full illustration. Subordinate illustrative matter — such as the discussion of special difficulties, archaeological or topographical notes, &c. — has been generally distinguished from the Commentary as such by being thrown into smaller type. The explanations of various technical expressions, legal or theological, occur* • Comp. below, pp, xix ff,, xxv f. , xxviii, xxxiv, &c. t See conspicuous examples in ^-^•^•^ 6" 12^ 20" 22" ^a"' "•*"•" 33**. XIV PREFACE ring in the English versions, will, it is hoped, be found useful. I have not deemed it desirable to exclude entirely Hebrew words from the text of the Commentary; but I have en- deavoured usually to meet the needs of those not conversant with Hebrew, by adding translations, or otherwise so framing my notes as to render them intelligible to such readers. Philological matter of a technical kind has been thrown regularly into the notes. Only, sometimes, in citations, where I was tempted, by its superior brevity, to quote the Hebrew text, and in the Tables of parallel passages (pp. lo, 19, 24, &c.) — in using which the reader is supposed to have the Hebrew text of Deuteronomy open before him — will the Hebraist have an advantage over the non-Hebraist, of which the latter, I trust, will not be envious ; in the case of the Tables, had I felt that the space at my disposal would permit it, I should have tran- scribed both texts in English, as I have done in other instances (pp. 157 f., 181 f., &c.). The Tetragrammaton — not without hesitation — has been represented by its popular, though undoubtedly incorrect, ioxm Jehovah', this, it was felt, marked sufficiently the fact that the name was a personal one ; and Yahwehy in a volume not designed solely for the use of specialists, might be to some readers a distasteful innovation. For typographical reasons, Arabic words have usually been transliterated in Roman characters,* and Syriac words in square Hebrew characters. Distinctions between Hebrew sounds, where they can be represented by a breathing, or a diacritic point {h, t, k, s or s), I have thought worth pre- serving, though I have shrunk from carrying this principle out in the case of one or two words 01 very common occurrence (such as Canaa?i), in which its application might seem to savour of pedantry. The authorities to which I am principally indebted will be usually apparent from the names quoted. A special acknow- •j = dh! J)=d; ]p = l; ^ =h: ^ =chi c,=gh. An occasional over. sight, or irregularity, in the transliteration of a proper name, the onginaJ of which I may not have seen, will, I hope, be pardoned. PREFACE XV ledgment is, however, due to the great philologist and exegete of Berlin, August Dillmann, whose death, after a few days' illness, in July 1894, cut short a career of exceptional literary energy, which even advancing years seemed powerless to cripple or impair. Having in his younger and middle life won his laurels as an Orientalist by reviving, and placing upon a scientific basis, the study of Ethiopic,* he had, since 1869, devoted himself largely to the exegesis of the Old Testament, and produced commentaries upon Job,t the Hexateuch,t and Isaiah, § which for thoroughness, fine scholarship, and critical yet sober judgment, rank among the best that have ever been written. Knobel, 30-40 years ago, did much for the exegesis of the Hexateuch ; but a comparison of Dillmann's volumes is sufficient to show how materially he has contributed to the advance of Biblical learning, and how greatly by his labours he has raised the ideal of a Biblical Commentary. At the same time, the needs of English and German readers are not quite the same ; and hence, while I have not felt it incumbent upon me to notice all the points touched upon by Dillmann, there are others which 1 have deemed it necessary to treat at greater length. Deuteronomy, as remarked above, opens many topics of archaeological interest ; and when commencmg my prepara- tions for the present Commentary, I wrote to my friend. Professor Robertson Smith (who, as is well known, possessed an almost unique knowledge of these subjects), to inquire whether there were any particular points on which he could supply me with illustration. Unhappily his strength was already undermined by the fatal malady to which ere long he • His Ethiopic Grammar appeared in 1857, his Ethiopia Lexicon—^ mag^nificent folio volume of nearly 800 pages — in 1865 ; he also edited the Ethiopic Octateuch (Gn.-Kings), as well as many other Ethiopic texts. At the time of his death he had just completed an edition of the Ethiopic Apocrj'pha, which appeared about a month afterwards. See a complete list of his publications in the Expository Times, May 1895, P* 35° '^• t 1869 ; ed. 2, 1891. X Genesis, 1875; ed. 4, 1892: Exodus and Leviticus, 1880; Numbers, Deuteronomy, and Joshua, 1886. An English translation of the Corn- mentary on C^we^zs appeared in 1897 (T. & T. Clark), § 1890. XVI PREFACE was destined to succumb; and he was not able to furnish me with more than a few isolated notes (see the Index, p. 434). A year has now passed since this most brilliant and accomplished scholar was taken to his rest ; but in his Ola Testament in the Jewish Chttrch, his Prophets of Israel, and his lectures on the Religion of the Semites (not to mention scattered articles in the Encyclopcedia Britannica and elsewhere), he has bequeathed a legacy to posterity, which will for long continue to be prized by students, and to stimulate reflexion and research. The reader is requested, before using the volume, to notice the Addenda and Corrigenda (pp. xviii— xxiv), and the list of principal abbreviations employed (pp. xxv-xxviii). S. R. D. April 1895. The present edition differs from the first only by the cor- rection of a few slight errata, and by the introduction of some additional notes in the Addenda and Corrigenda (pp. XVIII-XXIIl). S. R. D. October 1896. The third edition differs from the second only by the introduction of a few additions and corrections, which are incorporated partly in the text, and partly in the Addenda and Corrigenda, pp. xviii-xxiv. S. R. D. December 1901. CONTENTS. Addenda and Corrigenda . • Principal Abbreviations employed . Introduction .... § I. Introductory. Outline of Contents % 2. Relation of Deuteronomy to the preceding Books of the Pentateuch . . 5 3. Scope and Character of Deuteronomy : its dominant Ideas , . §4. Authorship, Date, and Structure % 5. Language and Style Commentary . . . Additional Note on -^j (21* 32**) Indbjc .... rAGi XVIII XXV 5-xcv XIX xxxiv Ixxvii 4-425 425 427 ADDENDA AND CORRIGENDA. P. xlii ff. Professor G. A. Smith, in an appreciative and instructive notice of the present work (Critical Review, Oct. 1895, p. 339ff.)> supporta also very strongly the post-Mosaic origin of Deuteronomy, pointing in particular to the facts " that it nowhere avers to be by Moses ; that its standpoint is Western Palestine, and that its whole perspective is so plainly that of some centuries after the events it describes," and also endorsing the argument deduced (p. xlii) from such passages as 23'(*'. He thinks, however, that if it had been written under either Manasseh or Josiah, it would have contained traces of the distinction between the persecuted servants of Jehovah and the tyrannical powers of the nation, and is inclined consequently to assign it to the close of the reign of Hezekiah (cf. p. liv, note). Certainly it is easier to feel satisfied that Deuteronomy is not the work of Moses than it is to fix the decade, or even the generation, in which it was actually written. P. xliii. The *' mountain(s) of the 'AbSrim," or "of the parts across" (cf. G. A. Smith, Geogr. p. 262), Dt 32*^ Nu. 2^^^ 2>2,"'*^f of the range East of Jordan, is another not less significant indication of the country in which the Pentateuch was written. P. xliv, note. For a detailed criticism of van Hoonacker's position, see Kosters in the Th, Tijdschr. Mar. 1896, p. igofF. P. 8, 1. 8-13. The other 'Ashtaroth of Eusebius, the 'Ashteroth-kamaim of Gn. 14", is most probably Tell 'Ashterd, a hill about 15 miles NW. ol Derat, with traces of ancient fortifications (Schumacher, Across Jordan, p. 209 f.). El-Muzeirlb {ibid. 157-166) is a large village, on an island in a small lake, which seems to have been once a strongly fortified place Tell el- Ash'arl is a long mound, situated on a projecting headland, over* hanging the deep gorge of the Jarmuk, with many remains of ancient walls, built of roughly-hewn blocks of basalt (ibid. 203-g ; G. A. Smith, PEFQuSt. 1901, pp. 351-9). Tell esh-Shihab is a strongly situated place, standing on a promontory formed by the junction of two wadys (Schum. 199 f. ; Smith, 344-350, who thinks, p. 360, that 'Og's 'Ashtaroth must have been at or near it). The supposition that there were two 'Ashtaroths depends, it will be noticed, upon Eusebius : so far as the Biblical data go, 'Ashtaroth, the capital of 'Og, might be identical with 'Ashteroth-kamaim, the name being merely abbreviated from it. See more fully the writer's art. Ashtaroth, in Hastings' Dictionary of the BibU (T. & T. Clark) ; G. A. Smith, Ashtaroth in the Encyclop. Biblica, and, most recently, PEFOuSt. 1901, pp. 340-361, with the map mentioned below, p. xxiv. P. 1 1 f. Professor J. F. McCurdy, in History, Prophecy, and the Montt' ments (iSg^), pp. 159-161, 406-408, arrives independently at the same con- clusion that Amorite and Canaanite (though each may be used generally of the pre-Israelitish population of Canaan) are properly the names of two distinct peoples. P. 12 top. From the terms in which the "Land Amurri" is mentioned in the Tell el-Amama letters {c. B.C. 1400), it appears that it was in fact simply a district or "canton," in the N. of Palestine, in the neighbour- hood of Phoenicia. It was at this time, like Phoenicia and Palestine in ADDENDA AND CORRIGENDA XIX general, tinder Egyptian rule ; and Us governor, Aziru, addresses many letters to the Pharaoh, Amenophis IV. (see Winckler's translation of the letters in Schrader's KeUinschriftliche Bibliothek, v. p. 104 ff.)- The district bears the same name as late as the 9th cent. B.C. ; for Asshiir- nisir-abal (B.C. 885-860) speaks of receiving the tribute of the kings of "Tyre, Sidon, Gebal, Machallat, Mais, Kai?, the land of Amiirrai, and Arvad, on the great sea of the West-land" [ib. i. log). See Schrader's discussion of the name in the Berichte of the Berlin Academy, 20 Dec. 1894, p. 1302 fF. P. 12, I. 14. See also W. Max Miiller, Asien und Europa nacli allagypU ischen Denkmiilem, pp. 205-233. P. 34, phil. note on ii. 5 "ib-t : see also p. Ixxi, note *. P. 38. On Edom, see further F. Buhl, Gesch. der Edomiter, 1893. P. 38, 1. 8-7 from bottom. According to the map and description given by Mr, Bliss, PEFQuSt. July 1895, pp. 204, 215, the Sail es-Sa'ideh flows into the Mojib from the East, the Sail Lejjfin flovi'ing into it from S. by E., and a shorter stream, the Wady Balu'a, from the S. The three deep gorges formed by these streams unite to form the Wady Mojib, at a point slightly to the E. of 'Ara'ir (below, p. 45). P. 41, 1. 9. Professor Sayce has since abandoned this view of Caplitor, on the ground that a place of that name (Kaptar) is mentioned among the places conquered by Ptolemy Auletes (Hastings' DB, art. Caphtor). P. 45. 'Ara'ir " crowns one of the natural buttresses that round out from the cliffs, and affords a capital bird's-eye view of the upper waters of the Arnon" (Bliss in PEFQuSt. July 1895, p. 215). P. 47, 1. 4 from bottom. The oaks, it should have been stated, are found only on the slopes of the Jebel Hauran, or on the West, in Jolan : the plain of Hauran is destitute either of oaks or of other trees. P. 4S-49. The identification of the Leja with Argob is rejected also (independently), I am glad to see, by G. A. Smith, Geogr. p. 551, P. 49, 1. II from bottom, and p. 56, 1. 6-7. Although Kenath is very commonly identified with Kanawat, the identification is not, however, certain : see Moore on Jud. 8" ; and comp. Wright, Palmyra and Zenobia (1895), p. 313^- P. 50-51. See further, on the region here in question, the writer's articles Argob in Hastings' DB. and Bashan in the Encyclop. Biblica. P. 54, 1. 5. The Arabs on the east of Jordan still call basalt iron (G. A. Smith). P. 57. On Machir and the other clans of Manasseh see now more fully Machir and Manasseh in Hastings' DB. P. 63-64. On Baal, see further the articles by G. F. Moore and A. S. Peake, in the Encyclop. Biblica and Hastings' DB. respectively. P. 64, on 4': to possess it (nncnS). On the very common Deut. word xrv (p. Ixxviii ff., Nos. 4, 22, 46), it should have been stated that, though (for distinction from '?n:, n^qj) it is commonly rendered to possess, it denotes properly to take possession of as heir, to succeed to (cf. 2^^'^^-^ ; 'niN te-\v Gn. 15*; E'^^^^ the heir, 2 S. 14'; n^-j; the right of inheritance, Jer. 32*); and that this sense of the word gives point to most of the passages in which it is used, not only in Dt. (1***' &c.), but also elsewhere, as i K. 2i**nnnn rWT c:i, iMic. i>» Jer. 8" 49'-'» Hab. i« &c. Cf. p. Ixxi, note *. XX ADDENDA AND CORRIGENDA P. 67, 1. 5 from bottom : " is found first in JE." See, however, Dt. 33* P. 68. On the " covenant," see also Smend, Alttest. Religionsgesch, p. 294 fF.; and R. Kraetzschmar, Die Biindesvorstellung im AT., i8q6. P. 70 top. See also J. Jacobs, Studies in Biblical Archceology (1894), pp. xix, 64-103 (where the question whether there are Totem-Clans in the OT. is discussed with discrimination). P. 79. The Boffo/) of i Mace. 5^^^*, as Professor G. A. Smith points out, must have been considerably to the N. of Moab, and cannot therefore be the same place as the Moabite Bezer. P. 79, 1. II. On the claims of es-Salt to represent the ancient Ramoth of Gile'ad, my friend, the Rev. G. A. Cooke, Fellow of Magdalen College, Oxford, who visited the site in 1894, writes : "A survey of the references to Ramoth in the OT., shows that it must have been a place of admini- strative and strategic importance with respect to Bashan on the one hand (1 K. 4'"*), and Syria and N. Israel on the other (i K. 22^^'), accessible from Samaria and Jezreel by road (1 K. 22^ 2 K. S^'* 9^^) ; it must have lain consequently N., and indeed considerably N., of the Jabbok : its environs, also, were convenient for chariot warfare (i K. 22*''^'). It is difficult under these circumstances to understand how it can have been identified with es-Salt, the physical features of which present none of the conditions which the Biblical passag'es require for Ramoth. Any one who has visited es-Salt must have been convinced of the impossibility of approaching it with chariots. The town hangs on the steep sides of a narrow gorge, entirely shut in on the N., and opening out on a narrow flat of garden-land at the other end ; and even this open extremity of the ravine is blocked by a high ridge at right angles to the town, closing up the only outlet. The descent into the town, and the streets on the two sides of the ravine, are so .steep that a rider is almost compelled to dismount and lead his horse. Es-Salt is, moreover, far too South, — only 18 miles N. of the Dead Sea, and 12 miles South of the Jabbok : it is quite off the road to Bashan, while there is no line of natural highway between it and Samaria or Jezreel. El-jal'ad, Dillmann's site, is hardly more suitable : it is still S. of the Jabbok. Merrill, East 0/ Jordan , p. 284 ff., proposes Jerash, about 22 miles N.W. of es-Salt, in nearly the same parallel of latitude as Samaria ; and it is true that the rolling plateau on which Jerash stands would be suitable enough for chariots, and in Grseco-Roman times, at any rate, there must have been easy communication between Jerash (Gerasa) and W. Palestine." This suggestion must be admitled to be a plausible one: though Mr. Cooke himself (with G. A. Smith, Geogr. p. 587) would prefer a site still further North, and nearer to Edre'i (Derat), whence access would be easy to either Jezreel or Samaria, up the broad valley now called the Wady Jal'ud, leading up from the Jordan to Jezreel {ib. p. 3S4 f.). Der'at is about 25 m. NNE. of Jerash, and 30 m. ESE. of the Lake of Gennesareth. P. 102, footnote. Add Jer. 8^ i6'3i"''44». On the difficult verse Jud. i", see Moore, ad loc, in i" the sufiix (though the pi. would be far more natural) might perhaps be taken as referring to p, as in 7* to Dj?n, and in 20'* to the collective ps*33 cn of v.*' (wliere notice vSv, and the sing, verbs). P. 103, 1. 5. Wine, here (7"), and 11" 12" i^^ iS* 28« ^Z^, should have been new wine, or must, rn'n is distinguished from }", and ought to be represented by a different word. It is the freshly es'sressed juice oi ADDENDA AND CORRIGENDA XXI the grape (cf. Pr. 3'* Joel 2-^), capable, as Hos. 4*' shows, of "taking away the understanding," and therefore fermented, but probably with the fermentation arrested at an earlier stage than was the case with "wine" ([") properly so called (comp. Smith's Diet, of Classical An- tiquities, s.v. ViNUM, towards the beginning, where it is sliown that the ancients in making the best wines allowed the fermentation of the grape- juice to run its full course of nine days, but that sweet wines were often manufactured by its being arrested after two or three daj's). In view of Pr. 3''' Joel a-'', however, it is difficult to feel sure whether ciTn ahvays denoted a fermented beverage. See more fully, on Tirosh, A. iM. Wilson, The Wines of the Bible, 1877, p. 301 ff. ; and the note in the writer's Joel and Amos (\\\ the Camb. Bible for Schools), p. 79 f. In lines 9-10 of the same page, "if not absolutely " is hardly correct. pT is not the raw produce of the fields, but corn which has been threshed out (Nu. iS-') ; and nn:»', analogously to CTi'n, is the freshly expressed juice of the olive. The last-named word (7'* 11'* 12" 14^ iS'* 28^'), for distinction from I'zu (8* 2S'*'' 32'^ 33"^), would have been better rendered yV^^A oil; ci'. the denom. nMiJ' " make fresh oil " in Job 24''. P. 103, on 7^'. The reference is probably, in particular, to epidemics such as the plague, which, starting from the NE. corner of the Delta were apt to pass up the avenues of trade, through Philistia and the Mari- time Plain, into Israel (cf. G. A. Smith, Geogr. pp. 157-160). P. 129, 1. 6 from bottom. The last-named explanation is probably the correct one. For purposes of irrigation, each plot of land is divided into small squares by ridges of earth a few inches in height; and the water, after it has been raised from the Nile by the Shadilf or the Sakieh, is conducted into these squares by means of small trenches. The cultivator uses his feet to regulate the flow of water to each part, by a dexterous movement of the toes raising or breaking down small embankments in the trenches, and opening or closing apertures in the ridges (Manning, The Land of the Pharaohs, 1887, p. 31). P. 133 f. Moses being represented as speaking in the plains of Moab, just opposite to Gilgal, G. A. Smith points out the great difficulty involved in the supposition that the words in front of Gilgal are intended to define the position of mountains so far distant as 'Ebal and Gerizim, and adopts (in his review) the punctuation and rendering of Colenso, as given on p. 134. But attention has been called recently to the fact that there is a place Juleijil (Arab, dimin. of "Gilgal"), with "traces of ruins" (PEF. Memoirs, ii. 238) in the plain Makhna, i mile E. of Gerizim : and Buhl {Geogr. 202 f.) and G. A. Smith (art. Gilgal in the Encyclop. Biblica) both accept Schlatter's identification of this place with the Gilgal oi" Dt. 11**. The discovery of the name so close to 'Ebal and Gerizim justifies Dill- mann's hypothesis (below, p. 134), and meets the objections to it there mentioned : while, if Giigal was simply an ancient sacred place, the absence of more extensive ruins would be accounted for. The Gilgal (G ra\7aXa) of I Mace. <)^ is also very probably the same place (G. A. Smith, ibid.). P. 140, xii. 3: Gratz {Emendd, in plerosque V.T. libros, Fasc. iii. 1894, p. 10) may be right in supposing that the verbs jisnu'n and jiynjn have accidentally changed places ; cf. (S and 7''**. XXII ADDENDA AND CORRIGENDA P. 142, 1. 2 from bottom : comp. also the D'ayn \j-)j> of Neh. 10" 13''!. P. 161. About the Cape, an allied species of the Hyrax (the Hyrax Capensis) is called the rock-rabbit, which would be as convenient an Eng-lish name for the shaphdn as could readily be found. P. 162, piiil. note on v. 15, I. 5 : '■ij'? Ps. 68^ was accidentally over- looked. After "besides," in 1. 4, "except with nouns formed from n"'? verbs, as i.iryn," should have been added. P. 163, 1. 7-8: add {after reptiles), "and small quadrupeds, as the weasel and the mouse (Lev. 11^")." P. 180, XY. 9: '7V''?3 131 nia'? DV .T,T js should perhaps be read (cf. Gratz). P. 181, 1. 2. So in S (cf. also ffi) of Sir. i4»-i" iS'^ 31^3 37-« ; and, con- versely, \s\\-\\ good, 31^ 35*'^*. Cf. the Heb. in \^-'^^ ^iisi*:^) ^-lo^ P. 196, xvi. 10: for the strange nro, Gratz sug-gests nn? (better, per- haps, nrip? ; notice the preceding 3); cf. v.^'', and Ez. 46^-^^ (it nno nn:D), Tribute (AV., RV.) comes from a very improbable etymological connexion with D? task-ivork (20^'). P. 206, 1. 4 of note on v. 5: add " Dt. 2ii» 2Z^'^-^ i K. 2ii"i3 Hos. g'*." P. 232, xix. 5: on '?e':, see on 7^ (phil. n.); and Levy, NHWB. iii. 451 (used in post-Bibl. Heb. of the falling off of limbs). Gratz, however, suggests Ss3 (ffi iK-mabv : cf. 2 K. 6'). P. 234 f., on 19'''. A high importance was attached in ancient Baby- lonia also to the landmark ; and many of the stone pillars which once served as landmarks still exist, inscribed with terrible imprecations directed against any who should disturb them : see Maspero, Dawn oj Civilization, p. 762 f., with the references, where also there is a repre- sentation of the so-called " Michaux stone," now in the Biblioth^que Nationale at Paris ; the inscription on this is translated in Trumbull, The Threshold Covenant, 1896, pp. 167-9. P. 255, note *. See also Trumbull, The Threshold Covenant, p. 245 fF. P. 257, on 22^^. Adultery, in either sex, is still in Palestine liable to be punished with death, whether inflicted by the husband, or by the next-of- kin : SG.Q PEFOuSt. 1897, pp. 125-7. P. 269, xxiii. 25 : is ipnc a gloss on iB'Ena ? P. 276, xxiv. 14: -i2-^ for t^c ffiSH Gratz (cf. Mai. 3'); and om. ^ii?) agrees with the usage of E, Ex. 20^^ 32". cf. 24^ (Budde, ZATW. 1891, p. 228). P. 310, phil. note on v. 27, 1. 5 : In Syriac (PS. 1456) "inp means tenesmo laboravit, and N^nia and N"inp mean dysentery ; and hence it might have been supposed that the Heb. o'lina meant similarly oy^^w/^'r)' (lit. tenesmi): but in I S. 6^'-" it is used of something of which images could be made; and in the Pesh. of i S. 6-7, and in Ephr. Syrus, Niina means the anus (it also, ace. to Bar-Sarvashvi, ap. PS., denotes parts of the intestine pro- truding in dysentery). But whatever onina may signify, its only bearing upon D'Vsy is that, as a gloss upon it, it supports the general tradition (already found in ffi ?5pa) that this word denotes either the anus, or some ADDENDA AND CORRIGENDA XXIII afr.rtinn of it, not plasfue-boils (which appear in the armpit or groin). (The rend, drsenferic tumours, proposed for omna in ed. 2, seems to be open to objection upon pathological grounds : see Hastings' DB. iii. 325.) P. 326, xxix. 19 (20) : Gratz also adopts npam for nsmi. P. 329, phil. note on xxx. 3: It should have been explained that nip (Pr. 4^t) from n*? is irregular ; and that even nin"i (from en) is a form only once found from a verb i"v, in a passage (Ez. 32') where the text is (upon other grounds) doubtful, while both these forms are common from verbs n"'? (ni'rj, nc;, &c.). Preuschen, in a long study on the expression {ZATW, 1895, p. I ff.)> returns to the old explanation of it, pointing in particular to the support which this derives from Jer. 48^^'-, comp. with Nu. 21^: the more general, metaphorical sense, he finds beginning in Lam. 2^* Ps. 85' 126'', and completed in Job 42'". P. 2,Z'^ footnote. Add Ez. ii***. P. 346 f. G. A. Smith supports Dillmann's date for the Song in c. 32, observing, among other things, that, if it had been a work of the Chaldaean age, some allusion to exile might naturally have been expected among the threatened judgments. P. 356, 1. 6. So also Oort (in a review of the present work), Th. Tijdschr, 1896, p. 300. P. 362, 1. 7-5 from bottom. See the Keilinschriftliche Bibliothek, ii. 141, 1. 52-56 (Esarhaddon), Cf. p. 78, 1. 189, "may the protecting shidu (sludu n^siru) rule therein " ; 113. 1. 52-54 ; 137, 1. 41-47, &c. P. 368. On the Egyptian god Resoup (or Rashouf), cf. Maspero, Struggle of the Nations, p. 155 f. P. 389. On Dt. 33, see also A. van der Flier, Deuteronomium 33. Een exegetisch-hisforische studie (Leiden, 1895) ; and C. J. Ball in the Proceed- ings of the Soc. of Bibl. Arch., April, 1896, p. ii8ff. P. 398, on 33^. © has here Aore Aeuei dr]\ous aiiroO, kcU d\i]6€iai' avrov Tifi dvBpl Tij} 6ai " of this verse — especially XXIV ADDENDA AND CORRIGENDA of clause^ — where reserved is a most questionable paraphrase, since psa everywhere else means panelled (i K. 7^-'' Jer. 22^'* Hag^. i* ; cf. i K. 69'i6) — are removed — if the means adopted are not thought too violent — by an ingenious suggestion of Giesebrecht's (ZATW 18S7, p. 292 f.). ffi for Nn'i psD has crwrjy/x^i'uii' d/xa, whence Giesebrecht infers that the letters have been transposed through some accident from [1£d.sti'i : the words DV 'CNT jiED.xn'i, as they connect indifferent!}' with what precedes, he then supposes to have been originally a gloss, intended as an allusion to the incidents recorded in Nu. 32, and formulated on the basis of the phrase in v.* oy 'cnt tic.xmn. P. 416, on 23'^- For '■'^I'O Lagarde (I.e. p. 163) proposes n'7i'-'"2 ; Ball, 7'j^t?, which is poeticall}' preferable. Either of these words would form a good antithesis to nnno in the following clause (cf. Ex. 20''). P. 422. On the palm-groves of Jericho, see also the numerous quota- tions, principally from the classical writers, given by Schiirer, Kzg.^ i. 311-313. At present they have all but disappeared; Robinson (/.c.) saw in 1838 but one, which in 1888 had become a stump {ZDPV. xi. 98). It may be convenient to mention here some works and articles bearing on Deuteronomy, which have appeared since the first edition ot the present Commentary was published in 1895 : the Commentaries of Steuernagel (in Nowack's series), 1898, and of Bertholet (in Warti's series), 1899; Deuteronomy in vol. ii. of Addis, The Documents of the Hexateuch (1898), pp 1-165; Carpenter and Harford-Battersby, The Hexateuch, according to the Revised Version, arranged in its constituent docunieiits, ivith Intro- duction, Notes, Marginal References, and Synoptical Tables {\<)oo), esp. i. 85-96, 161-4, 200-7, 222 ff., and ii. 246-302 (the text of the book); H. G. Mitchell, 7 he Use of the Second Person in Deuteronomy, in JBLit. 1S99, pp. 61-109 (a consideration of the question whether the varying use of the sing, and plur. of the 2nd pers. in Deut. is an indication of different authors. The same distinction had been made the basis of (divergent) analyses of Deut. by Stark, Das Deut., sein Itihalt und seine literarische Form, 1894, and by Steuernagel, both in previous studies and in his Commentary. Steuernagel's theory is criticized by Bertholet in the Theol. Lit.-zeit. Aug. 19, 1899 ; cf. also Addis, pp. 15-19, and Carpenter, ii. 246 f.); G. L. Robinson in the Expositor, 1898 Oct., Nov., 1899 Feb., April, May (seeks to maintain the Mosaic authorship) ; the articles on Deuteronomy in the Ejicyclop. Biblica, by G. F. Moore, and Hastings' Diet, of the Bible, by H. E. Ryle, as well as many other articles in these two works illustrative of the geographical and other antiquities of the book. Many of the Aramaic and Phcenician Inscriptions referred to in the notes (see the Index, p. 432) are also now accessible in the selection contained in G. A. Cooke's excellent Text-Book of North-Semitic Inscrip- tions ( 1903), with translations and explanatory notes ; see also Lidzbarski's very valuable Handbuch der Nordsemitischen Epigraphik, 1898, p. 415 ff. For the topography of the book, the large Topographical and Physical Map of Palestine (including the region E. ot Jordan), by J. G. Bartiiolomew and G. A. Smith (T. & T. Clark), should be consulted. PRINCIPA L A BE RE VIA TIONS EM PL O YE D. Beiizini^er . . Benzinger, J., Hebr, Archdolog;ie, 1894. An eminently readable, ably-written survey of the antiquities of the Old Testament. BR. • . . Robinson, Edw., Biblical Researches in Palestine, &c., ed. 2 (London, 1856). CIS. , , , Corpus Inscriptionum Semiticarum, Paris, 1881 ff. Dav. . . . A. B. Davidson, Ilebretv S}'7iiax (V.d\n. 1894). An excellent work, which may be warmly com- mended to English Hebraists. It only reached vc.f. in time to be referred to on c. 29 ff. DB. or DB.'^ . A Dictionary of the Bible, edited by W. Smith, ed. i (1863); or ed. 2 (Aaron-Juttah), 1893. Dr. . . . Driver, S. R., ^ Treatise on the Use of the Tenses in Hebrew (ed. 3, Oxford, 1892). Dillm. (or Di.) . UWUnann, Aug., A'umeri, Deuteronomium undJosua,m the Kuregefasstes Exegetisches Handbuch sum AT., 1886 (re-written, on the basis of Knobel's Com- mentary [Knob, or Kn.] in the same series, 1861 i. Ew. . , . Ewald, H., Lehrbuch der Hebr. Sprache, ed. 7, 1863 ; ed. 8, 1870. The Syntax has been translated by J. Kennedy, Edin. 1 88 1. G.-K. . • , Wilhelm Gesenius' Hebraische Gramniatik, vollig umgearbeitet von Ed. Kautzsch, ed. 25, 1889. The best grammar for ordinary purposes, the present edition being greatly improved, especially in the syntax. An English translation (of ed. 26, 1896) was published in 1898 (Clarendon Press). HWB. or HWB.- Ha?idwurterbuch des Bibl. Altertums, ed. by Edw. Riehm, ed. i, 1884; or ed. 2, 1893-1894. Holzinger , . Holz'inger, H., Einleitung tn den Hexateuch, iSg^- A comprehensive discussion of the problems pre- sented by the Hexateuch, with a survey of the prin- cipal solutions that have been offered of them. The tabular synopses of the literary usages of the various sources are the most complete, and critical, that have been hitherto constructed. XXVI PRINCIPAL ABBREVIATIONS EMPLOYED JBLit. . JPh. . Kleinert Koa. • Kuen. . Lex. . L.O.T. NHB. . Nowack Oettii . Ols. . OTJC or OTJC: Journal of Biblical Literature (Mass. U.S.A.). Journal of Philology (Cambridge and London). Kleinert, P., Das Deuteronomium und der Deuterono- tniker, 1872. Konig, F. E., Historisch-kritisches Lehrgebciude det Hebr. Sprache, vol. i. 1881 ; vol. ii. 1895; vol. iii. 1897. Remarkably comprehensive and complete. The special value of the work consists in the careful dis- cussion of all difficult or anomalous forms, and the copious references to other authorities, both ancient and modern. Vol. i. comprises the "Lautlehre," and the " Formenlehre " of verbs; vol. ii. deals principally with the " Formenlehre" of nouns ; and contains, both on that and on other subjects {e.g. p. 207 ff., the order of numerals, classified and tabulated ; p. 234fF., the usage of advs., preps., and interjections), an abundance of useful and interest- ing- information. Vol. iii. contains the syntax. Kuenen, A., The Hexateuch (Engl, trans, of the corresponding part of the author's Hist.-crit. inquiry into the origin of the books of the OT.), 1886. A Hebrew and English Lexicon of the OT., based on the Lexicon and Thesaurus of Gesenius, by F. Brown, C. A. Briggs, and S. R. Driver, Oxford, 1891 ff. (parts i-io, reaching as far as ]"ip, at present 1906. An Introduction to the Literature of the Old Testament, by S. R. Driver (Edinburgh, 1891 ; ed. 5, 1894 ; ed. 7, 1898). The references are to the pages of edd. 1-5, which are indicated in edd. 6 and 7 by figures in heavy type inserted in square brackets in the text. Natural History of the Bible, by H. B. Tristram, ed. 2, London, 1868. Nowack, W., Lehrbuch der Hebr. Archdologie, 1894. A manual, similar to that of Benzinger, noted above, but larger, and offering more explanation and discussion of the subjects dealt with. Both these works are valuable aids to the study of the OT. ; and from the time when they reached me, I have referred to them frequently. Oettii, S., Das Deuteronotnium u. die Bb. Josua u. Richter (in Strack and Zockler's " Kurzgefasster Kommentar "), 1893. Less elaborate and complete than the Commentarj of Dillmann, but sensible, moderate, and critical. Olshausen, Justus, Lehrbuch der Heb. Sprache, i. 1 86 1. (No syntax.) A masterly work. The Old Testament in the Jewish Church, by W. Robertson Smith, ed. i, 1881 ; ed. 2, 1892. PRINCIPAL ABBREVIATIONS EMPLOYED XX VII FEE. . PEFQitSl. . PRE.'^ . PS. . . . S. &P. Schultz Samuel, Nofes on (or "on Sam.") Stade . ThT. . Valeton, Siudien Wellh. Comp. NZg.* . . . Gesch. dcs Jild. Volkes im Zeitalter Jesu Christi, by Emil Schiirer. 1886, 1890. The pag-es of ed. 2 aie indicated on the margins of ed. 3 (1898, 1901). Palestine Exploration Fund. Quarterly Stuiement of do. H.erzoef's Keal-Encyklop'ddie fur Protest antischt Theologie und Kirche, ed. 2, 1877-1888. Payne Smith, Thesaurus Syriacus. Sinai and Palestine in con?iection ivi/h their History, by A. P. Stanley, ed. 1864. Schultz, F". W. , Das Deuteronomijim erkldrt, 1859. Notes on the Hebrew Text of the Books of Samuely •with an Infroducfioti on Hebrew Palceography and the Ancient Versions, and Facsimiles of Inscriptions, by S. R. Driver (Oxford, 1890). Stade, Bernhard, Lehrbuch der Hebr. Gratninatik, t. 1879. (No syntax.) Very convenient and useful. Theologisch Tijdschrift (Leiden). V^aleton, J. J. P., six articles on the contents and structure of Dt., in the Studien, published in con- nexion with the Theol. Tijdschrift {"Lexden), v. (1879), parts 2, 3-4; vt. (1880), parts 2-3, 4; vii. (1881), parts I, 3. Wellhausen, J., Die Composition des Hexateuchs und der historischen Bilcher des AT.s, 1889. A reprint of the important articles on the com- position of the Hexateuch, published by the author to the Jahrb. fit r Deutsche Theologie, 1876, p. 392 ff., p. 531 ff., 1877, p. 407 ff. ; and of the matter con- tributed by him to the 4th edition of Bleek's Ein- leitung in das AT. (1878), on the composition of Jud. Sam. and Kings. Westphal . . Westphal, Al., Les Sources du Pentateuque, Etude de critique et d'histoire. i. (i888)Leprobl^melitt(^raire; ii. (1892) Le problime historique. Extremely well-written, the author often rising to real eloquence. Vol. i. contains an historical account of the rise and progress of the critical study of the Hexateuch ; vol. ii. a comparative study, literary and historical, of the documents of which the Hexateuch is composed. ZATW. • . Zi'itschrift fiir die Alttestamentliche Wissetischaft, ^d. by B. Stade. ZDMG. , , Zeitschrift der Deutschen Morgenldndischen GeselU schaft, ZDPV. . . Zeitschrift des Deutschen Palastina-Vereins. ZKWL. . . Zeitschrift fiir Kirchliche Wissenschaft und Kirch- liches Leben. MT. =Massoretic text. XXVIII PRINCIPAL ABBREVIATIONS EMPLOYED ffi = the Greek V^ersion of the OT. (the LXX) ; lL = Lucian's recension of the LXX; © = Onkelos; 5' = the Syriac Version (Peshitto); (21 = Targum ; H = Vulgate. AV. = Authorized Version ; RV. = Revised Version. D = the Deuteronomist ; D^::= Deuteronomic sections of Joshua, or some- times (as p. Ixxvif.) secondary parts of Deuteronomy; "Deut.," attached to citations from Jud. or Kings, indicates that the passages referred to are the work of the Deuteronomic compilers of the boolis in question (see p. xci f.). The signs JE, H, and P — denoting the other Pentateuchal sources — are explained in the Introduction, p. iii f. Biblical passages are quoted according to the Hebrew enumeration of chapters and verses : where this differs in the English (as in Dt. 13. 23. 29) the reference to the latter has been (usually) appended in a parenthesis ; as Dt. 2316 <15) ; 2869 (29I) ; i Ch. 665 (801 ; Joel 4 (3)5. The sign f following a series of references, indicates that all examples of the word or form in question, occurring in the OT., have been quoted. INTRODUCTION § I . Introductory. Outline of Contents, Deuteronomy, the name of the fifth book of the Pentateuch, is derived from ro Aein-cpovo/xtov tovto^ the (ungrammatical) LXX. rendering of nx^n niinn njra in 17I8.* Although, how- ever, based upon a grammatical error, the name is not an inappropriate one ; for Deuteronomy (see 28^^ [AV. 29^]) does embody the terms of a second legislative "covenant," and includes (by the side of much fresh matter) a repetition of a large part of the laws contained in what is sometimes called the " First Legislation" of Exodus. t The period covered by it is the last month of the wanderings of the Israelites (of. i'' 34^). The book consists chiefly of three discourses, purportinj,^ to have been delivered by Moses in the "Steppes" (34^) ol Moab, setting forth the laws which the Israelites are to obe\ , and the spirit in which they are to obey them, when they art- settled in the land of promise. More particularly the contents of the Book may be exhibited as follows : — i'"* Introduction, specifying the place and time at which the following discourses were delivered. i*-4** Moses' first, or introductory, discourse, comprising (a) a historical retrospect, reviewing the principal incidents of the Israelites' journey from Horeb, and exemplifying the providence which had brought them through the desert, and past the territory of envious or hostile neighbours to the * The Heb. words can only mean "a repetition {i.e. copy) of this law," not " this repetition of the law" (which would require Twn for ^l^i^i^, besides being inconsistent with the meaning of n:cD). The same mis- rendering of n:B'D recurs Tos. q' LXX. ( = Heb. 8^-). By the Jews the book is called, from its onening words, onain hVk, or, more briefly, D'nai {Debarim). t Ex. 2o22-23*s. See p. iii ; W. R. Smith, OTJC^ pp. 31S, 340!!. A ii INTRODUCTION border of the Prointsed I.nnd f'*-';®); and (b) the practical conclusion of the preceding retrospect, vie. an appeal to the nation, reminding it of its obligations to its Benefactor, and urging it not to forget the great truths of the spirituality and sole Godhead of Jehovah, impressed upon it at Horeb (4i-«»). ^41-43 Account of the appointment by Moses of three Cities of refuge in the trans-Jordanic territory. ^44-49 Superscription to Moses' second discourse, containing the Exposi- tion of the Law (c. 5-26. 28). C. 5-26. 28 The Exposition of the Law, the central and principal part of the book, falling naturally into two parts : (a) c. 5-1 1, consisting of a hortatory introduction, developing the first commandment of the Deca- logue, and inculcating the general theocratic principles by which Israel, as a nation, is to be governed ; (6) c. 12-26. 28, comprising the code of special laws, which it is the object of the legislator to "expound" (i'), and encourage Israel to obey. C. 28, connected closely with 26^', and declaring impressively the bless- ings and curses which Israel may expect to follow, according as it observes, or neglects, the Deuteronomic law, forms the peroration of the central discourse (c. 5-26). C. 27 Instructions (interrupting the discourse of Moses, and narrated in the 3rd person) relative to a symbolical acceptance by the nation of the Deuteronomic Code, after its entrance into Canaan. 29^ (2)-3o2'* Moses' third d\scourse, of the nature of a supplement, insisting afresh upon the fundamental duty of loyalty to Jehovah, and embracing (i) an appeal to Israel to accept the terms of the Deuteronomic covenant, with a renewed warning of the disastrous consequences of a lapse into idolatry ^2gi-28 (2-29)^ , ^2) a promisc of restoration, even after the abandonment threatened in c. 28, provided the nation then sincerely repents (30^'^") ; (3) the choice now set before Israel (30""-"). 31^"^ Moses' last words of encouragement to the people and Joshua. 2i9-i3 Moses' delivery of the Deuteronomic law to the Levitical priests, with instructions for it to be read publicly every seven years. 21I4-15. 2) Commission of Joshua by Jehovah. 21I6-22. 24-30 22i-'»3-'" The Song of Moses, with accompanying notices. 22«-47 Moses' final commendation of the Deuteronomic law to Israel. 32''8-34i2 Conclusion of the whole book, containing the Blessing of Moses (c. 23)t ^nd narrating the circumstances of his death. The legislation of Dt., properly so called, is thus included in c. 12-26, to which c. 5-1 1 form an introduction, and c. 28 a conclusion. Even here, however, not less than in every other part of his discourses, the author's aim is still essentially pareneiic) he does not merely collect, or repeat, a series of laws; he "expounds" them (i^), i.e. he develops them with reference to the moral purposes which they subserve, and the motives by which the Israelite should feel prompted to OUTLINE OF CONTENTS 111 obey them. In Dt. itself, the expression this law frequently occurs, denoting either the Code of laws, of which it is the "exposition" (i*, with the note), or (more usually) the exposi- tion itself (i5 48 (cf. v.") 17IS.19 273-8.26 2858-61 2928(29) 319.11.12.243246; cf, tJiis book of the law 2920(21) 30IO 3126; so Jos. 18). That t*iis expression refers to Dt , and not to the entire Pent., appears (i) from the wording- of i^ 4^- ^*, which points to a law on the point of being set forth ; (2) from the parallel expressions this co77ima7idment, these statutes, these judgments^ which are often spoken of as inculcated to-day (7^2 [see v.i^] 155 19^ 26^6 30II). § 2. Relation of Deuteronomy to the preceding Books of the Pentateuch. In order to gain a right estimate of Deuteronomy, it is necessary to compare it carefully with the books of Genesis to Numbers, upon which, in its legislative and historical parts alike, it is largely based. In conducting this comparison, it must be borne in mind that these books are not homogeneous, but are composed of distinct documents, each marked by definite literary and other features, peculiar to itself. Of these documents, one bears a prophetical character, and, showing itself marks of being in turn composed of two sources, in one of which the nsime. fehovah is preferred, while the other uses generally Elohim, is commonly denoted by the symbol JE ; the other bears a priestly character, and may be referred to accordingly by the letter P.* Each of these documents con- sists in part of laws, which fall into three groups or Codes, differing considerably from each other in character and scope. The first of these Codes is that contained in JE, viz. Ex. 20-23, comprising the Decalogue (Ex. 2oi-i'''), and the laws in Ex. 2022-2333 — commonly known as the "Book of the Covenant " (see Ex. 24^) — consisting chiefly of civil enact- ments, designed for the use of a community living under simple conditions of society, but partly also of rudimentary * See more fully the writer's Introduction to the Literature of the Old Testament (cited afterwards as L.O.T.), pp. 6-8, 11-12, 109 ff., iiSfil IV INTRODUCTION religious regulations (2o22-2« 2 2i7- i^ds- 20). 28-30(29-31) 23IO-10), to which must be added the repetition of many of the latter enactments in Ex. t,^^^'^^, and the kindred regulations (on the Feast of Unleavened Cakes, and the Dedication of the First- born) in Ex, 13^-'^, The second Code consists of the laws contained in P, and relating' in particular to the sacrificial system, and other ceremonial institutions of the Hebrews ; these occupy the greater part of Ex. 25-31. 35-40. Lev. 1-16. 27. Nu. i^-io28. 15. i8-ig. 25^'>-36, now frequently termed, from the predominant character of its contents, the " Priests' Code." The ^/ii'rd Code, also now incorporated in P, but once distinct from it, and marked by many special features of its own, is the group of laws — partly moral (c. 18. 19 (largely). 20), partly ceremonial — contained in Lev. 17-26, often called by modern scholars (from the principle which it strives mainly to enforce) the " Law of Holiness," and denoted for brevity by the symbol H.* It will be convenient to consider first the legislative parts of Dt. The following synopsis will show immediately which of the laws in Dt. relate to subjects not dealt with in the other Codes, and which are parallel to provisions there contained. SYNOPSIS OF LAWS IN DEUTERONOMY. JE. Deuteronomy. P (including H). Ex. 202-" 202** g6-i8 (21) The Decalogue 12^'^ (place of sacrifice) Lev. lyi-a* cf. 23-^ 3412- '"• J229-S1 ^piqj ^q imitate Canaanite Nu. 33»2 Cf. 22l»<»» rites) c. 13 (cases of seduction to 2230 (SI) 2319b 3426b idolatry) 14^'^ (disfigurement in mourning) 14^"-" (clean and unclean animals) 14-'" (food improperly killed) 14-''' (kid in mother's milk) i4"-^-29 (tithes) Lev. 19^** „ 171* ii« „ 2730-33 Nu. ,821-S2» 2310... 15^"^' (year of Release) .. 25^-'* L.O.T. pp. 43-55, 141-144. RELATION OF DT. TO CODES OF JE, H, AND P IE. Deuteronomy. P (including H). Ex. 2i2-"* 1 5.12-18 (Hebrew slaves) Lev. 2cS9-46« 2229(30) 1312^^19 ,^19-23 (firstling-s of ox and sheep : Nu. i8'"-* (cf. Ex. cf. i2«-»^-i8 1423) i3"-Lev.272« Nu. 3'3 8i-) 2,14-17 ,.18. 20 end. 16''^ (the three annual Pilgrim- Lev. 23* Nu, iS- 22-24 ages) 16" (appointment of judges) 29* 2,1-3. •-8 J519-20 (just judgment) II i9« J521-22 (Ash^rahs and "pillars" II 261 prohibited) 17^ (sacrifices to be without II 2217-24 blemish : cf. 15-') 2219(20)20^23'=' 341^ 17-"^ (worship of "other gods," or of the host of heaven) ,y8-i3 (supreme tribunal) i7"-20(lawof the king) i8''^ (rights and revenues of the 11 f2-:'i* Nu tribe of Levi) ,81-7.8-20. 1 89-22 (law of the prophet) i8i»» (Molech-worship : cf. 12=") II iS-' 202-0 2217(18) (sorceress igiob-u (different kinds of divina- II ,g>l,.3i2o^-27 aloHp) tion and magic) 2jl2-U« 19^-^ (asylum for manslayer : Nu. 359-3^ Lev. murder) 2417. 21 ig^* (the landmark) 23» jgis-21 (law of witness) c. 20 (military service and war : cf. 246) 3i'"9 (expiation of an untraced murder) 21IO-14 (treatment of female cap- tives) 2 J 15-17 (primogeniture) Lev. ,gir.b Cf. 2I»" 2 J 18-21 (undutiful son) 2i22-23 (body of malefactor) cf. L ev. 20" 23« 22^"* (animals straying or fallen : lost property) 22" (sexes not to interchange garments) 22^-^ (bird's nest) 22^ (battlement) 22^-" (against non-natural mix- Lev. 19" tures) 2212 (law of "tassels") Nu. J5S7.41 VI INTRODUCTION JE. Deuteronomy. P (iNCLUDiNG H). 22I3-21 (slander against a newly- married maiden) Ex. 20!" 2222-27 (adultery) Lev. 1 820 20I0 j,2l6(16)'- 22-^'- (seduction) 23^(22^") (incest with stepmother) ,. 18° 2oi» 23'J-9(i-8) (conditions of admittance into the theocratic com- munity) 23I0-IB (9-u) (cleanliness in the Nu. s'-** camp) 23i6(i5)f. (humanity to escaped slave) 23^8 (i7)f. (against religious prosti- tution) 22'*<»» 2320(18)'. (usury) Lev. 25'»-" 2322-24(21-23) (vows) Nu. 30^ 2325 (34)f. (regard for neighbour's crops) 24I"' (divorce) ^228 '26)«. 246. 10-13 (pledges) 2jl« 24^ (man-stealing) 24^^- (leprosy) Lev. 13-U 24i**" (wages of hired servant not II 19" to be detained) 24!^ (the family of a criminal not to suffer with him) 2220-23 (21-:M) 239 241"- (justice towards stranger, widow, and orphan) II i9'3'- 2^19-23 (gleanings) „ 19*" 2323 25!'^ (moderation in infliction of the bastinado) 25* (threshing ox not to be muzzled) 25'''io (levirate-marriage) 25ii'i2 (modesty in women) 25I3-18 (just weights) II ig^*- 17" 2c"-i» ('Amalek !) Cf. 2228a (»») 2319* 26I"" (thanksgiving at the offer- cf. Nu. iSi"- 34'*^ ing of firstfruits) 2613-15 (thanksgiving at the pay- ment of the triennial tithe) 2320.» c. 28 (peroration, presenting motives for the observance of the Code) Lev. 263-« RELATION OF DT. TO CODES OF JE, H, AND P Vll JE. Deuteronomy. P (including H). Ex. 20*-23 34" 4I6-18. 23 y28 (against images) Lev. 19*" 2& 2313b S''"' (philanthropic object of Sabbath) cf. la'-i* 6^ n^* (law of frontlets) 20' 23" 34" 514 , J 16 (against "other gods ") .. 19** 13" 6^'- (instruction to children) 2324*. 32f. 3,12, 15f. ^2-4. 16 (pQ compact with Canaan- ites) Nu. 33» 2324b 3^13 7^ 1 2^(Canaanite altars, " pillars " &c. to be destroyed) -- 33'*' 19* 22^® P°) 7« 142-21 2618 289 (Israel a "holy Lev. ii^*- 19a 2o'' people ") (in different con- 2« Nu. i5« nexions) 2220(21) 23« lo^' (to love the " stranger") M 19** J2I6. 23 1^23 (blood not to be eaten) „ I7l»-"l926a(cf. 3I7 726«. Gn. 9^) 2318a 3426. 16^ (leavened bread not to be eaten with Passover) Ex. 12^ 1 3"'- 23" 34^' j53b.4a. 8 (unleavened cakes for „ 12I5. 18-20 Lev, seven days afterwards) 236 23181. 3425b iS**" (flesh of Passover not to remain till morning) •• 12I" Nu. 9I2 1 61'- 1' (feast of " booths " ; " seven Lev. 2334- 39. •u-*3 days ") 17' 19I* ("two or three wit- Nu. 35«> nesses ") 2I»-» 1921 [lex talionis) (but in a differ- ent application in each case) Lev. 24^"- 20» 27*'* (altars of unhewn stones) There are also in Ex. 20-23 and Lev. 17-26 prohibitions corresponding to most of the imprecations in 2"]^^'-^; see the Table, p. 299.* The passages should in all cases be examined individually ; for sometimes, especially in the case of those cited from P, the parallelism extends only to the subject-matter, the details being different, or even actually discrepant. The instances in which the divergence is most marked are indicated by an asterisk (*) ; for a discussion of the differences the reader is referred to the Commentary. * On the principle, so far as it is systematic, on which the laws in c. 12-26 are arranged, see p. 135 f. viil INTRODUCTION A detailed study of these parallels leads at once to an im- portant result : it makes it apparent, viz. that the legislation of Dt. is differently related to each of the three other Codes. (i) The laws of JEyb?7« the foundation of the Deuteronomic legislation. This is evident as well from the numerous verbal coincidences,* as from the fact, which is plain from the left- hand column, that nearly the whole ground covered by Ex. 2022-23^3 is included in it, almost the only exception being the special compensations to be paid for various injuries (Ex. 2X^^- 2216(15)^^ which would be less necessary in a manual intended for the people.! In a few cases the entire law is repeated verbatim,X or nearly so; § elsewhere only particular clauses : || in other cases the older law is expanded, fresh definitions being added, or its principle extended, or parenetic comments attached, or the law is virtually recast in the Deuteronomic phraseology. Thus c. 13 and 17^"' may be regfarded as expansions, with reference to particular cases, of the law against idolatry in Ex. 22^^ W; 15'* a new institution is attached to the fallow seventh year of Ex. 23^'"'; 1512-18 ^^jjg law of slavery) is based upon Ex. 21^'^, but with considerable modifications, and with parenetic additions (v.^''^'* ^*) ; 15I9-23 (firstlings) specializes, and at the same time modifies, Ex. 13^"* 22^ W 34^* ; i6^'^'^ (the three Pilgrim- ages) expands Ex. 23^*"^^ ^ _ ^^.is. 20b. 22-25^^ jjy jj^g addition of regulations partly new, partly derived from Ex. i^-^, and of parenetic comments; i6'*'" (just judgment) partly repeats, partly expands, Ex. z^^-^; iS^"** (against divination and sorcery) extends the principle of Ex. 22^' f^"' (sorceress alone) to analogous cases ; 19^"'* (asylum for manslaughter ; and murder) is a new and extended application of the principles laid down * Specimens may be seen transcribed in the notes on 1512. 16-17 i63-*. ». 10. IS. U. 16 22^"^. t The other exceptions are Ex. 2o'»'- 22^(»)-^('^)\ X " Thou shalt not seethe a kid in its mother's milk" (14^1''= Ex. 23"* = Ex. 3426»>). § 7* But thus shall ye do to them : Ex. 34^^ But their altars ye shall pull down, and their altars ye shall pull down, and their obelisks ye shall break in pieces, their obelisks ye shall break in pieces, and their Asln^rahs ye shall hew and their AsMrahs ye shall cut down, and their graven images ye down, shall burn with fire (cf. 12^). See also i6*-8-'6-i9 2519b (pp. ix, 192, 194, 198, 288). II E.g. 6* (" for a sign upon thine hand, and ... for frontlets between thine eyes ") ; 7- (" thou shalt not make a covenant with them " : see Ex. 23^^^) ; also 15^2 ^«-'' i6*-'» 22I-* (pp. i8i f., 192, 196, 249). REI.ATION OF DT. TO LAWS OF JE IX in Ex. 2i"""; ig'^-^i (the law of witness) of those of Ex. 23' 21^; 22^*' while agreeing substantially with Ex. 23* (a lost ox or ass to be restored to its owner), extends in v.'^* "'' the principle of the older law to cases of other lost property ; 22-'"^ (seduction) defines with greater precision (v.'-^'-) the law of Ex. 22^"' <""■', and adds provisions (v.^^'^) for two other cases of the same crime ; 23^'- (interest) accentuates, and impresses with a new motive, Ex. 22^ W, as 24"- '"'^^ (pledges) does similarly for Ex. 22^'- 1^'-); the general regard for the stranger, the fatherless, and the widow, incul- cated in Ex. 22^"^ P'"-^', determines in Dt. the form of an entire series of philanthropic regulations (i6"-" 2417- 19. 20. 21 2612.13 2719; cf. lo^*). The style of the Book of the Covenant is concise, the laws being usually formulated in as few words as possible, and parenetic additions being rare (2220b- 22-23b. 26b (2ib.23-24b. 27b) 238). In Dt., on the other hand, even where the substance is the same, the law is usually expanded ; and the parenetic element is considerable. The following parallels will illustrate the manner in which a thought, or command, expressed briefly in Ex., is expanded in Dt. : — 7^* Blessed shalt thou be above all peoples : there shalt not be in thee Ex. 23^ There shall not be a male or female barren, or in thy female casting her young, or barren, cattle. ^' And Jehovah will remove in thy land. Ex. 15'^" If thou from thee all sickness; and mom« of hearkenest &c none of the the evil diseases of Egypt, which sicknesses, which I have laid upon thou knowest, ■will he lay upon thee, the Egyptians, wiV/ I lav upon thee. but he will put them upon all them that hate thee. "« And thou shalt Ex. 2f^ They shall devour all the peoples which Jehovah not dwell in thy land, lest they make thy God is giving to thee ; thine thee sin against me ; eye shall not pity them ; neither for thou shalt thou serve their gods, for that -wilt (then) serve their gods, for it (will be) a snare to thee. will be a snare to thee. 16^* Thou shalt not -wrest judg- Ex. 23® Thou shall not -wrest the m.ent : thou shalt not acknowledge judgment of thy poor in his cause, persons : thou shalt not take a bribe ; ^ And a bribe thou shalt not take ; for a bribe blindeth the eyes of the for a bribe blindeth the open-eyed, wise, and subverteth the cause of the and subverteth the cause of the just, just. *• Justice, justice shalt thou pursue ; that thou mayest live, and inherit the land which Jehovah thy God is giving thee. In these additions, the strongly-marked Deuteronomic style (§ 5) is nearly always observable (on \&^^, cf. also p. xxxiii, note\ In some cases the law of Ex. is so modified in Dt. as to necessitate the conclusion (p. xxxviii) that in its Deuteronomic form it springs from a considerably later, and more developed, state of society; but these modifications do not affect the X INTRODUCTION truth of the general position that the legislation of Dt. is essentiaWy based upon that of JE in Exodus. Dt. 5-1 1 is a parenetic expansion of the First Commandment of the Decalogue ; Dt. 12-26 is an enlarged edition of the ** Book of the Covenant" (Ex. 2022-2333), and the kindred laws in Ex. i^s-ie 3410-26^ characterized by a considerable increase in the parenetic element, and containing many new civil and social enactments, designed (like the modifications just noted) to provide for cases likely to arise in a more complex and highly- organized community than is contemplated in the legislation of JE in Exodus. (2) In the right-hand column, the great majority of parallels are with the *' Law of Holiness."* If the cases are examined individually, it will be found that they are less systematic and complete than those with JE, and that in particular, even where the substance is similar, the expression is nearly always different, and is decidedly less marked than in the case of the parallels with JE (where the nucleus of the law, however much expanded in Dt., is often to be found verbatim in Exodus). The following^ are specimens : the resemblances, It will be observed, never extend beyond one or two common terms, which so belong to the subject-matter of the law, that their occurrence in both could hardly be avoided : — Dt. 14^ Sons are ye to Jehovah Lev. ig*® And lacerations for a your God : ye shall not cut your- (dead) soul ye shall not make in selves, nor put baldness between your flesh ; neither shall ye make your eyes, for the dead. tattooings in you : I am Jehovah. 16^® Thou shalt not wrest judg- 19I* Ye shall not do unrighteous- wen/: thou shalt not acknowledge ness in judgment; thou shalt not (TDn) persons : thou shalt not take a accept (Nrn) the person of the poor, bribe ; for a bribe blindeth the eyes nor honour the person of the great : of the wise, and subverteth the cause of the just [see Ex. 23^]. "^^ Justice, justice shalt thou pursue ; injustice shalt thou judge thy fellow- that thou mayest live, and inherit kinsman (in'oy). the land which Jehovah thy God is giving thee. 24'* When thou reapest thine har- 19' And when ye reap the harvest vest in the field, and forgettest a of your land, thou shalt not wholly * Which includes, not only the greater part of Lev. 17-26, but also, probably. Lev. ii*-23 Nu. i^"'*^ SS"''"**'- {L.O.T. p. 54). RELATION OF DT. TO LAWS OF H XI sheaf in the Jield, thou shalt not reap the comer of thy _/ff/- ^^ ; though the occasion actually referred to is Ex. 34') ; 9^ (from Ex. 32"^ Nu. 14^^) ; 10" (cf. Ex. 23^)- — In some instances, the passages do not agree throughout verbatim ; but the resemblance is always sufficiently close to leave no doubt that the passage quoted is the source of the terms used in Dt. The bearing of the facts just noted on the authorship of the book will be considered subsequently ; see p. xlviii. The general result of the preceding examination of the relation of Dt. to the preceding books of the Pentateuch, has • Cf. Dillm. p. 610; Westphal, pp. 89 f., 119. RELATION OF DT. TO NARRATIVE OF JE XIX been to establish this fact : in neither its historical nor its legislative sections can Dt. be shown to be dependent upon the source which has been termed P; in both, it is demonstrably dependent upon JE. The historical matter being- of secondary importance in Dt., and c. 5-1 1 being a parenetic introduction, the legislative kernel of the book (c. 12-26. 28) may be described broadly as a revised and enlarged edition of the ^' Book of the Covenant." Why such a revision and enlarge- ment of the Book of the Covenant was undertaken, and why the laws of Israel were thus embedded by the author in a homiletic comment, is a question which can only be fully answered in § 4, when the date and origin of the book have been approximately determined. § 3. Scope and Character of Deuteronomy ; its dominant Ideas. The Deuteronomic discourses may be said to comprise three elements, an historical, a legislative, and a parenetic. Of these the parenetic element is both the most characteristic and the most important ; it is directed to the inculcation of certain fundamental religious and moral principles upon which the Writer lays great stress : the historical element is all but entirely subservient to it (the references to the history, as said before, having nearly always a didactic aim) : the legis- lative element, though naturally, as the condition of national well-being, possessing an independent value of its own, is here viewed primarily by the Writer as a vehicle for exemplifying the principles which it is the main object of his book to enforce. The author wrote, it is evident, under a keen sense of the perils of idolatry ; and to guard Israel against this by insisting earnestly on the debt of gratitude and obedience which it owes to its Sovereign Lord, is the fundamental teaching of the book. Accordingly, the truths on which he loves to dwell are the sole Godhead of Jehovah, His spirituality (c. 4), His choice of Israel, and the love and faithfulness which He has shown towards it, by redeeming it from its servitude in Egypt, by leading it safely through the desert, and by planting it in a land abundantly blessed by nature's bounty; from which XX INTRODUCTION are deduced the great practical duties of loj^al and loving devotion to Him, an absolute and uncompromising repudia- tion of all false gods, a cheerful and ready obedience to His will, a warm-hearted and generous attitude towards man, in all the various relations of life in which the Israelite is likely to be brought into contact with his neighbour. Jehovah alone is God ; there is none beside Him {^^^- ^^) ; He is the Almighty ruler of heaven and earth, "the God of gods and Lord of lords" (lo^*-!'^), who rewards both the righteous and the evil- doer as he deserves, and who governs all men with absolute impartiality and justice (7^° lo^'"'^-). The central and principal discourse (c. 5-26. 28) opens with the Decalogue ; and the First Commandment, "Thou shalt have no other gods before me," may be said to be the text, which in the rest of c. 5-1 1 is eloquently and movingly expanded. Jehovah is, moreover, a spiHtiial Being, dissimilar in kind to any and every material form : hence no sensible representation can be framed of Him ; i^till less should Israel worship any other material object, whether some representation of the human or animal form, or even the host of heaven (412. 15-24 j^ And Jehovah has chosen Israel. He has given to other nations the sun, moon, and stars to adore (4^^, cf. 2923(26)^; He has reserved Israel for Himself; He has chosen it out of all peoples of the earth to be His own peculiar possession (4^^ 7^ lo^^ 14^ 26^^), the unique recipient of His self-revealing grace. And He has done this, not on account of Israel's merits, for neither its numbers nor its righteousness would constitute any claim upon Him for His regard (7^9*''^); but from His love for Israel (7^ 23^ (^)), and from the faithfulness with which, in spite of all its back- slidings. He would nevertheless be true to the promise sworn to its forefathers (7^ ; cf. i^ 4^^- s"- 712 gis ^1.), and forbear from destroying it (9''^-io^^). In fulfilment of that promise, Jehovah has wonderfully delivered Israel from its bondage in Egypt (^32-38 621-23 ^isf. g^T- n2-6^ and frequently). He has led it safely through the great and terrible wilderness (i^^ 2^ 8^^), He has assigned it a home in a bounteous and fertile land, which it is now on the point of crossing Jordan to take possession of (6iot. 87-10. 121. al.). Jehovah has, in fact, dealt with Israel in SCOPE AND CHARACTER OF DEUTERONOMY XXI the manner of a loving father (S^- 3. i6) : if He has withheld aught from it, or subjected it to privations, it has been with a view to its ultimate welfare, " As a man disciplines his son, so doth Jehovah thy God discipline thee" (8^). In return for all these benefits, it is the Israelite's duty to fear and love Jehovah, —to fear Him (410326(20) 52. 13. 24 ge 1012.20 135(4) 1^23 ,719 (of the king), 28''^ 31^^* ^^), as the great and mighty God (10^'^), whose awe-inspiring manifestations strike terror into all be- holders (432-36 io2i ii2-7 268) ; and to love Him (6^ 10I2 11I.13.22 134(3) jg9 3q6. 10. 20j^ on account of the affection and constancy with which He has condescended to deal with Israel, and the privileges, undeserved on its part, which He has vouchsafed to confer upon it. The love of God, an all-absorbing sense of personal devotion to Him, is propounded in Dt, as the primary spring of human action (6^) ; it is the duty which is the direct corollary of the character of God, and of Israel's relation to Him ; the Israelite is to love Him with undivided affection,* to "cleave" to Him (lo^o 1122 135(4) 3020^^ to re- nounce everything that is in any degree inconsistent with loyalty to Him. This brings with it, on the one hand, an earnest and emphatic repudiation of all false gods, and of every rite or practice connected with idolatry ; and, on the other hand, a cheerful and willing acquiescence in the positive commandments which He has laid down. Again and again is the Israelite warned, upon peril of the consequences, not to follow after «« other gods" (614-1574 819-20 uie-u. 28 3017-18. cf. 2924-27(25-28) 3ii6f.20f. 423f. 25-28)^ not to be tempted, even by the most specious representations, to the practice of idolatry (13212(1-11)). death is the penalty — and it is to be enforced, without hesitation or compunction, against even a nearest relative or a trusted friend (137-12(6-11)) — fo,- any one who either practises idolatry himself, or seeks to induce others to do so (136(5). 11(10) J 75^ cf. 1 820) ; even though it be a whole city that has sinned by serving strange gods, it is not to be spared (J3i3-i9(i2i8))_ T\\Q heathen populations of Canaan are to be * "With all the heart and all the soul" (with love 6-' 13* (^' 30*, serve 10'* 11^^, keep and do cornmandments 26'^, listen to His voice 30", turn to Him 30'^, search after in true penitence 4**). XXll INTRODUCTION laid under the "ban" (see on 7'), and exterminated (72-4. i« 20I6-18) : no truce is to be made with them ; no intermarriage, or other intercourse with them, is to be permitted (72^) ; their places of worship and religious symbols are to be ruthlessly destroyed (7^ la^^) ; even the metal which formed part of their idols is not to be put to any use by Israel (7^^^). Nor is any attempt to be made to resuscitate the abolished religious rites (1229-31), or to introduce features from them into the worship of Jehovah (i62i'-). Canaanitish forms of divination and magic are not to be tolerated (iS^-^^) ; an authorized order of prophets is to supply in Israel, so far as Jehovah permits it, the information and counsel for which other nations resorted to augurs and soothsayers (iS^^-^^). Local shrines and altars, even though ostensibly dedicated to the worship of the true God, were liable to contamination, on the part of the unspiritual Israelites, by the admixture of heathen rites: accordingly, the three great annual feasts are to be observed, and all sacrifices and other religious dues are to be rendered, it is repeatedly and strongly insisted, at a single central sanctuary, "the place which Jehovah shall choose to set His name there" (125.11.14.18.21.26^ and elsewhere). The Writer is, however, conscious of the danger lest, in the enjoyment of the good things of Canaan, Israel should be tempted to forget the Giver, and yield on this ground, through thoughtlessness and neglect, to the seductions of idolatry: to guard therefore against this danger. He earnestly and emphatically forewarns them of the suicidal consequences of disobedience, assuring them that it will only end in national ruin and disgrace (6^0-15 gii-20 ijief. 3 1 29), Obedience to Jehovah's commands, on the other hand, if it come from the heart and be sincere, will be the sure avenue to national prosperity; it will bring with it Jehovah's blessing, and be the unfailing guarantee of "life," and "length of days," in the long - continued possession of the land of Canaan.* The consequences of obedience and disobedience respectively, besides being often referred to elsewhere, are developed, with great rhetori- cal power, in the fine peroration which forms a worthy ter- * See the passages quoted on p. xxxiii. SCOPE AND CHARACTER OF DEUTERONOMY XXlll mination of the Deuteronomic Code (c. 28; comp. also ii26-3S 30I520). The practical form which devotion to Jehovah is to take is not, however, to be confined to religious duties, strictly so called. It is to embrace also the Israelite's social and domestic life ; and it is to determine his attitude towards the moral and civil ordinances prescribed for his observance. The individual laws contained in c. 12-26 are designed for the moral and social welfare of the nation ; and it is the Israelite's duty to obey them accordingly. Love of God involves the love of one's neighbour, and the avoidance of any act which may be detrimental to a neighbour's welfare. The Israelite must therefore accommodate himself to the constitution under which he lives ; and, where occasion arises, observe cheerfully the various civil ordinances which, in Israel, as in every well- ordered community, are necessary for protection against evil- doers, and for regulating intercourse between members of the same society. The moral purification of the community, effected by the punishment of wrong-doers, and its deterrent effect upon others, are both vividly realized by the Writer : two of his standing phrases in this part of his book are " So shalt thou exterminate the evil from thy midst (or from Israel)" (136(5) 177.12 jgi9 2i2i 2221-22.24 247); and "And all Israel {or the people, or those that remain) shall hear and fear" (1312(11) iyi3 ig2o 2i2i). Dutics involving directly the application of a moral principle are especially insisted on, particularly justice, integrity, equity, philanthropy, and generosity ; and the laws embodying such principles are manifestly of paramount import- ance in the Writer's eyes. Judges are to be appointed in every city, who are to administer justice with the strictest imparti- ality (16IS-20; cf. ii6f. 27i9-25j_ Fathers are not to be con- demned judicially for the crimes of their children, nor children for the crimes of their fathers (24^^). Just weights and measures are to be used in all commercial transactions [t.s^^''^^). Grave moral offences are visited severely: the malicious witness is to be punished according to the lex lalionis (ig^^-^^) ; and death is the penalty, not only for murder (igii-i^), but also for incorrigible behaviour in a son, unchastity, adultery, man- XXIV INTRODUCTION stealing [21'^^--^ 2220^-22 24'^), But Juimanity is the author's ruling motive, wherever considerations of religion or morality do not force him to repress it. Accordingly great emphasis is laid upon the exercise of philanthropy, promptitude, and liberality towards those in difficulty or want, as the indigent in need of a loan (15'^"^^ 2'^'^^-^^'^^-y), a slave at the time of his manumission (15^^"^^), a neighbour who has lost any of his property (22^-*), a poor man obliged to borrow on pledge (246- ^2f-)j a fugitive slave {24'^), a hired servant (24I**'), and in the law for the disposition of the triennial tithe (1428^-): the landless Levite ( 1 212. isf. 1 427. 29 1 611. u 2611- i2f.) , and the ' ' stranger — i.e. the unprotected foreigner settled in Israel — the father- less and the widow," are repeatedly commended to the Israelite's charity or regard (1429 i6ii-i* 2417- w- 20. 21 2612^- 2718; the stranger alone lo^^ 26^^), especially at the time of the great annual pilgrimages (12^2.18 ^^ i6^^- ^* 26^1), when he and his household partook together before God of the bounty of the soil, and might the more readily respond to an appeal for benevolence. Gratitude, and a sense of sympathy, evoked by the recollection of Israel's own past, are frequently appealed to as the motives by which the Israelite should in such cases be actuated (lo^^ **For ye were strangers in the land of Egypt," cf. 238(7); 1515 1 6^2 24I8. 22 '« And thou shalt remember that thou wast a bondman in the land of Egypt "). A spirit of forbearance, equity, and regard for the feelings or welfare of others underlies the regulations of 5^^^ (the slave to enjoy the rest of the sabbath), 2o5-^ and 24^ (cases in which exemp- tion from military service is to be granted), 20^'^^- (offer of peace to be formally made before attacking a hostile city), 2oi9f- (fruit-trees in hostile territory not to be cut down), 2iio-^* (regard for feelings of a woman taken captive in war), 2i^5-^7 (firstborn not to be disinherited in favour of son of favourite wife), 22^ (battlement on roof), 2325f(24f.) (regard for neigh- bour's crops), 2419-22 (gleanings to be left for the poor), 25^ (moderation in infliction of corporal punishment) : humanity towards animals prompts those in 22^'- 25*. Several of these provisions are prompted in particular by the endeavour to ameliorate the condition of dependents, and to mitigate the SCOPE AND CHARACTER OF DEUTERONOMY XXV cruelties of war. Not indeed that similar considerations are absent from the older leg-islation (see e.g. Ex. 2220-23(21-24). 26f.(27f.) 2^6. 9. 11. i2j^ and (as the Table, p. ivff., will have shown) some of the enactments that have been cited are even borrowed from it : but they are developed in Dt. with an emphasis and distinctness which give a character to the entire work. The author speaks out of a warm heart himself; and he strives to kindle a warm response in the heart of every one whom he addresses. Nowhere else in the OT. do we breathe such an atmosphere of generous devotion to God, and of large-hearted benevolence towards man ; nowhere else are duties and motives set forth with greater depth and tenderness of feeling, or with more winning and persuasive eloquence ; and nowhere else is it shown with the same fulness of detail how high and noble principles may be applied so as to elevate and refine the entire life of the community. If after this review of the general scope of Dt., we ask which are its fundamental ideas, we shall find them to be the following : — * 1. Jehovah is the only God, a pure and spiritual Being, who has loved Israel, and is worthy to receive Israel's un- divided love in return. It follows as an immediate corollary from this, that all false gods, and even all material representa- tions of Jehovah, are to be unconditionally discarded. 2. Israel is to be a holy nation : its members are to recol- lect, in every action and moment (6^^) of their lives, that they are the servants of a holy and loving God ; and love is to be the determining principle of their conduct, whether towards God or man. 3. There is to be only one legitimate place of public worship : the local shrines, which were seats of either un- spiritual, or of actually heathen worship, are to be not merely reformed, but abolished. 4. The tribe of Levi is confirmed in its possession of priestly rights ; and it alone is to supply ministers for the sanctuary. Deuteronomy, it is evident, is far more than a mere code * Comp. Duhm, Theologie der Propheten {\%l^, p. igyff. XXVI INTRODUCTION of laws. It is the expression of a profound ethical and re« ligious spirit, which determines its character in every part, and invests the laws contained in it with the significance that they possess in the Writer's eyes. They are means which may help Israel to realize its ideal. The author would fain see his people exhibit to the world the spectacle of a nation wisely obeying" a just and beneficently designed constitution (46-8J . this, he is assured, will bring with it national prosperity and greatness. But it is not enough for him that the law is obeyed : it must be obeyed also from the right motives. Hence the stress which he lays upon the theocratic premises of Israel's national character, the earnestness with which, in c. 5-1 1, he develops and applies every motive which may touch Israel's heart or win its allegiance, and the frequency with which, while expounding the laws which Israel is to observe (c. 12-26. 28), he dwells upon the moral purposes which they subserve, or the temper in which they should be obeyed. To fear God is the Israelite's primary duty (6^3 iq12. 20 28^8) ; and to generate, and keep alive, in Israel's heart the true religious spirit is the aim, not less of the statutes embodied in Dt. (4^" 52. 24 J cf. 14^^), and of many particular usages prescribed in it {e.£^. 6^^- 11^^^- 31^2*), than of the exhortations with which the author accompanies them. In so far, however, as Dt. is a law-book, it may be described as a manual, addressed to the people, and intended for popular use, which, without as a rule entering into technical details, would instruct the Israelite in the ordinary duties of life. It does not embrace a complete corpus of either the civil or the ceremonial statutes that were in force when it was written : it excerpts such as were, in the author's judgment, most generally necessary for the Israelite to know, and best adapted to exemplify the moral and spiritual principles which it was his main anxiety to see practically recognized by Israel. Dt. thus combines the spirit of the prophet and the spirit of the legislator: it is a prophetical law-book, a law-book in which civil and ceremonial statutes become the expression of a great spiritual and moral ideal, * Notice also the importance attached to the education of children, 4* ff.X ijl9 3,13 32«. SCOPE AND CHARACTER OF DEUTERONOMY XXVll which is designed to comprehend and govern the entire life of the community. The true significance of Dt. cannot, however, be properly understood, until it is viewed in the light of the age which called it forth : in the following remarks therefore it will be necessary in some respects to anticipate the conclusions of § 4, and to assume that Dt. was composed in the 7th cent. B.C., during the reign of either Manasseh or Josiah. If this may be here assumed, it will be seen that the author builds upon the foundation of the prophets, and that his primary aim is to create an effectual moral stimulus for realizing the ideals which they had propounded. The prophets had held up before their people high conceptions of life and duty ; they had taught that Jehovah's favour was conditioned by the fulfilment of His moral demands ; they had declared, one after another,* that the claims of civil and social justice were paramount in His eyes : Isaiah had reaffirmed, with fresh emphasis, the old truth (Ex. 19^) that it was Israel's vocation to be a "holy nation"; Hosea had traced back both the moral and material deterioration of the Northern Kingdom to its abandonment of Jehovah, and had forewarned it of the bitter consequences which devotion to idolatry would bring in its train. These are the truths which, brought home to the author, with fresh vividness, by the recent experiences of Manasseh's reign, become the informing principles of his teaching ; he absorbs them into his own spiritual nature ; he shows how they may be systematically applied so as not merely to correct palpable abuses, but also to deepen the spiritual life of individuals, and to penetrate and transform the whole national organization of Israel ; while at the same time he so stimulates the individual conscience by new and powerful motives, as to provide an effectual moral and spiritual agency, capable — if any agency were capable — of moulding the nation into conformity with the prophetic ideal. In a special degree the author of Dt. is the spiritual heir of Hosea. Not only does he join with him in the emphatic repudiation of nature-worship, and in acknowledging Jehovah • E.g. 2 S. i2i-« I K. 2ii'ff- Am. 41- 5>2ff- Hos. 4I-8 Is. i^"- Mic. 31-*. XXVlll INTRODUCTION as the true Giver of nature's bounty,* he agrees with him also in the prominence which he assigns to the emotional side of religion. With Hosea, love, affection, sympathy are the immediate, and most natural, fruits of the religious temper. Jehovah first '* loved " Israel ; and the true Israelite is he who is infused with the same spirit, and who loves, with the same spontaneity, and the same ungrudging affection, both Jehovah and his fellow-Israelites. **This truth is equally set forth in Deuteronomy, and in the Deuteronomist's great spiritual pre- decessor, Hosea. The primal love of Jehovah to Israel fills the foreground of each writer's discourse, and all human relationships within the Israelitish community are rooted in this."t The passages have been already quoted in which Deuteronomy emphasizes Jehovah's love of Israel, and in- culcates a responsive love of Jehovah upon Israel's part as the first of human duties. And in his conduct towards his neigh- bour, the Israelite is to be actuated not only by what strict justice or equity demands ; he is repeatedly exhorted to exercise towards him offices of affection and kindness. Love is to be the presiding genius of his life. And thus Dt. teaches the great truth that religion is concerned not merely with the intellect and the will, but that it involves equally the exercise and right direction of the affections. Of course, however, this love, both in Jehovah and in Israel, is a moral love ; it must be limited, where the necessity arises, by the demands of righteousness : hence idolatry and immorality cannot be tolerated or condoned by it : the author is conscious of no inconsistency in propounding the most rigorous repressive measures against the former ; and he finds no occasion for mitigating the severity which ancient usage prescribed for dealing with the latter (p. xxiii, bottom). The monotheistic creed of Dt. is another development of the teaching of the prophets. The original '* monolatry " of Israel became indeed, in the hands of the older prophets (cf. p. 90 f.), almost, if not quite, monotheism: nevertheless, this truth is • Hos. 2i«<8)«'- i3«-8; Dt. 8''»- iii^f. 26'". t Cheyne, Jererniah, his Life and Times, p. 66. See Hos. 3' 9'* ii*'* 146 W ; 4I 6*** 12^ C*) (Acitfc? demanded by God : see p. 102). SCOPE AND CHARACTER OF DEUTERONOMY XXIX taught more formally and explicitly in Dt. (4^5- ^^ 6* 7' lo*^) * than by earlier writers ; and its vivid realization by the author finds expression in the insistence with which he urg-es Jehovah's claim to be the exclusive object of the Israelite's reverence. The limitation of the public worship of Jehovah to Jerusalem, which Dt. inculcates so strongly (c. 12, &c.), may seem indeed to us to be a retrograde step, and inconsistent with the author's lofty conception of the Divine nature (10^*): but partly it was a result of the national feeling of Israel, to which the prophets, even in their most exalted moments,! were hardly ever wholly superior, and which looked up to the national Temple on Zion as specially honoured by Jehovah's presence ; partly it arose out of the circumstances of the age, which made the local sanctuaries centres of impure or unspiritual rites. Under the conditions of the time, the single sanctuary was a corollary of the monotheistic idea. Worship at different places would tend (as in the case of Ba'al, and many other ancient deities) to generate different conceptions of the god worshipped, and might even lead to the syncretistic confusion of Jehovah with other deities. The concentration of worship in a single spot was thus a necessary providential stage in the purification of the popular idea of God. In the end, it is true, this exclusive- ness, maintained with blind one-sidedness and exaggeration, brought with it its own nemesis. The unspiritual Israelites, in spite of the warnings of the prophets (comp. Jer. 7^-i5 Is. 66^-*), viewed the material sanctuary on Zion as the palladium of their security, operating irrespectively of their own moral worthiness ; and in a later age attachment to the Temple, as such, was one of the causes which incapacitated the Jews from appropriating the more spiritual teaching of Christ. | But long before then, the victory over polytheism had been won ; and even the destruction of the Temple brought with it no danger of a lapse into the idolatries of the past. The ethical qualities of Jehovah are frequently dwelt upon in Dt. He is emphatically a righteous God ; a hater of sin • Note also 4^' (where the heathen religions are attributed to the supreme providence of Israel's God) ; and (in the Song) 32^. t E.g. Is. 2*-* 25« Jer. 3!^ Is. 56^ 662o-m. % Comp. Acts 6""". XXX INTRODUCTION and wrono"; ignoble practices are an "abomination" to Him ; * yet He is ready to forgive the penitent, and shows mercv and compassion towards those who deserve it : He has watched over, and cherished Israel, with the tenderness and affection of a father ; if He has also disciplined it, it has been for its ultimate good. Especially does the author emphasize Jehovah's fidelity to His promises ; the oath sworn to the patriarchs He will never break ; even towards a heathen nation He does not rescind what He has once decreed (2^). Jehovah's relation to Israel originated in His own free clioice', Israel becomes in consequence His special possession (p. xx) and inheritance, and the constant object of His regard. More particularly. His relation to it is represented under the figure of a covenant — one of the characteristic ideas both of Dt. and of the Deuteronomic school (p. 68) — involving mutual duties and obligations, binding Jehovah to faithfulness, and Israel to obedience. The nature of the duties devolving hence upon Israel, and the motives (especially ^rrt;/zV«^^£? and love) which should prompt Israel to respond accordingly, have been indicated above (pp. xxi, xxiv). With priestly institutions the author has greater sympathy than the prophets generally. He evinces a warm regard for the priestly tribe; he guards its privileges (iS^-^), demands obedience for its decisions (24^; cf. ly^o-^^), and earnestly commends its members to the Israelite's benevolence (i2i8- ^^ x^'-i- 29 &c.). The ceremonial observances current at the time he has no desire to see abolished ; the custom of sacrifice, though he does not emphasize it in the manner of the Priests' Code, he takes for granted, and upon occasion regulates. A right heart, instinct with true affections towards God and man, is indeed the only religion which has value in his eyes : but he is aware that external forms, if properly observed, may exercise and keep alive a religious spirit (14^^), may guard Israel's "holiness" from profanation, and preserve it from contamination with heathen influences (cf. 6^ ii^^ i4^'^M also 225.12 23i5(i4)j_ The offerings on which he lays the greatest • Idolatrous rites (725- 2« 12^1 i3i»(i«) i;-* 20^* 27'^); magic and divination (18"^); immoral customs (22^ 23^® f^*' 24*); commercial injustice (25"). SCOPE AND CHARACTER OF DEUTERONOMY XXXI stress are those expressive of gratitude to God as the Giver of the good things of Canaan {1422-27 1519-23 1510. is. 17 26^0): and the religious feasts, especially those held in connexion with the great annual pilgrimages, he desires to be occasions of gladness before Jehovah, and of the display of generous hospitality towards the destitute (la^- 12. is i^^26f. 1511. u 2611). In its attitude towards other nations, Dt. shows consider- able exclusiveness and '* particularism." Jehovah owns indeed the entire world ; but His favourable regard is limited to the people of His choice. The prophetic truth that Jehovah has also a care for other nations, and will one day receive them into His fold, does not find expression in Dt. (once, perhaps, indirectly, in the Song, 32*^). The reason is not far to seek : Dt. is a law-book, designed to provide Israel with instruction in the duties of life ; and the circumstances of the age natur- ally led the author to discourage, rather than to promote, a friendly attitude towards the heathen. The Ger, who has placed himself under the protection of Israel (p. 126), is indeed treated naturally with consideration : but the "foreigner," as such, stands upon a different level, and is excluded from pecuniary advantages permitted to the Israelite (15^2321(20)). Religious motives * sufficiently explain the strongly hostile attitude adopted towards the Canaanites ; but only an anti- quarian reason is assigned for the antipathy displayed towards the 'Ammonites and Moabites (23*-'^(3-*^)), and for the injunction to exterminate 'Amaiek {z^"^-"^^). A more friendly attitude, based upon the recollections of the past, is inculcated towards the Edomite and the Egyptian (23^^- ("^•)). It is probable that all these regulations, as Ex. 1714-16 shows to be the case with that relating to 'Amalek, rest upon an ancient traditional basis,! and that the author's part in them is limited to the form in which they are cast, and the motives with which he has enforced them. The encroachments of heathenism formed the pressing danger of the age ; and these the author strove to resist by every means in his power. Not only does he repeatedly • See 7^'- 20I8 (cf. in D^ Jos. 2312'-). + Comp. Delitzsch, ZKWL. 1880, p. 561 ; Dillm. p. 605. XXXll INTRODUCTION declare, in solemn terms, that if allowed to prevail, they wiH Ultimately involve Israel in national ruin ; but a large number of provisions — much larger than in the Book of the Covenant — are aimed directly against them ; and the need of enforcing these overrides even those considerations of forbearance and humanity, which usually rule supreme in the author's mind.* Foremost among these provisions stand the injunctions for the extirpation of the Canaanites. These are included in Dt., partly, no doubt, because they formed an element in the older legislation (Ex. 2;^^'^-^^), and were ascribed traditionally to Moses, but chiefly because by the drastic completeness with which they sought to secure Israel against pernicious religious influences, they were a significant protest against the fashions of the age, and afforded the author a means of expressing indirectly his profound abhorrence of practices which he knew to be subversive of holiness (cf. i23i). In estimating these injunctions, it must, of course, be remembered that in the age when Dt. was written, the time when they could be enforced had long passed away ; they had consequently only an zdeal value ; they bear witness by their severity to the intensity of the author's convictions on the subject, and to the reality of the dangers which he felt threatened Israel's religion from this quarter.! It is probable also that many more prohibitive ordinances of Dt. than appears on the surface, are directed against the encroachments of heathenism, or the assimilation of undesir- able foreign customs. "The essential object of the short law of the kingdom (i7^*-20) is to guard against admixture with foreigners, and participation in foreign policy." I And other precepts are directed either against popular heathen super- stitions, or against the immoralities of Phoenician nature- worship, which, as the Books of Kings and the prophets show, had deeply tainted the worship of Jehovah. § The truth that virtue is rewarded with temporal bless- ings, and vice punished with temporal misfortunes, — a truth • See especially c. 13. t Cf. Cheyne, Jeremiah, p. 67 ; Montefiore, Hibhert Lectures, p. 185. :: OTJC.-' p. 365. S Comp. the notes on i2'-«-=" 141- » (p. 164), ^ib ,621- » lyi-s igs" 22' 23^8'-. SCOPE AND CHARACTER OF DEUTERONOMY XXXlll tenaciously held by the ancient Hebrews, and (as the book of Job shows) even treated by them as a universal law of God's providence, — is an important paedagog-ic principle, and, as such, is frequently emphasized by the author. The doctrine that "righteousness exalteth a nation," while wickedness is the sure prelude to national disaster, has been said truly to form the essence of his "philosophy of history," as it is also one of the motives to obedience on which he most frequently insists: "that thou mayest live," "that it may be well for thee," "that thou mayest prolong thy days," "that Jehovah may bless thee," or similar phrases, are the recurring formulae, which show how assured he was of the general validity of the truth which they express.* The same conviction finds hyper- bolical expression in the promise that, in the event of obedience, Israel will be "set high" above all nations (26^^ 28^), and enjoy material superiority over them (15^^ 2812b. 13^, The other aspect of the same doctrine is taught less frequently, but not less forcibly.! Retribution, it is said emphatically (710), overtakes the evil-doer in person; it is not reserved (as was sometimes thought |) for his descendants. The religious value of Deuteronomy is very great. True, "it is a book of national religion," with the limitations incident to age and place stamped upon it; " but it is withal a book of personal religion, and so of universal religion." The power which gave Israel its cohesion and strength was its religion ; if it was untrue to this, as its prophets unanimously saw, it must fall in pieces. Religion becomes thus the real ground of all moral and social order ; and the aim of Dt. is to establish for religion a deeper basis than that of public ritual, * The promise is annexed both to the general observance of the Deut. law, 4*« 526 (23). 3U (83) 62.3.18.24 jqIS „9 y^\6.m. ^^^ (^f. alsO 7I2-IO ,,18-16.20-26.27 26^*'* 28^"^* 29^0 30'), and to particular commands, viz. 5^' (honour to parents), 12^^-'^ (prohibition to eat blood), i^^^^ (application of triennial tithe to relief of the poor), 1510-18 (liberality in lending- to needy, and in treatment of slave), 16^ (impartiality in judgment), ^']'^ (king's obedience to Deut. law), 19" (justice on murderer), 22^ (humane treatment ot bird), 2321 (2«) (not demanding interest of Israelite), 24^* (leaving forgotten sheaf for the "stranger, the fatherless, and the widow"), 25" (commercial honesty). Comp. Am. 5^* Is. i"'- s^*"- 58S-" &c. t 428 2,^^ ; fi'**- 81S'- I ii«- 28 28i5ff- 2917 (i8)ff. 3i» J Job 2I». C XXXIV INTRODUCTION or legal rules. The author addresses himself, more directly and effectively than any previous teacher of Israel had done, to the individual soul ; he labours, by appealing to the most powerful and generous emotions, to quicken and intensify the religious life of the individual. "Hosea had already perceived that in our religious life, it is not so much we who find God, as God who finds us. Deuteronomy accepted this truth, and sought to show what forms the religious life thus quickened would assume among Yahveh's people. It dis- cerned that that life must be a life of loyal obedience and of holy affection ; and inasmuch as these are not outward acts but inward states, it took the first steps towards transferring the stress of religion from national observance to individual consciousness, and proposed as its ultimate ideal a community which should collectively realize a relationship of reverence and love to its heavenly Lord. These great sentiments could only be comprehended and expressed by the community, when they had first been deeply felt by each single soul ; and in enunciating its principles for the government of the traditional Israel, Deuteronomy was therefore, in fact, enunci- ating them for the whole human race in every age. It was reserved for the greatest of Israel's sons to discern this com- pletely, and to proclaim its highest word as the first law, no longer for Judah but for the world (Mark 1 228-30; Dt. 6*-^). And so the teaching of Deuteronomy leads direct to the supreme thought of Christ."* § 4. Authorships Date, and Structure. The relation of Dt. to the preceding books of the Pent., as indicated in § 2, gives rise to two questions, the consideration of which will conveniently open this part of our subject. It will be proper, in order to make our ground secure, to start with the assumption that the traditional view of the authorship of the first four books of the Pent, is correct. The questions, * J. E. Carpenter, "The Book of Deuteronomy," in the Modem Review, April 1883, p. 281. — In parts of the preceding pages I ana indebted to Holzinger, Einleitung in den Hexateuch (1893), p. 313 ff- AUTHORSHIP OF DEUTERONOMY XXXV then, which suggest themselves are: (i) Do the variations between the narratives of Dt. and Gn.-Nu. ever assume the character of discrepancies which cannot be reconciled ? (2) Is the relation between them such as to be incompatible with the traditional view that the author of both is Moses ? That the author of Dt., supposing him to be identical with the author of Ex.-Nu., should mention, either in the retrospects (c. 1-3 ; g7_ioii) or allusively elsewhere, incidents not recorded by him in his previous narrative, would, of course, not in itself excite surprise ; accordingly additions such as those in i^-^- ^^^- ^o^- 29-3i 22if. 23-28 cause no difficulty, they relate to details of a personal character, a notice of which would be conformable to the plan of the retrospect, but which might well have been passed over in the history. There are, however, some other variations, which deserve closer consideration. 1. In i*'^'* the plan of appointing judges to assist Moses is represented as originating with Moses himself, complaining to the people of the diffi- culty that he found in dealing personally with the number of cases that arose ; the people assent to the proposal, and Moses selects the judges accordingly. In Ex. 18''*-'' the plan is referred entirely to the advice of Jethro ; no allusion is made to the difficulty felt by Moses ; and Moses takes action without at all consulting the people. It might be replied that the two accounts are mutually supplementary : what is narrated in Dt. i'"'-* would fall very naturally between Ex. 18^ and Ex. 18^ : the narrative and the retrospect are written from different points of view ; and some notice of the motives by which Moses was inwardly influenced, and of the manner in which the people responded to them, though unnecessary in the narra- tive, would be in harmony with the general plan of the retrospect. 2. i22-23 Here the mission of the spies is represented as due entirely to a suggestion made by the people : in Nu. 13^'* it is referred to a command received directly by Moses from Jehovah. No doubt the two representa- tions are capable, in the abstract, of being harmonized : Moses, it might be supposed, approving personally of the proposal (Dt. i^**), desired to know if it had Jehovah's sanction ; and the command in Nu. 13^"^ is really the answer to his inquiry. But in this case, if not in the former as well, it remains remarkable, if the two accounts were written by one and the same person, that they should be so worded as to suggest to the reader two different ideas of what had taken place ; and (especially) that Moses, while mentioning (Dt. i^)that the proposal had his own approval, should not mention that it had Jehovah's also. 3. i"-38. In Nu. 20^ (cf. 27^**- Dt 32'<"-) Moses is prohibited to enter Canaan on account of his presumption in striking the rock at Kadesh, in the 39th year of the Exodus : here the ground of the prohibition is Jehovah's anger with him on account of the people (so 3^4*'), upon an occasion which YXXVl INTRODUCTION (see the note ad he.) is plainly fixed by the context for the 2nd year of the Exodus, 37 years previously. The supposition that Moses, speaking in the jfoth year, should have passed, in v.'*'', from the 2nd to the 39th year, returning^ in v.*^ to the 2nd year, is highly improbable. 4. i^ 2^'^*. As shown in the notes on pp. 31-33, it seems impossible to harmonize the representation contained in these passages with that of Numbers ; according to Nu. 14, &c., the 38 years in the wilderness were spent at Kadesh : according to Dt. they were spent a-way from Kadesh (2'*), in wandering about Edom (2^). 5. 9*. According to Ex. 32-34 Moses was three times in the mount (32'*" ; 32^' ; 34*) ; but it is only on the third occasion that he is recorded to have fasted (34^) : Dt., in the very words of Ex., describes him as doing so on i\\e. first occasion. Obviously, Dt. may relate what is passed by in silence in Ex. ; but the variation is remarkable. 6. 9^*"^. This, it is plain, must refer either to Ex. 32^^'' (Moses' second visit to the mountain), or (more probably) to Ex. 34'*" ^^ (his third visit to it). It is singular, now, that the terms of Moses' own intercession, as here reproduced, are borrowed, not from either of these passages, but from 32'^'^^, at the close of hxs first forty days upon the mountain. 7. lo^"*. This passage (see p. ii7f.) agrees — to a large extent verbally — with Ex. 34^"*"'^, with the difference that in Dt. Moses is directed to make, and actually does make, an ark of acacia-wood before ascending the mount the third time, to receive the Ten Commandments. That Moses should describe as made by himself what was in fact made by Bezal'el, acting on his behalf, is, no doubt, natural enough ; but in the narrative of Ex. (as it now stands) the command is both given to Bezal'el, and executed by him, after Moses' return from the mountain (36-'' 37'). The discrepancy in two narratives, so circumstantial as each of these is, is difficult to explain, if both are the work of one and the same writer, describing incidents in which he was personally concerned. 8. 10^"^. Cf. Nu. 33^^"^-* (in P's itinerary of the journeyings in the wilder- ness), relating, however, to a period long subsequent to the episode of the Golden Calf. In Nu., moreover, the stations Beeroth and Bene-ja'akan are mentioned in the inverse order ; and (v.^^) the death of Aaron is stated to have taken place, not at Moserah, but at Mount Hor, four stations beyond Jotbathah. As shown in the notes on p. ii9f., there is a possible formal reconciliation, though not one that can be called probable. All things considered, it seems, however, likely (p. 120) that lo*'^ is not part of the original text of Dt. ; if this be the case, Dt. vvill be relieved of the contradiction with Nu. 33*'"^, though the contradiction will still attach to the source from which the notice is derived, and bear witness to the exist- ence of divergent traditions in our present Pentateuch. 9. lo^'". If lo®'^ be an integral part of Dt., as at that timf can in that case refer only to the period indicated in those verses, 10^"' will assign the consecration of the tribe of Levi to a much later date than is done in Ex. 28-29 Lev. 8 Nu. 3°'^". If, however, lo"'' be not original in Dt., at that time will refer to the period of the sojourn at lioreb, 10'"^ ; in this case, there ceases to be a contradiction with Ex., but the reference seems to be (see p. 121) to some incident not mentioned in the existing text of Ex. AUTHORSHIP OF DEUTERONOMY XXXVII Of these discrepancies, i and 2, thoug-h they cannot be said to be favourable to Moses' authorship, are never- theless not absolutely incompatible with it ; 5 and 6 awaken graver doubts — it is surprising that the retrospects should afford so many cases (see p. xviii), from the inter- cession of Moses to the slaughter of the sons of Sihon (or 'Og), in which the reconciliation can only be effected by a duplication of the event recorded in the earlier narrative ; 3, 4, and 7 cannot be fairly explained upon the hypothesis of Mosaic authorship. We may pass now to the consideration of the laws in Dt., in their relation to those of Ex.-Nu. Let us first compare the laws in Ex. 21-23 (JE)- Here we observe in certain cases modifications which cannot be reasonably accounted for, except upon the supposition that the laws of Dt. originated in a later stage of society than the laws of Ex. Even the greater detail and development (p. viiif.) points in this direc- tion, though not, of course, so decisively as the cases of modification. 1. In Ex. ai'^'" a Hebrew bondman is to serve for six years, and to receive his freedom in the seventh year (v.*) ; a bondwoman who comes into servitude with her husband is to ret eive her freedom at the same time (v.*). But a daughter sold by her father as a bondwoman is on a different foot- ing ; she is not to go free as the bondmen do (v.^). In Dt. i5'''^ the law of Ex., by the addition of "or an Bebrewess," is pointedly extended so as to include bondwomen ; and in v.^^ it is expressly prescribed that the bondwoman (without any limitation) is to be subject to the same law of manumission as bondmen. Both laws are designed for the land of Canaan, as appears from the reference to the door and doorpost. If both laws, however, were given in the wilderness for a time of future settlement in Canaan, the variation just noted appears arbitrary. It is, however, at once explicable upon the supposition that the law of Dt. springs from a more advanced stage of society than the law of Ex., and regulates usage for an age in which the father's power over his daughter was less absolute than it had been in more primitive times, and when it was no longer the custom (see Ex. 21*'*) for a Hebrew girl to be bought to be the wife of her master or his son. Contrast also Dt. 15" and Ex. 21® (p. 184). 2. In Ex. 21^'* the asylum for manslaughter (as the connexion with v.'* appears to show) is Jehovah's altar {ci. i K. i* 2^) ; in Dt. (c. 19) definite cities are set apart for the purpose. 3. In Ex. 22'*'- (">'•• the law of seduction stands at the close of a list of cases of pecuniary compensations for injury to property : the offence is consequently treated as one of pecuniary loss to the father, who must be XXXVlll INTRODUCTION compensated by the seducer purchasing the damsel as wife for the full price {mohar) of a virg-in. In Dt. the corresponding law (22^^'") appears not among laws of property, but among laws of moral purity ; and though it is still provided that the offender shall marry the damsel and make com- pensation to the father, a fixed fine takes the place of the variable mohar. * 4. In Ex. 23**"' the provisions of the sabbatical year have a purely agricultural reference ; in Dt, 15^"* the institution is applied so as to form a check on the power of the creditor. Had both laws been framed by Moses, it is difficult not to think that in formulating Dt. 15^"® he would have made some allusion to the law of Ex. 23i'"', and mentioned that, in addi- tion to the provisions there laid down, the sabbatical year was to receive also this new application. Modifications such as these cannot reasonably be attributed to the altered circumstances or prospects of the nation at the close of the 40 years' wanderings: the provisions of Ex., as is plain both from the tenor of 232°^-, and from the various laws implying- the existence of houses, and the possession of separate holdings of land, are equally designed for the use of the people when settled in Canaan. Those of Dt. differ just in being adapted to meet the needs of a more developed state of society, for which the provisions of Ex. were no longer adequate. If, however, it is thus difficult to attribute the laws of Dt. and JE (Ex. 21-23) to the same legislator, it is altogether impossible to do this in the case of the laws of P ; for not only are the variations which the regulations of Dt. present much graver, but, as shown above (p. xiiif.), it cannot be supposed that P was one of the sources employed by the author of Dt. : laws and institutions of fundamental importance in P are treated in Dt. as if they were either non-existent, or matters of no concern to the Writer ; they are sometimes contradicted, sometimes ignored. Instances of their being ignored were cited above, p. xiii ; the following are instances of contra- diction : — I. In Lev. Nu. a sharp distinction is drawn — and enforced under stringent penalties (Nu. iSi"- '*• *") — between the priests and the common Levites: in Dt. it is implied (18^) that all members of the tribe of Levi are qualified to exercise priestly functions ; and regulations are laid down • Comp. W. R. Smith, Addit. Answer to the Libel (Edin. 1878), p. 56 f.; OTJC?^. 368 f. AUTHORSHIP OF DEUTERONOMY XXXIX (i8*'*) to meet the case of any member coming- from the country to the central sanctuary, and claiming to officiate there as priest. 2. In P particular provision is made for the maintenance of both priests and Levites, and in Nu. 35^'* (cf. Jos. 21) 48 cities are appointed for their residence. In Dt., under both heads, the regulations are very different, and allow considerably less ample provision for the maintenance of the tribe. Thus Dt. 18^ (the shoulder, the cheeks, and the maw to be the priest's perquisite in a peace-offering) is in direct contradiction with Lev. ^32-34 ^{}^g breast and the right thigh to be the priest's due in a peace- offering). 3. Dt. 18^ is inconsistent with the institution of Levitical cities (Nu. 35^*'*) ; it implies that the Levite has no settled residence, but is a "sojourner" in one of the cities ("gates," see p. Ixxix) of Israel. As remarked on p. 218, the provision of Dt. 18® is not incompatible with such an institution, supposing it to have been imperfectly put in force ; but its terms are quite general, they are not limited to any such future con- tingency as this, and (what is especiallj' noticeable) they harmonize with other passages of Dt. in which the country Levite is represented as desti- tute of adequate maintenance, and is placed in the same category with the "stranger, the fatherless, and the widow" (i2^2>i8.w j^27. 29 jgii. u 26U.12f.), 4. In Dt. 12®' ^'* I5^"* the firstlings of oxen and sheep are to be eaten by the owner himself at a sacred feast to be held at the central sanctuary : in Nu. 18^* they are assigned absolutely and expressly to the priest. 5. In Nu. 18^^"^ the tithe is assigTied entirely to the Levites, who in their turn (v.-^"^) pay a tenth to the priests : in Dt. it is, in two years out of three, to be consumed by the offerer and his household at a sacred feast (14^^), and in the third year to be applied to the relief of the poor (i4^''), — in both cases the members of the priestly tribe sharing only together with other destitute persons in the offerer's bounty. 6. While Lev. 25*''*^ enjoins the release of the Hebrew slave in the year of jubile, in Dt. 15I2-I8 jhe legislator, -without bringing his new law into relation with the different one of Lev. , prescribes the release of the Hebrew slave in the seventh year of his service. 7. In Lev. 17^' the flesh of an animal dying of itself {nebeldh) is not to be eaten either by the Israelite or by the "stranger": in Dt. 14-^ it is prohibited for the Israelite, but permitted to the "stranger." 8. In Ex. 12^"* the paschal sacrifice is limited to a lamb : in Dt. 16' it may be either a sheep or an ox (see also the note on 16^).* These difTerences between the laws of Dt. and those of P are greater than could arise, were the legislator the same in * For attempts that have been made to harmonize these discrepancies, see the notes on the passages quoted. The explanations offered by Principal Douglas — whose name I mention with all respect — in Lex Mosaica (pp. 80-96) must be regretfully pronounced to be not less strained and unsuccessful than those of his predecessors. Xl INTRODUCTION both : they can only be explained by the supposition that the two systems of law reflect the usage of two distinct periods of the national life. Of course there is no difficulty in supposing- that Moses may have foreseen the neglect of his own institutions and provided for it accordingly : but not one of the regulations that have been referred to betrays any indi- cation whatever that this was the intention of the legislator in framing it ; in every case the terms of the provision are as unqualified and absolute as are those of P. It is also undoubtedly true that the aim of Dt. is very diff"erent from that of P : the one is intended (chiefly) for the guidance of the priests, the other is addressed to the people ; the one represents the priestly point of view, the other that of the prophets ; the one lays down a complete code of ritual observ- ances, which certainly does not fall within the scope of the other. Still, if P were written by Moses, — or even compiled by another hand under his direction, — it is inconceivable that in recapitulating at the close of his life the laws which he desired the Israelites to observe, he should have thus held himself aloof from a body of law, in the compilation of which he had {ex hyp.) been so intimately concerned, ignormg institutions which he had represented as of central signifi- cance in his system,* and contradicting regulations which he had declared to be invested with the highest sanctions.! Not only does Dt. not contain (in any sense of the word) a rdstone or "recapitulation" of the laws of P, but the author does not even do what, supposing him to have been interested in a great ceremonial system, would have been consonant with the general plan of his work, and at the same time of the utmost value to future generations of Israelites : he does not, even in general terms, refer to the system which {ex hyp.) he had prescribed, for the purpose of summarizing its leading principles, or of defining the place which ceremonial institutions should hold in a spiritual * See p. xiii. The Day of Atonement, it is enjoined in P (Lev. 23'»'-). >s to be observed by all under penalty of death. t The rights and revenues of the tribe of Levi do fall within the scope of Dt. (see iS^''^), not less than within that of P, and yet the provisions are altogether different. AUTHORSHIP OF DEUTERONOMY xll religion.* On the contrary, his attitude towards it shows that its most characteristic ideas are alien to his mind, and have no place in his scheme of religion. The study of the legal sections of Dt. leads thus to the same conclusion which resulted from the study of the his- torical sections : each, when compared with the corresponding sections of Ex.-Nu., presents inconsistencies incompatible with the supposition of both being the work of the same author. This conclusion follows, even if (as has up to this point been assumed) Moses be the author of the preceding books of the Pentateuch. It is confirmed by the independent evidence of style. The literary styles of Dt. and P, while each has a strongly individual character, are cast in two entirely different moulds ; if Moses was the author of the one, he cannot have so far disowned his own individuality as to be also the author of the other. Nor can the Mosaic authorship of Dt. be maintained in face of a comparison with JE. That a composite narrative of the Exodus should have arisen in the lifetime of Moses, and that Moses himself should have drawn upon it in Dt., cannot be considered probable. But waiving this point, and treating J E as the work of a single hand, the style, though not so different from the style of Dt. as P's style is, neverthe- less differs from it more than would be consonant with the tenacious literary habits of Hebrew authors, were the writer in both cases the same : the discourses of Dt. are pervaded throughout by a uniform colouring and tone, which are absent from JE (comp. p. Ixxvii), and are an indication that we have before us the work of another hand.f In point of fact, however, — though the proof cannot be stated here, and must be sought in the Commentaries on the books in question, — the Mosaic authorship of the first four books of the Pent, cannot be sustained. JE and P were composed at two widely different periods of Israelitish history, * He does this, to some extent, for the laws of JE (i6^'^^), but not for those of P. — Comp., also, Westphal, pp. 172 ff., 231 ff., 241 fF. t Similarly Dean (now Bishop) Perowne (Contemp. Rev. Jan. 1888, p. 144) : " The book is in style quite unlike the other books of the Hexateuch : it stands absolutely alone. If it is the work of Moses, the other books cannot claim his authorship." On P's style, cf. L.O.T. pp. 122-128. xlii INTRODUCTION and both, there are the strongest reasons for supposing, long subsequent to Moses. Of course, for those who admit this, the post-Mosaic authorship of Dt. follows at once ; for, as was shown above (pp. viiif., xvf.), it is dependent upon, and consequently later than, JE. This conclusion, to which different lines of argument independently converge, is supported by other indications. There are passages, for instance, in Dt., showing that the author lived at a distance from the period which he describes. Thus, if i^ ("eleventh month") be compared with Nu. 33^8 (*' fifth month"), which fixes the date of Nu. 2022-28^ it appears that the whole of the events reviewed in 22-329 had taken place during the six months preceding the time when, if Moses be the author, the discourse must have been delivered. In such a situation, however, the repeated at that time {2^ ^4. 8. 12. 18. 21. 23^^ as also unto this day in 3^*, though suitable when a longer interval had elapsed, appears inappropriate. C. 5^ and ii^-^ point in the same direction. The writer, though aware as a fact (82- ■*) of the 40 years' wanderings, does not appear fully to realize the length of the interval, and identifies those whom he addresses with the generation that came out of Egypt in a manner which betrays that he is not speaking as a contemporary. In 2^2b («» as Israel did unto the land of his possession, which Jehovah gave him ") there is an evident anachronism : however, some writers have treated the antiquarian notices 2^^-^^' 20-23 (though otherwise in the style of Dt. and similar to 3«'ii'i3b ijso) as glosses. The expression, '•when ye came forth out of Egypt," not merely in 24^ 251^, but also in 23^ W, of an incident quite at the end of the 40 years' wanderings (cf. 446b. 46bj^ could not have been used naturally by Moses, speaking less than six months afterwards, but testifies to the writer of a later age, in which the 40 years had dwindled to a point. That Dt. is of later origin than the age of Moses may be inferred, further, from two other considerations, (i) The use of the phrase " beyond Jordan " (HITlI l^)/?) for the country East of Jordan, in Dt. i^- ^ 38 441- 4«- 47. 49 (as elsewhere in the Pent. : comp. Nu. 22^ 34^^), exactly as in Jos. 2^0 'f 9^^ &c. Jud. 5^' DATE OF DEUTERONOMY xliii lo®, shows that the author was a resident in Western Palestine. It is indeed sometimes alleged that the expression had a fixed geographical sense (like Gallia Transalpina, &c.), and was used as a standing designation of the trans-Jordanic territory, irrespectively of the actual position of the speaker or writer ; but Dt, 320.25 ii3o and Jos. 5^ 9^ xz^ (where it is used of Western Palestine), show that this assumption is incorrect. If, now, its meaning was not thus fixed, its employment by a writer, whether in E. or W. Palestine, of the side on which he himself stood, is difficult to understand, unless the habit had arisen of viewing the regions on the two sides of Jordan as contrasted with each other ; * and this of itself implies residence in Palestine. It is, of course, conceivable that this was a habit of the Canaanites ; but it can hardly be considered likely that the usage suggested by it passed from them to the Israelites, before the latter had set foot in the land, and experienced the conditions adapted to naturalize it among them. The use of the expression in Dt. (as in the Pent, generally) exactly as in Jos. 2^^ 8ic. creates a very strong presumption that the passages in question were all written under similar local conditions, t (2) The law respecting the place of sacrifice, as formulated in Dt., must have arisen at a much later age than that of Moses. As shown in the notes on c. 12 (pp. 136-138), while Dt. insists with great emphasis that all sacrifices are to be ofi'ered only at a single sanctuary, the spot chosen by Jehovah "out of all the tribes to set His name there," the law of Ex. 2o24 permits altars to be built, and sacrifice to be off'ered upon them, in any part of the land without distinction ; and with • Hence its use in Jos. 5^ 9^ 12', written (presumably) in W. Palestine. t So Dean (now Bishop) Perowne, Contemp. Rev. Jan. 1888, p. 143 f. In Dt. ^' ^ the (assumed) position of the speaker is naturally maintained. In V.*, on the contrary, in a phrase of common occurrence (4'*'' Jos. 2^' 9^"), as in Jos. i^**^', the point of view of the wrzV^r unconsciously betrays itself. Nu. 32" nmiD jTi'n 13VD . . . n^m jit'? nayo, where the expression is used of both sides of Jordan, though it has been referred to, has no bearing on the present question : the usage here falls into the category of passages in which, in accordance with Heb. idiom, the same expression repeated acquires a contrasted meaning in virtue of the juxtaposition (cf. i S. 14* 2o2i. 22 232*). From the use of the term in Nu. 32^" nothing can conse- quently be inferred as to its force, when used absolutely, as in Dt. i^"' &c. xliv INTRODUCTION the principle thus laid down the practice of the age from Joshua to Solomon (and even later) conforms : during this period mention is frequently made of altars being built, or sacrifice offered, at places other than that at which the Ark was stationed, without any indication (and this is the important point), on the part of either the actors or the narrator, that an irregularity is being committed (see esp. I S. 9^2'^* lo^' ^ ; I K. 18^''). It is, of course, true that the non- observance of a law does not of necessity imply its non- existence ; nevertheless, when men who might fairly be presumed to know of it, if it existed, not only make no attempt to put it in force, but disregard it without explanation or excuse, such an inference cannot be deemed an extravagant one.* The composition of Dt. must thus be placed at a period long subsequent to the age of Moses. Is fc possible to determine its date more precisely ? The terminus ad quern is not difficult to fix; it must have been written previously to the i8th year of King Josiah (b.c. 621), the year in which Hilkiah made his memorable discovery of the " book of the law " in the Temple * A. van Hoonacker {^Le lieu du culte dans la Legislation rituelle des Hdbreux, 1894) interprets Ex. 20^ of private altars, and seeks to show that the laws of Ex. 21-23 recognise only one legitimate public sanctuary, so that the law of Dt. 12 is not the innovation that it is commonly sup- posed to be. It is true, no doubt, that critics have sometimes unduly minimized the importance of the sanctuary at which the Ark was stationed — whether at Shiloh or elsewhere, or afterwards at Jerusalem — before the Deuteronomic legislation : de facto, the sanctuary which, in a special sense, was Jehovah's dwelling-place must always have had the pre- eminence (cf. Ex. 23^^) ; and the Temple of Solomon, by its splendour, and the associations of veneration and regard with which time naturally in- vested it, must have tended more and more to throw into the shade the minor local sanctuaries ; still, in face of the evidence of the historical books, it is difficult to think that sacrifice at other spots was regarded as actually illegitimate. The truth seems rather to be that centralizing tendencies had manifested themselves long before the age of either Manasseh or Josiah ; in Dt. they are brought to a head, the preference, or pre-eminence, which the Temple had long enjoyed de facto is confirmed to it de jure, and that in such a manner as to secure for it at the same time exclusive rights, as against all other sanctuaries. The law of Dt. remains an innovation ; but it is an innovation for which the soil had long been preparing. DATE OF DEUTERONOMY xlv (2 K. 22^*'^'). For the narrative of 2 K. 22-23 makes it plain that the book so found must have embraced Deuteronomy ; * for although the bare description of its contents, and of the effect produced by it upon those who heard it (2211- ^^- ^^) might suit Lev. 26 equally with Dt. 28, yet the allusions to the covenant contained in it (232' 3. 21^^ which refer evidently to Dt. (28^9 (29I) : cf. 298- 20. 24(9. 21. 25)^^ and the fact that in the reforma- tion based upon it, Josiah carries out, step by step, the funda- mental principles of Dt.,t leave no doubt upon the matter. How much earlier than B.C. 621 Dt. may be, is more difficult to determine. The following considerations, how- * Or, at least, c. 5-26. 28 (p. Ixv). It cannot be shown to have included more than Dt. (see Schrader, Einl. § 206 i, c ; Dillm. p. 613 ; OTJC.^^. 258 ; Westphal, p. 289 ft'. ; &c.) ; but that is immaterial to the present argument. t Viz. the abolition of all heathen rites and superstitions, and the centralization of Jehovah's worship at Jerusalem: comp. 2 K. 23^- '*'''^' (worship of the host of heaven put down) with Dt. 17^; 23^*^* (priests and sanctuaries of various "other gods") with Dt. 6^^ 11^* 17^ &c.; 23** '^- ^*' •^•''(the high-places, with their altars, "pillars," and Ash^rim) with Dt. 12^'- ; 23® (the Ash^rah in the Temple) with Dt. 16^' ; 23^ (the Kedeshim) with Dt. 23^^ (^^*; 23^** (provision made for the support of the disestablished priests out of the Temple dues) with Dt. 18®* ; 23^" (Molech-worship) with Dt, 18^*^*; 23^^-^ (the passover m Jerusalem) with Dt. i6"-; 23-* (consulters of ghosts and familiar spirits) with Dt. 18^'; v.-^ (Josiah's piety) with Dt. 6^. If the reader will peruse consecutively (cf. Cheyne, Jeremiah, his Life and Times, p. 50 f.) Dt. 6^-6- i^-is 122-7 1621-22 j^-is 28, he will have an idea of the passages which may have principally impressed Josiah. The covenant which the king and nation solemnly enter into, to observe the newly discovered code, is also described in terms which point unmistak- ably to Dt. (2 K. 23' "to keep his commandments, and his testimonies, and his statutes, with all the heart and with all the soul " : see p. Ixxxi f., Nos. 37, 51). The title book of the laiv (2 K. 238- 1') recalls Dt. 28'''i 29-0(21) 30'" 31-* Jos. \^ 8^ (all of the Deut. code). Whether any weight is to be attached to the reminiscence in 221** of Dt. 28^ is less certain ; for though in substance I^uldah's prophecy is no doubt authentic, it is pretty clear that it owes its form to the Deuteronomic compiler of Kings, so that the reminiscence may be due to him rather than to Huldah herself. The expression "confirm the words," &c. (2 K. 22^"^), recalls Dt. -7^; but it is doubtful whether this verse is part of the original Dt. (p. 300). The law of Dt. 18^"* was not, however, fully carried out : the disestablished priests of the high-places, though they were received by their "brethren" at Jerusalem, and allow*^ a share in the Temple dues, were not permitted to minister at the altar (2 K. 23'), — whether Josiah was not able to enforce this provision on account of the opposition of Hilkiah and the other Zadokite priests, or whether they were felt to be disqualified for such sacred duties by the part they had taken in idolatrous rites. xlvi INTRODUCTION ever, tend to fix its date more closely, and to show that it belongs, most probably, either to the reigfn of Manassen, or to the early years of the reign of Josiah. 1. The differences between the laws of Dt. and those of Ex. 21-23 t^"^ ^o show that the two Codes are separated from each other by a considerable interval of time, in the course of which the social and political organization of the community had materially developed, and the Code of Ex. had ceased to be adequate to the nation's needs.* 2. The law of the kingdom (ly^^-^o) is coloured by reminis- cences of the monarchy of Solomon. The argument does not deny that Moses may have made provision for the establish- ment of a monarchy in Israel, but affirms that the form in which the provision is here cast bears the stamp of a later age. 3. The terms of Dt. 178-is (cf. 19^'^), in which the con- stitution of the supreme tribunal is not prescribed, but repre- sented as already known (cf. p. 207), appear to presuppose the existence of the judicature, instituted (according to 2 Ch. 198-11) by Jehoshaphat. 4. The forms of idolatry alluded to, especially the worship of the " Host of heaven" (4!^ 17^), point to a date not earlier than the 2nd half of the 8th cent. B.C. It is true, the worship of the sun and moon is ancient, as is attested even by the names of places in Canaan : but in the notices (which are frequent) of idolatrous practices in the historical books from Judges to Kings, no mention of the " Host of heaven" occurs until the reign of Ahaz ; and in the 7th cent, it is alluded to frequently.! The temptation to worship "other gods " is the pressing danger of the age, both in Dt. and in Jeremiah. 5. The influence of Dt. upon subsequent writers is clear * Cf. Ch^yne, Jeremiah, p. 71 : "The Israel of Dt. is separated from the Israel of the Exodus by a complete social revolution. The nomad tribes have grown into a settled and wealthy community (notice the phrase 'the elders of the city,' 19" &c.), whose organisation needs no longer to be constituted, but only to be reformed." Why the new features in the legislation of Dt. cannot be accounted for by the altered circumstances of the nation at the close of the 40 years' wanderings, is shown on p. xxxviii. t2 K. 23" (Ahaz); 2 K. 218- », cf. as*-"-"-" (Manasseh) ; 2 K. 17" (Deut.) the reference is vague : Zeph. i» Jer. 8* 19" ; f^ 44!^ ; Ez. 8i« refer to a later period. It was introduced, in all probability, from Babylonia. DATE OF DEUTERONOMY xlvii aiid indisputable. It is remarkable, now, that the early prophets, Amos, Hosea, and the undisputed portions of Isaiah, show no certain traces of this influence; Jeremiah exhibits marks of it on nearly every page ; Ezekiel and Deutero-Isaiah are also evidently influenced by it. If Dt. were composed between Isaiah and Jeremiah, these facts would be exactly accounted for. 6. The language and style of Dt., clear and flowing, free from archaisms (see § 5), but purer than that of Jeremiah, would suit the same period. Dillm. (p. 611) remarks justly that the style of Dt., especially in its rhetorical fulness and breadth of diction, implies a long development of the art of public oratory, and is not of a character to belong to the first age of Hebrew literature. 7. The prophetic teaching of Dt., the dominant theological ideas, the points of view under which the laws are presented, the principles by which conduct is estimated, presuppose a relatively advanced stage of theological reflexion, as they also approximate to what is found in Jeremiah and Ezekiel. 8. In Dt. i622 we read, "Thou shalt not set thee up a mazzehah (obelisk), which Jehovah thy God hateth." Would Isaiah, it is asked, if he had known of such a law, have adopted the mazzehah (19^®) as a symbol of the future con- version of Egypt to the true faith ? * Or, if he had known of * Cf. OTJC- p. 355 ; Ryle, Canon of the OT. p. 56 : and comp. below, p. 204. The supposition that obelisks connected with heathen places of worship are meant in Dt. 16^^ is not favoured by the context (v.^^'') ; the use of these has, moreover, been proscribed before, 7^ 12^ (repeated from Ex. 23^ 34^^)' The older legislation enjoins the destruction of heathen altars and obelisks ; but contains no prohibition corresponding to Dt. 16^: in Ex. 24'' obelisks are erected beside an altar by Moses. The argument is sometimes met by the answer that the obelisk spoken of by Isaiah was a commemorative one, intended merely to indicate to the traveller entering Egypt, that it was a country sacred to Jehovah. But it could not have served this purpose, without possessing some religious associations ; and these, according to Dt. 16", were of a character which Jehovah "hated." At the same time, the argument does not possess the cogency of those of a broader and more general character : for a single, isolated law, in the face of opposing custom, might drop out of notice ; and the prophet's figure would in that case have been merely suggested to him by prevalent popular usage. xlviii INTRODUCTION Dt. 14^ would he have said (22^2) that /ehovah ** calleA'* to a practice which is there prohibited ? 9. The law of Dt. 1820-22 presupposes an age in which the true prophets found themselves in conflict with numerous and influential false prophets, and it became necessary to supply Israel with the means of distinguishing them, i.e. the period from the 8th cent, onwards (Dillm. pp. 331, 612). ID. In general, as Oettli (p. 16) remarks, both the religious and the national experiences presupposed by Dt. are much wider than those of the Mosaic age can have been. So soon as Dt. is recognized as a work of the 7th cent. B.C., the phenomena which were so perplexing, upon the hypothesis of its Mosaic authorship, are at once readily explicable. For history, it was dependent (in the main) upon JE : that was the popular narrative of the oHgines of Israel : the narrative of P (if indeed it already existed) had not yet been combined with JE, and was little known. The author, however, not being the author of J E as well, follows it freely, sometimes perhaps interweaving reminiscences from memory ; hence he now and then inadvertently places a clause in a new setting (p. xviii), or is guilty of a slight inconsistency. The incidents mentioned by him without the authority of JE (p. xviif.) may have been derived by him in some cases from an independent source, oral or written : for others, notably those narrated in the earlier books at points of juncture between the narratives of JE and P, his source was far more probably JE itself, in parts which the last compiler of the Hexateuch sacrificed when he combined JE with P, but which, at the time when Dt. was written, were still read by the author in their integrity. In the legal parts of his work, the modifications and additions which the legislation of Dt. presents, when compared with that of JE, are simply a consequence of the more varied needs of the society for which it was designed. The sparseness of refer- ences to priestly institutions, and the discrepancies with P (p. xxxix), are explained at once, when it is remembered that many of these institutions had not yet reached the form in which they are systematized in *:he Priests' Code, and that the author, while free from any desire to depreciate ceremonial DATE OF DEUTERONOMY xHx observances (p. xxx), was nevertheless a man whose interests were chiefly centred in the prophetical aspects of religion. The question whether Dt. is to be assigned to the reign oi Manasseh or Josiah is a more difficult one. Let us consider the historical conditions of the 7th cent. B.C., and the motives, or influences, under which Dt. may have been composed. Throughout his long prophetic career, Isaiah had pro- claimed the advent, so soon as Syrian or Assyrian troubles were over, and Judah was able again to breathe freely, of an ideal state of purity and blessedness; Judah was then to realize its ideal character of a "holy nation"; her citizens, from the king downwards, were to exhibit ideal excellences ; a great moral and spiritual regeneration was to be effected, and the national character was to be radically transformed.* Publicly and privately, this was the teaching which Isaiah reiterated : and upon all spiritually minded Israelites, we may be sure, his powerful personality, and noble ideas, made a profound impression. At the time, one of the chief obstacles to purity of religion appears to have been the local shrines, or " high-places " (p. 139) : here the worship of Jehovah could be despiritualized, and even contaminated with heathen rites, more readily than was possible — except under a distinctly idolatrous king — at the Temple of Jerusalem. Isaiah, how- ever, though he speaks of images with reprobation and dis- paragement,! does not (in his extant prophecies) wage war against the local sanctuaries as such,| and hardly even alludes to the worship of " other gods." § It is the moral shortcomings of his contemporaries which stir him most deeply, and fill a more prominent place in his writings than the denunciation of heathen rites. As yet, notwithstanding the patronage of Ahaz (2 K. 16^, of. 23^2^^ distinctively heathen influences were not apparently so aggressive in Judah as they were destined to become shortly afterwards. Hezekiah, however, appears to have seen that any serious religious reform must begin at * Is. i26'- 43-6 29^8-24 3020-22 3,7 32I-8.W-17 336-8, See the writer's Isaiah, his Life and Times, pp. 22, 26, 58, 62, iiof. t 28- 18. 20 ,^8 302:! 3 J 7. + cf. however, i» § Cf. \'f^^. This term, so common in Dt., Jen, and other Deutero- nomic writers (p. Ixxviii), is not found in Isaiah. D I INTRODUCTION the local sanctuaries ; and hence (though the description may attribute to him more than he actually accomplished *) he removed, it is said, the high-places, and commanded all men to worship before the altar in Jerusalem {2 K. i8*-^^ 21^). This, we may conclude, was the practical form in which Isaiah's teaching took shape in Hezekiah's mind, and in which he sought to give effect to Isaiah's ideals. But whatever Hezekiah effected by this measure, was very soon undone. Under his successor, Manasseh, who occupied the throne for nearly 50 years, a violent and determined reaction in favour of heathenism set in. Not only were the high-places re-established ; but distinctively heathen cults were so patronized by the king that they threatened to super- sede altogether the service of Jehovah. The worship of Ba'al, of the Ash^rah, and of the "host of heaven," was carried on in the courts of the Temple itself; the odious rites of Molech (p. 222 f.) were revived; various other superstitious or immoral practices also became fashionable.! Nor would Manasseh brook opposition : the loyal servants of Jehovah, who resisted his innovations, were relentlessly persecuted and slain; the "innocent blood," which he shed in Jerusalem, is a standing charge against his memory. J The prophecy Mic. 6I-76 is an interesting and instructive monument of this reign : for, on the one hand, it presents a vivid picture of the moral corruption of the age (G^o-^^ yi-6)^ and of the infatuated eager- ness with which the people pressed forward to propitiate the deity even with the sacrifice of their dearest {6^) ; and, on the other hand, it supplies evidence that the voice of the prophets was not silenced, but that they could still proclaim, in accents of calm resignation and trust, that what Jehovah demanded of His worshippers was not material offerings, however costly, but "to do justly, and to love mercy, and to walk humbly with thy God" (68). With the accession of Josiah (b.c. 639), there came no doubt a change. The readiness with which Josiah yielded himself to the principles of Deuteronomy, and the terms in • Cf. OTJC.^ pp. 355, 357 ; Montefiore, Nibb. Led. p. 164. t 2 K. zx^-"^ I cf 23^-'- ^'•'^\ 5: 2 K. 2ii« 24* ; cf. Jer. 2«». DATE OF DEUTERONOMY U which Jeremiah aUudes to him (Jer. 22i5t>-i«), combine to show that his character was that of a religiously-minded, amiable prince, who would be the last to follow in the footsteps of Manasseh, or willingly be disloyal to Israel's creed. The prophetical party, and their adherents, could now therefore lift up their heads in peace ; and active persecution ceased. But a child of eight could not be expected to inaugurate at once a new policy : nor, as a matter of fact, for some i8 years was any material alteration effected ; the syncretistic and idolatrous worship continued ; even the Temple was not purged of its heathen disfigurements. These and other reforms were only carried out in consequence of the effect wrought upon Josiah by Deuteronomy, after its discovery in the Temple, in his i8th year (2 K. 22-23). Our information respecting the 55 years of Manasseh's reign, and the first 17 of Josiah's, is fragmentary: it is only by conjecture that we can either picture to ourselves the con- dition to which the prophetical party was reduced by the persecuting measures of Manasseh, or imagine the steps which they may have taken for the purpose of arresting, if possible, the downward movement of the nation. But the 7th century, it is evident, marked a crisis in the religious history of Judah : the longer Manasseh's reign continued, the more critical must the times have seemed to the true wor- shippers of Jehovah: nor, even after Josiah's accession, could the crisis have been considered to be past, so long as the heathen practices sanctioned by his grandfather maintained their hold upon the nation. Deuteronomy represents the first serious attempt made to counteract the tendencies of the age. It may have been in the dark days of Manasseh, when the spiritual energy of prophecy, no longer able, as of yore, to make its voice heard openly among the people, nevertheless refused to be suppressed, and, hopeful of better times, pro- vided in anticipation a spiritual rallying-point, round which the disorganized forces of the national religion might under happier auspices one day range themselves again. Or it may have been later, when the character of the young King Josiah allorded promise of speedier success, that the needful stimulus Hi INTRODUCTION was found, and that the prophets, encouraged by the brightei prospect, resolved upon putting forward the spiritual require- ments of the age, in a shape which, if circumstances favoured, might serve more immediately as a basis of reform. Such, at any rate, whichever the age to which it belongs, was the aim which the prophetic author of Dt. set himself. The means which he adopted for giving it practical effect were well chosen. His object was to quicken the national con- science, and at the same time to bring it into touch with the principles which regulated the national life. Accordingly he comes forward neither solely as a prophet, nor solely as a legalist. The prophet, as such, though he asserted with noble eloquence the claims of a spiritual religion and a pure morality, was apt to be too abstract and ideal in his teaching to influence the masses of his countrymen ; and the mere promulgation of a collection of laws would obviously be valueless as a stimulus to moral action. The author adopted accordingly a method for which, on a smaller scale, there was already a precedent in the "Book of the Covenant"; he selected such laws as he deemed most important for his people to observe, he presented them in a popular dress, and he so combined them with homiletic introductions and com- ments as to make them the vehicle of a powerful appeal in the interests of spiritual religion. If the religious life of the nation was to be successfully reformed, there was need, he saw, of a reaffirmation in emphatic terms of the old national creed, and of the practical consequences which followed logically from it ; the principles which Moses had long ago proclaimed, as the foundation of national well-being, must be reasserted ; the exclusive claims of Jehovah upon the Israel- ite's loyalty, and the repudiation of every practice and observ- ance inconsistent with them, must be again insisted on ; an effort must be made to reinfuse the national life, in the more complex form which it had now assumed, with the spirit of Moses; the old laws must (where necessary) be so adjusted to the needs of the times, as to constitute an efTicient safeguard against the dangers which threatened the religion of Israel. This was the aim of Deuteronomy, viewed in the light of the DATE OF DEUTERONOMY IHl age which gave it birth. It was a great manifesto against the dominant tendencies of the time. It was an endeavour to realize in practice the ideals of the prophets, especially of Hosea and Isaiah, to transform the Judah demoralized by Manasseh into the "holy nation " pictured in Isaiah's vision, and to awaken in it that devotion to God, and love for man, which Hosea had declared to be the first of human duties (p. xxvii f.). The author exhausts all his eloquence in setting forth, as impressively as possible, the truths which he desires Israel to lay to heart : in noble and melodious periods he dilates upon the goodness of Jehovah, and the claims which He has in consequence upon Israel's allegiance ; warm-hearted and generous himself, he strives, in works aglow with fervour and affection, to evoke corresponding emotions in Israel's breast; while now and again, adopting a graver mood, he points ominously to the dark background of warning, such as the fate of the Northern kingdom brought only too conspicuously before him. "Thus were the old laws presented in a popular form, as the 'people's book,' combining creed and law, ex- hortation and denunciation. It was a prophet's formulation of 'the law of Moses,' adapted to the requirements of that later time. 'The law,' in the guise of prophecy, this might become a spiritual rallying-point for Judah and Jerusalem ; it might be the means of upholding spiritual life even in the overthrow of national hopes." * If Dt. were written under Manasseh, t it is easy to under- stand how, after having been deposited for safety in the Temple, or taken there by some priest, it might, in the neglect and disorder into which during that reign the arrangements of the Temple were suffered to fall, have been mislaid and lost ; and the surprise occasioned by its discovery, during some repairs, by the high priest Hilkiah, is thus readily accounted for. By others, on the contrary, the calm and hopeful spirit which the author displays, and the absence even of any covert allusion • Ryle, Canon of the OT. p. 60. t So Ewald, Hist. i. 127, iv. 221 ; Bleek, Introd, § 126; W. R. Smith, Add. Answer, p. 78 ; Kittel, Gesch. der Hebr. \. 57-59 ; Ryle, Canon, pp. 54 f., 56, 60; Wildeboer, Letterkunde des Ouden Verbonds (1893), p. 220. Hv INTRODUCTION to the special troubles of Manasseh's time, are considered to be objections to that date : the book, it is argued, is better understood as the direct outcome of the reforming tendencies which the early years of Josiah must have called forth, and as designed from the first with the view of promoting the ends which its author labours to attain.* Those who assign Dt. to this date sometimes suppose, moreover, that the party of reform not only designed Dt. with this practical aim in view, but also devised the means by which it should be brought under the notice of the king, whose friendly co-operation was essential to the success of their plans. Hilkiah undertook the responsibility of doing this. He seems, it is said by those who adopt this view, to have so acted as to give the appear- ance of accident to a long preconcerted design. Shaphan, the "scribe," or chancellor, having been sent to the Temple with a message from Josiah, relating to some repairs that were being executed there, Hilkiah declared that he had "found" it in the Temple; he handed it to Shaphan, who in his turn laid it before the king. The sequel is well known. The king, when he heard it read, was amazed to find how its fundamental principles had been disregarded ; he hastened to secure the co-operation of the people of the land, and at once took active steps to give them practical effect (2 K. 22-23). The grounds for referring the composition of Dt. to the reign of Josiah in preference to that of Manasseh are not decisive : from the nature of the case, an exhortation placed in Moses' mouth could not be expected to contain allusions to the special circumstances either of Manasseh's or of Josiah's reign ; and the narrative of the discovery certainly supports the view that the book which was found was one which had * So Reuss, La Bible, Traduction nouvelle, &c. (1879) i. i56fF.; Gesch. der Heil. Schr. AT.s, §§ 286-288; Kuenen, Hex. p. 214; Dillm. (less con- fidently) p. 613 f.; Cheyne, Jeremiah, p. 75 ff.; Founders of OT. Crit. p. 267 ff.; Stade, Gesch. i. 650 ff.; Cornill, Einl. § 9. 3 ; Holzinger, Einl. p. 327 f.; Montefiore, Hibb. Led. p. 177 ff. ; &c. Delitzsch {ZKWL. 1880, p. 509) treats Dt. as anterior to Isaiah: VVestphal (p. 269 ff.) and Oettii (p. 19 f.) both argue that it must have given the impulse to Hezekiah's reform (2 K. iS''-^-'). Konig, Einl. p. 217, places it "shortly after 722." DATE OF DEUTERONOMY Iv been lost for some time, not one which had just been written. Nor, even if Dt. were composed under Josiah, is there sufficient reason for supposing- that Hilkiah acted as the agent of the reformers in the manner suggested. The book, even though intended to promote a reform, might well have been written while Josiah was yet a child, and placed at once in the Temple — perhaps by the side of other legal documents — in hopes that the time might come when some practical use could be made of it : Hilkiah need have known nothing about it ; his dis- covery of it would then have been (as it purports to be) purely accidental.* To this conclusion, that Dt. was written in the age of either Manasseh or Josiah, it is objected that the book plainly produced its effect on account of the authority which it was believed to possess, in other words, on account of its claiming, and being supposed, to be the work of Moses : if Josiah had not believed the ancient law-book of Israel to have been dis- covered, W'Ould he have attached any weight to its words ? An attempt is indeed made, it is said, to parry this objection by the allegation that the authority which lay behind Dt. was the power of the prophetic teaching, and that the eflfect which it produced was due to its throwing into a more practical form the ends aimed at by Hezekiah and Isaiah ; but if this be the case, it is replied, seeing that the prophets themselves were the accredited ministers of Jehovah, why was not the appeal made directly to the Divine teaching upon their lips ? Why should the mere fact of this teaching being presented in the form of a Code give it a force which no prophetic utterances had ever possessed ? Its force must have been due principally to the name of Moses, which it bore ; and if the prophets were aware that it did not really possess his authority, then not only • That Hilkiah had a hand in the composition of Dt. is not probable : for Dt. (as has been often remarked) does not emphasize the interests of the Jerusalem priesthood (cf. OTJCJ^ p. 363; Dillm. p. 614), but tends (18^"®) to place the country Levites, coming to officiate at the central sanctuary, upon the same footing as the priests already resident there. It was Hilkiah's merit that he perceived at once the importance of Dt., and co-operated readily with Josiah in carrying out the reformation upon the 'ines which it laid down. Ivi INTRODUCTION are they guilty of an act questionable morally, but the course taken by them is a confession of moral impotence and failure : they resort to an external name to accomplish what centuries of their own teaching had failed to effect.* In estimating these objections, it must be remembered, firstly, that what is essentially new in Dt. is not the matter, but th& form. Dt,, says Dillmann truly, t " is anything but an original law-book." The laws which agree with those of the Book of the Covenant can be demonstrated to be old : those which agree with H have (p. xi) the presumption of being based upon some common older source ; the priestly usages alluded to are evidently not innovations : the laws peculiar to Dt. have, with very few exceptions, the appearance either of being taken directly, with unessential modifications of form, from older law-books, J or else of being accepted applications of long established principles, § or the formulation of ancient customs, II expressed in Deuteronomic phraseology. And such laws as are really new in Dt., are but the logical and consistent development of Mosaic principles. U Even the law for the centralization of worship, it is probable (p. xliv), is only relatively an innovation : it accentuated, with limitations demanded by the dangers of the age, the ancient pre-eminence of "Jehovah's house" (Ex. 23^^), focalizing, at the same time, tendencies which had long been operative, and which the prophets themselves had adopted and approved. All Hebrew legislation, both civil and ceremonial, however, was (as a fact) derived ultimately from Moses, though a comparison of the • Dean (now Bishop) Perowne, Contetnp. Rev. Feb. 1888, p. 255 fF. t Pref. to Ex. Lev. p. viii. X Especially many of those in 21 ^"-25** (cf. p. 244). § As 178-13 i9'6-2i (Dillm. p. 604). II As 21^-* 22i^-" 25«-i<' (Dillm.) : cf. Oettli, p. 16 ; also Reuss, La Bible, &c. i. 160 : " La seule innovation veritable, que nous sachions, c'^tait la defense absolue du culte hors de Jt^rusalem." It is this fact which explains the ready acceptance of Dt. by the king- and nation : it was not sprung upon the people as a code of laws unheard of before ; it was felt, as soon as it was discovered, to be (in the main) merely the reaffirmation of laws and usages which had been long familiar to the nation, though in particular cases they might have fallen into neglect. H Oettli, p. 17. DATE OF DEUTERONOMY Ivii different Codes in the Pentateuch shows that the laws cannot all in their present form be Mosaic : the Mosaic nucleus was expanded and developed in various directions, as national life became more complex, and religious ideas matured. Never- theless, all Hebrew laws are formulated under Moses' name, — a fact which shows that there was a continuous Mosaic tradition^ embracing a moral, a ceremonial, and a civil element: the new laws, or extensions of old laws, which as time went on were seen to be desirable, were accommodated to this tradition, and incorporated into it, being afterwards enforced by the priestly or civil authority as the case might be.* Those who concede the existence of such a practice, on the part of Hebrew legislators, will find it remove difficulties which the critical view of Dt. may otherwise present. If it was the habit thus to identify the stream with the source, and to con- nect old laws, extended or modified, or even new laws, with the name of the original lawgiver, then the attribution of the laws in Dt. to Moses ceases to be a proceeding out of harmony with the ideas and practice of the Hebrew nation. It is no fraudulent invocation of the legislator's name : it is simply another application of an established custom. Nor, in judging of the yo?7?i of Dt., should it be forgotten that ancient writers permitted themselves much freedom in ascribing to historical characters speeches which they could not have actually delivered in the shape in which they are now assigned to them. The similarity, in many cases, of the speeches to the narrative in the OT. is an indication that * Comp. Ryle, Canon of the OT. p. 31 : " The fact, now so clearly estab- lished, that the laws of Israel, as of other nations, only reached their final literary form by development through gradual stages, must show conclus- ively that Moses was not the writer of them in the form in which they have come down to us, and in which they were certainly known after the exile. But just as, in Dt. si*""*, Moses himself is said to have committed to writing the law, which formed the nucleus of the Deuteronomic legislation, so we understand the legislation which was initiated by Moses to have become expanded into the complex system of laws included in the Penta- teuch" (cf. also p. 22 ff.). The laws of JE, Dt., H, and P, are codifica- tions of the legislative material thus expanded from a Mosaic nucleus, which differ from one another partly in the age at which they were made, partly in the purposes for which they were designed. Ivill INTRODUCTION the Biblical writers followed the same practice : the books of Joshua, Kings, and Chronicles, for instance, afford particu- larly clear examples of speeches either entirely composed, or enlarged, by the respective compilers, — in the Chronicles, David, Solomon, and various early prophets even express ideas and use idioms which are distinctively late, and are mostly peculiar to the compiler of the Chronicles himself.* In cases where the narrators are nearly contemporary with the events which they describe they may have had information as to what was actually said, which they may merely have re-cast in their own words ; but very often this was certainly not the case, and the speeches simply give imaginative expression to thoughts or feelings appropriate to the character and occasion to which they are referred. Deuteronomy, upon the critical view of its authorship, is merely an example, upon an extended scale, of the same practice, which has many and admirable precedents in the literature of the world. The imaginative revivification of the past, by means of discourses, conversations, and even of actions, attributed dramatically to characters who have figured upon the stage of history, has been abundantly exemplified in literature : the educational influence, and moral value, of such creations of human art have been universally allowed : the dialogues of Plato, the epic of Dante, the tragedies of Shakespeare, the Paradise Lost, and even the poem of Job, to name but a few of the great imaginative creations of genius, have never been condemned as immoral frauds, because the characters introduced in them did not always — or ever — use the actual words attributed to them. But the author, in each case, having a message to deliver, or a lesson to teach, placed it in the mouth of the person to whose character it was appropriate, or whose per- sonality would give it force, and so presented it to the world. Mutatis mutandis, the procedure of the Deuteronomist was similar. No elaborate literary machinery was needed by him : a single character would suffice. He places Moses on the stage, and exhibits him pleading his case with the degenerate Israel of Josiah's day. In doing this, he assumes no unjustifiable * See, for illustrations, the Expositor, April, 1895, p. 241 ff. DATE OF DEUTERONOMY lix lib«?rty, and makes no unfair use of Moses' name : he does not invest him with a fictitious character ; he does not claim his authority for ends which he would have disavowed ; he merely develops, with great moral energy and rhetorical power, and in a form adapted to the age in which he lived himself, prin- ciples which (as will appear immediately) Moses had beyond all question advocated, and arguments which he would have cordially accepted as his own. Secondly, as regards the motives which induced Josiah to carry out his reformation : if Josiah would not have instituted his reforms, unless he had believed Dt. to be written by Moses, was he led to act as he did act, under false pretences ? Here it must be observed that the point of capital importance in Dt. is the attitude of the nation to Jehovah : loyalty to Him is the basis of the promises, disloyalty to Him brings in its train the terrible consequences in which Josiah, when he heard them, deemed his people to be already involved. Now, if theie is one thing which (even upon the most strictly critical premises) is certain about Moses, it is that he laid the greatest stress upon Jehovah's being Israel's only God, who tolerated no other god beside Him, and who claimed to be the sole object of the Israelite's allegiance.* But these are just the fundamental principles of Deuteronomy, They are expanded and emphasized in it with great eloquence and power : but in substance they are Mosaic ; all that belongs to the post- Mosaic author, is the rhetorical form in which they are presented. In yielding therefore to the effect which the denunciations of Dt. produced upon him, Josiah was not being won to the cause of truth by false pretences : he was obeying principles and motives v/hich, in the strictest sense of the words, were those of Moses. Josiah's reformation was essen- tially a religious one : its aim was to purify the worship of Jehovah from heathen elements, which, in principle, Moses had altogether condemned, though he had not (probably) repro- bated in words the precise forms which they assumed in the age of losiah. The law of the single sanctuary is not an end in itself, it is but a means, propounded (i2'^''^") for the purpose of * Cornill, Der Israelitische Prophetismus (1894), p. 25 f. Ix INTRODUCTION securingf the same end. The denunciations in Dt. ate not attached to the neglect either of this or of any other particular enactment : they are attached to the neglect of the Deuteronomic law generally, and especially to the neglect of its primary principle, loyalty to Jehovah (425-28 (^\%-\h sisf. iji6f.28 2&\hfi. 3oi''^). The fundamental teaching of Dt., especially that which exerted the greatest influence over Josiah, thus did possess Mosaic authority ; nor was the legislator's name invoked in support of principles which he had not sanctioned, and would not have approved. Undoubtedly prophetic sanction underlay Deuteronomy. The prophetic teaching of the preceding centuries was the dominant influence under which it was written : its own pro- phetic authority it bears upon its face ; and, as if that might not be sufficient, its claims are approved by the prophetess Huldah. If, then, it be asked why, if the prophets were thus influential, they were not content to appeal directly to the Divine word upon their lips, instead of having recourse to Moses' name, the answer must be that it was because they were desirous of effecting a systematic reform in the observ- ance and administration of the la-m. The prophets, as such, were preachers, not practical reformers : they strove by their words to win the people to the broad principles of morality and civil justice ; but when it became necessary to bring these principles into relation with the statutes of the civil and cere- monial law, and to show how they should supply motives for their observance, then the legal form was the natural one to be adopted, and the prophetic teaching was cast into the form of a legislative discourse of Moses. Already in the legislation of JE, moral and religious motives are suggested for the observance of the laws, though not, of course, so copiously as in Dt. But the considerations advanced above show that Moses' name was not resorted to in any improper or unfair way: it was invoked in accordance with a custom sanctioned by precedent, and in defence of principles which were no recent innovation, but had been promulgated by Moses himself. It will now be apparent how little foundation there is for the objection, which is not unfrequently heard, that if the DATE OF DEUTERONOMY Ixi critical view of Dt. be correct, the book is a '•forgery,' the author of which sought to shelter himself under a great name, and to secure by a fiction recognition or authority tor a number of laws "invented" by himself. The idea that the laws are the author's "inventions" is entirely out ot the question : not only would the fact, if true, have been immedi- ately discovered, and have proved fatal to their acceptance by the nation ; but (p. Ivi) it is inconsistent with the evidence supplied by Dt. itself. Certainly, in particular cases, the author may have taken upon himself to give a new application to an old established principle : but upon the whole the laws of Dt. are unquestionably derived from pre-existent usage. Even what has been deemed the Utopian character of some of the laws cannot be regarded as sufficient evidence that they are the author's own creation : in c. 20, for instance, though the form is Deuteronomic, the substance is certainly earlier : the law of military service implies a simpler state of society than the age of the later kings ; the author of Dt. has merely cast into his own phraseology some old usages which had perhaps been allowed to fall into neglect, and which, being in harmony with his philanthropic nature, he desired to see revived. The new element in Dt. is thus not the laws, but their pareneiic setting. The author did not seek, by the fraudulent use of a great name, either to gain reputation for himself, or to obtain recognition for enactments of his own creation : his aim was to win obedience to laws, or truths, which were already known, but were in danger of being for- gotten. His own position, as towards the Code, is thus essentially subordinate : he is not an originator, but expounds anew old principles. Deuteronomy may be described as the prophetic reformulation, and adaptation to new needs, of an older legislation. It is probable that there was a tradition, if not a written record, of a final legislative address delivered by Moses in the Steppes of Moab : the plan followed by the author would rest upon a more obvious motive, if he thus worked upon a traditional basis.* But be that as it may. the bulk of the laws contained in Dt. is undoubtedly tar more • So Delitzsch, ZKWL. i88o, p. 505 ; Westphal, pp. 278-281 ; Oettli, p. 17. Ixii INTRODUCTION ancient than the time of the author himself; and in dealing with them as he has done, in combining them into a manual adapted for popular use, and bringing them into close relation with moral and religious principle, he cannot, in the light of the considerations that have been adduced, be held guilty of dishonesty or literary fraud. There is nothing in Dt. implying an interested or dishonest motive on the part of the (post- Mosaic) author : and this being so, its moral and spiritual greatness remains unimpaired ; its inspired authority is in no respect less than that of any other part of the Old Testament Scriptures which happens to be anonymous. It may be worth while here to notice briefly some other objections to the critical date of Dt. 1. Dt. contains, it is said, provisions that would be nugatory and unin- telligible in the 7th cent. B.C.; for instance, the injunction to give no quarter to the inhabitants of Canaan (7^''' 20'*"'*). Of course, as the creation of that age, such an injunction would be absurd : but it is repeated from Ex. 23^^''"^ ; in a recapitulation of Mosaic principles, addressed ex hypothesi to the people when they were about to enter Canaan, it would be naturally included ; and so far from being nugatory in the age of Manasseh or Josiah, it would (as remarked above, p. xxxii) have indirectly a great value as a protest, in the name of the Founder, against the idolatrous tendencies of the age. The injunction against 'Amalek (20"''") is also not original in Dt. : it is repeated from Ex. 17I*, and would be suitable in Moses* mouth at the time when the discourses of Dt. are represented as having been delivered. The law of the kingdom ^jyi4-20j ig also, in all probability, the Deuteronomic expansion of an older nucleus : as a reaffirmation of the fundamental theocratic principles, which the monarchy in Israel should maintain (cf. p. 210), it is in no degree inappropriate to the 7th cent, B.C., and contains nothing that would have sounded "absurd " to an Israelite reading it then for the first time. 2. Passages in the early prophets and historical books have been pointed to, exhibiting, it is alleged, acquaintance with Dt. These resolve themselves into three cases, (i) Passages in which a law codified in Dt. is referred to (2 K. 14* : Dt. 24^'^), or may be presupposed, as Am. 3^ 4^ oppress (Dt. 241^); 8=" (25") ; Hos. 4I* (23I8 W) ; 5I0 (19U); g4 (26"); Nah. 2I (,15) (23'22(2i)); 1 S. 28^(18"); I K. 211" (igi5)^ ^s pointed out above, however, Dt. embodies laws of much greater antiquity than itself: a statement harmonizing with a law of Dt. is therefore no evidence of the existence of Deuteronomy itself.* (2) Passages in which the expression — • Censures on practices forbidden in Ex., as well as in Dt. — as Am. 2** Ex. 2226 W Dt. 241-'- ; Am. 5'* Is. lo* 29*' (unjust judgment) Ex. 23* Dt. \e^ ; Is. i"'23 10'^ (fatherless and widow) Ex. 22** (^2) Dt. 24'' ; Is. i*' 5** (bribery) Ex. 23» Dt. i6i»; Nah. .a* Csorceries) Ex. 22" W £)t_ i8'<»— naturally prove DATE OF DKUTEKONOMV Ixill or soir<>**n^s only the llioii-7- 1»-» ,41-2- 4-20 (the detailed enumeration not in the general style of D)^^*" ("for . . . God") i5'*-' 16^"* (in conflict with v.*, and a correction of it introduced on the basis of Ex. ,215-20 i^ef. Lev. 23' Nu. 28I8), 178-is (the priests)""'* (v.i^, it is said, pre- supposes Dt. to be already written, and in the custody of the priests, 3i'" ^) jgi4-22 20 21* 23*"' f*'*). But the grounds cannot be considered cogent ; and the passages demurred to (esp. 17"'^), with the single exception of 14*"*, which explains itself, harmonize entirely in style and character with the rest of Dt. (cf. Kuen. §§7. 11; 14. i). See more fully Holzinger, pp. 262-265, 292-295 ; also Piepenbring, Revue de THist. des Religions, xxix. (1894) p. i23ff. (a criticism of an allied theory of L. Horst's). C. 5-26 may thus be concluded, without hesitation, to be the work of a single author ; and c. 28 may be included with- out serious misgivings. The question becomes more difficult when we proceed to consider c. 1-4, and c. 29-34. (i) c. 1-4. The majority of recent critics attribute these chaps, to a different hand from the body of Dt. (c. 5-26. 28), supposing them to have been prefixed, as an introduction, shortly after that was completed, by a writer belonging to the same school, for the purpose of providing the reader with an account of the historical antecedents of the Deut. legislation (c. 1-3), and at the same time of inculcating fresh motives for obedience [^^■^^).* The question was made, a few years ago, the subject of a rather interesting discussion. A. van Hoonacker (Professor at Louvain) in three articles in Le Musdon, vii. (1888) pp. 464-482, viii. (i88g) pp. 67-85, 141- 149,1 subjected the arguments of Reuss and Kuenen to a searching criticism, with the view of showing that c. 1-4 were by the same author as c. 5-26. 28 ; and his articles were in ground of its literary character (repetitions, and points of contact with Jer.), considers that this has certainly taken place ; but he admits that it is not possible to distinguish now what the additions are. The rhetorical completeness and force, and the unity of treatment, which m.ark the chap., as a whole, make it difficult to think that the additions, if any, can extend beyond two or three isolated verses (cf. below, p. 303 f.). * Klostermann, Stud. u. Kr. 1871, p. 253fF. { = Der Pent. p. 228ff.); Wellh. Comp. pp. 191, 193, 195 ; Reuss, La Bible (1879), i. 207 ; Valeton, Studien, vi. 303 f., vii. 225; Kuenen, Hex. § 7. 12-17; Westphal (1892), ii. 66-68, 80-90 ; Konig, Einl. p. 212 f. ; Cornill, § 9. 5 ; Wildeboer, § n. 3. t Published since separately under the title, L'origine des quatrt premiers chapitres du DeutSronome, Louvain, 1889. Ixviii INTRODUCTION their turn criticized from the opposite point of view by L Horst in the Revue de CHistoire des Religions, xxiii. {1891) p. 184 ff. The fairness and good temper of both writers are not more conspicuous than their ability : the following' is an out- line of the arguments alleged. 1. The two superscriptions ii-*-*-'* and 4**-**, each statingf with some circumstantiality the place and occasion of the delivery of the following discourse, are mutually exclusive, and cannot both be the work of the same author : would the author of ii-2-4-5 have repeated substantially the same particulars in ^**-^ ? or does ^'^-^ read like the words of one who had already written the previous title ii-2-*-6, and just related at length (c. 2-3) the details summarized in it ? Van Hoonacker, in reply, contends that, if 1^-4*^ were the work of a later author than 4'"-c. 26, he would, if he had felt 4**-*9 to be injurious to the unity of the entire book, either have cancelled it, or (preferably) have preserved it, as the original title, inserting his own introduction (i'-4*'') after it ; and urges that the new heading, 4*^"**, is rendered necessary by the interruption occasioned by ^41-43 (cities of refuge) ; its circumstantiality is due to the love of repetition (especially on the conquest of the trans-Jordanic territory) which charac- terizes the author of Dt. Horst replies that it is more than doubtful if ^41-43 jg a,n original part of Dt. ; f and that if it were, the opening words of 5', "And Moses called unto all Israel, and said unto them," would be a sufficient introduction to what follows, after the interruption. — It does not seem that any definite conclusion as to the authorship of 1^-4*** can be drawn from the occurrence of the double title. As the two headings stand, in spite of what van Hoonacker urges, they cannot well be both the work of the same writer ; but a heading lends itself readily to expansion ; and if, as seems to be the case, 4** is based upon 3^^, which forms (see note) part of an insertion in the original text of c. 1-3, 4'"'**, in its present form, must be of later origin than c. 1-3. There is nothing unreasonable in the supposition that, as formulated by the original author (whether preceded by 4*^"** or not), this title was considerably briefer than it now is, and not longer than was sufficient to mark the commencement of the actual " exposition " of the law, promised in i', as opposed to the introductory matter contained in 1^-4'*". 2. Inconsistencies alleged to exist between c. 1-4 and c. 5-26 : — (a) In 2^^'^® it is said that all the generation which rebelled at Kadesh had perished in the wilderness ; but in 5^* 11^"^ stress is laid on the fact that those whom Moses is addressing are witnesses of the Exodus, and • v.* belongs to P (p. 7). t See below, p. 78. Van Hoonacker argues that in c. 19 the Writer confines himself to the three cities of refuge to be instituted in Canaan, those appointed on the E. of Jordan having been already noticed bj' him in 4'*i"^^ ; but it remains strange, as Horst remarks, that when contem- plating their possible future augmentation by three more (v.^'*), he should make no allusion to those which be had mentioned in 4^'^. UNITY OF DEUTERONOMY Ixix belong to the same generation with which Jehovah had made a covenant at Horeb. Kuenen argues, "The author of c. 5-1 1 is aware that the recipients of the Deut. legislation are not in fact identical with the witnesses of the theophany at Horeb (seeS"^" 11* &c.), but nevertheless he wishes to identify them with them. The author of c. 1-4, on the other hand, is particularly anxious to distinguish them. Is it not clear that he cannot be also the author of c. 5-1 1 ? " It is replied : (i) the terms of 2""'* are limited to the "men of war," i.e. to the adult males ; and a fair pro- portion of those under twenty in the 2nd year of the Exodus, would be alive still, 38 years afterwards. (2) It is admittedly the practice of Dt. to comprehend the past, the present, and the future generations of Israel in an ideal unity, and so to treat, for instance, the Israelites addressed by Moses as morally identical with those who came out of Egypt, or rebelled in the wilderness (e.g. 5^ (^' 7" 9"- ^"^- 25"'* : comp. before your eyes, 4^'' 6^ 9^' 29^ (-') : the point of 5' is to insist on the fact that the covenant con- cluded at Horeb is not an ancient covenant, made with " our fathers," i.e. with the patriarchs, but is one binding on the Israel of to-day, the Israel whose separate national existence, and national consciousness, began at the Exodus; and in 11^ the allusion to "your children who have not known," &c., is merely intended rhetorically, for the purpose of emphasiz- ing the appeal to those who stood nearer to the events described, and the younger of whom, in the conception of the writer, had actually witnessed them. The author of c. 1-4 is not more anxious than the author of c. 5-1 1 to distinguish the two generations : in 2^^"^^, speaking historically, he states that the generation which rebelled at Kadesh had perished ; but elsewhere he expresses himself in terms similar to those of 5* 11^: so, for instance, not only in the appeal of 4*'^^' ^^' ^''" ^'•, but also in i* ("unto you") '''■^•^•^^•**. One who assigns (as Kuenen does) c. 1-4 to a single author, cannot therefore (on this ground) argue logically that c. 1-3 is by a different hand from c. 5-1 1. {b) The Moabites and Edomites, who are placed on the same footing in 2-^, are placed on a different footing in 23**' *'• l^'- ''•' : in 2^ they are both praised for having sold the Israelites bread and water, when they were journeying past their territory ; in 23'"" l^'-' the Moabites are said not to have met the Israelites with bread and water, and while the Edomites (v.*'' ("•') are commended to the Israelites' favourable regard, the Moabites (v.*- '' ('• ^)) are expressly excluded from it. Van Hoonacker replies that 23' W* refers only to the Ammonites (v.*(^)) — v.'^'''* (*''"°' referring to the Moabites, — an interpretation which Horst (p. 197) allows may be right. He points out further that the occasion of 2^*i. (31.) cannot have been the one alluded to in 2^® : the unfriendly action of *he Moabites in hiring Balaam (Nu. 22-24) must have been after the message to Sihon (Dt. 2^: Nu. 21-^), and ii fortiori after the friendliness alluded to in Dt. 2^, which must have been at the time of Nu. 21"'^ And the injunctions in 23^' t^'*' are based, not upon Edom's treatment of Israel in the wilderness, but upon its being Israel's "brother," — a relationship not subsisting in the case of Moab. 3. As regards 4^"^, it is urged that the connexion with c. 1-3 is loose • 4"'" is in no way the sequel of c. 3 : " rien, dans la partie historique [c. 1-3], Ixx INTRODUCTION qui prepare au discours [4^'*"] ; rien, dans le discours, qui rappelle la partia historique. Celui-ci tire bien plQtot ses d^veloppements des portions du Deut^ronome qui viennent apr^s lui."* C. 1-3 are historical, and not parenetic : c. 4 is parenetic ; and the motives appealed to, in so far as they are drawn from the history (v.^'- ^- 23. 24ff.)^ ^re derived, not from the retrospect of c. 1-3, but from incidents not there noticed. The main theme of c. 4 is an expansion of the second commandment of the Decalogue (with 4'"^^^, cf. 5*'* ; with 432'^*, 5^) : the author thus takes a special point in c. 5, which he develops in the form of an introduction to it. He thus wrote with c. 5 ff. before him (as is shown also by the expression have taught in v.^). C. 4, however (as van Hoonacker points out), does begin just where c. 3 breaks off (cf. 4* with 3^^) ; and the statement that c. 1-3 is not parenetic is exaggerated : indirectly, and so far as is consistent with the character of a retrospect, it is parenetic (p. xvii). If, as is probable, the Deut. legislation was published originally as a separate manual, it would not be more than natural for it to be provided with an historical introduc- tion, recapitulating the events which brought Israel to the spot (3'^) at which its promulgation by Moses is located, and setting before the people the lessons and warnings which the history suggested (cf. Oettli, p. 10). It is true that the historical incidents noticed in c. 1-3 are not utilized in 4^'^*; but is it necessary that they should be? The writer, in view of Israel's having been led safely by Jehovah to the borders of the Promised Land, exhorts the people to lay to heart the practical duties devolving in consequence upon them ("And now," 4^: cf. 10'^); and imperfect con- ceptions of the spiritual nature of God being the obstacle most likely to impede Israel in doing this, he dwells upon such incidents of the history — notably the theophanyat Horeb — as seemed to him best adapted to correct them. No doubt this is an expansion of 5*''* ; but it does not show that c. 5 ff. lay before him in a written form : the Decalogue he would of course be acquainted with independently, and the fact that it follows immediately afterwards may be taken as an indication that it was already in his mind as he wrote. As regards have taught in 4', van Hoonacker adopts the same view that is taken in the present commentary (p. 64 : so Kon. Einl. p. 213 «.), that the reference is to prior, less formal and systematic announcements of the Deut. laws, which (in the conception of the writer) Moses had made from time to time to the people ; Dt. being the final and comprehensive summary of them. Horst (p. 187 f.) indeed objects (cf. Reuss, i. 165 f., ii. 289 n. ; Kuen. §§3. 11 ; 13. 32, i) that Dt. never mentions or implies that anything beyond the Decalogue had been previously communicated by Moses to the people : the aim of 5^®(^-)*" is to show that the laws received by Israel through Moses came with the same authority as those spoken by God Himself; these laws, however, are intended only to come into force in Canaan (4^- '* 5^(^*1) 6^ 12^) ; and 5^8 (3i) gi imply that they are now, * Westphal, p. 67, who cites, as illustrations (amongst other passages), v.i ("Hear, O Israel"), cf. 5' 6* &c.; v.^, alluding to 131(123*); v." ("/ have taught you," &c.), alluding to c. 5-26; v.^", cf. 6'*i** 11^*; v.", cf. 9* &c.; v.* ("with all thy heart," &c.), cf. 6^ 10'- &c. UNITY OF DEUTERONOMY Ixxi when the people are on the point of entering- Canaan, placed before them for the first time. It may be doubted whether this interpretation does not unduly strain the terms of 5^1^^' 6' : the alternative view, which is not un- reasonable in itself, can hardly be said to be excluded by the language of Dt., while 5-'^i27)b ^j,f^ ,i8^ — ^q say nothing of Ex. 24^ — supports it 4. While the general similarity of style between c. 1-4 (esp. c. 4) and c. 5-26. 28, is not denied, there are expressions in c. 1-4 not occurring elsewhere in Dt., which, it is said, confirm the view that it is the work of a different hand. Kuen. (§ 7. 15) instances n^-j; possession 2^- ^^ **• 12. i9. i9 ^20 (hence Jos. i^'. The word occurs also Jos. 12^'^ Jud. 21^'' Jer. 32^ Ps. 61* 2 Ch. 20^'t) ; mjnn to provoke 2^-®-^8-^ (not elsewhere in the Hex.) ; pnm to supplicate 3^3 (also i Ki. 8^-*''-=^ [Deut.] al.); ini-nn to be enraged 3*« ; no Snan iron-furnace 4-" ; rhm Dj? people of inheritance 4^ ; a^ for aa'? (the usual Deut. word: p. Ixxxvii) 4'^: there are also some points of contact with the phraseology of Ez. and P {ib. § 16. 12 a), viz. '?dd 4'®, napoi idi 4", mas i:3 4"', n-jan ^'^•^^, tyon 4^^ t"?!:! 42^, jtyij 428^ u-rh^ xna 4^2. Amorite in i^-^^- ao.27. 44 ^9 is said also to be used in a different application from 7^ 20". The literary features thus noted as distinguishing c. 1-4 from c 5-26, are, it must be owned, relatively slight. The most remarkable one is certainly n^h;, — the more so, as the verb w is particularly frequent in c. 5-26 (p. Ixxviiiff., Nos. 4, 22, 46).* In the case of the rest, it may be reasonably said of some that there was no occasion for their use in c. 5-26, and of others (notably those in 4I7-18) that they occur in connexion with the subject-matter: while others again are not more indicative of the separate authorship of c. 1-4 than those found only in c. 5-1 1 (as \iv) 6^, pi'3 8\ ^in 6^^ 9^) are — as Kuen. also allows (above, p. Ixix) — of the separate authorship of these chapters, t On the other hand, the general style of ^'^ is indis- tinguishable from that of c. 5-26 ; and it includes, not merely the broader features of the Deuteronomic style J (which, it is true, lend themselves readily to adoption by different writers), but also minuter features : notice, for example :—ii^ nu (18^2) ; i27 nx;!:- (928) ; i29 Q-OB-a nniia (9I) ; i29 py (721 20^ 31*) ; I'*!'"'' even unto (nj;) this place {g' ii" ; cf. with Sk to 26* 29®) ; i*^ Tin (17I3 i82«); 2" '?n 13 imo (cf. ii=«); 2" toj changed to niD, the Deut. * ncT may, however, have been chosen as suggesting (agreeably with the context) more distinctly than rhni (which is rather an inheritance as held) the idea of an inheritance as succeeded to (Jer. 32* : cf. B-nrn the heir). t With nhn^ cv, cf. Tn'^nji IDV f)"^-"^. It is true (p. Ixxxvii), Dt. greatly prefers anS to oh : but aV is generally used by preference in the metaph. sense of 4" (2 S. 18^* ; and in the phrase D' 2^2 Ex. 15* Pr. 23*^ 30^*, or a'^a D«D' Ez. 27*- 25- 26- 27 282-8 Ps. 46^; D 32*^-*'' ; hc attributes it, however, not to D himself, but to a follower, who he thinks attached it (with ji9-i3- 24-29 ^g ^^^ introduction) to c. 5-26. 28, for the purpose of commending the Deut. law to the observance of Israel (pp. 60 f., 6g). Octtli (pp. U-12) thinks that the original arrangement may have been :— c. 5-26. 28. 27i-»-"-i3 giS-is.w-a 28«9-2927 (291-28) go'-'* 2928(28) ^o^i-M 32«-47 311-8^ with 31"- ">• 23 (the parallel, from JE, to v.^"*), and 3ii«-22 32i-«-**. The transpositions and alterations, postulated by the theories of Dillm. and Westphal, are intrinsically improbable ; and it is impossible to think that sufficient cause has been shown for having recourse to them. The explanation of 31^8 32*^, suggested in the Commentary, is surely easier: it is hardly likely that a prose passage, such as 30^^, would be specially announced by the words 31^^; and a reference in 31^8 to the Song 321*3 is after all more probable. 30I1-20 has the genuine Deuteronomic ring; but 30I-10 (the passage which speaks of Israel's penitence after apostasy) connects so imperfectly with 3011*^-, that no doubt it is either (if written by D) misplaced, or is to be attributed to a different hand. As regards c. 29, it is in any case of the nature of a supplement — for the " Exposition of the Law," promised in i^ (cf. 5^ 12^) is completed in c. 5-26. 28; v. 21-28 (22-29) appear to go with 3oi-i'' . and as even in the rest of the chapter the phraseology is not altogether the same as in the body of Dt., it is not impossible that it is the work of a later Deuteronomic writer. This writer, it may be conjectured, partly with the view of insisting afresh upon the duty of observing the Deuteronomic law, partly for the purpose of completing the history of Moses, combined into a whole, with such additions as seemed to him to be needful, whatever concluding notices the author himself had attached to c. 5-26. 28, together with the excerpts from the narrative of JE, which belonged here.* The structure of Dt. may be exhibited in a tabular form as follows : — * The line dividing D and D' in c. 29-34 cannot be fixed with con- fidence : Jos. I. 23 show how closely the style of Dt. may be imitated ; and possibly most, or even all, of the Deut. parts of c. 29-34 should be assigned to D*. The Deuteronomic sections of Joshua, it is observable (Hollenberg, Stud. u. Krit. 1874, pp. 472-506), display specially close affinities with Dt. 1-4, and the Deut. parts of c. 29-34. Cf. on 29***-^"3i •■*. Ixxvi INTRODUCTION rJE 21*-''^ \ D !>-• i*-3»» 3'*-4'* 4*""** 5I-26" [j32 ^14-17« 429-31-|- -41-43.44-49 27^''* ■"""'. P ^3 rJE 31'*-" ] D 279-10 c. 28(281-29') 29^-8 (2-«) 3011-2" 3ii-i3 _ r JE 3i23 (c. 33II) II34" I D 3,a4-aT 3245-47 I DM 3 1 ''-"§) 3i''-'"(32^"''-'''§) 32* fJE 34'"-'' Id2 p 1134'" * On the grounds for assigning this to D^, see p. 54 fF. t 429-31 and 30^-i'* are the only two passages of Dt. in which the ultimate repentance and restoration of Israel after its apostasy and exile are con- templated. They are assigned here — not without hesitation — to D^, not on account of the incompatibility of such a prospect with the general point of view of Dt., — for the author writes not merely as a legislator, but also as a prophet, announcing like other prophets {e.g. Jer. 29'''-") Jehovah's counsels for His people's welfare ; and the promise of ultimate restoration would not neutralize the motive to obedience which the prospect of such a disaster as antecedent exile would bring with it, — but on account of their imperfect connexion with the context : in each case, the paragraph which follows (^32-40 . 3o"-20) introduces the motive for a present duty (see 4*8-** ; 3q14. i6b.20j . jn each case also it is introduced by " For," which accordingly must assign the ground, not for Jehovah's mercy in a distant future (4*^ ; 3o'-9), but for His claims upon Israel's obedience in the present. Unless therefore it may be supposed that the For of 4^* introduces the motive, not for v.^'^^, but for listening in general to the preceding exhortations and warnings, v. "'•2*, and that 30^ "i", though written by D, has been misplaced, it seems that the promises contained in these two passages must be insertions in the original text of Dt., parallel in thought to Jer. 2^^"-'^* 336-13 &c., introduced by a later Deuteronomic hand (cf. Konig, Einl. p. 213. The explanation of For in 4^^, attempted in the Commentary, conceals the difficulty, and is not satisfactory). X On the analysis of this chapter, see p. 294 ff. § Incorporated from an independent source. See pp. 338, 347. II Incorporated into Dt. at an uncertain stage in the history of the text. IT On the grounds for the analysis of c. 34, see the notes ad loc. In v.^' the part belonging to JE is "And Moses went up to the top of Pisgah " ; the rest {io Jericho) is inserted from P. ** On the distinction of D and D^ in c. 29-34, see p. Ixxv, note. Tho style of 29'-8 31'* is rather that of D- in Jos. than of Dt. itself. STRUCTURE OF DEUTERONOMY IxXVli The stages by which Dt. assumed its present form will thus have been (approximately) as follows : — Chronologically, the parts first written were the Blessing (c. 33), and the excerpts from JE (of course, in the original form of this document, with intermediate passages, completing the narra- tive, which have now been superseded by, or absorbed in, Dt.). The kernel of Dt. consists undoubtedly of c. 5-26. 28; and this, with short historical notices at the beginning (viz. ^44-49 in a briefer form) and end, constituted the law-book of Josiah. It was probably preceded by the parts of c. 1-4 noted in the Table ; though most recent critics are of opinion that these chapters were prefixed to it afterwards. Some little time after the kernel of Dt. was composed, it was enlarged by a second Deuteronomic writer (or writers), D^, who (i) supplemented the work of D by adding the passages indicated ; (2) incorporated, with additions of his (or their) own, the excerpts from JE, and (taking it probably from a separate source) the Song ^2^'*^, with the historical notices belonging to it, 3 1 16-22 22*4. Finally, at a still later date, the whole thus constituted was brought formally into relation with the literary framework of the Hexateuch as a whole by the addition of the extracts from P. § 5. Language and Style. The literary style of Dt. is very marked and individual. In vocabulary, indeed, it presents comparatively few exceptional words (p. Ixxxiv) ; but particular words, and phrases, consist- ing sometimes of entire clauses, recur with extraordinary frequency, giving a distinctive colotiring to every part of the work. In its predominant features, the style of Dt. is strongly original, entirely unlike that of P, and very dis- similar to the normal style of JE. There are, however, certain sections of JE (in particular, Gn, 26^ Ex. 133-16 1^26 193-6, parts of 202-17, 2320-33 3410-26), in ^hich the author (or compiler) adopts a parenetic tone, and where his style displays what may be termed an approximation to the style of Dt. ; and these sections appear to have been the Ixxviii INTRODUCTION source from which the author of Dt. adopted some of the expressions currently used by him.* In the following list of the most noticeable words or phrases characteristic of Dt., the first i6 may have been suggested to the author by these sections of JE ; t those which follow are original in Dt., or occur so rarely in JE, that there is no ground for supposing them to have been borrowed thence. The occurrences in the Deuteronomic sections of Joshua are also noted (for the purpose of illustrating their affinity with Dt.); as well as, where necessary, those in other parts of the OT. (especially those written under the influence of Dt.). 1. anx to love:— (a) with God as obj. ; 6» f lo" hLM-m 134(3) igS 30«.i6.2u jos^ 22» 23". So Ex. 2o« ( = Dt. s^"). Also Jud. ^ (Deborah); I K. f (Deut.), of Solomon ; Ne. i^ Dan. 9* (both from Dt. f)\ Ps. si^* (A) Of God's love to His people : 4^^ 10^" (the patriarchs), 10^* (the na), ^8. 13 23*1''). Not so elsewhere in the Hex. Otherwise first in Hos. (3* 9^' 111-* 148(4))^ in whose theology it is a fundamental and (apparently) original element (cf. the note on 7*). Also i K. 10®, once in Jer. (31^), and in later writers. Cf. the syn. pB^n in the same connexion, Dt. "f lo^* (otherwise 21"); and 33n 33'. 2. onnx D 281- 13- IS 3o2- 8- 11- 16 (and without to-day 6» 12"- ^). So Ex. 34". \N\Xh you {or thee i\^^-'^''-'^ 2f-* 2S^*; and without to-day ^^^ 1122 12" 13I (r232). ic. P*"iin ^ cause (others) to possess, i.e. to dispossess (Jehovah the Canaanites from before Israel): 43994-5 n^ iS^* Jos. 31* 13* 235- 9- 13 jud. 221.23 1,23.24 I K_ 1^24 2,26 2 K. i6» 178 21^ (mostly, if not all, Deut.). So Ex. 34** Nu. 3221. Hence Ps. 443<2). 11. "^ TCB".! (03*? TCC.-i) take heed to thyself (yourselves), lest &c. : 42^ 6'2 gii 1,16 J2IS. 19. 30 ,^9 . sq. iKo -053 •\c^'^, 4": cf. iND DmDB'ji 2* 4'* Jos. 23''. So Ex. 34^2. (Also Gn. 24* 312*, and absolutely Ex. 10'-*, but without any special force.) 12. A mighty hand and a stretched out arm: 4^ 5^^ 7^* ii^ 26^; hence Jer. 21^ (in inverted order), 3221 (vniN), i K. 8^2 (^2 Ch. 6*^), Ez. 2o33-34 Ps. 136^2. The combination occurs first in Dt. Mighty hand alone Dt. 324 6=1 78 ^26 24I2 (cf, Jos. 4-^). So Ex. 3'9 6' i^^^ (cf. r pin might of hand v.»-"-"), 32ii; and (of Edom) Nu. 2020. Hence Neh. ii" Dan. 9i\ Stretched out arm alone Dt. g-^. So Ex. 6MP or H). Hence Jer. 27' 32^' 2 K. 17361. 13. i'lcj to swear, of Jehovah's oath to the patriarchs : i*'^* 4^1 S^"-^^-^ ^.12.13 81.18 95 iqU ii9-21 1318(17) J98 263-16 28" 29^2 (13( 3020 31? Jos. I« ^'> 2i«'-(«M, So in JE, Gn. 502^ Ex. 135-" 32^^ 33I j^-^^ ,,12 j^ie. -33211 Dt. 3122 34^ alsoDt. 31 -'^•''(P- 337)- 14. To hearken to His [Jehovah's) voice (iVip2 vets') : 4** (see note) 82" 92^ ,36.19 ,^5 26"- 17 2710 281- 2- 16- -IS- 62 302-8.10. 20. So Ex. 1526 (S), 195 232'- « Nu. 1422. 15. Jehovah, thy {our, your) God, very freq. (esp. with thy), altogether more than 300 times (i«- 19-20.21 &(,.). So Ex. 3^* s* S"--*-** io25-2« {our); • Budde, ZATW. 1S88, p. 2V { = Richter u. Sam. pp. 107 f., 181 n.). IXXX INTRODUCTION J 526 20='- »•'•'<'■ '2 ( = Dt. 56.9. 11.14. 16) 23i» 342^- 2« (fhj>); 82* To8-»«-" 23" (jyour). Also in other books, thoug-h far less frequently than in Dt. : cf. pp. II, 21. In the formula " I ('jk, not '3:k [p. Ixxxvii]) am Jehovah your God," occasionally also in P, and frequently in H : viz. Ex. 6^ 16^- Lev. 11''^ Nu. 10" 15"- *S and esp. in Lev. 17-26 (see L.O.T. pp. 45, 54, 143). 16. Jehovah, the God of thy {our, your, their) fathers : i"- 21 4! 6^ 12^ 26' 273 29«*(25). So in E, Ex. ■^^•^^ \w\\hoM\. Jehovah, v.« {thy father\, ") 48. 17. nax to be willing: (sq. inf.) i^ 2^" 10^" 23* 2^ 29^*; (sq. "h) 13*. 18. [iJiB-s: niN V^a -with all the desire of his {thy) soul: la^'-^o-^i jge. So with S for 3 I S. 23^ ; and 'i r^m Jer. 2^\. 19. na'N how? 1^^ 7^' 12^ i8^^ Not elsewhere in the Hex. ; and rare in other books, T'^ being generally preferred. 20. To eat before Jehovah : i2''-i* 14-^-26 1520, 21. fjiNnn to be angered: 1^ 4^^ g^-^ i K. 11* 2 K. 17^* (both Deut.)t. 22. The land whither thou goest in to possess it : 4" {ye), 7^ 1 1^"- ""* 2321(20) 2821- *3 30I8; cf. (without a rel.) 9* 122*. Similarly the land whither thou passest {ye pass) over {Jordan) to possess it: 4^'*-2'* 6^ ii*-" 30'* 31'^ 32*7 : cf. (without a rel.) 4^2 9I ii^i Jos. i" ; also Dt. 3*1. 23. nna to choose (with God as subj., in a theocratic sense): of Israel 43778.7 ,oi5 142; of the Levitical priests 18* 2i« [i S. 2^8]; of the future king 17I* ; and esp. in the phrase " the place which Jehovah shall choose to place {or set) His name there," 12*- "-^i 1423-24 i62«-ii 26*, or "the place which Jehovah shall choose" 12"- is- 26 142= 1520 ,67- is. is j^s.io ^ge ^^n Jqs. 927. the latter phrase, also, with a human subj., 23!^^. Very characteristic of Dt. : not applied before to God's choice of Israel ; often used by the Deut. compiler of Kings, of Jerusalem, 1 K. iii3.32.36 844.48 (^-f. v.i«), 14^1 2 K. 21' 23*7; in Jer. once, 33^*, of Israel. Also charact. of II Isaiah (418- 9 4310 44i'2; cf. my chosen one, also of Israel, 43^0 45*. Of God's again favouring Israel by restoring it to Palestine, Is. 14* ; my chosen ones, of the true Israelites of the future, 65'- 1'*-^^. And applied to Jehovah's ideal servant, the individualized nation, 42^ 49^). Twice in P (of the priests, to the exclusion of the common Levites), Nu. 16"- ^ 24. ('juniT'D) "l3ipD jnn my3i so thou shall exterminate the evil from- thy midst {from Israel), at the end of the description of a judicial procedure : 138(6) 177- w 19I9 21^1 2221-22.24 24^ This phrase is peculiar to Dt. ; but "and we will exterminate evil (^y^) from Israel" occurs Jud. 20^^ ■ij;3 to exterminate occurs also Dt. ig^ 2\^ 26i»-" ; 2 S. 4" i K. 141" 22« 2 K. 232^ 2 Ch. 19^ ; and in the pregn. constr. nnx lya i K. 14!" 16^ (Tyzo) 2121. 25. In order that Jehovah tnay bless thee : 142* 2321 (2«) 241* ; with because, since, &c. 12'' 142* 15*- *• i"- " 16'^"- 1* ; for the emph. laid on Jehovah's blessitig, comp. also i" 2^ (see note), 7^ 15I8 288- ^ 3oi« ; cf. 26i». Cf. in JE, Ex. 202* 23^. 26. ^-yi greatness (of God): 3** 521 g'^ ii*. So elsewhere only 32* Ps. 1502. 27. The stranger, the fatherless, and the widow {rMuhiim Din*ni -iJ.n), as types of the needy and unprotected: lo^* 24"' i^- 2"- 21 271"; and, with the Levite, 142" i&^-^* 26'^^-^. Cf. Ex. 222»'-(2"-) (in two different sentences). Hence Jer. 7* 22^ Ez. 22'. 28. 3 py^ to cleave to, of devotion to God : io2« n2» 130(4) 302" Jos. aa» STYLE OF DEUTERONOMY Ixxxi 23* ; the corresponding adj. 4^ So 2 K. 18* (of Hezekiah) ; of devotion to false gods i K. 11', to sin 2 K. 3* (all Dcut.). Not elsewhere in this application. 29. ni.T nm "WKD as Jehovah hath spoken (i.e. promised) : 6^' 26" 31' ; + to me, thee, &c. (iV, oaS : not D3''7k, "Sk) : i"-" 6» I5« 26" 27" 29" ("). Cf. Jos. I4»»- 1!* 22* 23"- 1" ; Jud. 2" I K. 52* (^2) 820- M (all Deut.). Comp. above, p. xvi. 30. Thy com, atid thy new wine, and thine oil: 7" ii" 12^^ 14'* 18^ 28". 31. To walk in Jehovah's ways: 8® 10" 11** 19' 26^' 28^ 30" Jos. 22"; so Tud. 2^ I K. 2^ 3" S^s ii88-88 (all Deut.). Cf. 58" (^' Ex. 18^" (E). 32. ]Vho shall be in those days : 17* 19" 26^ Jos. 2o*'t. 33. And remember that thou wast a bondman in the land of Egypt : S" i5« 1 6^2 2418- a. 34. Sj; -ry mnn n't M/«^ eye shall not pity him {them) : 7^* i3»(8) 1913-21 25". The same idiom Gn. 45^ Is. 13^^ ; and frequently in Ez. (5" 7**® al.). 35. j'DNi pin (liiDNi ipin) 6^ (_j/^) courageous and strong: ^i*-'. 23 jQg_ j6. 7. •.18 io26j cf. Dt. 3^ insBNi inp?n. The expression may seem to be an ordinary one ; but it occurs besides only 1 Ch. 2212 282** 2 Ch. 32'' (reminis- cences from Dt. : notice the following nnn hu^ ktb Sn, comp. with Dt. i'^^ 318, and in D^ Jos. i» 8I lo^*). 36. KBn ^a HMi and it be sin in thee: 15' 23^ W 24", cf. 21^ : with not, 2^28 (22|| jn H and P the phrase used is to bear sin. Lev. 19" 22* Nu. i8^- ^^. 37. Statutes and judgments (d'bse'DI D'pn) : 4i-B.8. w 5I w^ 12^ 26^' i K. 9* 2 K. 17" ; + commandment{s) 5'»<»i) 6I 7" 26" i K. 8*8 ; + testimonies 4^ 6*** ; cf. commandments and statutes 6" { + testimonies), 27" Ex. 15**, in the opp. order 4** i K, 3" 8«i ; statutes alone 4« 6« 16", cf. 17^*. And with nipn, commandments and statutes 10" 281'***'* 30^° i K. 9' 11^ 2 K. 17I' ; statutes and commandments (i^ i K. ii*®; -ir judgments 8^^ 11^ 30I* i K. 2' { + testimonies) : cf. i K. 3*6^ 11^ 2 K. 17** 23*. The passages from Kings are all Deuteronomic 38. naian yixn the good land, of Canaan : i» 3'* 421- =« 6" 8^» (v.^ a good land), ' J^ well for thee : 4*' 5i»- 26 W e'- 1* 1 2^- "^ 22^. Similarly (do'?) i'? aim 530(33) jgis. (^jij) -^t, -y^^ g** io'3. A character- istic Deuteronomic principle (p. xxxiii). 43. a'B'n inf. abs., used adverbially = Moroz/^A/v ; 9*' ij"*"' 17* 19** 278. Elsewhere, in this application, only 2 K. iii8f. F Ixxxii INTRODUCTION 44. (Vav) Vain mV thou {he) canst not, in the sense of mayest not : 7^" 1 2" 16" 17^® 21^® 22*' i'-*^ 24*. A very uncommon use : cf. Gn. 43*^. 45. The duty oi fearing God inculcated: 6^"^* 10^ is"**' 31^; esp. in the inf. nuT"?, often with that they may learn prefixed, 410 5^* W (y^ 8» 10" 1423 17I9 28'>8 3 1 18. 46. B'T to possess, esp. in the inf. T\v!'h, nnnV to possess it, at the end of a sentence, sometimes even pleonastically : see above Nos. 4, 22, and add jSi 2^8 ^6 J2I, Followed by a personal obj. (peoples), see 9^ (phil. n.). 47. All Israel: i^ (see note), 5' 13" 2i» 27* 29^ 31I.V.11.U gj* 34" Jos. 3' 4" 23* al. 48. To do that which is right (nr'n) in the eyes of Jehovah : 12^ 13W W 21*; +'2'\vir(\ and that which is good 6^^ 12^. So Ex. 15^^ (JE) Jer. 34!" ; and in the estimates of the kings (all due to the compiler), i K. uss.ss j^^s i^s.u 22*»( = 2 Ch. 20*2), 2 K. lO*" I2»(2) ( = 2 Ch. 24"), I48 ( = 2 Ch. 25"), 158 ( = 2 Ch. 26*), 3* (=2 Ch. 27!"), i6» ( = 2 Ch. 28I), i8« (=2 Ch. 29^), 22^ (=2 Ch. 34»). 49. To do that which is evil (yin) in the eyes of Jehovah : 4"* 9^^* 17' 31^*. So Nu. 3213 ; often in the Deut. framework of Judges (2" 3'- "• " 4^ 6^ 10' 13^) and Kings (e.g. 1 K. 11' 14^2 1526) . jg^^ ySo jgio ^^^ • and occasionally elsewhere (as i S. 15^* 2 S. 12* Is. 65" 66^). Both this and No. 48 gained currency through Dt., and are rare, except in passages written under its influence. 50. The priests the Levites {i.e. the Levitical priests) : I7'' 1* 18^ 24' 27* Jos. 3' 8^; the priests the sons 0/ Levi Dt. 21^ 31^. So Jer. 33^8 Ez. 43" 44" 2 Ch. 5^ [prob. also in the || i K. 8^], 231^30^!. P's expression, "sons of Aaron," is never used in Dt. (see pp. 214, 219). Cf. Jer. 3321. 51. With all thy {your) heart and with all thy {your) soul, i.e. with the devotion of the whole being (cf. p. xxi) : 429 6» iqI" ii^^ 13^ f^) ^6^6 302.6.11 Jos. 22^ 23". Only besides (in the third person) i K. 2* 8« ( = 2 Ch. 6*8) 2 K. 238 ( = 2 Ch, 34") 26 2 Ch. 15" ; and (in the first person, of God) Jer. 32''t. 52. 'JsS \r\i to give {deliver) up before (of a conquered land 01 foe) : i*- ^^ 281.83.86^2.23 2316(14) 316, and (with ^32 smitten) 28'- ^6. So Jos. iqI^ ii«. Elsewhere, only Jud. ii» i K. 8^ (Deut.) Is. 41". The usual syn. is give into the hand of, which also occurs several times in Dt. : see on 3'. 53. To turn (iid) neither to the right hand nor to the left : 2^ lit. (altered from Nu. 20", which has noj to incline) : so i S. 6I' (of the kine). Metaph. ^29(32) i^u. 20 2814 Jos. i^ 23« ; so 2 K. 22^ ( = 2 Ch. 34^). 54. fny to be affrighted: i^^ 7^1 20* 31' Jos. i*. Not elsewhere in prose. 55. DT ne'^D the work of the hands { = enterprise) : 2' 14^ 161*241^281230*; in a bad sense, 31**. In the neutral sense of enterprise, not very common elsewhere, Hag. 2^^-'^ Ps. 90" Job ii" Eccl. s"**** ; in a bad sense, i K. 16^ 2 K. 22" (both Deut., and in both + ^ vex with, as Dt. 2^^), Jer. 2^''' 32*' (also + ^ vex with), Ps. 28* La. 3*». 56. mfi to ransom, fig. of the deliverance from Egypt : 7* (with from the house of bondage, as Mic. 6'*), 9*8 i3«W 151* 218 24I8. Not so elsewhere • +iD'j;3nV to vex him (viz. by the undeserved dishonour, involved to idolatry), as i K. 16^ 2 K. 17" 2i« (=2 Ch. 33'). STYLE OF DEUTERONOMY Ixxxiu in the Hax. : Ex. 15" (the Song of Moses) uses Skj {to reclaim : see the note on 7*). 57. . . . iisD •3:k J3 h]} therefore J command thee . . . : 15"-" \g^ 20^^^-^. 58. 3-ip midst, in various connexions, esp. in or from thy (or IsraeTs) midst: 1^2 (Nu. 14^^) ^6 6is 721 ,,6 ,32.i3.i6(i.ii.i4) 16" if-^ 1?? ig'a-^o 218 2^15. 17 (14. 16) 26" 28" aql"- "("•"' ; 2"'^''" 4*'" i3«.M(B. 13) ,^11 177. 15 iglS. 18 ,gi9 2i9. 21 22'^'*^ 24''. The word is a common one, and naturally occurs in JE (as also elsewhere), though with nothing like the same frequency as in Dt. P, with not less frequency, uses the syn. ^iin {e.g. of Israel, 32" Ex. 258 29'*' Nu. 3^* 4^-'* &c.), which occurs also in Dt., but only in the phrase noted below. No. 69 (cf. 5-"), in the combination iin '?« into the midst 13" 21I- 22^ 23"-^ (as 2 S. 3^ al.'. aip '?« is not generally said, in Gn. 41*^ anp denoting specially the interior oi a.n animal), and in 3'* 5**»<^) 11' 19'. 59. Which thine eyes have seen (emph. for the normal thou hast seen) : 4»7l» lO^l 293<3)(cf. 21''). 60. Thy {your) eyes are those that have seen (another emph. formula) i 61. To eat and be satisfied: 6" (see note), S^"- n , ,»» 1429 26^2 ; also ji* (P- 337)' 62. The caution not to forget : 4,^- "-^ 6" 8"- "• ^^ 9^ 25"" ; cf. 26"". 63. cty iDB* [22''?, pvi to make His name dn^e/I there (viz. in the central sanctuary): 12" 14^3 ,62-6.n 262. Only besides Jer. f"^ Ezr. 6^2 Ngh. i»t. With □lb'? {to set) 12' (see note)'" 142*. This occurs also in Kings,* viz. I K. 93 ii38 1421 2 K. 2i«-T ( = 2 Ch. 33^) ; also 2 Ch. &" (varied from i K. ^"^ shall be) \2>'^\. 64. (d3t) T' n'^E'D that to -which thou puttest thine {ye put your) hand ( = enterprise): 12'- " 15'" 23^1 288- i^t. 65. TDcn to destroy, noes to be destroyed : 1^ 2^^ "• »• ^ 4" 6^^ f- « g'- «• "• U.S0.25 aS-'^-ss 31S.* Jos. g^ ii"-=» 231*: Dt. 426 723 i2«« zS'"- 2->- «• "• si. The word is not an uncommon one ; but it occurs elsewhere in the Hex. only Gn. 3430 (J) Jos. 7" (JE) 248 (E) ; Lev. 26«> Nu. 33*2 (H) ; and Dt. 33^7 (the Blessing). 66. Vk-w' hdv Hear, O Israel : 5^ 6* 9^ 20* ; cf. 27®, also 4^. 67. And . . . shall hear and fear (of the deterrent effects of punish- ment) ; i3"(") 17" I92« 21". 68«. niB-y^ notr to observe to do : 51-29(32) ff. 25 gi ii32 ,21 13I (i23^) 15^ 17'" 248b 28115-58 31I2 32^6 Jos. i''-8 22»: SO 2 K. 173' 2i8 ( = 2 Ch. 33^; hence also 1 Ch. 2213). Cf. (with accus. intervening) 7" ii^^ if^ 198 ; also 13^8(18). 686. To observe and do : 4* 7" 16" 23** (^3) 248* 26i« 28^3 (cf. 298 W) Jos. 23*. 69. B'Kn lino out of the midst of the fire : 4^- 1«- 33- 36 54. i». 21. 23 gio ,o4. 70. (a) '' n2]ivt Jehovah's abomination, esp. as the final ground of a pro- hibition : 7*' 1231 1^1 1 812a 220 23I8 25i« 27^6 ; cf. 24* : {b) navw alone, chiefly of heathen or idolatrous customs, ^^ (an idol, or idolatrous relic) 131* 14* (forbidden kinds of food), 17*; of customs of the Canaanites, i89-^''2o" (cf. I K. 14^2 K. 163 21*-"). So 32"; and often in Jer., and (esp.) Ez. ♦ Together with nrnS to be, .t.t shall be, which are not in Dt. : viz. i K. 8" ( = 2 Ch. 6")™ 2 K. 23" : so 2 Ch. 6« 33* (varied from i K. 9* 2 K. ai< set); cf. 20*. Ixxxiv INTRODUCTION a is an expression that occurs often in the Proverbs (as ii'*** la" ,g8.i».W). with b comp. in H Lev. ,822- m. 27, 29. so 20" (but onl_y of sins of unchastity). — Cf. p. Ixxi f. Other expressions, recurring less frequently, are noted in the Commentary. The following is a list of noticeable words or expressions found only in Dt. (c. 32. 33 excluded ; see pp. 348, 389) : — W 23" ; TDNrt 26"- 18 ; o'efuD 25" ; myJD 282" ; pann 28^5 . n„o ^le 28«« ; nphi 28^2 ; ynn i" ; Vpi;i 28^ ; pcnn 16^ 23^8 ; iiriri 28^2 ; D^^ 28" ; hvn {o^hxpni) 25I8 ; KJB basket 2(P" * 28"- " ; nb 28^2 . pL, ^^t'. ^^'Vd 2326 ; nop 16I" ; dtid i'V 2^ 3' (but read so in Jud. 20*^ as well) ; Vcj ( = Arab. nasala) 19" 28*" (see onyi); nuDDD 8*; nan (ngpn) 27"; Bay, B'3j;n i59-8 24i<'; Buy 24i''-i* (cf. O'eay Hab. 2«); onm ni'?''?v 22"-"; iDynn 21" 24'; p'jyn 15" (cf. pjj; Ps. 73*); npyo 22^ ; IJNs nnntyy 7^' 28*- ^^' " ; nm nii;; 231* 24^ ; "IK? 242" (denom. from T^^}^) ; Sii'?s 28^2 (as name of insect) ; 'vp g^ ; ip. 28** ; Tb'^n 'UB' f^ 28'*- 1^- ^^ [nona iic Ex. 13^'^]; ■tVb' 2857; n^ppi ^^/^fl5^ 1^1. S. 9 21IO. J3;p) ff; alsO ipN, [fc^n, TDT, and nxn (but read nNn, as Lev. ii^^), i4'>-". The following is a list of unusual words or expressions, occurring in Dt. (creatures named in c. 14 excluded ; also c. 32. 33) ; fuller particulars respecting most of them will be found in the notes : — 3'3Nn t^nn /he month of Abib 16^ ; ddk 28^ Pr. 3i*'t ; f"^^^ slopes (of Pisgah) 3" 4*" ; ixa i» 278 Hab. 22t ; p;(3 8^ (cited Neh. 921)! ; D''?na 22^* ; ■nj i" i822 (of. 3227), and ii; g^^ 28^", to be in dread (sq. "JSD); mj 282''; 'ba nyn 4*2 ig^ Jos. 20«-'> ; f]nn 6»3 9'' Jos. 23' ; Tin i*^ 1713 jgao ; Taj i6i« 20^3 ; aai 25I8 Jos. lo^'t; "^n 2921 ; 'a prn 7' lo^' 21"; mSBiB 6^ ii^* Ex. 13^®!; Dip; I !« ; Snj KiiD (D'^nj D^Nmo) 4^ 268 3412 (Jer. 3221) ; jci: 42^ ; "^nan nia 420 ; o'sSa 22* Lev. 191*1 ; iv'?a 28^ ; nxa (as ^fwfc^.) 6" 2 K. 2326! ; nnxo aS^" ; ^IDD 23^ ; mn^D 28'''"; mj /o impel (of an axe, or hand wielding one) 19*201*; of being driven into idolatry 4I* 30I'' ; so nnn 138- "•» 2 K. 1721 Qre, 2 Ch. 21" (not elsewhere in this sense); D'^fl ran i" i6i'; noj 288*; hm ( = Arab. nashala) f- ^ ; hoo 4I8 ; mo defection \f 19" ; jniy 282« ; rj'sn 11* ; nmp 2822 t]Bp 2328 (Job, Ez.); p-u i"; nijnB' 2822; jaByj? 22" Lev. 191*1; P™" zS^** ; nj> DDn2l'>3l2*-*». The following expressions, occurring mostly once only in Dt., are more or less frequent in subsequent writers, esp. those of the Deuteronomic school (see notes) : — D'"?i'?i and D'sipc 29I8 OT ; myi 288" ; D'yan to vex (esp. by idolatry) 42* gi" 3|2* 32I8 (cf. oy? V.21) ; o'irt to expel (from Canaan) 30I, cf. v.* ; the name to be called over 281* ; I'S'jyo T\ 282" ; nDtr, r\yyo 28*'' ; r\\yva 29I8 (i*) ; erij 29*^. The general literary style of Dt. is singularly pure and beautiful; with the fewest possible exceptions,* the diction is • Comp. on i22 3" ii« 12' 24*. STYLE OF DEUTERONOMY IxxXV classical, and the syntax idiomatic and regular. Dt. abounds, for instance, with classical examples for the construction, in different connexions, of the perfect with Waw consecutive. The parenetic tone of Dt. bears a superficial resemblance to that of H (^.^. Lev. 26) ; but when the two styles are compared more closely, numerous differences at once reveal themselves, that of Dt. presenting affinities with Jeremiah, while H displays affinities with Ezekiel. The only noticeable point of contact in the style of Dt. with that of H is the use of the term thy brother (see the passages quoted in the note on 152), With P, Dt. shows no phraseological resemblance whatever. In the laws touching common ground (whether with H or P) identical terms occur (as c. 14 po ; 22^ D\s^D ; 22" fJDi'ti' ; 248 nyi^'n y:^) ; but these either (as those in c. 14) form part of a quotation, or are technical expressions (cf. p. xii) ; they are not recurrent m Dt., and do not therefore constitute any real phraseological similarity between the two writings. The majority of the expressions noted above (p. Ixxviiiff.) occur seldom or never besides ; others occur only in passages modelled upon the style of Dt., and representing the same point of view. Of course a tabulated list of idioms cannot adequately characterize the style of an author ; there is an effect produced by the manner in which phrases are combined, and by the structure and rhythm of sentences, which defies tabulation, or even description, and which can only be properly appreciated by repeated perusal of the work in question. Those who have by this course familiarized themselves with the style of the Deuteronomic discourses, will be conscious how greatly it differs from that of any other part of the Pent,, — even the parenetic sections of JE (p. Ixxvii), which show a tendency to approach it, not exhibiting the cornplcte Deutero- nomic rhythm or expression.* The style of Dt. could not • Thus in Gn. 26' the rhythm is not that of Dt., nor the plural ffiTin. In Ex. 15^* D would say Sipa for ^ip*?, and would not use 'JK, and hardly I'm.T (1*) ; nor would vmsD and vpn be distributed into two clauses. By some scholars [e.g. Bacon, Triple Tradition), large parts of these sections, as also various other passag^es in Ex. Nu. (as Ex. 3''' g'^'^^i lo^''"^ i2^'^ 22aob-23.26(2ib.24.27, 238. lib. 12b 3,13)^ ^re thought to be additions due to a Deuteronomic hand. It is true, they are largely didactic in tone, and Ixxxvi INTRODUCTION have been formed without precedents ; and it is probable that these parts of JE (and perhaps other writings not now extant, the style of which was similar) formed the basis upon which the Deuteronomist developed his own literary style, and supplied elements which, in moulding it, he assimilated. Another of his literary models may have been the hortatory, or prophetic, sections of E, or (in Judges and Sam.) of a document (or documents) allied to E.* It is evident, however, that the original features of his style preponderate decidedly above those that are derived. The strong individuality of the author colours everything that he writes ; and even a sentence, borrowed from elsewhere, assumes by the new setting in which it is placed a fresh character, and impresses the reader differently. This may often be observed in the retrospects, c. 1-3. 9'- 10". Notice, for instance, the fine effect of ah? in i^" 10"^ 28"*, and how by its addition D'Dtfn '33123 of Gn. 22'^ is adapted to the oratorical style of Dt. The varia- tions in i^, as compared with Ex. 13^^, have a similar effect (observe esp. the sustained rhythm, produced by connecting- v.^ with v.^^ by iSinn). In 1*2 notice the force of the addition of mnSn kVi (as in 9^ of in'^nji and tvtt nSij3 nns), and in i** of Dn3nn nyienn icns D3nK isnTi ; in 2^ {'n-ieri fjoaa S-dn ''7jn3 ,ti3j;n pn 'n'nB'i '"? inn f)D33 d'Di 'n'?3Ki) the superior rhythm to Nu. 20'' (m3i'K '"jna ^3^ px pn m3D 'nnji 'jpni 'jk nncj td'D dni n'jyj nVooa). Nu. 13^ nuD ni'rnj nms3 nnvii px3 3^^ dv^ 'V '3 dbn is ordinary prose ; Dt. 1^ djj o'Dwa nnis3i ni'?n3 any i:dd oni SnJ is oratory. Comp. similarly Nu. 142^-2*- 81. «b ^ith Dt. i**"^^- ^^••" (in v.*® notice n3 im for noB' k3). In Deuteronomy, a new style of flowing and impressive have, as Wellh. recognized {Comp. pp. 76, 81, 88, gy n., 208), points of contact with Dt. ; but the later Deuteronomic writers usually display the Deut. phraseology as decidedly as Dt. itself, if not more so ; and the fact that in these passages of JE it is less marked than in Dt. is a reason for referring them — except perhaps parts of Ex. 20^"" (p. Ixxviii «.) — to a. pre- Deuteronomic hand (either J, or the compiler of JE : comp. L.O.T. p. 116). Cf. Kuan. ^e.r. §§ 9 «. 2, 4; 13^. 21, 29, 31, 32 (5), who takes an intermediate view. * Compare the /re-Deuteronomic parts of Jos. 24^^^ {L.O.T. p. 106), of Jud. 6^-»» io«-i« {ib. pp. 156, 158) ; i S. 2"-36, parts of i S. 7-8 io"-2'» 12 {ib. p. 167 f.; and below, p. 213), 2 S. 7. All these passages show some affinity in thought and expression to Dt. ; and all (except i S. 2"-^^ — which ought probably to be included, — and a few isolated phrases in the other passages) are characterized rightly by Budde {Richter u. Samuel, 1890, pp. 108, 128, 180 ff. 244 f.; and in 77!^ Books of Samxul, in Haupt's Sacred Books of the Old Testament) as pre-Deuteronomic. STYLE OF DEUTERONOMY Ixxxvii oratory was introduced into Hebrew literature, by means of which the author strove to move and influence his readers. Hence (quite apart from the matter of his discourse) he differs from the most classical writers of historical narrative, by developing- his thought into long and rolling periods, which have the effect of bearing the reader with them, and holding him enthralled by their oratorical power. The beauty and effectiveness of Dt. are indeed chiefly due to the skill with which the author amplifies his thoughts, and casts them into well-balanced clauses, varied individually in expression and form,* but all bound together by a sustained rhythmical flow.f The author's fondness for the pathetic reflexive dative | may mark his sympathy with the people whom he is addressing; but his love of asyndeta,^ and of the emphatic form p- in the 2nd and 3rd persons plural of the impf., as also his preference for 33? {47 times) above 37, || and for ^3J>^ (56 times) above ''^^,% are probably due to his sense of what harmonized best with the oratorical rhythm of his discourse. It is another char- acteristic of the elevated prose of Dt., that it not unfrequently uses rare or choice words, not found in ordinary prose.** The rhetorical breadth and fulness of the Deuteronomic style, and the copiousness of its diction, are manifest even in a trans- lation. The practical aims of the author, and the parenetic treatment, which as a rule his subject demands, oblige him * Notice, as one mode of expansion, which adds a measured dignity to the Deuteronomic style, the clauses attached aa-t/vJeTw;, 426b. se (after Y^Sfi\ e80(SS) (after V.^(^^)) ^2b. Sb. lOb. 22b. 24b. 38b q7b J J lib. 12b j |-19b i^lBb 2g7b. 24b t E.g. 4"-^*- ^2-^« e^"-!" 7"-i» 8"-" 1 1^-'- 10-12 i2''-7- 10-12 137-H 28-'0fl'-. Comp. the series of clauses introduced aVyvStTo;; by n'J3fl <^i6b-i8^ ]^y pj^ gn-a^ jjy IJ 28^^''-^ • also 4''-*- 32b-34 gUb-19 jg^O-SS. 88-42^ X See the phil. notes on I'-i^. § Cf. on 17^ i8^ II Which occurs only 4I1 (see p. Ixxi n.), 28®" 29^* 1^. IT Only 12^ 29* (for the reason of these exceptions, see the notes). The other occurrences of 'jk in Dt. — ^a-i- ^*' *^- ^*- ^' in the Song-, and 32**' " in P — are not from the pen of the author of the discourses. ** Kg: TiJ i" 18^^; nnn in the phrase nnn Ski kth Sk (i^i 318; hence in D* Jos. I* 81 io2*, and as a reminiscence i Ch. 22I* 2820 2 Ch. 2oi'' " 32' ; otherwise only i S. 17I1, and in the prophets); pv (p. Ixxxii); ^1i (i^ ii2*'25; cf. Jos. i^ 14*: in 2i purely literal sense, i S. 5' Jud. 92^: otherwise poet.); »)3nnn (p. Ixxx) ; pmn (i**) ; in (2": see note); Sin be in anguish {2^'. i S. 3i» lit.); i^a be lofty {2^)', layn.T (32*); nmn (8") ; |;?t(8")j ni; (g"* 38")j DDI (19I9); HKT {28*9) ; bnir (28«s 30*) ; yuin (28«>). Ixxxviil INTRODUCTION naturally to expand and reiterate more than is usually the case with Hebrew writers ; nevertheless, his discourse, while never (in the bad sense of the term) rhetorical, always main- tains its freshness, and is never monotonous or prolix. The oratory of the prophets is frequently more ornate and diversi- fied : in his command of a chaste, yet warm and persuasive eloquence, the author of Deuteronomy stands unique among the writers of the Old Testament. The linguistic character of Dt. is entirely consistent with the date assigned to it by critics (cf. p. xlvii, No. 6) : on the one hand, it contains nothing rugged, or otherwise suggestive of antiquity ; on the other hand, it exhibits none of those marks of a deteriorated style which begin to show themselves in Hebrew shortly afterwards. In its broader literary features Dt. resembles closely the^ prose parts of Jeremiah (p. xcii f.). There are no "archaisms," either in Dt., or in the Pentateuch gener- ally, of a character to establish its antiquity, (i) The epicene Nin is not an archaism : for the fact that Arab. Eth. Aram. — to say nothing- of Assyrian — all have a fem. with yod, is proof that the distinction between the two genders must have existed already in the original language spoken by the Semitic nations, when they lived together in a common home, and that Hebrew consequently, even in its earliest stage, must have possessed a fem. hi' * In Phoen. Moab. and old Aramaic Inscriptions the pron. of the 3rd pers. sing, is written regularly Hn,\ which, as the evidence of the cogfnate languages just referred to shows, will have been pronounced hu or hi', as the sense required. (& shows that in the older Heb. MSS. the scriptio plena was not generally introduced ; and in the light of the facts just adduced, it may be safely inferred that the 1 of Nin in the Pent., and the 1 and ' of wn and k'.t in other parts of the OT. (except possibly in the very latest), formed no part of the original autographs. The epicene Kin will thus not have been introduced into the Pent, until a com- paratively late epoch in the transmission of the text — perhaps in connexion with the assumption, which is partly borne out by facts (Del. ZKWL. 1880, p. 396 f.), that in the older language fem. forms were used more • Noldeke, ZDMG. 1866, p. 458 f., 1878, p. 594; Delitzsch, ZKWL. 1880, p. 395 f., and Conim. on Gen. (Engl, tr.) i. 42 f., 50; Wright, Compar. Gramm. pp. 103-105. t As CIS. I. i. 1® K.T pns iVd, i^* xn nsN^D, 322 n.t nsSoen, and frequently; in Mesha"s Inscription, line 6 k.t dj nDN'i, line 27 k.t [i.e. o-\n] mi 'd ; and in the recently discovered Aramaic (Nold. ZDMG. 1893, p. 99) inscriptions of Zinjirli, near Antioch in Syria (8 cent. B.C.), as Panammu, line n Vya xn r|D3 (D. H. Miiller, Die altsem. Inschriften von Sendschirli, 1893, pp. 6, 18, 44). Comp. Notes on Samuel, p. xxxiii. SUPPOSED ARCHAISMS IN DEUTERONOMY Ixxxix Bparingfly than subsequently. The peculiarity is not, in fact, confined to the Pent. It is found in the MS. of the " Later Prophets," exhibiting- the Oriental text, and superlinear punctuation, now at St. Petersburg, and dated a.d. 916 : see the passages cited on Ez. 30'^ in the Adnotationes CriticcE prefixed to Strack's facsimile edition. (2) On '?Nn for nVxri (3 times in Dt., 8 in the Pent., and '?x i Ch. 20*) see the note on 4*^. Dr. Sinker, in his note on this form {Lex Mosaica, p. 472), omits to mention — what surely is an element in judging of these 8 exceptional passages — that the usual forms in the Pent, (some 260 times) are n'ynn and nVn, exactly as in other books. (3) On the epicene ly: {young person, — the sex being indicated bj' the context), see on 22^" (p. 255); comp. Kuen. Hex. pp. 3i8f., 321 f., 342, G.-K. § 2. 5 (who are inclined to regard the distinction as merely ortho- graphical : see, however, Konig, Einl. p. 152 f.). No doubt, this is the older usage ; but we possess no independent knowledge how long it con- tinued, or when the distinctive form for the fem. came into use ; and it is unreasonable to allow a single phenomenon, of which the explanation is doubtful, to outweigh the evidence of a multitude of indications pointing convergently in an opposite direction. Hence until the supposition made on p. 225 can be shown to be an improbable one, the epicene "lyj cannot be used in proof of the antiquity of the Pentateuch. Both this distinction and No. I imply that, when they arose, the Pent, had heen formally separated from Joshua (in spite of the fact that the same documents are continued in it) and the following historical books, and stood (in some respects) upon a different footing from them ; but nothing obliges us to suppose that this separation was effected until considerably after the return of the Jews from Babylon. (4) On the term, p-, in the 2nd and 3rd pers. pi. of the impf. (56 times), see the note on i^'' (p. 19); and on the same form — very anomalously — in the per/. Jijn' (twice), see on 8^ (5) On 'jsr Dt. 33^', see the note ad loc. (6) The 3 fem. sing. perf. has its original form (preserved also in Aram.) with n Dt. 32'* (the only case with the strong \&r:\i), 31^®, as in On. 33" Ex. 5^* Lev. 25^^^ 26**. But the same form is found also 2 K. 9^^ Kt. Is. 7^^ Jer. 13^8 44^3 Ez. 24" 46" Ps. 118^, — none of which can be said exactly to be early passages. (7) inoi in 16'* is derived from the older law of Ex. 23^^ = 34^; fmsi occurs independently in 20". Elsewhere (including more than 50 times in the Pent.) nsj is always used : why noi occurs these four times we do not know ; — it may be an isolated collective form — corresponding to the Arabic "broken plural" dhukur"" (Konig, Lehrgeb. ii. i. 436) — preserved before a suffix ("131 never occurs with a suffix). (8) "Jericho" is spelt in Dt. 32** 341- » as uniformly (12 times) in the Pent, 'ini; (" Yer^cho") : it is spelt in Jos. (28 times) inn' (so 2 K. z*-*-'^- lo-iS; -irn; (Baer) Jos. 18" 2 S. io» Jer. 39* ^2^\ ; nrrt; i K. i6"t) ; and Mr. Girdlestone {Lex Mas. p. 119) thinks that the variation is only naturally to be explained by the supposition that " Israel picked up a new pronunciation, after they came to the place." How comes it, then, that the supposed older pronunciation {Yerecho) recurs 2 K. 25* Ezr. 2** Neh. 3* 7^ i Ch. XC INTRODUCTION 663(78) igB 2 ch. 28^"*!? Were these books also written by Moses? The same writer's statement {Foundations of the Bible, p. 177), that "the Chronicler gives an extract from a document which retains the oldest spelling," is incorrect; i Ch. 6***''^' corresponds to Jos. 21^*, where the clause with Jericho has fallen out ; but throughout Jos. the word is spelt with i (comp., in the same phrase, Jos. 20®) ; and i Ch. 19" is from 2 S. lo", where it is also spelt with i. Even if the distinction were original, there- fore, no argument could be founded upon it for the antiquity of the Pent. : but in point of fact — comp. esp. 2 K. 25' with Jer. 39' 52^, where in one and the same sentence it is pointed differently in the two books — it can scarcely be doubted that it is one which grew up arbitrarily at a very late date. (9) Other words peculiar to Dt. (or the Pent.), collected by Keil and others — most recently in Lex Mosaica, p. 473 f. — as evidence of its antiquity, are altogether inconclusive : there is nothing connected with the words themselves suggestive of antiquity, except their occurrence in books reputed to be ancient : the argument founded upon them is consequently circular. Every book of the OT. has words and expressions peculiar to itself; and it would be as reasonable to collect those occurring in Sam. or Isaiah, and to argue from them that they belong to the Mosaic age. — Nos. 4 (in the impf.), 5, 6 are no doubt genuine examples of older forms ; but (i) they are too isolated, and (2) they occur too frequently in books other than the Pent., to be any evidence of the superior antiquity of the latter. Were the occurrence of these — and of two or three similar forms (see L.O.T. ed. 5, p. 527 f., ed. 6, p. 125) — really due to antiquity, it would be more uniform, and the general literary style of the Pent, would display a perceptibly archaic flavour, instead of being (as it is) virtually indis- tinguishable from that of books written confessedly under the monarchy. Particular words or forms (apart from more general literary features), harmonizing with a date in the 7th cent. B.C., are — the Nithp. conj. 123? 21^ (see note); the Aramaism riDO i6^° ; the form ni33DO 8^ (derived from an adj. Hiipf? poor, which is not found in classical Hebrew, though common in Aram., and hence in late Heb., Eccl. 4^^ 9^*- ^<') ; perhaps also yoJD? lo^ (see note). The form PX^V S^* (so prsn 16^; ])Z}1^, ppi* 2822; pyjc>, Imv, pnon 282^ ; jv^a 28^^) is not very common in early writings (though instances occur: see Konig, Leiirgeh. ii. i. 129 f.). The fem. form of the inf. — viz. nxT' and nariN 4^^ 7^ 10^2 ^nd frequently; nsjb' i27g28. npST 1 122^020 (so Jos. 22^) — has also been cited in the same connexion ; and it is true that most examples of this belong to the later language {Journal of Philol. xi. 235 f.): but nx"i^ and n^HN can both be shown independently to have been in use early (2 S. 3^^ Is. 29^^ . Qq^ 2920 2 S. iS^ 19'^ 20^7) ; so that only two are added by Dt. LITERARY INFLUENCE OF DEUTERONOMY XCl (Hos. 5^ — if the text be sound (cf. Wellh. Die Kleinen Propheten, adioc.)—hsLS nont:', and 7* nvon : Is. 30^9 r^v^^). The influence of Dt. is very perceptible in the literature of the OT. Upon its promulgation, it speedily became the book which both gave the religious ideal of the age, and moulded the phraseology in which it was expressed. The style of Deuteronomy, when once it had been formed, lent itself readily to adoption ; and thus a school of writers, imbued with its spirit, quickly arose, who have stamped their mark upon many parts of the OT. Even the original Deuteronomy appears (p. Ixxv) in places to have received expansion at the hands of a Deuteronomic editor (or editors). In the historical books, long sections of Joshua — e.^. c. i 22^-^ 23 — besides many shorter passages elsewhere,* are constructed all but entirely of Deuteronomic phrases : in the books of Judges and Kings, passages constantly occur, distinguished from the general current of the narrative by their strongly marked Deuteronomic style, and evidently either entirely composed, or (in some cases) expanded from a narrative originally briefer, by a distinct writer, viz. the compiler or editor.! The Deutero- nomic passages in the historical books do not usually contain much incident ; they consist mostly either of speeches (or additions to speeches), placed in the mouths of prominent historical characters, and reflecting in various ways the Deuteronomic point of view, or else of comments passed by the compiler upon the religious aspects of the history : in the book of Joshua, for instance, the Deuteronomic additions (in harmony with the spirit of Dt. 31^'^) have chiefly the aim of illustrating the zeal shown by Joshua in fulfilling Mosaic * Insertions in, or expansions of, the original narrative ; as 2**'"^^ 3' 4"' 31-24 ^i gi-a (jjj parts), ^'^ &c. ; and the generalizing summaries lo^'*' 1,10-15 ,31.12 &c. {L.O.T. p. 97 fr.). t As Jud, 2"-23 3''-6; and (in their present form) 37-n.ia-w» ^i-s gi jge-w (L.O.T. p. 154 flF.) ; I K. 2^-^ f-^-^* 8^'^ gi-s iii-'^ (in its present form), '^'^ ,^19-20.21-24 ,^3-5 &c., zi^^'^ ; 2 K. g''^'^ ,77-23. 34b-40 ,gl5-19 &£.. (ib. pp. 175 fF., 190-193). The references in Kings to the "law" (with or without the name of Moses) are all, as either the context or the phraseology shows, specifically to Dt. : see i K. 2^ 8^ (Dt. lo" 29') ; S*' (^^ f) ; 8^ (la*'- 25^"; cf. also Jos. 2i*2.«(«-46) 23I4 in D2) ; 2 K. io»> ; 14* (Dt. 24") ; i8«- ^ 218 22* 23"' ^ ; and comp. the passages cited p. Ixxxi, No. 37. XCll INTRODUCTION ordinances ; in the books of Kings, they are largely estimates of the character of the kings, or reflexions on the national history,* Differences should, however, be noted, as well as resemblances : many of these passages, for instance, contain new phrases not found in Dt. itself; t and it is interesting to note what is on the whole an increasing accumulation of deviations from the original Deuteronomic type, till in {e.£:) 2 K. 17 it is mingled with phrases derived from the Book of Kings itself, Judges, and Jer. It is but seldom, moreover, that the writers who thus fell under the Deuteronomic spell show the same delicate sense of symmetry and balance ; Jer., especially, instead of rounding off his sentences at the right point, is apt to throw into them more than the rhythm will properly bear. The prayers in Neh. i^-n 98^- Dan. q^^^ are likevv'ise largely moulded in the Deuteronomic phraseology — under its influence even the author of Daniel (whose Hebrew, as a rule, is laboured and uncouth) becomes fluent. The Chronicler, also, though his general style is as unlike that of Dt. as can well be imagined, sometimes lets his thoughts run in Deuteronomic phrases. J Among the prophets, Jeremiah, as is well known, especially in his prose passages, shows most prominently the influence of Dt. : reminiscences from Dt., consisting often of whole clauses, are interwoven with phrases peculiar to Jer. himself; and even where the words are not actually the same, the thought, and the oratorical form — the copious diction, and sustained periods — are frequently similar. * In the books of Samuel there are no parts with the same strongly marked character. On passages in these books which display a partial affinity to Dt., see p. Ixxxvi, note. t As I K. 2* observe their way, and -walk before me in faithfulness (cf. 3' 2 K. 20') ; a whole (or perfect) heart, i K. 8«i 1 1* 15'- " 2 K. 20' ; to dismiss (nW), cast away (ySvn), or remove (tdh), from before my {his) face, i K. 9' ; 2 K. \f^ 17^ 242"; 2 K. 1718-28 23" 24* (also in Jer.); to bring evil upon, I K. 9' 14^" 2i2i-2» 2 K. 21^1 22i«-'^ (and often in Jer.); to turn from one's evil way (ways) i K. 13S3 2 K. if^ Jer. i8» 25' 26^ 35IS 363-7 (cf. 2322), Ez. 33" (cf. 13^^), Zech. I* Jon. 3^ ; dnd to reject (Jehovah, His people) 2 K. 17** 2327 Jer. 729 1419 31S7 . 130 to sell (fig.) Jud. 2'^ f 4- 10'' (so only in the Song, Dt. 32*'*) ; B-tsJ of Jehovah's forsaking His people, Jud. 6^' i S. 12^* ( = Ps, 94"), 1 K. 8" 2 K. 211" (also Is. 28 Jer. i^ 12' 2^^-^'^). X Comp. p. Ixxxi, Nos. 35, 38 ; p. Ixxxiii, No. 68 a ; i Ch. 29". LITERARY INFLUENCE OF DEUTERONOMY XClll Comp., for instance. Jer. 7'* ii'« i6*-" 2T»-" 26 27' 2gB-» ^2' 348-ffl 44. Zunz {ZDMG. 1873, pp. STi-^^—Gesammelte Schriften, i. 219-222) has transcribed in parallel columns 66 passages of Dt., of which there are echoes in not less than 86 of Jer.; and he certainly has not exhausted all that could be found. A few specimens are here given : — Jeremiah Deuteronomy 6^" D'D'n Sa uS 2ib'? irnVx '' nx hxt"? 420 onsDD Snan iidd D3nK Ksn 32' ■noD oni-D fiKD oniN 4** *3 DNSDi i'hVk '• nn CCD □ne'pai irsj '7331 "laaV '?Dn umn 4** npjn T31 nDn'7D3i D'nsioai rinN3 D'Snj D'KmD3i .TiBj j/nm 5** oariK D3'n^K '' nis ncx Tnn V33 03"? 31B1 |vnn ivdV is'^n 52* DnS 30" ij.'d'? 8'* Dm3jn D'nnK d'h^k nnN naVm en*? n'lnntrni 18* vt^'^^i kS ttk riK 'DB'3 ^3^ •i3nV n3n^ 28* px.T ma'^DD Sa'? myiV n"m 3826 QX 42* 98. Further, in Dt. 23f> is greatly preferred to a^ (p. Ixxxvii) ; Jer. prefers 3^ (57 times +Jer. 51^) to 33^ (7 times); in Dt. the term, p- of the 2nd and 3rd pi. impf. is very frequent (56 times), in Jer. it is rare (5 times) : in Dt. ""a^j? preponderates almost to the ex- clusion of ''3i« (p. Ixxxvii), in Jer. '<:x (54 times) is more frequent than ^33N (37 times). On the other hand, Jer. shows a fondness for many expressions not found in Dt., as 7j; *ipQ to visit upon {punish), incline the ear {L.O.T. p. 258), Jehovah of Hosts, the sword, the pestilence, and the famine {ib. ; not so even in Dt. 28), &c. Jeremiah's style is moreover less chaste and correct than that of Dt. : he also frequently adopts a lyric strain, which is never the case in Dt. As Jer.'s authorship of Dt. is not maintained by critics, further illustrations of the difference of his style will be superfluous : the reader who is interested in the subject may refer to Kleinert, pp. 185-190, 235 ; Cheyne, Jeremiah, p. 81 f. ; and esp. to J. L. Konig's Alttest. Studien (ii), 1839 (whose painstaking collection of materials contains, however, much that is irrelevant, and needs careful sifting). • The Pentateuch, &c., iii. 618, vii. 225-227, and App. pp. 85-110 (where a large number of parallels are transcribed). LITERARY INFLUENCE OF DEUTERONOMY XCV The text of Deuteronomy, except in a few passae"es of c. 32. 33, has been preserved in remarkable purity, and presents none of the problems which arise, for instance, in connexion with the books of Samuel, Jeremiah, or Ezekiel. It admits, however, occasionally of correction by the aid of the Ancient Versions : the passages in which this is the case will be found noted in the Commentary. COMMENTARY. I. 1-5. Historical Introduction. 1. 1-5. Introduction, specifying the place and time at which the discourses following were delivered. — 1. All Israel] an expression much used in Dt., and the Deuteronomic sections of Joshua. It occurs, as here, after a verb of addressing, 5^ 27^ 29^ 31^ 32*5 Jos. 232 ; with before the eyes of (or before) 3i7. 11 24^2 Jqs_ ^ ^^14. a.s subject of a verb 13^2 2121 31I1 Jos. 317 y24. 25 815. 21. 24. 33 jqIS. 29. 31. 34. 36. 38. 43 . rather differently (with from or hi the midst of) Dt. 1 1^ i8'\ It is not so used besides in the Hex., Ex. iS^^ [vj'iih from) Nu. iS^* (followed by the limiting clause Dn^nTaD "i*J\s') being both different. — Beyond Jordan] i.e. on the E. side of Jordan, from the standpoint of W. Palestine. So i^ 38 4«. 46. 47. 49, ggg more fully on this expression in the Introduction, § 4. — In the ivilderness, in the 'Ardbah, in front of Stiph, between Paran (on the one hand) and Tophel and Laban and Hasdroth and Di-zahab (on the other)] these words occasion diflficulty. On the one hand, from the position which they occupy, it seems natural to sup- pose that they are intended to define more particularly the exact spot "beyond Jordan" where Moses delivered the dis- courses which follow ; on the other hand, the names are other- I. 1. Vid] only here, for the normal "^ic, perhaps for the sake of dissimila- tion from the following fj^D. — . . . 1 . . . i . . . i '^sn pn pNS ['3] the rend, g-iven above is the only one which accords with Hebrew usage, "between . . . and " being- expressed regularly by pm . . . ]'3 (or "? . . . pi), but not by 1 . , . p3. The supposition that 3 in is to be carried on in thought from nanya, and understood before nnrm mniini p'? is not probable ; Hebrew idiom, in such cases, repeats the preposition. I 2 DEUTERONOMY wise unknown as those of places situated in that locality, while at least three of them occur in connexion with the earlier period of the Israelites' wanderings (Suph in the Heb. name of the Red Sea, " Sea of Suph," Paran Nu. id^'^al., Haz^roth Nu. 11^5 33^'^'^)' Accordingly many efforts have been made by commentators to refer the names to the earlier period of the forty years' journeyings. Knobel supposed that the verse was retrospective, referring to the various communications made by Moses to the people, and recorded in Ex.-Nu. This interpretation is possible, so far as the usage of rha these is concerned (which may point indifferently backwards, Nu. 36", or forwards, Dt. 12^), but improbable, in view of the position which the verse occupies at the beginning of a new book, and in view also of the fact that none of the places mentioned are named in the preceding narrative in connexion w^ith the promulgation of laws to the people. It is indeed insisted by Klost. {Pent. p. 131) that Knobel's view of n'^N is the only one consistent with the context ; but this opinion depends upon a very questionable explanation of the V. as a whole {ib. p. 130). Schultz and Keil, treating likewise the names as those of places passed by the Israelites in the earlier stages of their wanderings, supposed that the words were meant to describe the country on the opposite side of Jordan, in contrast to the land of promise, as/>«r/of the same great wilderness, conceived as a kind of ideal unity, which the Israelites entered after crossing the Red Sea (Ex. 15"") ; but this explanation is very forced and artificial : it is not credible that the writer, if such a thought had been in his mind, would have so expressed him- self as to identify localities altogether distinct. Nor was Hengstenberg's explanation {Bileam, p. 221 ff.) more probable. Di. conjectures that v.^***^ is a fragment of D's itinerary of the Israelites, prefixed by the compiler of Dt. to the discourses of Moses, and afterwards, as further changes were introduced into the text, abbreviated by the omission of what was already known from the narrative of Ex.-Nu. But it does not seem probable that the description of a route would be so altered as to become (what v.**" manifestly is) the description of a locality. None of these explanations can therefore be said to be satisfactory. In the •wilc'emess\ an indeterminate expression, which may denote either the wilderness of the wanderings, between the Sinaitic peninsula and the South of Canaan, or the wilderness on the East of Moab (Nu. 21I113 Dt. 2^'° cf. 4«). But the term must be used somewhat inexactly, if it be applied to a locality in the "'Ardbah" (see the next note) on the West of Moab. — The 'Ardbah] this geographical term occurs here in the OT. for the first time. It denotes (cf. RV. marg.) the deep depression through which the Jordan flows, in which the Dead I' 3 Sea is situate, and which is prolong^ed S. of this to the Gulf of 'Akabah, At present the northern part of this valley is called el-Ghor (,.i]\), i.e. the Hollow or Depression; but the southern part, from a line of chalk cliffs which sweep across it about 6 miles S. of the lower end of the Dead Sea, still retains the ancient name of the whole, the Wady (or I'd I ley : see on 2^8) el-Ardbah (c^j •]!). Those who refer v.'^ to the earlier stages of the Israelites' wandering's, suppose naturally this southern part of the 'Ardbah to be here meant (as is certainly the case in 2^) ; but the term may denote with equal propriety the Jordan-valley North of the Dead Sea (as i7 nso I s. 2324 a/.). See further on the 'Aribah, Robinson, BE. ii. ii3ff., i83ff., iii. 333-5 : Ges. Thes. s.v. nnj? ; Smith, DB. s.v. ; S. & P. pp. 84^, 487f.; Tristran;, Land of Israel (ed. 4), pp. 217 f., 234, 320-4, 446; J. W. Dawson, Egypl and Syria, chap, v.; and esp. Prof. Edvv. Hull's Motint Seir, Sinai, ami W. Palestine (1889), pp. 75!?., 104 ff., 108 ff., 178 ff. The Ghor is a valley, the floor of which consists largely of alluvial deposit, flanked on each side by rang-es of hills, 2000 feet or more in elevation, and varying in breadth from 2-3 to 14 miles across (Conder, Tent Work in Palestine, chap. xiv.). The floor of the Gh6r, in the plain of Jericho, consists of a series of plateaux, descending by stages to the Jordan, which can only have been deposited by the agency of water; they are thus an indication that the Jordan was once a much larger and deeper stream than it is at present, and, in fact, that during the glacial period it formed a great inland sea, extending from Lake Huleh on the N. to the ridge of Samrat Fiddan (Hull, pp. 100 f., 180-3), which crosses the present Wady-el-'Arabah about 30 miles S. of the Dead Sea (but not communicating with the Red Sea). The general character of the Wady-el-'Arabah is that of a desolate and arid valley, from 4 to 15 miles across, bounded on the E. by ranges of porphyry and granite (in the midst of which are nestled the fertile glens and valleys which formed the ancient Edom), and on the W. by the sterile cliff's of sandstone and limestone, rising to a height of some 1500 feet above the floor of the depression, which form the abrupt margin of the Tih (pp. 4, 20) plateau. See the excellent geological map in Prof. Hull's Geology and Geography of Palestine {VaX. Expl. Society), 18S6. In front of Suph] perhaps the same as Suphah Nu. 2Il^ which must have been in the neighbourhood of Moab, though the exact site is unknown. ffiU© treat Suph as abbreviated for "the Sea of Suph," i.e. the Red Sea; but this abbreviation is not found elsewhere; nor, as the name "Sea of Suph" appears to be derived, not from a locality "Suph," but frcn* 4 DEUTERONOMY the reedy g^rowth, called by the Hebrews snph^ with which the Red Sea abounded, can it be said to be a probable one. The pass, Nakb-es-Safa, some 25 miles WSW. of the Dead Sea, suggested by Knob., is unsuitably situated; nor does the name agree phonetically (for ^ corresponds to V, not to d). — Between Paran and Tophel, (S^c] the "wilderness of Paran" (Gn. 2i2i Nu. 1012 12I6 133.26 I s. 25I [MT.]t), so far as can be judged, corresponds generally with what is now called the wilderness o{ et-Tih, the bare and elevated table-land of lime- stone, bounded on the S. by the mountains of the Sinaitic peninsula, on the E. by the 'Arabah and the north end of the Gulf of 'Akabah, on the W. by the wilderness of Shur, and on the N. by the wilderness of Zin (lY) and the south of Judah {S. & P. p. 7); Rob. BP. u 177 f.; Palmer, Desert of the Exodus, p. 284 ff.). The site of Paran (i K. \\^^\ cf. psD in Dt. 332 Hab. 3^), from which this wilderness derives its name, is, however, unknown : the Wady Feiran, near Jebel Serbal, which has been suggested, seems to be too much secluded by intervening mountains from the great plateau itself to have given it its name. From i K. 11 ^'^^ it may be inferred that Paran lay between Midian and Egypt. If, however, the present verse describes the scene of Moses' discourse in the territory of Moab, a different Paran altogether, not otherwise known, will, of course, be intended. — Tophel\ this has been generally identified with et-Tafile, a large village situated in a well-watered valley on the route from Kerak to Petra, about 15 miles SSE. of the Dead Sea (Rob. BR. ii. 167; Bad. 191). But the t (Is) does not correspond phonetically ; and the identi- fication depends upon the assumption that some halting-place belonging to the period of the forty years' wanderings is referred to. — Laban and Haz^roth] if places in the Israelites' wanderings are meant, these may be identical with Libnah and Haz^roth, Nu. 3320- 17. The site of Libnah is not known. Hazdroth (also Nu. ii^^) jg usually identified with 'Ain-el- Hudra, about half-way between Sinai and 'Akabah (Rob. i. 151 ; Ew. ii. igi ; &c.). Otherwise the names will denote localities, not elsewhere mentioned, in Moab. — Di-3ahab\ the name suggests some place productive of gold (hence dt !•« 5 KaTaxpva-eay It has been identified by Burckhardt, Syria (1822), p. 523, Knobel, and others with Mina-ed-Dhahab, "as Vollers tells me from local information, the third of seven boat-harbours between the Ras Muhammad and 'Akaba" (W. R. Smith, MS. note), nearly due E. of Jebel Mflsa. It is objected by Keil that Mina-ed-Dhahab is too inaccessible on the side of Sinai for the Israelites to have made it one of their halting-places ; he consequently considers the name to be that of a place, otherwise unknown, in the desert of the wanderings. Upon the view that the verse is descriptive of a locality in Moab, the name will, of course, be that of an undetermined site in that neighbourhood. — It results from what has been said that v.^*" presents difficulties which, in the present state of our knowledge, do not admit of a satisfactory solution. Inter- preted in their obvious sense, the words define (otherwise than is done in 3^9 44'j) the locality East of Jordan in which the following discourses were delivered. It is some objection to this view that, as has been said, the names are not otherwise known as belonging to this neighbourhood, while at least some of them do occur as those of places passed by the Israelites during their wanderings. But in the position in which the clause now stands it seems impossible, if the latter reference be adopted, to interpret it, as a whole, in any satisfactory or intelligible sense. It is not improbable that the words, from some cause or other, have been transplanted from their original context. 2. // is eleven days, ^ (f^ Nu. 32^ 34* Jos. 10" 1^0. 7 i^sj. ti^g fuller name of the place elsewhere called simply Kadesh (v.*** 32^1 Nu. 13^6 20^- 1*- ^^- ^^ al.). Kadesh-barnea' was placed by Rob. (ii. 175, 194) at 'Ain-el-Weibeh, on the W. edge of the 'Ardbah, 35 miles S. of the Dead Sea, and 22-3 miles NW. of Mount Hor; the Rev. J. Rowlands, how- ever, in 1842 (Williams, Holy City, i. 464 ff.), identified it with 'Ain-Kadi's, about 45 miles W. of 'Ain-el-Weibeh, and 50 miles S. of Beer-sheba'. The site was lost for many years, till it was rediscovered by Trumbull in 1881 [Kadesh- barnea, pp. 238-275), and the identification is now generally accepted. The spring (cf. Nu. 20") lies in a recess of a low limestone hill-range, in the midst of the arid stone-covered waste. At the foot of a large mass of rock standing out from this range, flows an abundant stream, fertilising the soil around, and forming a veritable oasis in the desert, until after running 300-400 yards it loses itself in the sand. About the stream fig-trees, shrubs, and flowers flourish in profusion ; and a carpet of grass covers the ground (Trumbull, 272-5). I. 3-4 7 3. In the fortieth year, ^ 24'- 25" 2^14. 14|_ — ^riK '» r\-\-i -iB-N "jDa] as Ex. 393--« ^o'" ; and without "^a Nu. 3''^ i7=« 27-2, and often with n-j'a nx for inN, as Nu. i'^ 2^^ 3" S^-^^ &c. (all T). For the addition DiSx laito them, cf. Ex. 6'' 25-''' (both P). — 4. 'ui '■ln^ I it is best to understand a colon at the end of v.^, and to construe v." with v.*. 8 DEUTERONOMY The modem name of Edre'i is Edre'at — abbreviated to Dei'at and Der'a — on the Southern border of Bashan (3'* ^''), about 30 miles E. of the Sea of Tiberias, and 30 miles W. of the Hauran range (the Jebel Hauran). For a description of the ruins, and of the remarkable underground dwellings beneath them, see Wetzstein, Reisebericht iiber Hauran und die Trachonen, i860, p. 47 f.; Schumacher, Across the Jordan, pp. 121-147. 'Ashtaroth (in form, the plural of 'Ashtoreth, the name of the Canaanitish goddess) was no doubt an ancient and prominent seat of 'Ashtoreth worship. Its site is uncertain. According to Eusebius (Ofiom. 209, 213, 268), there were two 'Ashtaroths in Bashan, 9 miles apart, between Adara (Edre'i) and Abila, the 'Ashtaroth of 'Og being 6 miles from Adara : if this statement is correct, it would be best placed at el-Miizeirib (6^ miles NW. of Der'at), though Tell el-'Ash'arf, 3 miles N. of el-Muzeirib, and Tell esh-Shihab, 3 miles W. of it, have also been suggested. See further p. xviii. 5. In the land of Moab] so 286'' 32*9 34^-^. P says always 3t<10 nmy (see on 34^). — Se^ himself to expound p?<3 ''"'5.... Ex. i8'"***.ie'D Vn iin>3' .icpn lain nx. w . . . . Cf. Ex. 24'- ^ 6-8. How the Israelites, having completed the purpose of their sojourn at Horeb, were commanded to advance and take possession of the land promised to their fathers. — 6. Jehovah^ our God] 23 times in Dt. (c. 1-6, and c. 29) ; elsewhere in the Pent, only Ex. 3^8 58 86-22.23 iqZs. 26 (all JE). The same ex- pression with other pronouns {thy, your) is still more frequent in Dt. (on i2i). It is intended to emphasize the close relation- ship subsisting between Israel and its God, — a relationship sealed by the covenant concluded at Horeb (52), and forming the ground on which the claim to Israel's obedience is specially rested. — 7. TuTmyou, and take your journey^e.y.diCtlya.s'i^u. 142^, though there in a different connexion, viz. in the command to turn back from Kadesh, and re-enter the wilderness. — The hill -country of the A?/iorites] v.i9- 20 (comp. v.** Nu. 1329). Amorite is here used as the general designation in D (as in E) of the pre-Israelitish population of Canaan, and of the 6. nin ai3 n^B* dsS an] lit. "the dwelling- in this mountain is much for you," idiom, for " is too much, is enough " ; so 2*. Elsewhere an inf. with ]D follows {"than that ye should . . .") i K. 12^8, cf. Ez. 44^ (in both these cases, however, the D after ddS is possibly due to dittography) Ex. g^. Comp. oaS 3T (absolutely) 3''* Nu. i6^-^ Ez. 45"; and 3t alone 2 S. 24" (=1 Ch. 21'*) I K. 19*. — 7. 03^ lyoi ubJ v.** lyoi 03"? i:s, 2' 5'^ az^ I3i8'. The reflexive I. 6-7 II territory E. of Jordan occupied by the Israelites. The "hill- country" meant (as v.-'* shows) is more particularly the S. part of the high ground of Canaan. Amorite is used (i) Nu. 2i^'"*^, and frequently, of the peoples ruled by Sihon and 'Og:, E. of Jordan, conquered by the Israelites ; (2) as the general desij^^nation of the pre-Israelitish population of the territory W. of Jordan, especially in the Pent, writers, E and D, and occasionally besides: as thus applied, the term, though possessing a general connotation, may naturally be used with reference to the inhabitants of a particular district : Gn. 15I6 48^^ Dt. i^* (• nnn) i9*. 20«. w. 44' Jqs. f ('Ai) lo" (Jerusalem, Hebron, Jarmuth, Lachish, 'Eglon) •'•^^ 24^^ (read with (& twelve for two, of the kings W. of Jordan) ^^-^^ (cf. Am. 2®-^'*) Jud. i^^f-as (unless '"Ox be here an error for 'mx) 6^* i S. 7^* 2 S. 21^ ('iDNn in% of the Gibe'onites) i K. 21^' 2 K. 21^' ; cf. Gn. 14^* ^^ ; and beside the Canaanites, in passages where the latter term seems used specially of the inhabitants of the sea-coast, or the Jordan-valley, Nu. 13^°* Jos. 5^ 13* (text dub.; see Di.), perhaps also here ; (3) in enumerations of the nations of Canaan (W. of Jordan) dispossessed by the Israelites, by the side of the Canaanite, Hittite, &c. (see on 7^). Canaanite, on the other hand, is the general designation of the prc- Israelitish population of the territory W. of Jordan preferred by J : D and D^ (in Jos.), using "Amorite" in the wider sense noticed above, show a tendency to limit " Canaanite " to the inhabitants of the sea-coast and of the Jordan-valley : (1) Gn. 10^^ (extending from ^idon on the N. to Gaza on the S\V., and to Lesha' — i.e. ace. to tradition, Kallirrhoe, E. of the Dead Sea — on the SE. : comp. the tribes named as "sons" of Canaan, in v.^""'*) 12* 24''-3^5o'^ Ex. 13" Nu. 13-^ 14-^ (near Kadesh) *'^-^ 2iJ** { = 23*"'' in the Negeb) Dt. i^ (see p. 13 f.) u^" (in the 'Aribah) Jos. 5' n'("on the east," i.e. in the 'Ardbah ; "on the west," i.e. on the Medit. Sea) if-* 161" (jn Gezer, of Ephraim : so Jud. i^^ i K. g^^) if-«-'^^-i}n the "land of the vale" pcyn pxn, about Beth-Shean and Jezreel) ^^ Jud. i^-s-S' io.i7.27f.29.3o.s2.33 ^3 . ^f. 2 S. 24^ Nch. 9^* ; (2) it occurs, together with Amorite, Hittite, &c., in enumerations of the nations of Canaan (on 7'), If the passages here cited be examined in detail, they will be found, it is believed, to support the distinction laid down above, which is accepted generally by modern writers (cf. Wellh. Comp. p. 341 f. ; E. Meyer, ZATW. 1881, 121 ff., i39flF.; Budde, Bihl. Urgesch. pp. 344-8; Dillm. on Gn. 10^* Dt. i' and pp. 617 f., 626 ; Delitzsch on Gn. 48^^). S, throwing back the action denoted by the verb upon the subject, and referring it, as it were, to the pleasure or option of the agent, gives more or less pathetic expression to the personal feelings — the satisfaction, or the interest, or the promptitude — with which the action in question is (or is to be) accomplished. The idiom is most common with the ist or 2nd person (esp. in the imper.), but is found also with the 3rd pers. It is used not only with verbs of motion (Gn. 12' 22* 27''^), but also with trans, verbs (see on v.": cf. Lex. "? 5 h ; G-K. § 1 19. 3c'''). vo: is properly to pluck up (the pegs 0/ a tent), hence to journey by stages: cf. ycp stage (of a jouiney), Gn. 13' Ex. 17' al. —mis' Sd] all his neighbours, viz. of 'tdk.t 12 DEUTERONOMY According to Sayce {Races of the OT. 1891, pp. 55 f., loi f. : cf. 110-117), the Tel-el-Amarna tablets show, that in the 15th cent. B.C. Amurra {i.e. Amorite) denotes exclusively the inhabitants on the North of Canaan (including Kadesh on the Orontes), while Kinakhkhi, which is said to correspond to jv^s, denotes the reg-ion between Gebal on the N. and the Philistines on the S. This, however, relates to a period long anterior to that at which the Biblical records were composed ; and in the interval, the Amorites, it seems, must have extended themselves Southwards, and secured a footing in " Canaan" beside the Canaanites, as also on the E. of Jordan, in the territory ruled by Sihon and 'Og. From the Inscriptions of Seti I. and Ramses III. (Brugsch, Hist, of Eg.'- ii. 14 f., 154), it may even perhaps be inferred (Budde, I.e. p. 346 f.) that in the 14th cent. B.C. (see on the date RP.'^ vi. 148) the names land of Amar and land of Kanana were already used interchangeably as designations of Palestine. It would thus seem, so far as can be judged from the Biblical and other data at present at our disposal, that " Canaan," before it came into the possession of the Israelites, must have been occupied principally by two tribes, the Amorites and the Canaanites, each sufficiently numerous and prominent to supply a designation of the entire country ; the former, it may perhaps be inferred, resident chiefly in the high central ground of Palestine, the latter chiefly in the lower districts on the W. and E.* From a survey of the passages quoted, it appears, further, that, as Wellh. {Comp. p. 341) remarks, while the Canaanites are often alluded to as still resident in the land in the age of the Biblical writers, especially in the cities of the plains not conquered by the Israelites, the Amorites are usually referred to as the past population of Canaan, expelled by the Israelites, and as such are invested with semi-mythical attributes, and described as giants (cf. Am. 2^ Dt. i28). — The ' Ardbah\ see on v.^ The northern part, the modern Ghor, the depression containing the Jordan and the Dead Sea, is, of course, here meant. — The hill-cowttr\'\ the elevated ground in the centre of Palestine, especially Ephraim, Benjamin, and Judah (cf. 325). — The lowland\ the Shephelah (fem. of PS"^ low), the technical designation of the low hills and flat valley land (G. A. Smith, Historical Geography * The idea, however, which is often put forward, tliat "Canaan" means t-l\ iiiologically " lowlander," is destitute of philological support, in either Hebrew or Arabic ; see G. F. Moore American Or. Soc. Proc. 1890, pp. Ixvii-lxx. I. 7 13 of the Holy Land, p. 201 ff.), which formed the W. and SW. portion of Judah, sloping down towards the Mediterranean Sea, and extending from Ajalon and Gimzo (near Lydda) on the N. to Lachish (Tell-el-Hesy) on the S. The extent of the Shephdlah may be inferred from the cities of Judah enumerated as belonging to it, Jos. i5^^**^. The soil is fertile; and it has been called "the corn-field of Palestine." The term is found, as here, in descriptive summaries of Palestine (or Judah), Jos. 9I 10*0 128 Jer. 1726 3244 al. Cf. S. &•> P. pp. 255 f., 485 f., DB. s.v. Judah. — And in the South] Heb. the " Negeb," i.e. the southern tract of Judah, which the term always denotes when printed in RV. with a capital S (see Gn. 12^ RV. marg.) ; this is another technical geographical designation, denoting "the undulating pasture country, which intervened between the hills ("'v''7)> and the deserts which encompass the lower part of Palestine" (^S*. &> P. isgf. ; DB. s.v. Judah). The Heb. word Negeb is derived from a root preserved in Aram, and signifying to be dry ; and the district so named, though not entirely unprovided with water, has, speaking generally, that character. The " negeb " or " dry land " of Palestine being on the South, the term acquired (comp. W. R. Smith, OTJC."^ p. 326) the general sense of "south" (Gn. 13'^, &c.); but when provided with the art. it always (except Dan. 8' I !*''•) denotes the special locality just described. The cities reckoned as belonging to the Negeb are enumerated in Jos. 15-1-32 (comp. the expression •' cities of the South," Jer. 13^* 32" 33'^ Ob.^"). The sites of many of these cities are uncertain, or unknown ; but it is difficult not to think that Palmer, Desert of the Exodits, p. 359 ff., is disposed unduly to extend the Southern limits of the Negeb. The term in its geographical sense occurs frequently, e.g. Gn. 20^ 24®^ Nu. 131^- ^-- -^ Jos. lo*" 1 1^'^ 15'^ ('Achsah's request of Caleb, illustrating the general aridity of the region). And on the seashore] cf. Jos. 9^. The term is added for the purpose of embracing in the description the whole of the country between the Jordan and the Mediterranean Sea. But, no doubt, the part of the coast specially intended is that extending from the N. end of the Sheph^lah towards *Acco and the Ladder of Tyre. — TJie lafid of the Canaanite] 1 1^° Jos. 5^ 11^ 13'* appear to show that D and D^ limited the term "Canaanite" to the inhabitants of the 'Ardbah, and of the N. part of the Mediterranean coast : it seems probable, therefore, that the "land of the Canaanite " is intended here not to be 14 DEUTERONOMY synonymous with the "land of Canaan" generally, but to be epexegetical of the preceding "sea-shore" (cf. Jos. 13*).— Lebanon^ included similarly, ii^^ Jos. i* (D^). — Even unto the great river, the river Euphrates^ : the same ideal limit is assigned to the territory of Israel in ii^* Jos. i*, as also Gn. 15I8 Ex. 2331 (both JE) I K. 5^ (421), cf. Is. 2712.-8. See, I have set the land before you] to set before (^3sb IHi), in this connexion, means to place at tJie disposal of, to give over to ; it is a favourite expression in Dt., being used often of the delivering up of foes before any one (see below). The land is free for the occupation of the Israelites ; and they are bidden to enter and take possession of it. Which Jehovah sware, &c.] the oath to the forefathers is referred to often in JE (Gn. 5024 Ex. 135. 11 3213 33I Nu. 1112 14I6. 23 3211 c. 3i20f- 23 3^4)^ and with particular frequency by D (i-''^ ^10.1^.23 ^13 31 ^5 jqH ii9.2i ig8 263-15 2811 3020 3i7: cf. in D2 Jos. i^ 5^ 2i«(43)f. ; also Jud. 2^). The promise is recorded Gn. 12'^ 13^^^" 151^*^- (Abraham) ; 26^^- 2* (Isaac) ; 28'"^- (Jacob) ; the oath is speci- fied expressly only Gn. 221^^-, cf. 26^*^- (both JE). — And to their seed after them] so 4^^ lo^^, and often in P (Gn. 9^ j *^r. 8. 9. 10. 19 3512 48* Ex. 28^3 Nu. 2513) ; also i S. 2422 2 S. 712 (= i Ch. 17") The addition emphasizes the perpetuity of a promise or injunction. 9-18. The appointment of officers to assist Moses in the labour of judging the people (see Ex. 18). The numbers of the Israelites were so great as to render it impossible for Moses to adjudicate personally upon all the differences arising among them : hence, at his suggestion, they consented to the selection of competent men out of all their tribes, who should relieve him as far as possible of this burden. In instituting these men to their office, he had impressed upon them the duty of equity and impartiality in the discharge of it. Moses' action in the 8. nN"i] see/ slightly more emphatic than the more common ."ijt: cf. !-'• '^ '* 30" Jos. 6'^ 8' (D^); also Gn. 27-'' 41^1 Ez. 4^'' a/. As the imper., by long usage, came to be employed as a mere exclamation, it is here treated as indeclinable (in spite of dd'jsS) : so 4" ii'^ (the pi. in"), however, occurs similarly; e.g. Gn. 39I*).— 'as'? ]r\i] so i^i 2^^-^-^^ f-*^ 23'^ 28^-25 31"; else- where (in the sense of delivering- up before) only Jos. 10'* 11' (D-) Jud. 1 1' I K. 8««(Deut.) Is. 41'': cf. 'js"? alone in Gn. i3»2o">34*»47"; also 24" J er. 40* I. 8-IO 15 appointment of these oflliccrs is attributed in Ex. (18''' -■'') to the advice of Jethro, who, however, is not referred to here, as the stress lies less on the originator of the suggestion than on the fact of the organization having been established by Moses, and on the need for it in the numbers of the people. 9. And I spake] the tense in the Heb. (">'?'"<}) suggests rather strongly a date subsequent to the command described v.^"^ — or at least a date at the close of the sojourn at Horeb — instead of (as required by the existing narrative of Ex.) a date prior to it, and indeed prior to the arrival at Horeb (Ex. 18: cf. 19^-2) ; either, therefore, the retrospect was written at a time when the interval between Jethro's visit (Ex. 18) and the departure from Horeb (Nu. ic^^) had so dwindled that both could be included in the expression "at that time," or, as is not im- probable even on independent grounds (cf. Dillm. on Ex. 18; Klost. Pent. 138, 143; Bdizon, JBLiL xii. 24), Ex. 18 stood once in JE beside Nu.io^^-^o, and was still read there by the author of Dt. — At thai time] the same expression occurs frequently in the retrospects, i^e. is 234 3*. «. 12. is. 21. 23 ^u ^20 iQ^.i (rather differently 5^), — in c. 2-^^ even with reference to occasions, which, if the discourse was delivered by Moses, must have happened less than six months previously (i^ compared with Nu. 2o22ff- 3338). — I am not able to bear you a lo7ie]ih& reference is to the appointment of judicial assessors to assist Moses, Ex. 18^*; but the expression is borrowed from the terms of Moses' complaint in the narrative of the 70 elders, Nu. 11'* (nrn X:i'^r\ ba ns nxt'^ ■'lab ''33X SsiX ^)' As has already been remarked, the same rather peculiar phenomenon may be noticed frequently in the retrospects. — 10. As the stars of heaven] ro^^ 9. noKJ can only be interpreted naturally as stating, if not the sequel to v.*"8 (Dr. § 67), yet something- either really or, from the point of view of the speaker, substantially contemporaneous with it {ib. § 75). Had the author intended to disconnect the incident here narrated from what pre- cedes, so as to leave scope for its being anterior, we should have expected him to avoid the construction with 1 (see ib. § 76 Obs.}, and to say N'nn nya 'nnON or x'nn nj?3 'mcx 'd:ki. The cases in which \ expresses a sequence in thought, not in time (Koil), are different {ib. § 75, 76), and do not afford a precedent for the interpretation of the present passage. — 10. 3^7] " /» respect q/'multitude " : Anglic^, "ybr multitude." The \ defines the tertium comparationis ; so often, as Jud. 7^* Gn. 3*- njnS in respect 0/ knowing 16 DEUTERONOMy 28*^2 : so in the promise (JE) Gn. 22^^ 26* Ex. 32IS (each time with " multiply") : cf. Gn. 15^. — 11—12. In order to remove any misapprehension as to the motive of his protestation (v.'*^^), Moses adds that it w^as not the increase of the people which prompted it (for this his only desire was to see continued indefinitely), but simply his inability to cope with the practical difficulties which their numbers occasioned. — 11. /ehova/i, the God of your fathers, add to you the like of you a thousand times^^ Moses' wish is expressed with characteristic generosity and largeness of heart (cf. Nu. ii^s). For the phrase employed, cf. 2 S. 248. — The God of your fathers^ the title gives expression to the continuity of the relationship subsisting between Jehovah and His people : the God who now takes Israel under His care is the same who formerly showed His faithfulness to their ancestors, and was known of them. So Ex. 313. le Dt. 4^ Jos. 18^: and with thy Dt. i^i & 12^ 27^, our 26^, their 2(f^ Jud. 2i2_ — ^_y ji(, promised (lit. spake) to you] a standing formula in Dt. (i2i 6393 (cf. 28) io9 ii25 1220 156 i82 26I8 273 29I2 ; cf. with- out ^ 619 2619318), as of D2 in Jos. (1314-33 22* 235-10). The refer- ence is to Gn. 122 22!''^ 263- 2-i. — 12. //o7v ca?i / dear alone P] the verse repeats more emphatically the thought of v.^, for the pur- pose of stating more distinctly the ground of Moses' proposal. — Your cumbrance (D3n"iD)] cf. Is. ii* nib? 71; \^T[, — Your burden (DDsro)] cf. Nu. II11-17 "the burden of this (the) people."— 13. Get you men (that are) -wise, and understanding, and known] 41^^ Ti'-\h, Ex. 24'" "inb?. Notice the fine rhythmical close produced here by the addition of 2ih (which is not in itself necessary, and in a sentence such as Gn. 22^^ would have been heavy and inelegant). — 11. dd'? lai] /o promise is the general sense of "la'n with 7 ; comp., besides the passages quoted above, i K. 8^"- ^s- 26 Qn. 24^ 28^= Ex. 32^^ a/.— 13. ddV nn] lit. giv.^ for yotirselveSy i.e. provide for yourselves, get you ; so Jos. iS*. The 7 is the reflexive or "ethical" ?, explained on v. ^, and used also (as there mentioned) with trans, verbs ; comp. 027 up Ex. 7^ Jos. 20^. Similarly 1^ ^P'J.,, 1/" np, D?^ 'np, d;^ ID';:', ?i) njp, &c., Gn. 6"- 2' Ex. 5^^ Jud. 19^" Jer. 32^, and often, esp. in the imp. : in other tenses, Dt. 2** 3^ 7-^ 9^' (from Ex. 32^: often also elsewhere with nti'y) ^® lo^*" 15^, and in injunctions ,59.13.18.21.22 1^16.17.18 ,g2.3.7.9 jo^^ 22^2 27^ : cf. LeX. S 5 h, — D^'Q^B''?] the 7 has a distributive force, according to your tribes, tribe by tribe : cf. Jos. 7'^-^« iS** I ?. 10'' &c.— n;'rN-i3] the d is the " Beth essentiae,"— " will appoint them a.y your heads" : cf. Nu. 36^ rhm2 [nj to give as an inherit- ance, Jos. 23* Ps. 78** ; and see Lex. 3 I. 7. The expression in v. *' is I. II-I5 17 "known," i.e. of proved character and ability (F quorum conversatio sit probata). In Ex. iS^i the choice is to be determined by the moral qualities of the men to be selected ("men of worth, fearers of God, men of faithfulness, hating unjust gain"): here, though the terms used (esp. "known") imply moral qualifications, the emphasis rests rather on their in- tellectual fitness for the post to which they are to be appointed. — 15. Moses took action accordingly, and selected men suit- able for the purpose. — The heads of your trihes\ 520. The words are, however, omitted in (5 (which has in place of them simply ef v/Awv) ; and as they agree indifferently with v. ^^- ^^ (accord- ing to which, not heads of the tribes, as such, but men of discretion selected from each tribe indiscriminately, were to be chosen), Dillm. may be right in supposing them to be a gloss. Otherwise it must be supposed that the men who approved themselves to Moses' choice were also those who were already distinguished as the leading representatives of their tribes. — And made them heads over you, captains of thousands, (S^c] exactly as Ex. iS^s (see the Table, p. 10). — And officers according to your tribes\ the duties and position of the "officers" {Shoterim) are not distinctly indicated. In Arab, satara is to rule (a book), to li^rite ; satr is a row (of buildings, trees, &c.), a line (of writing). The primary sense of the root seems thus to have been to range in order (Noldeke, Gesch. d. Oorans, p. 13) ; and Shoter \s'\\\ have denoted properly arranger, organizer {ci "iBV'P Job 38'*^t, ordered arra7igemenf, i.e. rule). Shoferitn are named immediately after the "elders" of the people in Nu. ii*^ Dt. 298(10) 31-'' Jos. 8*^ 23- 24', by the side of the "judges" in Jos. 8^' 23^^ 24^ Dt. 16'*; of. Pr. 6' (the ant has no Wdi nab' psp) : the duty of making proclamations or conveying orders to the people in time of war is assigned to them (Dt. 20^- *• ^ Jos. i^" 3") : in Egypt the officials appointed by Pharaoh's taskmasters for the purpose of superintending the labour of the Israelites bear the same name (Ex. 5«- 1»- ". 15. 19), In the late passages i Ch. 23'» 26-9 27I 2 Ch. 19" 26" 34" the term appears likewise to be used of subordinate military or judicial officials, who once (2 Ch. 34") took part in superintending the repairs of the Temple. G in Ex. iS-^- -'' Dt. i^" 16'* 29*'!"' 31^ renders by the curious term — perhaps the title of some law-officer at Alexandria — yfa.fi,i/.%Toii. . Nu. 13^^ inn •?« Dn'Sjn, ^ h^vn Snj nv inan. . Nu. 13^° pxn 'nsD onnp'?). . Nu. 13-^ nm DHK la'tT'i. . Cf. Nu. i4«>-3«. . Nu. 13^^ Dtp irxT p:i;n 'tS' dji nun mSnj nnisi onym. 19. That great and terrible •wilderness] so S^^^ where it Is further described as the abode of fiery serpents and scorpions, (them), the like of the small (being) the like of the great " = " ye shall hear ^them), w /Aa/ the small be as the great"; in English idiom, "Ye shall hear the small and the great alike." On ? (properly, an undeveloped subst.) see more fully the luminous explanation of Fleischer, Kleinere Schriften, i. p. 376 ff., or ap. Bottcher, Lehrbuch der Hebr. Spr. ii. p. 64 f. ; more briefly G-K. § 1 18. 6 ; and Lex. s.v. 9, at the beginning, and 3. — Jiyoer] the more original form of the termination of the 2nd and 3rd pi. impf., preserved in classical Arabic (in the indicative mood), in Aramaic (usually), Ethiopic, and Phoenician, but in Hebrew only occurring sporadically (altogether 305 times in the OT. ; the passages are enumerated by J. L. Konig, Alttest. Studien, i. (1839) P* 165 ff., and Bottcher, § 930), not, however, as an archaism (for those books in which it is most frequent are not, upon any view of their authorship, the most ancient), but as a more emphatic form than that in ordinary use, adapted to round off a sentence, and accordingly sometimes preferred in an elevated or rhetorical style. It is peculiarly frequent in Dt., occurring in it 56 times. In other books it occurs {e.g.) 12 times in Gn., 28 times in Ex. (9 times in the Laws, c. 20-23), never in Lev., 7 times in Nu., 9 times in Jos., 8 times each in Jud. and i S., 15 times in 1-2 K., 21 times in Is. 1-39, 16 times in Is. 40-66, 53 times in the Psalms (of which 15 are in Ps. 104), 23 times in Job. — man] 18^-. The word is rare, and mostly poetical, occurring besides in prose only Nu. 22' (JE) i S. 18". — ki.t D'hSn"? BSCDn -2] lit. " For the judgment, it Is God's " = (AngHc&) "For the judgment is God's." See Dr. § 198 ; Lex. tan 3 b. — 19. nanDn-nx] nx is used (very exceptionally) with iVn to denote the space traversed : so 2' ; cf. Nu. 13^' {^^V)' \ 20 DEUTERONOMY and as waterless (cf. also 32I0 Jer. 2^). The wilderness meant is the desert of et-Tih (cf. p. 4), between the Peninsula of Sinai and the S. border of Palestine. Modern travellers describe its barrenness and ** blanched desolation." Thus E. H. Palmer, Desert of the Exodus (1871), pp. 284-288, writes : " The desert of et-Tih is a limestone plateau of irregfular surface, the southern portion of which projects wedge-wise into the Sinaitic peninsula." The distance across from Suez to'Akabah is about 150 miles, and from the southernmost part of the wedge just mentioned to Beersheba', about 170 miles. "The surface of the plateau is an arid featureless waste, its monotony relieved only by a few isolated mountain groups, amongst which the most conspicuous are Jebels Yeleg, Ikhrimm, and Heidi. It is drained for the most part by the WAdy-el-'arish, which takes its rise in the highest portion of the southern cliff [where the plateau approaches the mountains of the Sinaitic peninsula], and f^ows northwards towards the Mediterranean. . . . The country is nearly waterless, with the exception of a few springs situated in the larger wadys ; but even here water can only be obtained by scraping small holes or pits (called themdil) in the ground, and baling it out with the hand. All that is obtained by the process is a yellowish solution which baffles all attempts at filtering. . . . The ground is for the most part hard and unyielding, and is covered in many places with a carpet of small flints. ... In spite of the utterly arid nature of the soil, a quantity of brown parched herbage is scattered over the surface, and affords excellent fuel for the camp-fire. During the greater part of the year this remains to all appearance burnt up and dead, but it bursts into sudden life with the spring and winter rains. ... In the larger wadys, draining as they do so extensive an area, a very considerable amount of moisture infiltrates through the soil, producing much more vegetation than in the plains, and even here and there permitting cultivation." As the Northern part of the plateau is reached, the char- acter of the country changes, the soil becomes more fertile, the fields and terraces are covered with corn and vines, until finally the wilderness gives place to the " Neg-eb " (see p. 13) of Judah. "Waterless" (8^^), provided the expression be not interpreted with prosaic literalness, is substantially accurate ; for though wells and springs (as stated above) are met with, the water is mostly scanty and poor, except after rain (cf. Robinson, i. pp. 179, 180, 182, 184, 189, &c.; Palmer, pp. 304, 319, 326, 342, 345): in the Wady Lussdn, however, and especially to the N. of 'Ain Kadis, as the Negeb is approached, water becomes more abundant, and the remains of dams and other devices for irrigation are discernible in the wadys (Palmer, pp. 347, 350, 354, &c.). — Which ye sa'w\ and so gained I, 20— 21 21 a practical acquaintance with its character. — By the way to the hill-country of the Amori'tes] i.e. by the route leading" across the desert to the S. of Palestine (on v.'^) : if a definite road be meant, perhaps one branching off from the Mount Se'ir Road (v. 2) a little NW. of 'Akabah, and circling round the base of Jebel 'Araif en-Nakah (Trumbull, K.-B. pp. 80-3). — Commanded us\ vJ. 20-21. Upon their arrival at Kadesh, Moses bade the people proceed to take possession of their promised inheritance. — 20. Which Jehovah our God is giving to us\ i.e. is in course of giving us (viz. at the present moment). AV. givcth obscures the true force of the original. The phrase (attached mostly to land or ground) is extremely common in Dt.: i^s 2^9 320 4*0 ^le ( = Ex. 20^2^, &c. (some 25 times) ; and followed by nS"i3 4^^ iS* 20" 2i23 244 2519 261. Comp. in D2 Jos. i2- h- is.— 21. Jehovah thy God] so upwards of 200 times in Dt. ; in Jos. (D2) i^- 17 g9. 24 j in earlier books of the Pent., only Ex. i52'5 2o2- 5. 7. 10. 12 2319 ( = 342'') 342-* (all parts of JE showing affinity with Dt. : Intr. § 5). So Jehovah your God{v.^^) occurs nearly 50 times in Dt., and 28 times in Jos., mostly, if not entirely, in passages belonging to D2 (e.g. 13 times in c. 23). Both expressions occur occasionally in the other hist, books and the prophets, but very much less frequently than in Dt. and D2. Cf. on v.^ ("J. our God"). Thy . . . thee] Israel is addressed in Dt. (i) in the 2nd pers. plur. (as in the preceding verses) ; (2) as a whole, collectively, in the 2nd pers. singular, as here, v.^^ 2"^' i8f. 24 a.nd frequently ; (3) in the persons of its individual members, also in the 2nd pers. sing., 4^^ ("thy children") ^ 66f. 136(7). 9(10) i^Tff. 12. 16 22iff-6 &c. In particular cases it may sometimes be uncertain whether the 2nd pers. sing, is to be understood as (2) or (3) ; but there seem to be clear instances in which it is intended as an appeal to the individual Israelite. The change (as here) from the plural to the singular (or vice versa) is very frequent, sometimes taking place even within the limits of a single sentence (i^i 27-24 ^g-ii. 19. 20. 23b. 25. 29. 34 6if. 8if- 125-7.9 Sic). —Neither be dismayed (tnnn h^\)] a word confined mostly to poetry, and the higher prose style ; see below. 21. .-iNn] V.8.— nnn Ski] so 31* Jos. S^ io^* Jer. 30^»( = 4627) Ez. 2^^(16) Is. 51^ (in all, II (i)NTn (n'?)':**) ; Jos. i^ (|| pyn Sk). In Hex. used only by D and D* ; 22 DEUTERONOMY — 22—25. The people, however, in the first instance proposed that spies should be sent out to reconnoitre the land, and report upon the best way of approaching it ; and Moses agreed to the proposal. — 22. And yc catyie near unto me and said] in Nu. 1 3 If- Moses sends out the spies in consequence of a command received by him from God: here the initiative appears to be taken wholly by the people. The two repre- sentatives are capable of at least a formal reconciliation : the people, it might be supposed, having (as Dt. states) preferred their request, Moses refers it to God, who then gives it His sanction, at which point the narrative in Numbers opens. At the same time, the variation is a remarkable one ; and in view of the fact that the retrospect follows consistently the narrative of JE, which is defective in Numbers for the beginning of the episode of the spies (for Nu. i3i-i7a belongs to P), it is highly probable that it follows it here also, and that the representation referring the proposal to the people (v.22f) is based upon the narrative of JE, which the writer of Dt. had still before him intact. — 23. Twelve men, one man for every tribe] Nu. 13^'^^ (P). In the existing narrative of Nu. 13, the appointment of one spy from each of the tribes is recorded only in P ; but it is probable that JE, when complete, described the selection similarly, and that this, as in other cases, is the source of the representation in Dt. Tribe is denoted in Dt. by 035?', which is used also by JE, not by P's characteristic term nt2D (Nu. 132; L.O.T. p. 127). — 24. And went up ifito the mountain] or hill-country, i.e. the high ground of Judah (v.7-19). Cf. Nu. X'^'^.—Unto the torrent-valley {2^^) of Eshcol] near Hebron (Nu. i322.23)._25. And they took of the fruit of the land, &€.] Nu. i323f. 26b. 27._26-28. But in spite of the favourable report of the spies, the people refused to move, and murmured discontentedly in their tents. — 26. But ye would elsewhere, in prose, only i S. 17", and, as reminiscences of Dt., i Ch. 2a" 28* 2 Ch. 2o"'*^ 32' (in all, || (i)xTn Ski).— 22, ^^^.^ nx] most probably tne accus. is attached loosely to nm unx u'c'i, nark cv^iini : cf. G-K. § 1 17. 1 R.' ; Lex. I nx 1 c, 3 <*■. — 26. nn'aK vhS) a favourite word in Dt. : 2*" 10'" 23* (Jos. 241") 25^ 29'^; 13^1':' n^Nn nS).— " 'S nw nom) 1" 9^3 Jos. ii*(D-) i S. \2>^ (Deut.)t ; the same idiom, in Qal, Nu. 20^* (P) 27^* (P) i S. \2^^ i K. ijZi. 2« Lam. i*t ; '' DV °""'"' d'ido Dt. 9^* -* 3i''t. The word signifies to resist 1. 22-a8 23 not go up, and defied the mouth {commandment) of Jehovah your God\ cf. Nu. 14^"*; and see below. — 27. And ye m.urmured in ^'\VJ) ^7^ "children of the 'Anak" (collect.) is changed into D''pjy ^J3 (so 92a). The three p:j;n 't'?', Sheshai, Ahiman, and Talmai, who dwelt in Hebron, and were expelled by Caleb, are named in JE, Nu. 13^^ Jos. \^^^ ; pay '3^ are mentioned in Nu. 13^ ("of the Nephilim"), Dt. 9^" ; p:j;n 'J3 ("sons of the 'Anak") in Jos. I5'*"( = jud. i^o") ; o'pjy 'J3 in Dt. 1^9-'; the more general designation D'p:v('') occurs Dt. 2^"'^^"^^ (in a comparison), and Jos. ii2i-22 (D^), where it is stated that they were cut off by Joshua out of Hebron, Debir, '.\nak, and all the hill-country of Judah and Israel, and left only in the Philistine cities of Gaza, Gath, and Ashdod (cf. Jer. 47'^'' tS (see Graf) ; also the Philistine nsin 'tS' 2 S. 2ii«-i8 (cf. v.^o-a^), and Goliath, the giant of Gath). In Jos. 14'" (JE or D-) Arba' (whence the old name of contumaciously, to defy or (intrans.) be defiant. — 27. iinx '' nxjB'n] G-K. § 115. 2 R.* : cf. 7^ 9^* Gn. 29^". — in'OB-n*?] Totyn idb'J is a favourite word with D (27 times) ; elsewhere in the Hex only Gn. 34** (J) Lev. 26^" Nu. 33» (both H) Dt. zf (the Blessing-); Jos. f^ ^^ ii^^-^o 2^'^ (mostly D^) 24' (E). — 28. 0'DC3] in heaven: so 9', cf. Gn. 11* d'DB'3 wvrw d'Oc, nut of any far distant region, but of the heights of the air, in which, for instance, 24 DEUTERONOMY Hebron, Kiriath (city of) Arba*) is described as D'p:j;3 "jn^n mKn ; and in Jos. 15" 21'' (P) he is called the father of the 'Anak. Most of these passages (including the oldest) connect the 'Anakim only with Hebron : that they were spread generally over the hill-country of Judah and Israel is stated only in Jos. 1 1^"", which belongs to D'', and may be one of th« generalizations to which this Deuteronomic author is prone (L.O.T. pp. 97, loi). It is, however, implied that there were more " giants " in Hebron than the three, Sheshai, Ahiman, and Talmai ; and perhaps indeed these three names are meant as those, not of individuals, but of families or clans. 29-40. Moses' vain endeavour to reassure the people. Jehovah's oath that none of that generation, save Caleb, should enter the Promised Land. Designation of Joshua, as Moses' successor. I)t. r*"" .... (Ex. 13-' D.TjaV i?^n ni,Ti ; 14'* ddS anh' nm\) r'i .... Cf. Nu. i4'">. !■■'' .... (Ex. ij'" Tioya nS'Si innn onh)^ py nicio ddv d.tjsV ^b1n mm Dn'7 THnh ex. Nu. 14"'' nS'*? CK 110V31 DDV c.tje'? iSin nnn py nisyai.) i'^' .... (Nu. lo*^*" nm:D onS ^^nS.) ,38-36 _ _ _ j^u. 142s-'''* apy a'^a nnyi , . . ddidn'? 'nyatj'] icn pNn nn int dn net? K3 iifK pNH "jK vnn'ani nnx nVd'i loy mnx nn .in'n I*'-** ...» * • ,;i!>a (o,„_ (jjj) isiii. ,4:" n\T i:;*? crn::.s- ick □3Dbi ; cf. Nu. 14' UBOi U'W I*" .... Nu. 14"*'' 11D D' -pi "lanon dd'? lyoi i:s nno. 29-33. Moses encouraged the people by reminding them Who it was that went before them, and what He had done for them in the past. — 29. Dnad noi\ \-\v, as 721 20^ si"* Jos. i» (D2). Not elsewhere in prose, and not frequent even in poetry. — 30. WJw goelh before you] 316b. 8 j gge Ex. 1321 (JE). — Will fight for you\ Ex. 14^* (JE); also Ex. 1425 Dt. 322 Jos. ,oi4b. 42 238. 10 ^all D2). — Before your eyes] a point which the Writer loves to emphasize (in different connexions) 4^- ^* 6-"^ 9^^ 258.9 2831 29I 3i7 3412: cf. Jos. 10^2 2417 (both D2) I S. 12". (The expression is also charact. of Ezek.) " Omitted here by (Oi, evidently because Moses is addressing the new generation ; but in v.22ff, and indeed through the entire discourse, the present generation is conceived by the speaker as identical with the past" (Dillm.). — 31. PVh/ch thou sawest]vy^. — Asa the birds fly (4" Pr. 30'*). — 30. 03^ onV' Kin] on the emphatic resumptive Kin, see Dr. § 123 Obs. ; Lex. ni.i 2 a.— osnn n:;'y] for "to do -with" cf. 10*' I S. 12'*; Jud. 11".— 31. IKB-i -wk] ''-where J. bare thee." After a word denoting place, time, or manner, the pron. or adv. complement of -\vv. ("la. I. 29-35 25 man doth bear his son\ comp. for the simile i^* 8* (iD^^ iCtO 1:3 ns {i'"'S) 2829- *®. The use of similes is not unfrequent in the more picturesque style of Hebrew prose {e.g. Ex. 33" Nu. ii^* 224 2717 jud. 66 712 146 1514 i69 2 S. 1417.20 178.10.11.18 &c.): those occurring in Dt. have been strangely supposed to be a mark of the Mosaic authorship of the book. For the thought of Jehovah's "bearing" His people, comp. Ex. 19* ("on eagles' wrings ") ; Dt. 32^1 (the Song); also Hos. ii^ Is. 46^'-. —Even unto this place] 9^ ii^; (!?n) 26^ 296.-32-33. But in spite of this word of encouragement the Israelites remained disbelieving (cf. Nu. 14^^). — In this thing (RV.)] rather in spite of this word {i.e. of Moses' speech, just ended) : the 3 as Lev. 26-7 Nu. 14I1 mniNH S'yifor (i.e. in spite of) all the signs, Ps. 273. — Ye continued not believing {u'^'i'^'O^'O DS^n)] the ptcp. with px indicates the endurance of the state of unbelief (cf. C^l^p ^r""!! 9^*)- — 33. Wliich went before you, &'c.\ resumed from v.3oa, and further developed (•* to spy out for you a place," &c.) for the purpose of marking more emphatically the gravity of the unbelief. — To spy outforyou, &c. ('J1 D3^ tin!?)] apparently a reminiscence of Nu. lo^^ (of the ark) nm^O DH^ "iin"?. The rest of the verse consists of reminiscences, with slight varia- tions, of Ex. 1321 and Nu. 14I* (quoted in the Table), D^nbn^ being perhaps suggested by Dnh:p (Ex. 13^^), and '^"^^ D3niX"l? ("to cause you to look upon the way ") being seemingly a para- phrase of DH^ ~i''!?5^^ ("to give them light"). 34-36. Jehovah's wrath ; and His oath sentencing all the men of that generation, with the exception of Caleb, to exclu- sion from the Promised Land. Cf. Nu. 1422-24. — 34. Was wroth (c]^-p)] Gn. 402 Ex. i62o i S. 2C)'^al.\ of God, c. 97.8.19.22 jg. 476 ^716.17^/. — 35_ Surely there shall not one of these men, (even) this evil generation, see, ^c] a terse and forcible condensation of the terms of the oath contained in Nu. 1422'- (comp. esp. v.23a). — (Even) this evil generation] these words correspond to or arf) is often dispensed with, so that "ipk alone becomes equivalent to where, when, how {Lex. nt^-N 4 b; or on i S. 24"*). — k^' ib-nd] the impf., denoting custom or habit, is the tense regularly used in comparisons ; cf. V." Is. 298 658 &c. (Dr. § 33*; G-K. § 107. 26).— 33. oaniN-)^] contracted for DomxinS (G-K. § 53. 3 R.' ; or on 1 S. 2"*). The contraction is, however^ anusual ; and perhaps DDniN")^ Ihnt ye might look was meant by the writer 26 DEUTERONOMY nothing in Nu. 14, they are not expressed in ffi, and, by the somewhat awkward apposition which they form, they impede the flow of the sentence ; hence they are perhaps a gloss, added (as DiUm, suggests) for the purpose of precluding the mis- conception that "these men" referred solely to the spies. — The good land\ so often in Dt.: 325 421.22 518 gio g6 niT; jos. 23^^ (D2), and with ground {r^'o'V^t ib. v.^^-^^r cf. a good land, c. 8"^ Ex. 3^ (JE). — 36. Save Caleb, the son of Jephtinneh^ only in favour of Caleb was an exception made : see Nu. 142*. The representation, according to which Caleb alone is directly mentioned as exempted from the sentence, agrees with that of JE (Nu. 142^), as against that of P (Nu. 14^^), according to which Joshua is named together with Caleb (cf. Z. O. T. pp. 58, 77, 103). — Which he hath trodden upon (^"}'^)] Nu. 14-^ has simply "whither he came"; Dt., in harmony with its more elevated style, uses the choicer and more expressive word ^jj24. 25 Jos. i3 149). The reference is specially to Hebron (Jos. 1412a. 13. 14), — Hath gone fully after Jehovah'\ so '^n. 142*. 37-38. Also with me 'was Jehovah angered on your account, saying, Thou also shall not go in thither\ Moses also (as well as the rest) incurred God's anger, and was included consequently in the same sentence : another leader, Joshua, should bring Israel into its promised inheritance. The reference is generally supposed to be to Moses' act of presumption in striking the rock, Nu. 2oio-ii (P), which, according to P (both ib. v.12 and a^isf. Dt. 325of.), was the occasion of his exclusion from Canaan. Two independent grounds, however, each confirming the other, combine to render this view improbable. (i) The position of the two verses, in the midst of a continuous narrative of what happened at Kadesh in the second year of the Exodus. Moses' act of presumption, narrated in Nu. 20, took place in the 39th year of the Exodus, some 37 years after the incident of the spies ; and though it is true, as Keil observes, that the object of the retrospect is not to teach the people chronology and history, still the order followed in it is chronological, v.^' carries on the thread of v.^^"^, and v.^'"^* are in no way marked, either by — 36. 'nSii) 4'^* Jos. 11". Not elsewhere in the Hex. — vja'?!] on the position of this word, see Samuel, p. 292, and on i S. 6^^. — 'nnx nVd] lit. to fill up after, pregn. for to go fully after, to follow with undivided allegiance. Repeated from Nu. 14^ (JE), here and Nu. 32"- ^^ Jos. 14"- '• '*. Only once oesides, 1 K. 11' V3k ins '' nnx k'?d «S. 1. 36-37 27 their form or by their contents, as parenthetical, or as referring to an occasion that took place 37 jears subsequently ; hence a strong pre- sumption arises that they allude, like the context, to what occurred immediately after the return of the spies. (2) The expression " was angrj' ^v\th n\e on ^our account" (comp. the synonyms in the parallel notices 3^^ 4^^^) is very insufficiently explained, if the allusion be to the incident narrated in Nu. 20"^'^. By those who suppose this to be the case, the expression is accounted for by the fact that the sin of Moses was occasioned by the unbelief of the people ; but the terms used imply naturally that Gods anger with Moses was an immediate consequence of the people's mis- behaviour, not that it only resulted from it, accidentally and indirectly, through the inter\'ening cause of Moses' own sin : it is singular, if Nu. 20W-12 be the occasion referred to, that Moses' own fault should be unnoticed, and that each time, 3-* 4^^ as well as here, it should be emphatic- ally said that Moses incurred Jehovah's displeasure on account of the people. But this expression would be exactly explained if it could be supposed to describe how Moses had been implicated in the consequences of the people's disobedience after the return of the spies, — for instance, through his being included formall}-, in spite of the fact that he was personally innocent, in the terms of the sentence passed upon the dis- obedient Israelites. Dillm., observing that v.^ is the natural sequel of v.^* (rather than of v.^*), and considering that the direction for Joshuas appointment is first given, according to Dt., in 3-*, supposes the verses to be an insertion in the original text of Dt., made by the Redactor, on the basis of ^^'^y for the purpose of supplying a notice, which seemed to be here desiderated, of Joshua's exemption from the sentence of exclusion from Canaan. This hypothesis meets the first of the two difficulties mentioned above, but leaves the second as it was. It thus appears that, as they stand, neither the position of these two verses, nor their contents, can be properly explained unless they are held to refer to some incident which took place immediately after the return of the spies. If that be the case they will present another (cf. \.^'°) of the many examples which the Pent, contains of a double tradition : according to Dt. Moses was forbidden to enter Canaan in consequence of the people's disobedience at Kadesh in the second year of the Exodus ; according to P (Nu. 20^2 27i3f. Dt. 325of.) it was on account of his presumption at the same spot, but on a different occasion, 37 years afterwards. — 37. Was angered (^3^?^'?)] 4^^ 9®' ^ i K. n^ 2 K. 17^8 (both Deut.).t An uncommon and forcible word. — Ott your account (D3pp33)] the force of ^^'2 may be learnt from Gn. 12I8 3027 396: cf. the synonyms in 326 (CDn'of)) 421 pv D3'"i2"n). — Thou also] mcluding Moses in the same sentence with 28 DEUTERONOMY the rest.— 38. Who standeth before thee (I'Jsf' 1!?^^)] to stand before^ in Heb. idiom, is to laait or attend upon, as a servant, courtier, &c. (i K. lo^; cf. on lo^). The phrase employed here is a synonym of the term used elsewhere of Joshua, ^nrp HB'D "Moses' minister" (Ex. 2413 33I1 Nu. ii2s Jos. iH).— He shall go in thither, ^fc. ] in accordance with the representa- tion which connected Moses' exclusion from Canaan with the people's disobedience after the return of the spies, the nomina- tion of Joshua as his successor is assigned to the same time : in P this is referred consistently to an occasion (Nu. ay^^-^s) arising directly out of Moses' presumption at the waters of Meribah (Nu. 2712-14), 37-38 years afterwards. 39-40. Only the next generation of Israelites shall enter the Promised Land. — 39. And your little ones, which ye said should be a prey\ in verbal agreement with Nu. 14^^, which in its turn is based upon Nu. 14^ (JE) "our wives and our little ones shall be a prey," with the omission (from the nature of the case) of "our wives." The clause cannot be cited as an example of the retrospect presupposing the narrative of P ; for the verses Nu. 1431-32 (cf. b, w. Bacon, The Triple Tradition of the Exodus, p. 188) are referred most probably to JE (attaching originally to v.^*) : it is, moreover, remarkable that it is not expressed by ffi, and as "little ones" is almost tautologous by the side of "children" following, it is very possible that it is a comparatively late insertion from Nu. 1431 (so Kuen. Theol. T. xi. 557 f., Dillm.). — Who this day know not good or evil] cf. Is. 715- 1^. Here the meaning is, who are morally irresponsible, and consequently no parties in the guilt of their fathers. — 40. But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea] almost exactly as Nu. 142^ (see the Table). Whether a definite road is meant, is uncertain; Trumbull identifies the "Red Sea Road " with the modern pilgrim track across the Tih from Suez to 'Akabah {Kadesh-Bamea, pp. 8i, 134, 360 f.). 38a. Nin) as v.**. So v.^ nsn. — pjn "inN] notice the emph. position of the pron. ; cf. 10-" v^^r\ m navn in.x Jos. 5^ Gn. 37^ 42^^ Jud. 14' i S. 15* 18^^; and similarly with preps., as Gn. 15' 30^® 43^^ Ex. 21^ i S. 19** 2 K, 5''. — p}n] strengthen, encourage : ^^, cf. Is. 41^. — iO. ddV ms] v.^ — 1. 38-44 29 41-46. Ineffectual attempt of the people to force a way into the mountains of the Amorites. Their subsequent sojourn at Kadesh. Dt. i*^» .... Nu. 14'""' i:KBn o '' -ex -icn cipcn bn irSjn ujn. • . Nu. 14** D3'3'1K 'as"? i2J:n n'?i CDanpa '• pK '3 I'^vn Sk. . . Nu. 14*^ '' '£3 riK Dnnj; cnx nt no*?, ■•■* nnn tnt Vk m'^v'? I'j'BV'i. . . Nu. 14'*' HD-inn ny mns'i oian Kinn nna ^K'vn 'jyjsm 'pVoi'.n m'l. . . (Nu. 2o^ npa ovn 3b"1.) 41. IVe have sinned against Jehovah : we (emph.) will go up and fight, &'c.\ we (unjx) will go up — not our descendants — and perform all that Jehovah requires of us. Cf. Nu. i4<^b. Notice how the retrospect passes from Nu. 142^ to Nu. 14*°, without any reference to v. 26-39, which belongs, in the main, to P. — Go up\ as V.21. — Deemed it a light thing to go iip\ i.e. went up heedlessly, attempted it as something to be lightly undertaken. — 42. Go not up, iSrc] the terms of the prohibition are taken nearly verbally from Nu. 14*2 (see the Table), though it is not there expressly described as proceeding from God. — Among you (onnipn)] cf. Ex. 17'' 34^ Nu. Ii20 14I4. 42 Dt. 31" Jos. 310. The same thought also in P, but always there ex- pressed by the syn. "jinn Ex. 29*^ Lev. 26^^- ^2 (h) Nu. 5^ 16^ 3534. — 43. But ye defied the mouth 0/ Jehovah, &€.] Nu. 1441-4*. — 44. And the Amorite, who dwelt in that hill-country, came forth . . . ajid beat you down in Se'ir even unto Hormah\ the italicised words, as Nu. 1445. — The Amorite] in Nu. the foe is termed "the 'Amalekite and the Canaanite": the change is probably to be attributed to D's use of " Amorite " in v.'^- ^^- 20- 27. — As bees do] Ps. 118^25 jg. ^18, ^n effective comparison: swarming about you, as pertinaciously, as ferociously, and as numerously as bees. — Even unto HoT^nah] the former name of 41. irnpii] a a.r. Xiy., to be explained from the Arab, hana, to he light or easy, conj. iv to slight (Qor. 22^') ; hence in Hif. to deal lightly or heed- lessly in respect of going- up (constr. exactly as Nu. 14** m'?v'' iV'SV'i ; G-K. § 114. 2 R.^). The meaning of the word was unknown to the ancient translators, who accordingly merely conjectured from the context ; C ruMaSpoifffnTif, Aq. i/iivcr,(ra»ris, U instruct! armis, C began (jinnc), S incited yourselves ([inJiJnN). The Rabb. Commentators derived it fancifully from jn, as though it meant to say Lot (cf. Nu. 14*"^ ^3\n = here we are); and Rashi paraphrases accordingly Dn^e-n];, whence AV. "were ready." 30 DEUTERONOMY Hormah was Zephath (Jud. i^'^): the orig-in of the aarrie Hormah is related ih., and Nu. 21^. According to one tradi- tion it was so called because the Israelites under Moses, in fulfilment of a vow, devoted it to the herem or ban (on 7^) ; according to another tradition, it received its name somewhat later, when the tribes of Judah and Simeon devoted it similarly in the course of their conquests. Hormah is mentioned besides Jos. 12* 153" (a city of Judah, in the Negeb, on the border of Edom) I S. 30^*': Jos. 19* I Ch. ^^^ it is reckoned to Simeon. The site is uncertain. Es-Sebaita (Seetzen, iii. 44; Palmer, Desert of the Exodus, 374-380, cf. 512 f.), in a plain in the Wady-el-Abyad, about 25 miles NNE. of 'Ain-Kadis (Kadesh), has been suggested. As Dillm. remarks, the situation would be suitable, though Sehaita does not correspond phonetically to Zephath (^PV), as it should do. The existing ruins of es- Sebaita date from Christian times. The town lay in the centre of a well-cultivated district ; and the hills around show traces of former orchards, and terraces of vineyards. If this be the site of Hormah, the Israelites, on the occasion in question, will have attempted to force their way into Canaan by one of the passes about 30 miles N. of Kadesh, — probably, if the view of Se'ir taken below be the true one, the Wady Murreh, which runs from SW. to NE., and which would bring them towards es-Seer. — In Seir\ cf. Jos. 11^^ 12'^, where "mount Halak [or the bare mountain], that goeth up to Se'ir," is mentioned as part of the Southern limit of Canaan. Trumbull [K.-B. pp. 91-102) has made it probable that this is the elevated plain of es-Seer, N. of the Wady Fekreh, which runs in a South-Westerly direction SW. of the Dead Sea, and forms the natural boundary line between Canaan and the mountains W. of the Wady-el-'Arabah (the Jebel Mukrah). As Kadesh is described (Nu. 20^^) as on the border of Edom (Se'ir), if it be rightly placed at 'Ain-Kadis, the Edomite territory will not have been confined to the region E. of the 'Ardbah, but will have embraced more or less of the moun- tainous district on the other side, to the S. and SE. of Judah. ffiSlJ express '■^from Se'ir to Hormah" (-i''ytJ*D for TyB'a), which, if the locality just suggested for "Se'ir" I. 45-46 3' De right, is probably the true rearling^: for, thoug^h the sense is not materially different, the combination "from . . . to " is common and natural (see below). — 45. And -iioept before Jehovah^ in penitence: Jud. 20^3 (cf. 21 2) 2 K. 22^^. — Nor gave ear (pTSn)] the word is common in poetry ; but in prose it occurs besides only Ex. 15^6 (|| ^ jnotr), and in late authors (Ne. 9^° 2 Ch. 24^^). — 46. And ye abode in Kadesh\ the phrase refers here to the period immediately following the defeat at Hormah ; but in Nu. 20^ (JE) it is used of the period just before the message sent by Israel to the Edomites, 38 years subsequently, craving permission to cross their territory, in order to reach the E. side of the Dead Sea. See further the next note but one. — According to the days that ye abode there] an example of the * ' idem per idem " idiom, often employed in the Semitic languages, when a writer is either unable or has no occasion to speak explicitly. Comp. 2gi5(i6) <»(the Arnon). 11. 1-8*. How the Israelites, having turned back into the wilderness, and having spent much time in circling about Mount Se'ir, were at length directed to turn Northwards, so as to skirt the Eastern border of Edom. — As Jehovah spake unto me] i*° Nu. 1425. — And we compassed the mountains of Se'ir (i2) tnany days] cf. Nu. 21* (JE) " . . . by the way to the Red Sea, to compass the land of Edom. " (viz. after permission to pass through the Edomite territory had been refused). There the expression is applied in its natural sense to the final passage of the Israelites round the S. of Edom ; in Dt. it is applied differently to their wanderings during 37-38 years — for v.^-^* show that this is what the "many days" must 34 DEUTERONOMY embrace — about the W. and SW. borders of Edom (cf. Wellh. Comp. p. 200). (The supposition that the journey into the wilderness, 2^^, includes the 37-38 years, and that the circuit of Mount Se'ir, 2^^, is the same final stage that is referred to in Nu. 21*, is hardly probable ; for then the longer period would be passed by without any hint of its duration, while the few months at its beginning and end would each be characterized as "many days," i*^ 2^.) — 3. Tumyoti north'Mards\ the Israel- ites must be imagined by this time to hctve made their way along the SW. and S. border of Edom, as far as the SE. end of the 'Ardbah, so that a turn northwards would at once lead them along the E. border of Edom in the direction of Moab. — 4-7. The Israelites, in crossing the Eastern frontier of the Edomites, were not to molest them in any way. The passage stands in no connexion with Nu. 20^^-'^^, which narrates the application made by Israel from Kadesh, on the Western border of Edom, for permission to pass through the Edomite territory, which was refused. That incident belongs to an earlier stage of the Israelites' wanderings, and is not noticed in Dt.— 4. Your brethren\ cf. 23^(7) Am. i^i Ob. 10.12 Mai. i2.— IVJiich dwell in Seir\ i^. — Will be afraid of yon\ the intentions of the Israelites being imperfectly known: cf. Nu. 20^^-'^^. — So tiike good heed {^)A):i DmD::'3l)] on 4^. — 5. ^-i rj^ ~\'^'^'^\ cf. ii^^Jos. v'-. — 6. Ye shall purchase food^ d^'c] the same spirit had been shown by the Israelites previously (Nu. 20^'^- 1^) ; but it had failed to evoke a favourable response on the part of Edom. — 7. They are able to treat Edom on these terms, inasmuch as God has abundantly blessed them, and even in the wilderness II. 3. dd'j 3i] I*. — crS i3s] i^ — 3. onnj;] are passing, — are on the point to pass. The ptcp. expresses the imminent future (the so-called fut. insfans), as frequently, esp. in this book: cf. |rii ts giving, j-"-'^ 2^ 3"''' ^1.8 ^k; ^(,_ (I3p_ g ,^. ^Y — h^2i2] through, not by ('^l', or n.x v.'*): 3 naj; as Nu. 20'* '3 invn .v'7 thou shalt not pass through me {i.e. through my territory), 2i'-'''^ i S. g* &c. — 5. 03 nann Sn] .ti3 (Piel), with j'liD, is to excite •"irife (Pr. 15'*); hence in the Hithp., with 3, to excite oneself a.gzi\nst, engage in strife with, provoke: cf. v.^-^^*'''' 2 K. 14'" fig. (see RV. ?narg.). — ills'";;] an uncommon word, mostly confined to D and D-' (v_9. 9. 12. 19. i« 3**" Jos. i" 12*-''): only besides Jud. 21" Jer. 32* Ps. 61^ 2 Ch. 20''. The usual synon. is n^nj, or (in I') njnK. — 6. crixp] idiom, with verbs of buj'ing' : Gn. 17^ Jos. 24"*^ &i.c. — 7. ni] used as a.n indeclin. adv. " tiow, already, forty I n. 3-8 35 permitted them to lack nothinj^. — I lath blessed thee\ the bless- ing' of God, as resting upon His people, or promised to it, is frequently emphasized in Dt. (iii 713 \2' 1424. 29 154.6. 10. 14. i> 1610. 15 2321 2419 288- 12 30I6, cf. 2615) ; it is here affirmed, even for the years spent in the wilderness. — The work of thy hand] thy undertakings, enterprises, — a common Deut. expression (with "bless," as here, 14^9 16^^ 24^^28^25 also 30^). Usually, as the context of the passages quoted shows, it has reference to the operations of agriculture (cf. Is. 6522 Hag. 2^^ Job 1^0), but it is also used more generally (Hag. 2^* Ps. 90'''), and even in a bad sense (see on 42s 3129). (Differently, of the works of God, Ps. 192 28^ al.) — Hath known thy walking, &c.\ i.e. hath taken notice of it, concerned Himself about it: cf. the same verb in Gn. 39^ Ps. i^ 31^ Pr. 2723. 8*. Accordingly, the Israelites passed by from the vicinity of (DXD) their brethren the children of 'Esau, away from the way oj the 'Ardbah, away from Elath and from, ' Esion-Geber, towards the wilderness of Moab. The 'Ardbah is here, of course, the modern Wady-el-'Arabah (p. 3), S. of the Dead Sea; and the " way of the 'Ardbah " is no doubt the road leading through it — still the route from 'Akabah to Hebron [BR. i. 198 ; cf. Hull, Mount Seir, pp. 75, 79, &c.), the part here particularly meant being its S. end, where, starting from 'Akabah on the Red Sea, it would (probably) pass shortly afterwards by 'Ezion-Geber. The Israelites, turning off from the neigh- bourhood of 'Akabah, in a North-easterly direction, would naturally leave this " way of the 'Ardbah," as well as Elath and 'Ezion-Geber, behind them. The precise site of 'Ezion- Geber is uncertain ; but it must have lain on the Red Sea, very near (nx) to Elath (i K. 92^, cf. 22^^): upon the supposi- tion that the "mud flats," which now appear to constitute the lower end of the Wady-el-'Arabah [DB.'^ i. 854a), were formerly covered by the sea, it was identified by Robinson (i. i69f.), not improbably, with 'Ain-el-Ghudyan, some 15 miles years : so 8*-* Gn. 27^® &c. {Lex. rii 5h). — 8. nxc] frotn beside, from proximity lo, Jos. 22* Jer. 9'. —9. nonVDJ ace, defining- the manni'r in which the action of njnn takes place : "excite not thyst-ll ag-ainst Iheni as regards (or in) battU- (G-K. § 118. 5). So v.-«. 36 DEUTERONOMY N. of the present extremity of the Gulf. Elath, called by the Greeks and Romans AiAava, Aelana, is frequently mentioned by classical writers: it is the modern 'Akabah (Rob. i. 171). The Israelites, after leaving Elath, may have ascended by the large and steep Wady-el-Ithm (Rob. i. 174; Palmer, Desert of the Exodus, p. 523), which runs through the mountains in a NE. direction, and forms the main passage from 'Akabah to the Eastern desert ; they would then join the road, correspond- ing to the route of the modern Syrian Haj (pilgrimage) from Damascus to Mecca, at Ma'an, a little E. of Petra, and so would be on the way to their destination in the steppes of Moab. 8^-15. How the Israelites, upon approaching the Moabite territory, were warned not to encroach upon it, and how they reached the torrent of Zered. — 8^. The way to the -wilderness oj Moab\ i.e. to the great rolling plains of grass or scrub (Tristram, Land of Moab, pp. 148, 169), stretching out "before"— z.e. to the East of— "Moab" (Nu. 21II) Midbdr, "wilderness," — properly a driving-place (for cattle), — denotes often an expanse of uncultivated pasture-ground, not neces- sarily a desert. — 9. The children of Lot] Gn. 19^7 Ps. 83^. — 'Ar\ V.18. 29 Nu. 2x15.28 (cf. 22^6) Is. 15I. The capital city of Moab, situate on its N. or NE. border (cf. v.^^j, in the valley of the Arnon. Its exact site is uncertain : for a conjecture, see on V.36. 'Ar is perhaps specified here, as being the point at which the Israelites would approach most closely the Moabite territory on their left (Dillm.) : comp. on v.^^^ It is sometimes wrongly identified with Rabbah (probably through a confusion arising from the fact that 'Apto'roXis, the name given by Jerome to 'Ar, is given to Rabbah by Eusebius). Rabbah, however, which lies almost in the centre of Moab, some 10 miles S. of the Arnon, does not answer to the Biblical description of 'Ar as situate on the "border" of Moab, and (cf. Nu. 22^*) on the Arnon (see Dietrich, in Merx' Archiv, i. 1869, p. 325 fF., Delitzsch on Is. 15S Dillm. on Nu. ai"*, and HWB.- s.v.). 10-12. An antiquarian notice, relating to the previous occupants of the lands of Moab and Edom. — 10. The Einim dwelt therein aforetime] cf. v.^^ Gn. i/^\, where the Emim are mentioned as dwelling in Shaveh-Kiriathaim, i.e. (probably) the plain of Kiriathaim, a city 5-6 miles N. of the Arnon (Nu. II. 8-12 37 32" Jos. 13*^). The territory of Moab once extended N. of the Arnon (Nu. 21 2") ; and the Emim must have been the pre- historic population of this region, reputed to have been a powerful race, of gfiant stature, who were afterwards expelled by the immigrant Moabites, as the Horites were expelled from Edom and the Canaanites from Palestine. — As the 'Anakz'm] cited as the most familiar example of a giant race (i^^). — 11. 77iey also, like the 'Anakim, are counted as Rephaiin\ i.e. the Emim were popularly spoken of as "Rephaim"; but the Moabites gave them the special name of "Emim." The Rephaim were a giant aboriginal race, inhabiting parts of Palestine, from whom (presumably) the names of certain localities were derived, and whose descendants — or reputed descendants — are alluded to in historical times. They are named beside the PerizzUes, Gn. 15^ Jos. 17^' (the pre- cise region here meant is, however, uncertain): the "vale (pji!) of Rephaim," near Jerusalem, is mentioned Jos. 15' 18^® 2 S. g'^. 21! 23^^ Is. 17'; 2 S. 2i'^* ^^- -"• *^ various doughty warriors of Gath are described as "children of the Rapha " (KSnn 'tS'), or as "born to the Rapha" ("the Rapha " being meant collectively=" the Rephaim"); here and v.^ they are said to have dwelt once in the territory E. of the Dead Sea, occupied afterwards by the Moabites and the 'Ammonites : 3'' (cf. '^) Jos. 12* 13'^ 'Og, king of Bashan, is described as " of the remnant of the Rephaim " (o'NS-in in'o) ; and Gn. 14' the Rephaim in 'Ashteroth-Kamaim are stated to have been smitten by Chedorla'omer. From these notices, it would seem that the Rephaim were specially associated with the region E. of Jordan, though traces of their former presence were also to be found here and there in Canaan as well. 12. And in Seir dwelt the Horites aforetiine, &c.\ the Horites were the primitive population of the hill-country of Se'ir, but were dispossessed by the descendants of 'Esau. The note, though attached to the similar remark about the Moab- ites, is really intended as an antiquarian illustration of v.*. The Horites are mentioned besides v. 22 Gn. 14^ 3620-30. 11. inBTi'] are counted : tlie impf. with a frequentative force, of a custom : cf. v.^* Gn. 10® 22'^ ION! it is said (i.e. it is common/y said), Ex. 13'* 18" &c. (Dr. § 33a ; G-K. § 107. 2).— ct qN] so v.^ (x'n '•,x) : cf. 15", and (poet.) 22».2o. 28^ Except in the sense of how much more (or less), in is very rare in ordinary prose (d: lieing the usual syn- ; cf. 3-'") : v. Lex. — 12. OicT'] the impf. is unusual, but hardly (Dillm.) " iniptissible " : cf. 2 S. 15'" 1 K. 7"* 2o** 2 K. 13'-'*' (Dr. §§ 27 y, 85 ».). Lit. ^^ proceeded to possess them." 38 DEUTERONOMY The name "^h means probably cave-dweller, Troglodyte (from iftn hole, Arab. Ifawr, cave : for another view, see Sayce, Monuments, p. 204) ; and high up in the rocks (cf. Ob.^'*), both those forming- the amphitheatre in which Petra lies, and those lining the defiles by which it is approached, there are still to be seen innumerable caves and grottoes, hewn in the soft sandstone strata, the form and arrangements of which show that in most cases they were originally intended for habitations {DB.^ s.v. Edomites). Jerome {Comm. on Ob.^) attests the habit of living in caves as prevalent in Edom in his da)'. The custom, originated by the primitive inhabitants of Edom, was suited no doubt to the physical character and climate (" propter nimios calores solis," Jerome) of the countr}', and was accordingly adhered to by those who succeeded them. For a description of the remarkable situa- tion and antiquities of Petra, the ancient capital of Edom (the Heb. Sela', Jud. i^« 2 K. 147 Is. 16I), see Rob. BR. ii. 128 ff. ; 5. & P. p. 87 ff. ; Bad. p. 183 ff. ; Palmer, Desert of the Ex. p. 429 ff. ; or Hull, Mount Seir, p. 85 ff. As Israel did unto the la7id of his possession] the words could clearly not have been penned until after the Israelites had taken possession of Canaan. They cannot be referred (Keil al.) to the occupation of the trans-Jordanic territory by the 2\ tribes (Nu. 32); for the subject of the verb is "Israel," without qualification or restriction, so that the limitation suggested is not admissible. 13. No7V rise up, and get you over the torrent Zered] the verse connects directly with v.^. The torrent Zered is named also in the fragment of E's itinerary preserved in Nu. 2ii2ff-, as marking the station of the Israelites immediately before their passage of the Arnon. It has been often identified with the Wady-el-Ahsa, which runs from the SE. into the S. end of the Dead Sea (Wetzstein in Del. Gen.^ p. 567 f. ; Tristram, Moab, p. 49 f.) ; but inasmuch as this must have formed the S. border of Moab on the side of Edom, and 'lye-'abarim, the station prior to the torrent Zered, is described in Nu. 21^^ as being in the wilderness on the E. of Moab, some Wady further to the N. appears to be denoted by it, — either the Sail Sa'ideh (Kn.), the principal confluent of the Arnon from the SE. (Fischer and Guthe's Map), or more probably, perhaps, the Wady Kerak (Ges. Hitz. Keil, Di.) — in the upper part of its course called the Wady-el-Franji — a deep and narrow gorge (Tristram, pp. 65-69) running past Kerak in a NW. direction into the Dead Sea. Arrived at this spot, the Israelites are directed to cross the Wady — with the implication, probably (cf. v.i^f.), that II. I3-I8 39 they are to advance straight forwards, without trespassing on the Moabite territory upon their left. — Torrent \>\l})\ "brook" is not an adequate rendering ; but PH? has, in fact, no proper English equivalent. The term which really corresponds is the Arabic Wcidy, so frequently occurring in descriptions of travel in Palestine. pn3 "signifies the hollow or valley of a mountain-torrent, which, while in rainy seasons it may fill the whole width of the depression, in summer is reduced to a mere brook, or thread of water, and is often entirely dry " {S. & P. App. § 38). Nahal denotes indifferently the "torrent" or the "torrent-valley": thus i K. 17^ Elijah hides "in" the "torrent-valley" of Kerith, and v.* drinks of the "torrent" (the word in both verses being the same). — 14. The journey from Kadesh-barnea' to the- torrent Zered had been protracted for 38 years, until all the generation which had rebelled at Kadesh had passed away. The oath, as i^^ Nu. 1421-23 (JE). — Until all the generation, (even) the men of war, were constmied] cf. v.i6.35Nu. 3213 (JE) Jos. 56 (D2). By the addition "the men of war" the terms of the sentence are limited somewhat more distinctly than in i^^ Nu. 1421-23 to the adult males : comp. the still more precise limitation of P, Nu. 142^ 32" (middle clause) "from 20 years old and upwards." — 15. More- over Jehovah's hand was against them, cSr'c.] cf. Ex. 9^ Jud. 2^^ I S. 5^ 71^ 1 2^5. Not natural causes only, but the special action of God's hand as well, co-operated to accomplish their destruction (cf. Nu. 16^1*^- 21^ 25^-^ in JE). — To discomfit them {^i^\0) from the midst of the ca7np\ or rout them in cottfusion : Ex. 1424 2327 Dt. 723 I S. 710 Ps. i8i5 26* Jer. lo's-'-o &c. ; cf. L.O.T. p. 366 f. In the English version the Hebrew idiom is sometimes concealed, by the plural being substituted {e.g. Ex. 14'-^). The 2nd and 3rd persons singular n. 26-30 43 Palestine^ pp. 104-9. — 27. Let me pass through thy land\ exactlji as Nu. 21^-''. — In the way, in the way, will I go\ varied from Nu. 21**^ (in the king^'s way will we g"o). — I will not turn either to the right hand or to the left] from Nu. 20^^, in the application to Edam, with "i^DX / will turn, the word used elsewhere in the same phrase by D (5^^), for ntpj we will incline. — 28. Thou shall sell me food, <5^•c.] cf. v.^. — Only let nie pass through on my feet] as Nu. 20^* (in the application to Edom). — 29. As the children of 'Esau . . . and the Moabites . . . did unto me] it is not dis- tinctly stated in v.^-s whether the Edomites acceded to the request of the Israelites, though there is nothing- to sug-gest that they did not do so. The statement here is not incom- patible with what is related Nu. 201^-21 : though the Edomites may have opposed the proposal of the Israelites, when on their Western border, to pass through their territory, they may not have regarded them with the same unfriendliness, or have been unwilling to assist them, while journeying Northwards, away from them, on their Eastern border. The Moabites, in 236(4), are censured for ttot having" "met Israel with bread or water on the way " : the expression used, however, suggests that the Moabites were not forward in offering them food in a friendly spirit (cf. Is. 21^*), and is not necessarily inconsistent with their having sold it to them, perhaps under compulsion, in return for money payment. — 30. But Siho?t, &c.] varied from Nu. 2i23 (see the Table).— ^j at this day {J'\^J} Di»2)] i.e. as is now the case. The phrase is mostly used for the purpose of calling attention to the fulfilment of a promise (or threat) in are used analogously. — 27. iVn i"n3 ima] the repetition expresses emphasis, "in the "way (and nowhere else) will I gfo": comp. 16^ i S. 2^ (Ew. § 313*; G-K. § \22,d'-''). — 28. fixe u» the tone is mifel, with 1 consec, on account of the disj. ace. (Dr. § 104). — 30. 13 m^yn] " to let us pass through him," i.e. through his dominion: cf. Nu. 20'* '3 ini'n nS. — inn nx r^e/^^r:] the usual phrase is 3'? n;vprt, Ex. 7^ (P), 13^* (JE), Ps. 95* Pr. 28'''. — j'SKi laaS nx] aS {'ax has usually a good sense, to strengthen the heart=to encourage : as here, only 15' 2 Ch. 36^^. On 1 (not consec.) used to connect synonyms, see Dr. § 132. — nin ova] as (at) this day. So 4-"- ■'* 8'* 10'* 29-^ Gn. 5o2» I S. 22«-i» I K. 3« 82^ ( = 2 Ch. 6">) «' Jer. ii» 251s 322" 446-23 o^n. 9' (from Ezr. 9^) " (from Jer. 32=«) 1 Ch. 28^t : in the "form nin ovna Dt. 6« Jer. 4422 Ezr. 9^- 1» Neh. 9'" (Jer. 3220), and (differently) Gn. 39"t. In Jer. 25" it is not expressed by ffi, and mu!>l, as the context shows, be a gloss, inserted after the fulfilment of the prophecy : see, against Grat's view of 44 DEUTERONOMY the event : as the occurrences (see below) show, it gives ex- pression to a thought which is particularly common in Dt., and in writers reflecting the Deuteronomic point of view : the prayers in i K. 8, Ezr. Neh. Dan. are all moulded largely in the Deut. phraseology. — 31. Behold, I have begun, &c.^ with Sihon's refusal to accede to Israel's request, Jehovah has already "begun" the execution of His purpose, and Israel is now free to invade his territory. — Deliver up hefore\ comp. on I®. — Begin, possess\ ^^ ^TP:, as v.24, but strengthened by the addition of 1^~1N n^< Twh- — 32. Arid Sihon came forth to meet us, he and all his people, for battle untojahaz] Nu. 21^. The phras- ing, however, agrees with that used Nu. 2i^^^of'0^. fnhas is often mentioned as a city in the territory N, of the Arnon, belonging to Reuben (Jos. 13^^^ beside Dibon, Beth-ba'al-me'on, and Kedemoth), or as in the possession of the Moabites (Is. 15* Jer. 48^4 : cf. the Moabite stone, 1. 18-21), situated (Jer. 48^1) on the "Mishor," or high table-land (310), and (Nu. 2i23) in the direction of the "wilderness," i.e. the open plains on the East (28b). Euseb. {Onom. ed. Lag. p. 264) states that it was shown between Dibon and Medabah — a situation which satisfies the conditions of the narrative, according to which Sihon sallied forth from his capital, Heshbon, to meet the advancing Israelites. The site has not, however, been recovered. — 33. Arid we smote him, and his sons, and all his people\ as Nu. 2i35a (of 'C^), "And they smote him, and his sons, and all his people."* The expression used of Sihon's defeat in Nu. 212* is different; and neither there nor in Jud. ii^i is any mention made of the slaughter of Sihon's sons. — 34. And we took all his cities at that time (i^)] cf. Nu. 21'^^^. — And we devoted, ) will of course be original in Dt., and the relation of 2^'' to Nu. 21"** will be reversed. II. 3J-36 45 treated as h^rcm (on 7^), the inhabitants beinp- slain, and th«» cattle and property retained as spoil. This tact is not men- tioned in Nu. 21. The observance of the hcrem, in the con- quests of the Israelites, is often noted specially by D and D^ (see lb.). — Every city of men] see below. — Le/i no survivor] inK' TSC'n is a phrase esp. used by Deut. writers 3^ ( = Nu. 2i35: see on 31-3) Jos. 822 iqSS. ao. 33. 37. 39. 40 ^s (all D2) 2 K. lo^if. — 36. Fro7n 'Aro'er, which is on the edge of the torrent- valley ofArno?i] the same description in 3^2 ^48 Jqj^ 12^ i^^-io 2 K. lo^^ (without nsL") : 'Aro'er, alone, also Nu. 32=^-* Jud. ii2« 3 S. 245 (see 3L) Jer. 4819 i Ch. 58 (on Is. 172 see Dillm.), and on the Moabite stone, line 26 (as built by Mesha'). The Amon, which formed the N. border of Moab (Nu. 21'*), now the Wady Mojib, is a remarkably clearly-defined boundary line. The country N. and S. of it is a far-reaching plain : it is suddenly broken by a deep rift, with precipitous sides, — at a point some 10 miles E. of the Dead Sea, about 3 miles broad and 2000 feet deep ; at the bottom of this valley the Amon flows, amid rich tropical vegetation, — for the air at such a great depth has a genial warmth ; at the point where it enters the Dead Sea, the current has a width of some 80 feet, and is 4 feet in depth (Tristram, Moab, pp. 125-130). A desolate heap of ruins, 'Ara'ir, on the N. edge of this ravine, "just overhanging the brow," and about a mile from the stream (ib. pp. 129-131), marks the site of the ancient 'Aro'er. The city which is in the torrent (or torrent-valley)] so Jos. I3»- 16 2 S. 245 (read with 3L : '* and they began from 'Aro'er, and from [tpi for ip^] the city that is in the middle of the torrent- valley, towards Gad, and on to Ja'zer"), — each time immedi- ately after 'Aro'er. The city meant is not altogether certain ; but it is a reasonable conjecture that it may be 'Ar (Knob., Dietrich, in M-^vx! Archiv, i. 3348"., Keil, Dillm.). Nor is it certain in what part of the course of the Arnon the city referred to lay; a site at its confluence with the Lejjun, where there is "a piece of pasture ground, in the midst of which stands a hill with ruins on it," has been suggested (Sir G. Grove, DB.^ 1862, s.v. Arnon ; Dietrich, p. 335 f.). — Even unto Gile'ad] names ^Nti'ino and nScino. Otherwise, it fell out of use in Hebrew. In Ethiopic, it is an ordinary word for man, husband {e.g. Mark 10'* Luke 2^). Of course it has no etym. connexion with n-D, no, O'nc. — ttJ?] fugitive, survivor (from a defeat) : Arab, sharada is to take /right and run away (of an animal).— 35. i:V wna] 3^ 20" Jos. S^-^ ii" ; S, as 1'=*.— 86. n3]b] only here in prose; and only once besides at all in Qal, 46 DEUTERONOMY Silion's territory was bounded on the N. by the Jabbok (Nu 2i2* Jos. 122), which separated the N. "half of Gile'ad from the S. "half" (on ^^^). The limit assigned is therefore a vagtie one : it cannot be said definitely that either the S. half (inclusively) or the N. half (exclusively) is in the writer's mind. — 37. Only the land of the 'Ammonites they did not encroach upon (v,^^), even the whole side of the torrent of fahbok, and the cities of the hill-country — i.e. the region lying along the upper course of the Jabbok (the Wady Zerka) on the East, and the neighbouring hill-country inhabited by the 'Ammonites. The country taken by the Israelites from the Amorites, and occupied afterwards by Reuben and Gad, lay wholly to the West of this. Cf. Nu. 212* ("And Israel possessed the land of Sihon, from Arnon to Jabbok, even \sc. eastwards] unto the children of 'Ammon ") ; Jud. 1122. In Dt. 3^^ Jos. 12^ the Jabbok is called the "border of the children of 'Ammon " : in the upper part of its course, the Jabbok runs S. to N. in a semicircle, passing Rabbath- 'Ammon ; and the 'Ammonite territory, according to tbese passages, lay to the East of this. With the description of tlie territory taken by the Israelites, and of its limits, in 2^^' 3*'' w- '--" 4^-"' should be compared those in Jos. 13, — viz. a. (generally) v.*''- (supplying-, in v.* at the beginning, after ffi \For the half- tribe 0/ Manasseh, and] with it the Reubenites, &c.) ; b. (Reuben) v. •''"-!» (to Heshbon) ^ ; c. (Gad) v.^s--"? ; d. (half of Manasseh) v.^^'^K Cf. also Jos. 12''*. The passages quoted appear all to belong to D- (or to a Deut. hand) ; many of the expressions used are similar to those occurring here in Dt. III. 1-7. Defeat of 'Og, the king of Bashan, and conquest of his territory. Dt. 3'"' .... Nu. 21®"^ (the entire verses). 3^'* .... Nu. 21^** inc 1*? TiXCT 'nSi ny loy Va nt»i V33 riNi v.x 131. 3*"' . . . . Cf. Nu. 2 r*''*' (i!;nK nx wti). 1-3. V.i-2 agrees verbally with Nu. 2i23-34 — the only differ- ence being the substitution of the first person for the third. Job 5". — 37. t] fig. =^ side: cf. Nu. 13''® prn t hv ; Jud. ii-"^ -m-x D-iyn p:iK T hi!. — ':i "iB'N '?3i] and all that J. commanded us {sc. not to approach) • cf. 4^. But (S {xafcTt) expresses 'Ji t;^n-'??3 according to nil that ^, commanded us, which may be the true reading. II. 37— in. I 47 v.* iilso agrees in substance with Nu. 21^*, the characteristic phrase in ^b -1^1^. <)^ tX'J'H "Tl^a n> being common to both. The prima facie view of the three verses in Dt. would be that they were based upon the passage in Numbers. Several of the expressions common to the two passages are, however, Deuteronomic (see the notes), while they are alien to the general style of JE's narrative in Numbers: it is remarkable also that in Nu. 22^ while the conquest of Sihon (Nu. 21*^""') is referred to, that of 'Og is unnoticed ; hence Dillm. may be right in suppos- ing that the passage belonged originally to Dt., and that Nu. 2i*^"'''' is an insertion, based upon Dt. 3^"* (or in v.^** upon Dt. 2^**), and introduced into the text of Numbers for the purpose of supplying what seemed to be an omission. So also Bacon, Triple Tradition of the Exodus {\i(^), p. 211. 1. And -we turned (|S31)J cf. i^. 24. 40 ^^■'^•'^.—By the -way to Bashan\\r\ the Heb. usually with the article, "the Bashan," — not improbably (see Wetzstein in Del. Hiob,'^ pp. 556-558) corresponding to , and signifying properly soft and fertile ground. From the notices contained in the OT., it appears that Bashan embraced the region lying N. and NE. of "Gile'ad" (see on v.i°), and bounded on the S. by the Jarmuk, and a line passing through Edre'i to Salchah, on the W. by Geshur and Ma'acah, on the N. stretching out towards Hermon (cf. Jos. I21''-*), and on the E. extending as far as the great range of extinct volcanoes called the Jebel Hauran [i.e. mountain of the Hauran), about 40 miles ESE. of the Sea of Galilee. From the fact that Salchah (v.^^) is mentioned as a frontier city of Bashan, it seems that the eastern and southern declivities of Jebel Hauran were not included in it (cf. Wetzstein, Hauran, pp. 39-42, 83-86; Guthe, ZDPV. 1890, p. 230 ff.). Bashan was noted in antiquity for its rich pastures and its extensive forests of oak, especially abundant on the W. slopes of Jebel Hauran (conip. the allusions to its pastures Mic. 7" Jer. 50^*, to its herds of cattle Dt. 32'* Ps. 22'* Ez. 39^* Am. 4^ to its oaks Is. 2'^ Zech. 11^ Ez. 27^, cf. Is. 33® Nah. I*). With the exception of the Leja (see on v.*'*), the soil of the corresponding region is described still as being singularly fertile — the Hauran has been called the granary of Damascus ; and its oak forests are frequently alluded to b}' travellers (J. L. Porter, Five Years in Damascus, chap. xi. ed. 2, pp. 186, 190, 200, 202 ; chap. xii. pp. 218, 227; chap, xiii, pp. 260, 261, &c. ; Tristram, Land of Israel, pp. 448, 453, &c.). III. 1. 'ynw] to Edre'i, after the verb of motion ks'. ; not at turci (RV.), except as an accommodation to English idiom (similarly i S. i** 48 DEUTERONOMY Edre*i\ on his S. frontier i*.— 2. Fear not] i2i-2« 322; Jos. 8' 10^ (D2). Both this and ;S31 are more in the Deut. style than in that of j'E.— Given into thy hand] v.» i27 224-30 724 26^^ 21^^ Ex. 2331 NU. 2l2-34 Jos. 224 62 77 81-7.18 iqS. 19. 30. 82 ^S 2142(44) 248. 11^ — Unto Sihon] 2^^-. — 3. JVo survivor] on 234. — 4^ ^/ /^^/ time] so c.s. 12. 21. 23. ^f^ q^ jO, — 4_5. Threescore cities^ all the region of Argob, the kingdom of'Og in Bashan : all these (being-) fenced cities^ (with) high walls, gates, and bars, besides very many cities of the country-folk] the * * region of Argob " (23"!>? ^?D) 's mentioned also v. ^3. 14 j k_ ^i3 ("the region of Argob, which is in Bashan, even threescore great cities, (with) walls and brazen bars "). What locality, however, is denoted by it is uncertain. The Targfums represent "Arg^ob" by t<:i3"iB, i.e. Trachonitis, now el- Lej'a, a district about 30 miles S. of Damascus, and 40 miles E. of the Sea of Galilee ; and this identification has been acquiesced in by many modem commentators. The Leja is a remarkable volcanic formation, of irregfular 2 S. 20' &c.). Comp. on i S. 2^. — 2. 'nn:] the pf., of an act which, in the intention of the speaker, is completed (G-K. § 106. 3' ; Dr. § 13). — 3. 'nVn ly TIC iV Tx^n] so Nu. 21^ Jos. 8-^ 10^ ii** 2 K. 10". It is disputed whether TNiyn be (a) a perfect (G-K. §53 R.* ; W. R. Sm\i\i, Joum. of Phil, xvi 72), the subject being- the implicit TNy'En (cf. on i S. 16''), or {b) the inf. const, with anomalous hireq (Ols. § 191'-; Ew. § 238'* ; Konig, p. 276, cf. 212). Against (a) is the fact that 'nSa is not used elsewhere with a finite verb to express a categorical neg-ative, except in the doubtful passages Ez. 13^ Dan. II** (cf. Dr. § 41 Obs.^ and Lex. s.v.); (i) has according-ly pre- sumption in its favour. The hireq in the inf. is however very much opposed to analogy (comp. on 7^) ; and it may be legitimately doubted whether the Massorites have preserved truly the original pronunciation, and whether Txtpn should not be read. — 4. aJix] the supposition that this signifies stony is a mere conjecture, based upon the questionable assumption that the root nan is cognate with DJn. anx would be more naturally con- nected with a:-i clods of earth, Job 21'' 38^ ; in which case it would denote a rich and earthy soil, rather than a stony one (nanN i S. 20*^-^' ffi will mean correspondingly, not a cairn of stones, but a tnound of earth). Van is a cord {]os. 2"), or measuring-line {Am. 7^^ Mic. 2*), used fig. of a measured portion, or allotment (Jos. 17" 19^) : there is no reason whatever for supposing it either to have been specially adapted to denote, or to have actually denoted, the rocky border of the Leja. — 5. n"i3i D'nVn nna: noin] in loose appos. with mx3 O'ny (the sing, having a collective force) : cf. i K. 4^ 2 Ch. 8* ; also, for the combin. '31 'i, i S. 23^ nnai o'n'?! tj; Ez. 38I' Job 38'" Jer. 49^* 2 Ch. 14^. — ^^Sin] countryman {coW. = country-folk), i S. 6^' Est. 9"t ; cf. nhi-ia open country-districts, Ez. 38" Zech. 2« Est. g'^'t- Ez. 38**^ shows how the nHi"J9ri '1;; were opposed to cities protected by and barred gates. III. 2-5 49 oval shape, about 22 miles from N. to S., and 14 miles from W. to E., the rug'ged surface of which consists of innumerable rocks or boulders of black basalt, interniingled with fissures and crevices in every direction {DB. s.v. Argob). In point of fact it owes its origin (Wetzstein, Hauran, p. 25 f.) to streams of lava emitted from the volcanoes — the "conical peaks" of which (Porter, Damascus, pp. 183, 186, 190, 227, &c.) are alluded to in Ps. 68^*'- (see KV.m.) — forming the range of Jebel Hauran, a little SE. of the Leja. The surface of the Leja is elevated some 20-30 feet above the surrounding plain, and " its border is as clearly defined as a rocky coast, which it very much resembles " (Porter, p. 282). The Leja contains the remains of several ancient cities ; and the labyrinthine gullies and ravines, with lofty overhanging rocks, form a natural fortress, which a small body of defenders can hold against even a determined invader (hence the name Leja, i.e. laja'ah, refuge, retreat) : in 1838, 6ooc Druses defended it successfully against Ibrahim Pasha, who lost 20,000 men in the attempt to force it. The natural border of the Leja, just referred to, is regarded, by those who identify it with the ancient Argob, as being denoted by the term ?an (i.e. cord, or boundary-line) ; and "Argob" itself has been supposed to signify stony. The identification is however extremely doubtful. Not only (see p. 48) is its philological basis highly questionable ; but, though the apparent identification of Argob in V 4. 13 with the entire kingdom of Bashan ought not perhaps to be pressed (the terms of the description being rhetorical rather than scientific, and in I K. 4^' the region being mentioned as a district in Bashan), in v.^* it is described as extending, like Bashan itself in Jos. 12', as far W. as Geshur and Ma'acah, which must have been considerably beyond the limits of the Leja. Moreover, as Wetzstein remarks (p. 83), the physical character of the Leja, while presenting formidable obstacles to an assailant, could have had little to attract a people in need of rich pasture for its flocks and herds. Nor does this identification derive any support from the notice of the "threescore cities," with "high walls, gates, and bars," belonging to the region of Argob (Dt. 3^ i K. 4''). The remains of ancient cities are by no means confined to the Leja : indeed, they are much more numerous on the slopes of the Jebel Hauran itself and in the country to the S. and E. of it, — the latter forming no part of the ancient Bashan : according to Wetzstein (p. 42), " the E. and S. slopes of the Jebel Hauran contain some 300 deserted cities and villages." (Comp. the notice in i Ch. 2^'^ of the 60 dependent towns of KSnith [Nu. 32^^], i.e. Kanawat, on the W. declivity of the Jebel Hauran, Porter, pp. 204-216.) The dwellings in these deserted cities are of a remarkable character (see Wetzstein, pp. 44-62). Some are the habitations of Troglodytes, being caverns hollowed out in the rock, and so arranged within as to form two, three, or more chambers (for cattle, stores, &c.) : others are for purposes of concealment in warfare, being pits sunk in the earth, with shafts, invisible from above, leading horizontally into subterranean chambers — a large underground residence at Edre'i of this kind was explored by Wetzstein (p. 47) ; others consist of dwelling- houses, built solidly of massive blocks of basalt, with heavy doors of the same material, moving on pivots, the cities themselves being protected by 4 50 DEUTERONOMY walls and lofty towers, and in such good preservation that it is difficult foi the traveller not to believe that they must still be inhabited (p. 49). (Comp. the descriptions by Porter of the ruins of Burak, p. 164 f., Sauwarah, p. 169, Bathaniyeh, p. 184 f., Shuka, p. 188 f., Shiihba, pp. 194- 196, Kanavvat, pp. 204-215, Suweideh, pp. 220-226, Bosra, pp. 231-239, Salchad, pp. 248-250, &c.) To what extent, however, these remains are those of the ancient cities of 'Og', must be considered doubtful. As Wetzstein points out (p. 103), the architecture, the sculptures, and the Greek inscriptions (which are original, and not later additions to the stones on which they are found) show that in the majority of cases these trans- Jordanic towns arose in post-Christian times : but in some instances the remains are more ancient ; the Troglodyte dwellings are of remote antiquity; the ruins of Hibikke (p. 48 f.) are also ancient; and very old building materials have probably been preserved in such cities as Bosra and Salchad. On the whole it may be concluded that among the numerous remains of villages and cities in the Hauran are some which may, at least in part, be reasonably referred to the ancient kingdom of 'Og, though it is difficult to determine definitely which these are, and there are no sufficient grounds for limiting them to those contained in the Leja. The precise locality denoted by the "region of Argob" can thus be determined only by conjecture. Wetzstein concluded (p. 82) in favour of the district between Jordan and the Zumleh range, about 15 miles to the East ; Dillmann thinks it may have lain more to the E. than this, between Gerasa Edre'i and 'Ash- taroth on the W., and Jebel Hauran on the E.; Guthe {ZDPV. 1890, p. 237 f.) places it in the E. of the present Jolan (cf. v.i*, where Geshur and Ma'acah are mentioned as forming its W. border), between Edre'i and Nawa. "Whether the name Argob be connected with'E^yas, a village 15 miles W. of Gerasa, which the Ononiasticon (ed. Lagarde, pp. 88 f., 216) identifies with 'Apyofi, or with the 'Fxyalia of Josephus (Ant. xiii. 15. 5), or with the modern Rajib, a place on the Wady R4jib, which enters the Jordan between W. Zerka and W. 'Ajlun, cannot be determined" (Dillm.). For further particulars regarding the Leja, the Hauran range, and surrounding neighbourhood, see Burckhardt, Travels in Syria (1822), p. 51 fF. ; Porter, Damascus, chaps, xi.-xiv. ; Cyril C. Graham, " Explora- tions in the Desert East of the Hauran, and in the ancient Land of Bashan," in the Journal 0/ the Royal Geogr. Soc. 1858, p. 226 ff. ; more briefly, in the Cambridge Essays, 1858, pp. 155-162 ; Burton and Drake, Unexplored Syria (1871), i. 159-196; and especially J. G. Wetzstein (for many years Prussian Consul at Damascus), Reisebericht iiber Hauran und die Trachonen (i860). Porter hardly did more than skirt the E. and W. sides of the Leja, visiting only a few towns quite on the border ; Burckhardt and Wetzstein explored the interior more fully, the latter in particular reachmg Dama (p. 25 f.), the highest point of the Leja, whence III. 6-IO 51 its geological formation became at once apparent to him. Graham also penetrated as far as Dama, but his narrative {Journal, p. 260) is brief. Comp. the description of Trachonitis ( = the Leja) in Josephus, Ant. xv. i, and Strabo xvi. 2 (cf. Wetzstein, pp. 36-38). The best and most recent map of the district is that published in the ZDPV. Heft 4, 1890, on the basis of Dr. A. Stiibel's observations and measurements in 1882, accom- panied by copious bibliographical and topographical notes, by Guthe and others, pp. 225-302. See also Noldeke, ZDMG. 1875, p. 4i9ff. 6-7. And toe devoted them, &'c.\ the cities of 'Og were tteated in the same manner as those of Silpon (2"^-^^). Dt. G^-i" . . . . Cf. Nu. 2i2*-2-'-35(""0. 3'--'3 . . . . Cf. Nu. 32^3. 3*^ .... Nu. 32'*' TN' rtn innN Nip'i cTrtn nx n^Si i'?.! nj^JD p tn'i. 3'* .... Nu. 32*" r\vya \i tsd'? nySjn nx n^'a jn'i. 3'^*' .... Nu. 32^^^ m.T ■'■^■h pTH riN pSn "73 z-h -iijn. 3'*» .... Nu. 32-^ ny'^j.T -\'ii uv v.t i:nDnD '7:1 iJjpD ircj i:BO. 3"*' .... Nu. 32' nj 'oa'?! pixi 'i^S .rn an njpci. 3-'--' 8-13. Particulars respecting the country taken from Sihon ^232-36-j ^j^^ 'og (3^-''), and its allotment to the tribes of Reuben, Gad, and the half-tribe of Manasseh. — 8. Beyond Jordan] on i^ — From the torrent-valley of Arnon unto Moinit Herman] the same limits that are specified Jos. 12^''. — 9. 77!^ Zidonians call Hermon Sirion ; and the Amorites call it Senlr] a parenthetic notice, like those in 2^^- 20. The name Sirion (P*T^") for Hermon occurs also poetically in Ps. 2 is uncertain, it is better to suppose that what was really a sarcophagus was popularly called a " bed." By iron is meant probably the black basalt of the country, which actually contains a proportion of iron (about 20 per cent.), and, as Pliny remarked, has the colour and hardness of iron. — The cubit of a man\ i.e. an ordinary cubit, of full measure (cf. Is. 8^ Rev. 21^'^). Rabbah^ the capital city of the 'Ammonites, afterward called Philadelphia, now 'Amman, is mentioned Jos. 1325 2 S. ii^ (i Ch. 20^) 1226.27.29 i72rjer. 492.3 Ez. 2i25(20) 25^ Am. ii4; it lay on the upper course of the Jabbok, about 25 miles NE. of the upper end of the Dead Sea: for a fuller description of its site, see Bad. p. 196 ff. ; Survey of Eastern Palesiine^ pp. 19-64. — 12-13. The land thus con- quered was afterwards assigned by Moses to the 2| tribes. — From 'Aro'er, which is by the torrent-valley of Artion (2^^), and half the hill-country of Gilead [i.e. the half S. of the Jabbok, cf. on v.i<>), and the cities thereof being allotted to the Reiibenites and to the Gadites ; the rest of Gilead (i.e. the half N. of the Jabbok), and all Bashan, to the half -tribe of Manasseh, (even) all the region of the Argob, — the last words being epexegetical of "all Bashan " (cf. on v.*). — All that Bashan is called a land of the Rephaim] i.e. the kingdom of 'Og, just mentioned, is considered a land where Rephaim (2"- 20) once dwelt ; a notice analogous to those in 2^^- 20. On the rendering, see below. 14-17. A supplementary notice of the territory allotted to the half-tribe of Manasseh, Reuben, and Gad. — These verses repeat (in part) what has been said before, in a manner which 13. HB-JDn] with the article, as Jos. i>2 412 128 137 18' 227- »• i»- "• ^'f. The article with the name of a tribe (not its gentile adjective) is very unusual : 'aaiNin, njn, &c. are said regularly, but not pixnn, un. nVn is used similarly {e.g. Ex. 6^* Ps. 135-") ; but this is to be regarded as a patronymic (for "i/'n). "Wi"^^ occurs only c. 4'*^ 29^ 2 K. lo'^ i Ch. 26'-. — Knp' Ninn jiynn h^h] the Massorites, by placing the chief break after the athnaJf. at Its'an, imply the rend, of RV. But Ni.nn without a preceding subst. is unparalleled : the athnah must be placed at 3:nNn, and the zaqej at Kinn, "all that Bashan is called," &c. (RV.w.). *? Nip: "there is called to . . ." = ". . . is called," as regularly (Gn. z^ 2 S. 18^8 ig, i» &c. ; cf. S wnp' v.«). III. 12-14 55 appears to show that they are not an original part of the text of Dt., but have been inserted by a later hand, partly (v.^*^) for the purpose of harmonizing it with statements in the Book of Numbers and elsewhere, partly (v.i^f) to supplement it with fuller particulars. — 14. Jair the son of Manasseh took all the region of Argoh unto the border of the Geshiirites and the Ma acathites ; and called them, (even) Bashan, Hawoth-j air unto this day] it has just been said that the Israelites under Moses conquered the territory here specified (v.**^), and that Moses had given it to the half-tribe of Manasseh (v. ^3). The state- ment about Jair, therefore, to say the least, is in an unsuitable place. It is based evidently upon Nu. 32*^ "And Jair, the son of Manasseh, went and took their tent-villages (the tent- villages of the Amorites in Gile'ad, named in v.^^), and called them Havvoth-jair." Whereas, however, there, as in i K. 4^^ (where they are expressly distinguished from the 60 cities of the Argob) — to say nothing of Jud. 10* — the " Hawoth-jair " are stated to have been in Gile'ad, they are here localized in Bashan. The intention of v.^* appears to have been to harmonize v.^^ (which mentions Bashan) with Nu. '7^2^^-^^ (which is silent as to Bashan) by the assumption that the district stated in Nu. 32^^ to have been conquered by Jair was in Bashan. This incorrect localization of Jair's conquest in Bashan, instead of in Gile'ad, is followed by D^ in Jos. 13^^. That the verse represents an attempt to harmonize, appears further from the terms in which it is expressed, "and called them, (even) Bashan, Havvoth-jair :" the pronoun "them" has no antecedent, and is explained very awkwardly by "Bashan" ; in Nu.32*^ "them" hasitsproperantecedent, "their tent-villages," occurring- just before: it seems therefore that the clause, in being transferred here, has been accommodated to its present position by this addition ; the result being that just stated, viz. that what 14. 1D» Sy] Vy here is on the model of after; Gn. 48^ Ex. 28^1 2 S. 18" I K. 16^. — Jcan nx] epexeg. of dhk. There are parallels for the con- struction, though it is not genuinely idiomatic in Hebrew (as it is in Aramaic) : e.g. Lev. 6^ Nu. 32" Jos. i-*" ('^nic' '33'? not in <&), Jud. 21'' Jer. 41^ (.t">i3 n.^ not in ffi), 48** 51*^ i Ch. 4*2 ; see also on 1 S. 21" (and p. 291 f.). Here, however, the sg. [B'Dn after the pi. cniK renders it peculiarly harsh ; and probably (as in some of the other instances) the explicit object (jtra.TnK) is not original, but has been added as a gloss on the pronoun : of. the note above. 56 DEUTERONOMY referred properly to a conquest made by Jair in GiJe'ad, is applied incorrectly to one made by him in Bashan. Keil harmonizes the passages by taking "Gile'ad" in Nu. 32** i Ch. a**^ in the wider sense of the trans- Jordanic territory generally (and so as including Bashan), and by identify- ing the 60 strong cities of the Argob mentioned in v.*, with the 23 " cities" of Jair, and the 37 (?) "daughters" (t.e. dependent towns) of Kenath (in the Hauran-range), mentioned in i Ch. 2^^'*, the colonization of which by Nobah is narrated Nu. 2i2*''^' This view saves the accuracy of one passage at the expense of another; for not only is the wider sense of "Gile'ad" improbable in a geographical description, but whereas Nu. 32*^ expressly says that Kenath and its dependent towns were called by the name of Nobah, this argument implies that they were called by the name of Jair. In the expression "Jair, the son of Manasseh," son is used in the sense of descetidaiit '. Jair, even if he lived in the Mosaic age, could not be literally a " son " of Manasseh. In i Ch. 222^- he is made the great-grandson of Manasseh's son Machir, the " father of Gile'ad " (cf. Jos. 17I) : and it is further stated that he had 23 cities in Gile'ad, which are apparently identified (v.23) with the "tent-villages of Jair." In Jud. 10'"* mention is made of Jair, a Gile'adite, one of the Judges, whose thirty sons had thirty cities, " which are called the tent-villages of Jair unto this day, in the land of Gile'ad." Though the notices of the "tent-villages of Jair " are not all perfectly clear or consistent, it is evident, in view of the amount of resemblance between them, that the same group of villages is throughout referred to. Nor is it open to reasonable doubt that it is one and the same Jair after whom they are named, and who was localized by one tradition in the age of Moses, and by another (Jud. lo^'') in the age of the Judges : had the author of Jud. 10^ intended to imply (Keil) that the old name of Hawoth-jair was merely revived in the days of Jair the judge, he surely would have indicated this more distinctly than he has done. Unto the border of the Geshurites and the Md acathites\ named also as forming the (Western) border of Bashan Jos. 125 12" (both D2). Geshur and Ma'acah were two Aramaean tribes (Gn. 22^^; 2 S. 15^; i Ch. 19^), which continued to be ruled by independent kings in David's time (2 S. 3^ 10^ i-^a?. 38 j comp. Jos. 13^^) : I Ch. 2^3 Geshur and Aram are mentioned as having taken the " tent- villages " of Jair from the Israelites. Their territory appears to have been on the W. of Bashan, between Gile'ad and Hermon, so that it will nearly have corresponded to the present yi^/aw: in Fischer and Guthe's Map of Palestine (Leipzig, i8go) Geshur is placed immediately on the E. of the III. 15-17 57 Sea of Gennesareth, and Ma'acah to the N. of Geshur (cf. Guthe, ZDPV. 1890, p. 233). — The tent-villages of J air\ Nu. 32*^ (cited O" P- 55) Jos. 13^'' Jud. 10* I K. 4^3 I Ch. 223f. The precise meaning of D'ln is uncertain. z\^ means a collection of tents near together (Lane) ; and upon the assumption that n^in is connected with this word, it is usually rendered tent-villages. The term occurs only in this expression. — Unto this day] 2^2 IQS II* 293(4) 346 (also Jos. 49 59 625 ^26 828. 29 g27 ,318 j^U j -63 1610 223 239 Jud. 121-26 624 ^q* j^io i8i2 jgSO al.). The expres- sion, as used in this and similar passages, implies a much longer interval of time from the event recorded than a few months (i^ comp. with Nu. 33^^). — 15. And unto Machir I gave Gilead] Nu. 32«. The "Gile'ad" meant is the Northern half (on v.i"). The verse must be, like v.i*, an insertion in the original narrative: as Dillm. remarks, "the same narrator who in V. 12-13 represents Moses as giving half- Gilead to Reuben and Gad, and the rest of Gile'ad to half-Manasseh, cannot immediately afterwards have said that he gave Gilead (absolutely) to Machir, whether by Machir be meant the whole of Manasseh (Nu. 262^), or only a part of it (Jos. 171-2)." 16-17. These verses repeat the substance of v. 12 with closer definitions. — To the Retibenites and the Gadites Moses gave froTn Gile'ad, i.e. from Northern Gile'ad (exclusively), even unto the torrent of Amon, the middle of the torrent-valley (being) also a border [i.e. the stream itself forming the dividing line), and unto fabbok the torrent, the border of the children of 'Ammon, i.e. to the upper part of the Jabbok, where circling round (on 2^7) it formed the W. border of the 'Ammonites, and the 'Ardbah, with the Jordan as a border, i.e. the Eastern half of the Ghor (ii), as far as the }orda.n, from Kinndreth unto the Sea of the 'Ardbah, the Salt Sea, under the slopes of Pisgah, i.e. along its whole course, from Kinndreth, the city (Jos. ii2 1935) which gave its name to the Sea of Kinn^reth (Nu. 34"), better known as the Lake of Gennesareth, to the North end of the 16. Vi3:i] cf. V." Nu. 34^ Jos. 1323-27 i^i-'-^? ^ peculiar use of 1, a[)par- ently = a/ the same time izugleich), also (Lex. lid). — Snan P3'l the same unusual ordei jos. iz- [\r\ the same pnrase). May v.^*"'^ have been inserted here on the basis of Jos. iz^-'? — 17. pT.-n] the 1 introduces a circ. clause 58 DEUTERONOMY Dead Sea, where it is overlooked by Pisgah, eastward^ i.e. on the Eastern side of the Jordan. Kinndreth (spelt sometimes Kinaroth or Kineroth) was called by the later Jews Vewqa-ap (i Mace. 1 1*7 a/.) or Fcn/T^o-apeT (Mt. 14^* «/.) : it lay probably in the fertile and beautiful plain of Tcwqaap (cf. i K. 15^°), on the NW. of the lake, described by J osephus {B.J. iii. 10. 8), now el-Ghuwer. — The Sea of the 'Ardbah, the Salt Sea\ the Biblical names of what is now known as the Dead Sea : for the former, see 4*9 2 K. 1425; for the latter. Gen. 14^ Nu. 34^- ^^ jos. 152.5 18^^; the two in combination, as here, Jos. 3^^ 12^. (For a third name, see ii^*.) The name *' Dead Sea" is not a Jewish appellation ; it appears to have been first used by the classical authors of 1-2 cent. a.d. (cf. DB.^ iii. 1173^). — The slopes oj Pisgah (i^2Dsn niTJ'N')] the same expression 4*^ Jos. 12^ 1320 ; nntrsn absolutely Jos. 10*0 128: comp. "'K'X Nu. 2\'^^. On the rendering, see below. The term is applied specially to the slopes of Pisgah overlooking the Dead Sea. — Pisgah (in Heb. always with the art. niiDan ; see below), with " slopes," as here, 4*9 Jos. 128 13201 ; the "top of Pisgah " Nu. 2120 231* Dt. 327 34^1. The name, as a geographical term, has not sur- (Dr. § 157-9), — " the Jordan beingf at the same time a border." — n:Dsn nnctt] there is no derivation for ntfN in Heb. ; but ^B'^« to pour out (a liquid), is common in Aramaic ; in ST also Nri'n?'^ (i K. 7''^* 10^^) are supports (the axle- tree of a wheel, or the stay of a throne). Upon the assumption that the root is "iOH to pour, the word is g-enerally explained as meaning a place where water is poured down, i.e. either a declivity or sloping side of a mountain (Ew. Kn. Ke. Di.), or the bottom, foot of a mountain (Ges. : cf. Ar. safh, id., from safaha, to pour). Tff (in Dt.) radices. By others the word has been held to signify torrents ; and the reference has been supposed to be to the 'Ayun Afusd, or " springs of Moses," a series of cascades, burst- ing out of the limestone rock in the ravine forming the northern boundary of Mt. Neba (Conder, //etk and Moab^ p. 131 f. ; Survey of E. Palestine, p. 89 f. ; Wilson, DB.'- s.v.). The former explanation is preferable ; in an enumeration like those of Jos. 10'** 1 2*, cascades, however picturesque, are less likely to have been specified than natural features of a more general kind. As between the two renderings of slope and foot, Dillm. remarks that the terms of Nu. 21'^ (notice IVf^) favour the former. — naosn] the art. shows that the appellative sense of the word was still felt. In the Aram, of the Jerus. Targums, JDS is to cleave, and kjds is a cleft piece {e.g. Gn. 15^") : the ridge may have been called the cloven on account of the natural features by which it was marked (ffi in 3^ Nu. 21^ 23" () 18= ; 12== (xin Dtri 60 DEUTERONOMY Joshua is enjoined, to which a renewed command for his encouragement is not more than naturally attached. 23-29. Moses' entreaty to be permitted to enter Canaan refused by Jehovah. He is directed to institute Joshua formally as his successor. — This supplication of Moses is mentioned only here. — Ai that time] i.e. immediately after the successes against Sihon and'Og: so v. ^s. 21. — 24_ Q Lord Jehovah (*31K niiT)] 9^6; not very common in the historical books (Gn. is^-' Jos. r^Jud. 622 i628 2 S. 7I8. 19. 19. 20. 28. 2» , K. 226 853); mOrC frequent in the prophets, especially Amos and Ezekiel. — Thou (emph.) hast begun to show thy servant thy greatness, (Sr'c] the ground of Moses' petition : he has been permitted to see the beginning of Jehovah's mighty acts on behalf of His people ; may he not also, in view of Jehovah's power, be allowed to witness their continuation? — Begun] 224-25.31^ — Thy greatness (l5'"'3)] 521 926 I i^.—And thy mighty ha7id] 621 78 926 3412, cf. Jos. 424 (02) ; comp. in JE Ex. 319 6^ 138 32I1 Nu. 2020 (of Edom) : see also on 4H — What god is there, &€.] Ex. 15^^ (the Song). — 25. The good land] i^s. — Beyond Jordan] v. 20. — This goodly tnountain] rather hill-country, the reference being generally to the elevated land, of which the territory W. of Jordan largely consists (i'^- 20), — 26. But Jehovah was enraged with me for your sakes (D33yD^)] see on i^^ (03^^:2); and cf. 421 (aanan bv)- — Was enraged (")3yn''"l)] the word is an uncommon one, and stronger even than the fj^xrin of 1^7 421, expressing properly, it seems, the idea oi going beyond due bounds : Ps. 7821- ^9. 62 gg39 Pr. 14^^ (see Delitzsch) 202 26^71. Cf. the cognate subst. r\'y^V, used often of God (Hos. 5W Is. gis^^^) &c.).— 27. Moses may only view the Promised Land from afar. This permission is not mentioned in JE. To judge, however, from the notice in 34^- * (JE) of Moses having acted in accordance with it, it may well have been contained in the original narrative of JE, before this was curtailed in parts in the process of combination rsirt).— IJnirixj] G-K. § 29. 4 (Dr. § io3),and § 54. 3 R.' — 21. -wk\= since {Lex. icN, 8c). — irni33] defect, for ?i'rni33: cf. sj^it^ (Ex. 33^ Jos. i"), ^hn'H (Jud. 19*). — 26. inyn-i] SchrSder and Di. conjecture that the un- common word may have been sugfgested to the writer by his use of m^VN v.^*. — iS 3i] on i^ — ip"i9-^n] miVel, on account of Sn : cl. 2^ nsip-'jN, Ex. 23I 2 S. 171^ (Dr. § 70)!— I3n3] 3 = about (6^ ii^» i S. 19^) : Lex. il^ 4c. III. 23-29 61 with P. — Go up unto the top 0/ Pisgah] on 34*. — Lift up thine eyes, (Sr'c] cf. Gen. 131^ {}'^).—This Jordun\ 312 Jos. jZ-n 4" Gn. 32^^. — 28. But command iy4) Joshua] i.e. commission him, appoint him to his office: n^V, as Is. 10^; i S. 13^* 25^'' (RV. "appoint"). The formal execution of the present direction is not narrated in Dt. (unless 31^'^-, where Moses "encourages" Joshua, be intended as such) : in 311*- ^3 (which belongs, more- over, to JE) it is Jehovah, not Moses, who "appoints " him to his office. — Encourage him (i^^), and strengthen him] cf. 31^ " Be courageous and strong" (addressed by Moses to Joshua) ; also 3123 Jos. 16. 7. 9. 18 io26 (all D^).— Cause to inherit] cf. (of Joshua) 1^8 31^ Jos. i^; also c. 12^0 19^ 21^^ 32^ (the Song). In P, Nu. 27'*-^* is parallel to v.^ here, and Nu. 27""^^ to v.^. The two narratives are, however, in the case of each incident, very differently con- ceived ; and it is manifest that the one in Dt. is written without reference to that of Nu., the only word of any note common to both being "command" (v.** Nu. 271s- -^). P also— at least if Dt. 318.21. 23. 29 ^e interpreted, in what seems to be their intended sense, as describing a series of events in chronological sequence — assigns both incidents to a different occasion, placing them, viz. before Nu. 32 (which corresponds to v.12-20 here), instead of after it. It is true, in view of the somewhat vague expression at that time in v.^, v.23-2« might (in spite of the tense prwxi ; see phil. n. on i®) be referred not unreasonably to an occasion a month or two 3arlier (i^ comp. with Nu. 20^^'^ 33**) than v.i*"^^ gut considering the relation which prevails in other cases between the narrative of P and those of Dt. and JE, a difference both in representation and occasion is not improbable. Comp. on 31". 29. And we abode in the ravine in front of (710) Beth-Peor] the verse closes the retrospect which began with i**, and specifies, more closely than had been done in i*, the spot which the Israelites had now reached, and at which the discourses of Dt. were delivered (cf. 4^6). On "ravine" (k;?), see S. & P. App. § 2. The "ravine" intended can hardly be the broad Jordan-valley (p. 3) : it must rather have been one of the glens or defiles of the *Abarim-range (32*^). Exactly the same terms are used in 34^ to describe the locality of Moses' grave. — Beth-Peor] 4^ 34^ Jos. 1320, cf. Nu. 2328. The site is uncertain. Euseb. {Onom. p. 233) states that Bii^aytf [on y=i), see below] was near mount *»yof, opposite to Jericho, 6 miles above 28. Kin '3] Lex. Kin la (Jud. 14' &c.).— 29. 11V2] (5 *tyf: cf. TthtittK, rajd, Tat ( ='yn), rai/3«x ( =S3'V), &c. (see on i S. 16=^). 62 DEUTERONOMY Livias ( = TelI-el-Rameh : Survey of East. Pal. p. 238) ; and mount *'>yvt iOnom. p. 213) is placed opposite to Jericho, on the road leading up iVom Livias to Heshbon. If these statements are correct, Pe'or will have been one of the summits of the 'Abarim range, very near to the Wady Hesban. Conder {PEFSt. 1882, p. 85 f.; cf. Heth and Moab,^ p. 146 f.) suggests a site further to the south, viz. the crest of a hill above 'Ain-el-Minyeh, 8 miles SW. of Nebo, commanding an extensive view of the lower valley of the Jordan (cf Nu. 23** 24^ 25'). But Jos. 13'^", and Nu. 23-^ compared with v.^*, both favour a site nearer Pisgah ; and Nu. 25^"^ makes it probable that Pe'or was more readily accessible from the plain of Sliittim (the Gh6r es-Seiseban) than ■Ain-el-Minyeh would be. Cf. on 34'. (2.) IV. 1-40. Second part of Moses' first discourse. — Exhortation to Israel, as the condition of its prosperity and national greatness, not to forget the great truths impressed upon it at Horeb, especially the spirituality of Jehovah, and His sole and exclusive Godhead. 1-8. Exhortation to Israel to observe diligently the law now about to be set before it, as the condition of its greatness and wisdom in the eyes of the world. — 1. And now] intro- ducing the practical conclusion which the Writer desires to be drawn from the preceding retrospect : Israel, having been brought by Jehovah through the wilderness to the borders of the Promised Land (i^-s^^), must now, on its part, respond to the duties laid upon it, if success and happiness are to attend it in its future home. — Statutes and judgments] the same com- bination (occasionally with testimonies or commandments pre- fixed), V,6- 8. 14. 45 5I. 28 (31) 51. 20 7II j i32 j 3! 26^6. 17 (also, with nipH for D^pn, 8^^ 11^ 30^^), as well as sometimes in other books, especially those dependent on Dt., as i K. 8^^ 9* 2 K. ly^'^, and (with nipn for D"'pn) i K. 2^ ii^^. It is found also (with nipn) in H and Ez., but usually otherwise construed: Lev, l84. 6. 26 ig37 2o22 2^^ 2615- 43 Ez. ^6. 7 , i20 jga &c. The idea in pn is properly that of a statute, fixed by being engraven (ppn : Ez. 23" Is. 49^^ Job 19-^ ; Is. 10'), or inscribed, on some durable surface ; the idea in bdi^d is i\\a.ioi a. judicial decision, made authoritatively once, and constituting a rule, or precedent, applicable to other similar cases in the future (cf. Ex. 21' ; Baentsch, Das Bundesbuch, 1892, pp. 29- 34). "Judgments" being thus a term denoting primarily the provisions of the civil and criminal law, "statutes" may be taken to refer more par- ticularly to positive institutions or enactments, whether moral, cerenioni— ., or civil for instance, 7'"*; c. 12 ; c. 14 : c 16; c. 17; &c.). IV. 1-3 63 /sraet\ as a vocative ; comp. on 5^. — Teach i^V^^)] lit. am teaching, viz. in the present series of discourses. For the term, cf. v."- lo- 1* 528(31)61 \i^'^.— That ye may live, &'c.\ life, coupled with the secure possession of the Promised Land, is constantly held out in Dt. as the reward for obedience to God's commandments: cf. s^o 62^ 3o«- i^-ia 2,^^'^^ esp. 81 1620 ; also 4^" 52 ii2i 25I6 3247b. — Which Jehovah, the God of your fathers, is giving you] on i^^- 20. — 2. Ye shall not add imto the word which I am commanding you, neither shall ye diminish from it] so 13^ (12^2): cf. Jer. 26^ Prov. 30^ Rev. 22i8f-. The faithful observ- ance of a body of precepts implies, on the one hand, that nothing is added to it, such as might for instance possess inferior authority, or have the effect of weakening or neutral- izing any of the provisions contained in it ; and, on the other, that nothing is taken from it for the purpose of accommodating it to the wilfulness, or infirmity, of human nature. — Am com- manding] so v.^o 6" 7II 811 jqIs and often. — 3-4. In proof of the assertion that obedience brings with it life, the Writer appeals to Israel's recent experience at Ba'al-Pe'or.— 3. I'oi/r eyes are those that saw] 321. — In Bdal-Pe'or] Nu. 251-5 (JE). On the rendering see below ; and cf. Hos. 91". — That went after Ba'al of Peor] named besides Nu. 253-5 (hence Ps. 1062^); cf. Nu. 25I* 3ii«5 Jos. 22I7 (all P). As there was a mountain named Pe'or (Nu. 2328), and a locality Beth-Pe'or (on 329), Baal of Pe'or was no doubt the Ba'al worshipped on Pe'or with local rites. Ba'als with local or other special attributes (cf. the pi. "theBa'als," i S. 7^ Hos. 2!') are often mentioned, both on Phoenician inscriptions (Ba'al of Zidon, Ba'al of Lebanon, Ba'al of Tarsus, Ba'al of heaven, jsn S)}Z the solar Ba'al, &c. : vid. on i S. 7^ ; W. R. Smith, Rel. Sem. i. 93) and in the OT. (as Ba'al-zebub= Ba'al of flies, n"i3 Syn Jud. 8^ 9^), sometimes even forming names of places (as Ba*al-Gad= Ba'al of fortune, Ba'al-Zephon, Ba'al-Me'on, Ba'al-Tamar). Ba'al of Pe'or appears to have been a deity worshipped by the Moabites (cf. Nu. 25'-^) : but of the special attributes belonging to him, lY. 1. DnK3i . . . vnn [vc'?] Dr. § 115(5.7;. jvcV) ; G-K. § 112. 3r, a.— onp-i'i] G-K. § 44. 2 R.*— 3. iij;3 '?y33] "m" rather than "because o/B." (the cases Lex. 3 HI. 5 being hardly parallel): "did because of" would have been rather 'i^o he'V (Jer. 7^^ i supernatural beings — whether the true God be meant by the speaker or not (as Gen. 201^ Ex. 32^ {v. DiUm.] i S. 48 i K. ig" ; Ew. § 318* ; G-K. § 145. 3 R.) ; or (3) may denote Jehovah, the pi. being a "plural of majesty" (G-K. § 124. I" R.), as 5^ (2 and 3 are both rare). There is nothing to suggest the use of the plur. of majesty here ; hence (the reference being to heathen nations) gods is probably the correct rendering (though, naturally, the proximity to a nation of a deity other than Jehovah would, in the eyes of the Writer, have had no significance, or indeed reality). — i:Knp Vaa] ^3 with the inf. is rare : i K. 8" (Deut.) t'?«< dki? ^^^ \ Gen. 30*^ i Ch. 23". S 66 DEUTERONOMY less characteristically, Gn. 24^ 3124.29 Ex. lo^s 19^^). — Keep thy sout\ pathetically for keep thyself, with the implication of avoiding some personal danger or misfortune : cf. Pr. 13^ iG^^ 19I6 where the ^ti'Qp "lOB', << he that keepeth his soul," is opposed to one who incurs ruin or even death. — Which thine eyes sa'w\ the same emphatic expression 7^^ lo^i 292. — Depart from thy heart\ i.e. vanish from thy mind and memory. The heart, in Hebrew psychology, is the seat of intelligence (on v.^^) ; here, in particular, of intelligent memory. — All the days of thy life] 6^ 16^ 17^®. — And make them, known unto thy children, &c.\ cf. 67.20f. 11193113 32*6 ; also Ex. i226f. 138. 14 Jqs. 42"-.— 10. The day that thou stoodest, &€.] in loose apposition to the things, v.^: the memory of that eventful occasion is to be kept alive through successive generations. — That they may learn to fear me] comp. Ex. 19^ 2020 (JE) : for the phrase, cf. 142^* 17I8 31^8^ — All the days, &fc.] 12^ 31^^. — And that they may teach their children] viz. to fear me likewise. — 11. And ye came near, &€.] Ex. 19^'^''. — And the mountain burned with fire, Gt'c] Ex. 19^^ 2oi8.2ib (E). cf. 24i6f- (P)._12. And Jehovah spake] Ex. 1919 2oM9; also Dt. 5**^-. — Out of the midst of the fire] the same fact is emphasized, in the same words, v.^^. 33. 36 ^4. 21. 23 gio 10*. — Ve saw 7to form, save (that there was) a voice] the stress lies on the fact that, though God revealed Himself by the sound of words, no form, no material, or even quasi-material, figure was seen : there was nothing to suggest a material presence of the Almighty, njion (see below) is form, semblance, shape, even one of the most impalpable kind. Men of spiritual mind, who are under no temptation to conceive, or represent, 10. iB'N Dv] on i^*. — jncS' -wh] see on v.**. — pio'?' D.T:n hki] the change of order introduces variety, and forms a more forcible termination to the sentence than the plain d.tj3 nn njp^]: cf. Lev. 25^^'' 26'*". — 11. D'or.T nV nv] zh heart, fig. for centre, midst: Ex. 15* Ez. 27-'' 2 S. 18^*. — Ssnv pv 'pn\ " (With) darkness, cloud," &c. Implicit accusatives, defining the manner, or attendant circumstances, of the mountain's burning : cf. Ew. § 300"', Ges. § 118. 5«. — 12. D'KT D3:'« . . . D'por Dnx] the participles represent the scene as continuing-, and depict it more graphically and vividly than the mere perfects would have done (Dr. § 135. i). — njinn] form, semblance, iR«, species (the root is preserved apparently in the Arab, mdna, mentitus fuit, Eth. mena, dolo uti, prop, falsam speciem pras se ferre) ; as here, v."; Job 4^* of a nocturnal apparition, whose presence could be felt, but whose IV. IO-I3 67 the Deity as material, may enjoy (Nu. 12''), or hope to enjoj (Ps. i7^'*), the privilege of beholding Jehovah's "form": but no "form" was seen by the Israelites at Horeb ; there was nothing, therefore, as is drawn out more fully v.^^"-, to justify them in constructing a material representation of the Godhead. 13-14. A brief notice of the commands then laid upon the people by Jehovah. These verses, speaking strictly, are of the nature of a digression : for the subject of this part of the chapter is not the substance^ but the niodcy of the revelation at Horeb. — 13. His covenatit] the most formal and, so to say, official expression of the gracious relation subsisting between Jehovah and His people Israel. The term is borrowed from the popular language. The maintenance of friendly relations between nations, or individuals, is guaranteed by the establishment of a solemn compact, or agreement between them, called technically a covenant (Gn. 21"^ i S. i8^'* 20* i K. 20^). The conclusion of a covenant, at least on important occasions, was accompanied by religious ceremonies : a sacrificial feast was held (Gn. 26'^*' ^*' ^i'*^-^*) ; and a calf or other animal having been slain, and its divided parts placed opposite to each other, the contracting parties passed between them, invoking upon themselves, in case either should violate the terms of the agreement, a fate similar to that of the slaughtered victim (Gn, i^^-'i-i''. Jer. 34^*'* : cf. //. iii. 298) : hence the idiom, common to Hebrew with the classical languages, to cut or strike a covenant (nna mD ; opKia tj^vwv ; icere faedus). The terms, or conditions, on the basis of which the covenant is concluded, consist naturally of mutual promises and obligations : these are called in Ex. 24* 34^'- " the words of the covenant," the document reciting them being "the book of the covenant," Ex. 24''. The theocratic appHcation of the term is found first in JE (Ex. 19** 24'-*; cf. 34^*'''"), where the thought is expressed that if Israel, on its part, observes the conditions laid down in the terms of the covenant, Jehovah, on His part, will bestow certain specified blessings (Ex. ig^**'* ; 23-''"^) upon it. This theological sense is rare in early writers (Hos. (P 8^ : never in Amos or contour could not be distinctly descried (inxTD TDK nSi) ; Nu. 12* (m.T wiDm B'D"), of the intangible, yet quasi-sensual manifestation of the Godhead vouchsafed to Moses, as contrasted with the less distinct manifestation by the vision, or the dream (v.*), which might need interpretation (cf. nn'na nV V.*), granted to other prophets ; Ps. 17" (-n:iDn i"pnD r\^ivvC) of the immaterial, yet real and objectively perceptible, presence of Jehovah, to which the Psalmist aspires to be admitted (|| I'la mnK). In Dt. ^i^-^^'-^o ^8 (= Ex. 20'*) 'n denotes that in which the copy of an object resembles the original, i.e. Its shape, Jig^i re \. — 12. "nVit] 1 K. 3I8 ; -v. Lcx.—iZ. DMax mm'?] the same double plural s>» (f- '"• " lo'- » (= Ex 34'- ■^) i K. S'-* Ex. 34'"' : v. G-K. § 124. 2b. 68 DEUTERONOMY Isaiah); but it is prominent in Dt. and writers influenced by it (D* in Jos. ; compilers of Judges and Kingfs ; Jeremiah) ; r* occurs also not unfrequently in later prophets (e.^. Ezek. and II Isaiah) ; and it is used characteristically in several special applications by P. In references to the covenant, the stress may naturally lie, according to the context and the purpose of the writer, either on the Divine promise, or the human obligation, of which it is the guarantee. In JE Jehovah concludes a solemn covenant with Abraham (Gn. 15^*), promising his descendants the possession of Canaan. The covenant most frequently referred to in the OT. is, however, that concluded with Israel at Sinai (Ex. 24''" * 34^"" "). The terms of this covenant, in so far as they are obligatory upon Israel, are embodied most succinctly in the Decalogue, which is accordingly in the present passage (and perhaps already in Ex. 34^) identified with it ; the stones on which the Decalogue was engraved are "the tables of the covenant" (Dt. gS-"-!" i K. 8' ffi) ; and the ark which contained them is "the ark of Jehovah's covenant," lo** (see note), cf. i K. 8^'^ (Deut.). The other references in Dt. to the covenant of Horeb are : (as imposing obligations upon Israel) 4^ ^^-^ (followed by the Decalogue) 17^ ag^*" 2|i6. 20^ cf. 33'; (as involving on Jehovah's part the observance of His promise) 7' ; in 4*^ 7^* 8^* the covenant with Abraham (Gn. 15^*), extended, on the basis of Gn. 22^®'- 26^'- &c., to the other patriarchs, is appealed to as a guarantee of God's faithfulness. In 29^*- '• ^^- ^*- ^^ the legislation of Dt. is made the basis of a covenant, entered into by Jehovah with Israel in the land of Moab, a renewal, as it were, of that concluded at ^oreb. The particular duty on which the observance or neglect of the covenant is in Dt. principally made to turn, is (in accordance with what is a primary aim of the book) loyalty to Jehovah, as opposed to all false gods (notice the context of the passages cited). Later prophets and historical writers (esp. those influenced by Dt.) often recall Israel to the duty of observing the covenant, and declare the consequences of neglecting it ; as Jos. 71'' i' 23"' Jud- 2*0 I K. 11" igi"-'" 2 K. 1715.35.88 1812 232- 3-^1 (the basis of Josiah's reformation), Jer. ii-'^" 22* 3132b -j^isf. (see Dt. 15''^) ; as a motive of God's favour or clemency, i K. 8-'' 2 K. ly^ Jer. 14". And in pictures of the ideal, or Messianic, future, the establishment of a new covenant between Jehovah and His people is promised, Jer. ^i^^'^ 32*" 50' Ez. i6***** 342* 372* Is. 54^" 55' 59*" 61* (cf. 42* 49®). In the Priests' Code, the idea of the covenant is extended, and it is applied to many particular institutions of the theocracy ; but a further discussion of this subject would be out of place here, and it must suffice to refer to Schultz, OT. Theology, p. 401 ff'. (E.T. ii. I ff".) ; and J. J. P. Valeton's elaborate study on the usage of nnn in diff'erent parts of the OT., ZATW. 1892, pp. i IF,, 224 ff., 1893, p. 245 ff. (Even) the ten words] i.e. the " Decalogue" (Ex. 20^"^). So lo*, and (perhaps) Ex. 34^^**. — Upon two tables 0/ stone] Ex. 24^* 2ji8b. (,f^ Y^^ gio jo4. — 14. And me (emph.) did Jehovah com- mand, ^c] Moses was commissioned further at the same time 14. "HNi] and me (emph.), opp. to you, v.". Cf. for the position DoriK' v.*" (opp. to the nations, v."), 6^ Lev. 1 1^^ (opp. to wma ttk "ya), 26^3 Ez. IV. 14-17 69 to instruct the people in the laws which were to regfulate their life in Canaan: cf. v.* i^^ ^28(31)^ 'j'j^g reference, it seems, is partly to the body of law comprised in the "Book of the Covenant," Ex. 2022-2388 (cf. Ex, 24'- "^^ 8), partly (above, v.^) to the laws constituting the code of Dt. — Whither ye are going over to possess it] 6^ 1 1^- 11 : cf. on v.^^. 15-19. Let Israel, then, take to heart the lesson of Horeb, and resist strenuously the temptation to worship any material or created object, in particular either (a) any repre- sentation of the human or animal form, or (b) the host of heaven. — 15. Take good heed, then, to yourselves {la^ DmoCJi DD*n!i'D:^)] so Jos. 23^^ (D2) : comp. on v.^. — For ye saw no manner of for7n, <5r'c.] resumption of v. 12 (after the digression of v.i8-i4j^ as the foundation of the following exhortation.— 16. Lest ye deal corruptly (ponu'ri)] v.25 3129; cf. nriK' 9I2 (from Ex. 32'^). — A graven image, (even) a form of- — i.e. constituted by — any statue ('?^?)] ^^D Ez. S^- 5 2 Ch. 33^! : in Phoenician (see below) = dvSptas, statue. — The likeness (O^Jiri) of m.ale or female] with allusion to male and female deities. n'33n model or likeness (lit. construction, from nja to build), as Ps. 10620, and esp. Ez. 8^0. — 17-18. The likeness of any beast that is in the earth, &c.] the prohibition is worded as generally as possible : no representation of beast, bird, reptile, or fish is to be made for purposes of worship (comp. Ez. 8^"). ,2i3b 23I0 nniNi(opp. to .Tni:3i noa) ; cf. on i^. — 15. Dmop:!] the pf. with the waw consec. with the force of an imper., "take heed, then," "so take heed" (Dr. § iigS), as often in this book, e.g. 7* 8* lo'^-i^ 11* 30^'. — tz^] a rel. clause, with ib-n unexpressed, after DV3 (in the st. c); so Ex. 6^ Lev. 73* Nu. 3' 2 S. 22I ( = Ps. 18^), cf. Hos. js (. . . nn n^np) ; G-K. § 130. 4. The supposition (Konig, i. 191, 212, 309) that Tg^ &c. are anomalous fornix of the inf. c, is not necessary or probable, in view of passages such as Ps. 90^^ 138^ Job 29^, where this explanation is evidently not admissible. At the same time, as DV3 is construed far more frequently with an inf. (Gn. 2'* 5^ Lev. 7I8. 36. 38 &c.), it is very possible that the Mass. punctuation is not correct, and that the original pronunciation was 13^, ^'TpO, '?'¥'!'• Comp. on 3^ 72^.-16. cn-ryi pn-ncn |b] so v.i^ 8i=-" 158 &c. (Dr. § 1 15, s.v. ]S ; G-K. § 112. 3c«).— 'Ji '?DS] cf. on 5*.— Vdd] in Phcen. cf. CIS. I. i. 41^ 88" » 9i> 'no -\hD jn'oSo [n* vk ik Sdd this statue, which Milkyathon, king of Kiti (Kition, in Cyprus), gave, 93'' Sn.i ahozTi these statues (cSa^n) ; and rhoz (fern.) ii2.— 17. 133 ni£3s] "fowl of wing" : so Gn. 7I* (P) Ps. 148"': cf. '^i) H33 "73 niss Ez. 17*^ 39*" "• — Ti'"] t^® impf. as 2*. JO DEUTEROXOMY On the worship of animals, comp. Ez. S^*"* ; W. R. Smith, " Animal Worship and Animal Tribes among' the Arabs and in the OT. " in the Journcd of Philology, ix. (1880), p. 75 ff-, and Kinship and Marriage in Early Arabia (1885), chap. vii. (on Totemism, and tribes named from animals), with the criticisms of Noldeke, ZDMG. 1886, pp. 157-169, and Wellhausen, Reste Arabischen Heidentumes, p. I76f. ; the same writer's Religion of the Semites, i. pp. 160, 270-293; J. G. Frazer, Totemism (1887). 18. Of anything thai crcepeth in the groicnd\ i.e. reptiles, quadrupeds being denoted by nonn (cf. Gn. 6^ 8^^ i K. c^^). So Gn. 1 30 T^'^r\ bv cph b, i26 ^^.—That is in the imter under the earth\ so Ex. 20^ ( = Dt. 5^). The subterranean waters, on which the land was supposed to rest, the source of springs and rivers, are intended : Gn. 7^^ Ez. 31* Ps. 24^ 136^. — 19. The sun and the moon and the stars, (even) all the host of heaven\ cf. 178. Next to image-worship, the veneration of the host of heaven is mentioned as that form of idolatry into which the Israelite of the Writer's day might most readily fall. It is alluded to frequently in the period of the later kings : 2 K. 17^^ 2i3.5 234-5.12 Zeph. I* Jer. 82 19I8 ; 7I84417; Ez. S^e. "The seductive character of this worship, the influence exerted upon the ancient mind by the beauty of the heavenly bodies, by their wonderful but inexplicable movements, and by their varied effects upon the world, is picturesquely indicated by the phrase employed by the Writer, ' Lest thou lift up thine eyes to heaven^ and see the sun, &c., and be drawn away, and worship them ': cf. Job 3126^- " (Dillm.). — Drawn away CT^?)] so 30^^ ; and (actively) 136- n- 1* (5.10.13) 2 K. 1721 Qre 2 Ch. 2iii.— ^ow down {worship) and serve] 5^ ( = Ex. 20*) 30^'' ; (in inverted order) 8^^ 1 1 1*"' 178 2925. — Which fehovah thy God hath allotted to all the peoples] viz. to be worshipped by them; cf. 292^(26) «< other gods. . . . vj\\ovs\ He had not allotted to them (the Israelites)." So Just. Mart. c. Tryph. §§ 55, 121; Clem. Al. Sfro?7i. vi. 14, iiof. ; Schultz, Keil, Dillm. &c. The God of Israel is supreme : He assigns to every nation its objects of worship ; and the venera- tion of the heavenly bodies by the nations (other than Israel) forms part of His providential order of the world. Natural religion, though it may become depraved (Rom. i2i^), is a witness to some of the deepest needs and instincts of humanity : in default of a purer and higher faith, the yearnings of mankind IV. i8-23 71 after a power higher than themselves find legitimate satis- faction in it. Clem. Al. {I.e.) even views the worship of the heavenly bodies as granted to the nations Iva fj-rj reXeov aOtoi yerojuevoi TcXecus *cai 8ia(f>6apCj(riv \ and as the appointed means of enabling them to rise ultimately to something better (080? yap aZri] SoOeia-a rot? eOvecriv avaKvij/ai irpo^ Oeov). The explanation (U; Rashi, al. ; cf. Geiger, Urschrift, p. 444), according to which the heavenly bodies were "allotted" to the nations, to minister to their needs and comforts, is inconsistent with the context, besides being inapplicable to the parallel passage 2g25(26)^ — Under the whole )ieaven\ 2"^^. — 20. But yon (emph.) hath Jehovah taken^ &'c.\ Israel, however, unlike the heathen nations, has no share in such deities : it has been chosen by Jehovah as His peculiar possession ; and it is accordingly bound to render Him exclusive service. — Iron-fumace\ i.e. furnace for smelting iron, fig. of a severe and searching ordeal (cf. V^ ""^^ furnace of affliction. Is. 48^°) : of Egypt, as here, I K. 8^1 (Deut.) Jer. ii^f. — A people of inheritance] cf. "to be a people of special possession," 7^ 142, where, as here, the special relation subsisting between Israel and Jehovah is made a ground for Israel's discarding all heathen rites and practices, and reserving its exclusive allegiance for Jehovah. — As at this day] 2^^. — 21. But Jehovah was angered with me, (Stt.] i^"^ [g-v.) 326. Moses himself, however, had incurred Jehovah's dis- pleasure, and had been forbidden in consequence to enter the Promised Land, so that he could not participate fully in the privileges of the npra DJ?: let Israel, then, take heed, lest by lapsing into idolatry they kindle God's wrath against them, and move Him to withdraw His favour. — The good land] i^^. — Which Jehovah thy God is giving to thee as an inheritance] i5< 1910 20I6 2i23 24* 25^9 261.— 23. The exhortation of v.^^^- is reiterated, after the fresh considerations advanced in v.20-22. 21. Na 'nSaSi] perh. (in view of nny just before) 'Ki should be restored ; yet cf. 17^. Other isolated cases occur of the omission of a sufF. with the inf., where it might be expected, not only where the subj. is indef. (as I S. ii2), but also besides, as Gn. \ ^^), as 5^ ( = Ex. 20^) 616 Ex. 34"t : of. Nini^ ^X Jos. 24" Nah. \^. 25-31. Israel, in after-times, if it lapses into idolatry, will find itself exiled from its land ; though even then God's mercy will not forsake His people, if it turns to Him in true peni- tence. — 25. And ye be grown old (DnrL.'ii'!) in the land] the word (which is a rare one) implies "the loss of spiritual freshness, and the blunting of original impressions, produced by force of custom, or long residence in the same spot" (Dillm.): comp. the use of the root. Lev. 13^1 25^2 26^^. — A graven itnage, (even) the form of anything] v.^^. — And do that which is evil in the eyes of Jehovah\ 9^^ 17^ 3128: cf. on 6^8. — To vex him (iD'y^nS)] so gis 3129 32I6. 2ia (Di'p). Not "to provoke Him to anger'' (AV., RV.): D'^yDH, and the cognate substantive Di"3 (in Job K'ys), express always the idea, not of anger, but of chagrin, or vexation (Job 52 6^), caused by some unmerited treatment, — here, by deserting Jehovah, after the gracious and condescend- ing regard which He had manifested towards Israel (v. 20), in favour of other gods. The word is used frequently In the same connexion by Deut. writers, as Jud. 2^'^, and especially by the compiler of Kings (i K. 149- ^s 1530 i62-7. 13.26.33 2122 225* 2 K. ,yii. 17 216. 15 2217 2319-26) and Jeremiah (7I8. 19 319 1117256.73229. 30. 32 ^^3. 8) J and occurs occasionally besides. — 26. I call heaven and earth to witness, cSt'c.] heaven and earth, representing the unchangeable and ever-present fabric of the universe, are solemnly appealed to (301^ 312^) as witnesses of the fact that the 24. Nin nV^.x c». ■j'n'?K '" 'a] contrast the diffcrtnt position of ki.t 3'-'-'; ami see on i". — 27. iSJon 'no] constr. as D'siVn 3'". — jnr] 28-" Gn. sr-**. IV. 04-29 73 consequences of Israel's disobedience have thus been foretold to it (cf. 819 20^'^).— Perish guicklj'] cf. 7* ii^^ 2820 Jos. 2316 (D2). — IV hereunto, cSr'c.] 31^^ 32*'^, cf. 30^^. — Ye shall not prolong days (d^C pnxn xb) vpo7i it] a favourite Deuteronomic expres- sion : v.*o ^30 (33) J i9 jy2o 22^ 30^8 32^^ (rare besides) : cf, that thy days may he prolonged (l^iD^ (|)l3nN^ \irh) 5^^ ( = Ex. 20^2) 62 25^^!. — 27-28. They will be scattered among the nations, and dwindle in numbers ; there also they will sink deeper in heathenism, until they become abandoned entirely to the worship of dumb idols. — 28. The work of Tnen^ s hands\ 2 K. 19^^ { = Is. 3719, cf. 2 Ch. 32^9) Ps. 115* 135!^; similarly c. 27^^ jg^, lo^ (tnn n" HB'yo) ; Hos. 14* (2> Is. 28 178 Mic. 512(13). Wood and stone, as 28^^- ^* 29^^ Ez. 20^2 : as here, both phrases together, 2 K. 19^^ (Deut.) = Is. 37^^. — Which see not, and hear not, &c.\ hence (with variations) Ps. 115*''^ i35^^'^^' The same sarcasm on idols, made by the hands of men, and not even capable of the functions of animal life, also Hos. 8^ 132 Is. 2*- 20 lyS ^022 Hab. 2i8f- Jer. iQi-io- 14-15 ( = 5ii7-i8) Is. 449-20 ^e^^f- (cf. 40^ 417 48-'"): elsewhere in the Pent, only Lev. 26^° (the CD"'S^J ''i:d). 29-31. But Israel's alienation from its God will not be permanent. Tribulation will work a change in the heart of the nation ; it will turn sincerely to Jehovah, and its penitence being accepted, will receive again the tokens of His favour. — 29. But from thence ye will seek fehovah thy God; and thou shall find hhn\ i.e. experience again His grace and help: cf. Ps. 32^ Is. 556 65I I Ch. 28^*^ 2 Ch. 152- ■*, and esp. Jer. 29!^ (where the agreement is almost verbal). — Provided thou search after him with all thy heart, &^c.\ the words express the condition of Jehovah's being "found," His being sought for, viz. not from superficial or interested motives, such as the desire to escape from misfortune, but with a radical change of heart (v.^^ "return"), and the devotion of the whole being. The phrase "with all the heart, and with all the soul," is characteristic of Dt. (see on 6^), and a genuine expression of the spirit which animates the Writer. It denotes (substantially) the entire spiritual being of man, the " heart " being, in the psychology of the ancient Hebrews, the organ of intellect (see Jer. 521 Hos. 7^^ 28. Ni.lice t!ic fourfold emphatic p- (i'"). 74 DEUTERONOMY RV.m.; Job 122*, &c.), and the "soul" being the organ of the desires or affections (on 24^^). — 30. All these things\i.e. the tribulation just referred to, and implied v.^^'-. — In the latter days\ lit. in the end of the days (D"'D^^ nnnsa), an expression of rather frequent occurrence in the prophetical books, and denoting the final period of the future so far as it falls within the range of the speaker's perspective. The sense attaching to it is thus relative, not absolute, varying with the context. Here it is used of the period of Israel's return to God, forming the close of its history so far as contemplated by the writer ; 3129 it is used of the antecedent period of Israel's rebellion : in Gn. 49^ of the period of Israel's possession of Canaan ; in Nu. 24^* of the period of Israel's future conquest of Moab and Edom (see v.^'-^^j ; in Ez. 38^^ of the imagined period of Gog's attack upon restored Israel ; in Dan. 10^* of the age of Antiochus Epiphanes. Elsewhere it is used of the ideal, or Messianic age, conceived as following at the close of the existing order of things, Hos. 3^ Is. 2^ ( = Mic. 4I) ; comp. Jer. 2320 ( = 302^) 48*7 49^^ Dan. 2287. — Return even unto (ly) Jehovah] 302 Hos. 142O) Am. 4« Is. 912(13) ig22 al.; with bs i S. 7^ i K. 8^3.48«/._ And hearken to his voice ("i^lpa nyoKn)] so 82'* 92^ 136.19 i^s 2614.17 27IO 281- 2- 15. 46. 62 ^q2. i. IQ. 20 .^ Qn. 2218 2&> Ex. $2 I52tt (?) 195 2321-22 Nu. 1422 (all JE); Jos. 56 222 (Joshua's) 242*: elsewhere chiefly in Jer., and other writers influenced by Dt. (not Is. or Ez.). — 31. For Jehovah thy God is a compassionate God] who is ready, therefore, to accept Israel's penitence, pro- vided it be sincere {30^). Qin"] ?N*, as Ex. 34^ (JE). — I/e will not let thee drop (^S"?! Nv)] or, leave thee to sink down slack 30. 1^ TV3] f' "IS, \ "^T. are both frequent ; but this phrase recurs only Hos. 5'« Is. 25^ Ps. i87 ( = 2 S. 22^) 661* ^^^^ ,0-^6.13.19. as 2 Ch. 15*. No doubt originally ixa was intended as the infinitive of nj(, and pro- nounced therefore n»? (cf. ilP Jer. 5=^) or ni? (cf. \ ai?, h aha? Hos. io\ ) 3^B^ Dt. 62* a/., ^ p^^ Jer. f al., ) n^3? Neh. 9*8, ^ DhS Hag. i«) ; but as pointed (with the art.), it can hardly be anything but the subst. -\%, •^ n¥3 being regarded as a poetical variation of the more prosaic '"l^f? (cf. the late expressions Ps. 120^ 'V 1^1-3^3, Jon. 2* '^ m,vP)-— T<^Di] the pf. with 1 consec, carrying on ^S ns3 (G-K. § 112. 301; Dr. § 118). — T\im D'D'.n nnnxa] here the ) consec. introduces the pred., nasyi being the syntactical equivalent of awn : Gn. 3* Ex. 16* onvTi any at even — then y« shall know, i K. 13^* 'HK omapi 'nioa, &.c. (G-K. § 112. 5c; Dr. § 123 /S). IV. 30-34 75 and feeble (cf. of the hands, Jer. 6^* ai.), opp. to holdfast (Job 27« Song 3* al.)\ so 316- ^ Jos. i"^ i Ch. z^i^'^.— Nor forget the covenant tohich he sware, &€.] see on v.^^ and i^; and comp. Lev. 26*^^-^ (in the peroration of the " Law of Holiness "). 32-40. Israel has grounds for knowing that Jehovah is God alone, who will not permanently abandon His people ^^32-36^^ and who has a claim upon Israel for its obedience ^y 37-40^ — 32. For] introducing the considerations, tending to show that Jehovah will not forget His covenant (v.") : nothing so marvellous has ever happened at any time, or in any place, since man appeared upon earth, as the wonders which Israel has witnessed at Horeb (v.^^) and in Egypt (v.^^). — 33. Did ever people hear the voice of GodP] rather a god. The point is not whether any other nation ever so heard the voice of (the true) God, but whether any other god had ever given such evi- dence of his existence as Jehovah had done. — Out of the midst of the fire] \.^^. — And live] in accordance with the thought, often expressed, that no man can "see God and live" (523(26) Gn. 1613 3231 Ex. 2oi9 3320 Jud. 622f- 1322; cf. Ex. 36 i92i)._34. Or hath a god attempted (HDp) &€.?] has a god ever even attempted, or ventured (28^), to come and take to himself a nation out of the midst of another nation, as Jehovah has done in the case of Israel? — Trials (nbp)] ox provings (on 61^), i.e. testings of the character and disposition of Phara'oh, effected by the display of Jehovah's might (7^^ 292). — War] Ex. \/^^- 25. — With signs and with portents] Ex. 48.9.17.28.30 iq\.2 {jyS^)-^ 421 79 1 19. 10 (ncio) ; both, as here, Ex. 78 Dt. 622 719 26^ 292 34" (all with allusion to the marvels wrought in Egypt), 132.3 (as well as in other books). ^121)0 is a portent y an occurrence regarded merely as something extraordinary : nis is a sign, i.e. something, ordinary (Ex. 12^^ 31^3 jg^ 20^ &c.) or extraordinary, as the case may be, regarded as significant of a truth beyond itself, or impressed with a Divine purpose. — A mighty hand] on 324. — A stretched out arm] 92^ (with "great power," as 32. jdS] a syn. of jp, used esp. in designations of the terminus a quo, whether of time or place: e.g. 9' 2 S. 7®- ", d-dci :^\-^r:h just below, Jud. 20^ ; Ex. \\' 2S.(>^^{Lex.s.v. JD, sub fin.).— n-n:] the nif., as i K. i'»i2*«Jud. \^ (II nnxnj) 20^ al., in the sense oi come to pass, happen. 76 DEUTERONOMY 2 K. 1736 [compiler] Jer. 2f 32^7); Ex. 6« (P or H). The combination with mighty ha7id, first in Dt. 4^* 5^^ 7^^ ii* 20^; and (derived hence) Jer. 3221 (cf. 2i5) i K. 8*2 ( = 2 Ch. 6^2) Ez. 20^3. 34 Ps^ 136^21, — And with great /grro/'i' (CS'iiO)], i.e. awe- inspiring manifestations. So 26^ 34^^' ® renders opd/jLara (as though D"'i. The phraseology is throughout Deuteronomic (like that of the additions in Jos. 20^"''; L.O.T. p. 105), and has no affinity with that of P's law in Nu. 35®-*'**. According to P, also (Jos. 2o^ cf. Nu. 35'""'^), the Cities of Refuge on the East of Jordan, as well as those on the West, were appointed, not by Moses, but hy Joshua. Separated i^^^^y)] so 192- 7. The word implies not so much physical separation, as separation for a particular purpose or object, lo^ 2920(21); cl. JPh. xi. p. 219. — Beyond Jordan\ on i^. — 42. That the manslayer . . . in time past] agreeing nearly 41. Sna' tk] Dr.§27/3; G-K.§ 107. i^ R.'. — 42. 'm. , , dj) . . . nsn noc oih] nsV' DJ^ is corrected, as the sentence proceeds, by the more precise nnK h» Sk.t D'lyn }D, and this necessitates the repetition of the idea of fleeing: 037 is accordingly resumed by DJ] — "That he might flee thither . . . , and (=^ea) that he might flee . . . and live." The inf. o\h, with a final conj., is continued by the pff". i'pi . . . DJ], with -waw consec, as regularly {e.g. On. i8'" ; Dr. § 118) ; for the resumptive D}}, cf. 18^ k31, 20" n'm, 29** itdki (Dr. § 118 ».). On :'cii, see G-K. § 104. 2e.—-h kjc nV nihi] lit. ''and he being a not-hater to him aforetime " : so 19*' * Jos. 20'' ; Nu. 35** 3'1k nS mm 1'? (Dr. § 135. 7 Obs.\ The ptcp. with »b is unusual (ih. § 162 «.); and Kiir is best construed as a subst. — "jNn] as 7^ 19" (but not ') Gd. \<^-^ 26^'* Lev. iS''*' (against nSun some 80 times in the Pent., and dSk 180 times), IV. 41-43 79 verbally with jg^^- *^- "b. — 43. Beeer (i^in) in the table-land] Bcyt is mentioned besides Jos. 20^ 21^^ [see RV. m.\ (=1 Ch. 6''* (^8)) ; also on the Moabite Stone, 1. 27, as one of the cities which Mesha* rebuilt after his revolt. Its site is unknown ; but being in the "wilderness" (2^^), it was probably situ- ated towards the eastern border of the Moabite table-land {2^<)t. The word is written similarly in Phoen. {CIS. I. i. 3^ Sv. D'npn c:'?K "these holy gods," 14' 93^ [cited on v.'*^]), though it was pronounced prob. as a dissyllable (Schroder, Phon. Gr. § 61). The kindred dialects have generally a dissyllabic form (cf. DB."^ i. 774 n. ; Wright, Comp. Gramm. of Sem. Lang. p. 108 f.), which is an indication that th« pron. terminated originally in a vowel sound. The variation is thus not an "archaism," but is purely orthographical: no doubt '7.xn should be vocalized ^Kn (cf. Phcen. t, i.e. j), just as nK, r\y, when they occur fof nnK, nny, are vocalized i?n, r;. 8o DEUTERONOMY desirable for c. 5-26, the minute particulars contained in v.*"** seem to be unnecessary when the circumstances there noted have been alrtaJy described in detail in c. 2-3 ; moreover, v.** is itself tautologfous by the side of V.**. The circumstantiality of the heading- appears, in particular, to point to its being- the work of a writer who either (a) was not acquainted with 1^-4*® or (b) disregarded it. By those (a) who hold the original Dt. to have been limited to c. 5-26. 28, 4^"*^ — or (Konig, who thinks v.*'''** added subsequently) 4*^-** — is accordingly considered to have been the superscription to that discourse, to which 1^-4''* was prefixed afterwards as an introduction, whether by the original writer (Graf, Gesch. Biicher, pp. 6, 13 ; Kleinert, pp. 33, 168), or by a somewhat later hand (VVellh. Comp. p. 192 ; Kuenen, § 7, n. 12 ; Valeton, Studien, vi. p. 225 ; Westphal, pp. 82, 87 ; Konig, Einl. p. 212 f.), v.'" being inserted at the same time as a connecting link. Dillmann (6) on the contrary, who observes that the verses include slight phraseological traits which are not those of D (see the notes), and that v.** appears to be borrowed from 3", which forms (see note) part of an insertion in the original narrative of c. 3, considers the superscription not to be original, but to have been added here by the Redactor of Dt. on the basis of material derived from c. 1-3, for the pur- pose of marking the distinctive character of the discourse which follows (c. S-26), and declaring that the "exposition" of "the law," promised in i', now begins. Dillm.'s attempt, however, to show that v.^'^ is not tauto- logous with v.** cannot be pronounced successful : the supposition that the "law" of v.*-* refers to c. 5-1 1, and the "testimonies, statutes, and judg- ments" of v.*" to c. 12-26, implying a forced distinction between the two expressions, which is not sustained by usage (see v.*). 44. And this] ffiH5» omit and. — The law] i^. — Laid be/ore {l±> 'js'?)] Ex. 197 21I: elsewhere Dt. has ^JD^ p: (on v.^). — The children of Israel] sufficiently common hi most books of the OT., but contrary to the general usage of Dt., which, even in the narrative parts, prefers "all Israel" (on i^) ; for i^ 3251 348 are derived from P, 3119-22.23 from JE, lo^ from E: else- where in the book only 3I8 23^8 ("sons" as distinguished from daughters), 24^, the heading 4"- 45. 46^ and the subscription 28''9 (29I).— 45. Testimonies] 617.20; cf. i K. 2^ 2 K. lyi^ 23^ (all Deut.) ; and see below. The idea of a "testimony" (or "witness") is that of an attestation, or formal affirmation: hence, as referred to God, a solemn declaration of His will on 43. mj!] 6"-2«. Elsewhere (in this form) only Ps. 251" 78^ 93» 99'' 132", and 14 times in Ps. 119. When written plena (nnv), the word is usually pointed n-iny (i K. 2» 2 K. \f^ zf Jer. 44^ i Ch. 29I9 2 Ch. 34^1 Ne. 9*», and 8 times in Ps. 119!), which would be the pi. cstr. of nrvi (Stade, § 320^). A comparison of the two groups of passages {e.g. of i K. 2' with Dt. 6^') makes it evident, however, that the words, though differently vocalized, do not differ in meaning. I IV. 44-49 81 points (especially) of moral or religious duty, or a protest against human propensity to deviate from it (cf. 3 T]}n to testify or protest against [not unto\y 2 K. 17^5 Jer, 11''^ Ps. 50^^ 81^ Neh. g26. 29. 30)^ The word came thus to be used, primarily through the influence of Dt., and writers of the same school, as a general designation of moral and religious ordinances, con- ceived as a Divinely instituted standard of conduct. Else- where, particularly in P, the term (in the singular) is applied specially to the Decalogue (Ex. 25^^' 21 31I8 ^429; comp. the expressions, "Ark, Tabernacle, of the testimony," 2522 3821 rt/.), as a concise and forcible statement of God's will and human duty. — The statutes and the jtidg7yients\ 4^. — When they caine forth out of Egypt\ so v.*^. The phrase, descriptive of a date at the very end of the 40 years' wanderings, could not have been written by a contemporary ; it must spring from a time when the 40 years in the wilderness had dwindled to a point. — 46*. Beyond Jordati\ i^. — In the ravine, &c.\ 32^, — Sihon . . . Heshbon\ i* 32. — 46^-49. The writer takes occa- sion, from the mention of the "land of Sihon," to introduce, in the manner of the Deut. writers (on i^), a notice of Sihon's defeat, and of the territory taken from him and 'Og. The verses, esp. v. ^''■49, are connected loosely with v.*^"*", and may be an addition by a later hand (Kon. p. 212). — Smote\ 2^3. — 47. A7id they took, &c.\ 2^^ 3^. — Beyotid Jordan, toward the sun- rising] V.41 Jos. 1^5 1211- (both D2). — 48-49. From ' Arder, (Sr-c] slightly abridged, and altered, from 2^^* 38b- 17. Xhe only re- markable variation is the fresh name Sion (|N^i^') for Hermon, which is not found elsewhere. S reads |^'^i^', as 3^ ; but this is no doubt a correction of the Hebrew text : there is no apparent reason why the Sidonian name of Hermon should have been used here. V.-XXVI. XXVIII. The Exposition of the Law. This consists of two parts, clearly distinguished from each other, both by their contents, and by the opening words of 12^. 'Y\it. first part (c. 5-1 1) consists of a hortatory introduc- tion, inculcating the general theocratic principles by which 6 82 DEUTERONOMY Israel, as a nation, is to be gfoverned. The second part (c. 12-26. 28) includes the code of special laws, which it is the object of the legislator to "expound" (i^), with reference, in particular, to the purposes which they subserve, and to the motives which should prompt their observance. V.-XI. Hortatory Introduction. C. 5-1 1 consists essentially of a development of the first Commandment of the Decalogue. With warm and persuasive eloquence, the legislator sets before Israel its primary duty of loyalty to Jehovah, urging upon it the motives to obedience by which it ought to be impelled, and warning it against the manifold temptations to neglectfulness by which it might be assailed. He begins by reminding Israel of the covenant concluded with it at Horeb on the basis of the Decalogue, and of the promise which the nation had then given that it would obey whatever future commands Jehovah might lay upon it (c. 5). The Israelite's fundamental duty is to love Jehovah, to be devoted to Him with intense and undivided affection, not to forget Him in the enjoyment of material prosperity, or to forsake Him for false gods, but to serve Him loyally himself, and to teach his children to serve Him loyally afterwards (c. 6). Upon entering Canaan, no truce is to be made with the Canaanites, no intercourse with them is to be tolerated : Israel is holy to Jehovah ; and motives of fear, not less than of grati- tude, should prompt it to give effect to His will : in its crusade against heathenism, it may rest assured of His ever present aid and succour (c. 7). Let Israel recollect the lessons of the wilderness, and take to heart its dependence upon Jehovah, lest it be tempted, in the midst of the good things of Canaan, to forget the Giver, and perish like the nations whom God is casting out before it (c. 8). Let Israel, further, beware of self- righteousness ; let it remember how from the beginning it has shown a wilful and rebellious nature, and how its present existence as a nation is due solely to Jehovah's forbearance (9^-10^1). For these and other mercies, the only return which Jehovah demands is loving and ready obedience (lo^^^). And this obedience should be prompted by the thought of the favour V. i-s 83 with which the Lord of heaven and earth had visited Israel (10^^-22), of the deeds wrought by Him on its behalf at the Exodus (ii^-^), and of its dependence upon Him for its future prosperity in Canaan (ii^o-ss). The Writer ends this part of his discourse by solemnly reminding Israel of the two alternatives, the blessing and the curse, now offered for its acceptance (ii^^-ss). V. 1-18. The covenant concluded by Jehovah with Israel at Horeb, on the basis of the Decalogue. — 1. The aim of the discourse (c. 5-26. 28) here beginning, viz. that Israel may learn, and obey, Jehovah's commands. — All Israel] i^ — Hear, O Israel] 6" 9^ 2cfi : cf. 4I 6^.—This day] ^"^^ .—Observe to do] on 46. — 2-18 (21). The Writer begins by reminding Israel of the fundamental principles of the covenant, as embodied in the Decalogue (4^8), — 3_ yvW with our fathers] this covenant was made not with our forefathers, the patriarchs (431-37 78. 12 gis)^ but with us (423), who are here alive to-day (cf. 4*) : it is ive, therefore, who are bound by the terms of it. The fact that the greater part of those who stood at Horeb, 40 years before, had passed away, is disregarded : cf. ii^-^, and on 1^0. — 4. Face to face spake Jehovah] thus solemnly and impressively was the covenant inaugurated. — CJCa D-'is] cf. D''JD bs C":;: 34^° Ex. 33" (both of Moses), Gn. 3231 Jud. 622; pyn ]>-!i Nu. 141* Is. 528.— Out of the midst of the fire] on 412.— 5. Islanding between Jehovah and you, &c.] the words, to mount, are parenthetical (see RV.), describing the part taken by Moses as mediator between God and the people — of course, as the terms used imply, at the time when the Decalogue was promulgated, not in the com- munication of commands received by him subsequently, 520-28 (23-31) ^^14, The representation of Moses as mediator, for the purpose of "declaring" or "reporting" (see below) the words of the Decalogue, is apparently at variance with v.*- 1^. 21 (22. 24) 412. 15. 16 io4j in which Jehovah seems to be described as having spoken them audibly to the people. It appears, however, Y. 3. wnjK] emphasizing: the suff. in unx (G-K. § 135. 23S] "(with) face in face," — an implicit accus. of closer definition (G-K. § 156. 2).— 5. iDy '3:n] a circ. cl. (Dr. I 161).— Tin"?] to declare. "Show" (AV. RV.) is used here in the old sens* 84 DEUTERONOMY that according" to the conception of D, the people heard the "voice" of God, but not distinct words: the latter Moses declared p'^i^) to them afterwards. And in fact this repre- sentation is not inconsistent with Ex. ig^- ^^ — both verses belonging" to E, and followed originally by 20^^^^ (the inter- mediate verses 1920-25 forming part of the parallel narrative of J) : according- to these passages God speaks txiith Moses, and the people overhear the thunder of His voice, but they do not necessarily hear distinctly the actual words spoken. — The word of Jehovah] ffiS^TF, "words": so Kuen. Th. T. 1881, p. 180. 6-18 (21). The Decalogue, repeated from Ex. 20^*^^, with verbal differences, sometimes slight, in other cases more con- siderable. The longer variations are mostly in agreement with the style of Dt., and the Writer's hand is recognizable in them. On the Decalogue in general, see the notes on Ex. 20^-^'^ : only the variations which the text of Dt. exhibits will be noticed here. — 8. A graven image, (even) any fortriy &fc.\ Ex. 20* **a g-raven image, or (1) any form, &c." Comp. 4I6. 2s. 25j and see below. — 9. D''B'bK' ^yi] Ex. D^K'r'C ^J?. — 12. Observe of the word, to report or tell : see AV. Gn. 46^^ Ex. 13* i S. 9* &c. (RV. tell), RV. Dt. I79-W-" 32' I S. 3" a/.— 8. 'Ji itfN ■■"ion Vd '?ds] the con- struction is difficult, and uncertain. In view of Ex. 20-* (as it stands), and of the fondness of D for apposition (on 18^), the rend, adopted above is at least the most obvious (so e^^- ^" ^). It is true, nron denotes nothing material ; and hence it might be objected that a nnon could not be "made": but the direct obj. of ntryn is 'jds ; and ri:iDn may signify not only "that in an object which may be imitated," but also "that wherein an object made resembles its model " : in making a "jDB, therefore, a njion is at the same time produced. This " form " is then, by an inexactness of language, identified with the corresponding "form" ("that is in heaven," &c.) upon which it was modelled (RV. eases the sentence by inserting "the likeness of"). Ewald {Hist. ii. 160), W. A. Wright, /PA. iv. 156, Di., divide the verses Dt. 5*"* ( = Ex. 20''"^) differently, treating 'n Vs as a casus pendens, and construing : " Thou shalt not make unto thee a graven image : (and) every form that is in heaven above, &c., thou shalt not bow down to them, or worship them." Others assimilate the text of Ex, to that of Dt., omitting 1 in n:iDn "731, and rendering, "a graven image of any form," &c. (so also ^^•^- ^) ; but the combination njiDn Sds seems a doubt- ful one, and it is peculiarly hard when followed, as in 4^*, by another genitive. — 9. dt3j;o] so Ex. 20* 23^"; Dt. 13^ ^I'^^ih The impf. Qal is ordinarily "li;^: 'JT?y: (Ex. 4^ &c.) ; and it is a question how these four anomalous forms are to be explained. Ols. § 261, Stade, §§ 549^, 588*, V. 6-15 85 ptoK')] i6*. In Ex. 20^ "remember." — As Jehovah thy Goa C07nmanded thee\ so v.^^ 20^^; cf. 6^^ 24^, and the t'requent ♦*As Jehovah spake unto thee" (on i^i). A comment on the words spoken, which is of course not stpctly appropriate in what purports to be a report of them. — 14. And thy man- servant] Ex. 20^*> without "and." — And thine ox, and thine ass, and all thy cattle\ Ex. 20^*' has for these words simply " and thy cattle." — That thy man-servant and thy jnaid-servant may rest as well as thoti\ this clause is not found in Ex. 20^°, though it expresses the thought of Ex. 23^-^ (in the ** Book of the Covenant "). The philanthropic motive assigned for the observance of the sabbath is in accordance with the spirit which prevails elsewhere in Dt. [e.g. 12^2.18 i^^26b i6ii). — 15. And thou shall retnember that thou zvast a servaiit in the land of Egypt, and Jehovah thy God brought thee out thence, &'c.\ this verse is not in Ex., the corresponding place (Ex. 20^^) being occupied by the words, " For in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested on the seventh day: therefore Jehovah blessed the sabbath day, and hallowed it." The recollection of the servitude in Egypt is made a motive for kindliness towards others placed in a similar position in 15^^ 16^2 24^^-22 (each time in almost the same words), — in 15^^ 24I8 coupled, as here, with the in- junction to remember gratefully the deliverance thence. It might accordingly seem (cf. v.^^^) as if the observance of the sabbath were inculcated upon a similar ground ; but the words which follow, "Therefore Jehovah thy God commanded thee to hold the sabbath day," show that the sabbath is viewed here as a periodical memorial of Israel's deliverance from Egypt, Kon. i. p. 259 f., treat them as Hofal forms, as though the meaning were, "Thou shall not be made to serve them" (pass, of Tayn to make to serve, Jer. 17*); Ew. §§ 66°, Sg'^, 251* regards them as irregular forms of Qal, but fails to explain satisfactorily the two o sounds. If the forms are Hof., the idea of compulsory idolatry, whether resulting (Ges.) from external pressure, or (Konig) from an irresistible inward impulse, is artificial, and not favoured by the context ; if they are Qal, the o sounds are unaccounted for. Under the circumstances, the most probable view is that of G-K. (§ 60 R. i), that the punctuators intended the forms to be understood as Hof., but that the original pronunciation was (as regularly elsewhere, e.g. Jer. i&^) Diayp, OT?yj.— 12. -^Sdv] on i". 86 DEUTERONOMY and of its relation to Jehovah, which was sealed thereby (4*'- ** 76-8 &c.). — To hold (^'\^y>)\ rather a technical expression, used of the sabbath only once besides, in Ex. 31^^ (P). Comp. on i6^ — 16. Honour thy father and thy mother, as Jehovah thy God commanded thee ; that thy days may be long-, and that it may he well for thee, upon the land which Jehovah thy God is giving thee] the two italicized clauses are not in Ex. 20^2, With the first clause, comp. v.^^j the second clause as v. 2^(29) 6^^ 1225-28 227.-17 (AV. 17-20). In Ex. 20I3-16 the 6th to the 9th Com- mandments form each an independent sentence: in Dt. they are connected by the conjunction (^^^l), producing a more flowing period. Similarly in v.^^^^i), — 17(20). And thou shall not answer against (19^^) thy neighbour, as a vain 'witness\ *1J^ SIK' i.e. a. hollow, insincere witness: in Ex. 20^^ "'pt^' IV i.e. definitely a false witness, the more common expression (Dt. 19I8 Ps. 2712 Pr. 6^9 145 25I8).— 18 (21). And thou shalt not desire thy neighbour's wife, and thou shalt not long for thy thy neighbour's house, his field, or his man-servant, or his maid-servant, his ox, &c.] in Ex. 20^^ <«Thou shalt not desire thy neighbour's house, thou shalt not desire thy neighbour's wife, or his man-servant, or his maid-servant, o^-his ox," &c. In Ex. ** house " appears to be used in a comprehensive sense, embracing not only the actual dwelling, but also wife, servant, ox, ass, and other possessions constituting a domestic estab- lishment (cf. Gn. 152 Job 8^5), examples of which are after- wards specified separately ; in Dt. the wife, as the dearest and closest of a man's possessions, is named separately in the first place, and "house" is limited to ordinary domestic property, land, servant, ox, and ass being the illustrations chosen. For "desire" (*1?I7) in the second place, Dt. has n)ixnri, apparently merely as a rhetorical variation ; for "J^^n"?, though a some- what stronger term than ^o^, and rarer, especially in prose, does not express a substantially diflFerent idea. Hon, express- ing in itself a perfectly lawful affection (Is. 53^ Ps. 68^7(16)^^ acquires from the context the sense of sinful coveting (cf. Mic. 22 Ex. 3424): for nixnn, comp. 2 S. 23" (RV. "longed") Pr. ,34 233 Ps. 45H("). 19-30 (22-33). Request of the people that Jehovah's future V. i6-as(28) 87 Bommands might be conveyed to them by Moses. — 19 (22). pyn ^DiymJ 4^^ — And he added no more (tp-^ sh)] as we should say, ** and he then stopped " : cf. Nu. 1 1^*. — And he wrote them, <2^c.] the statement anticipates what, according to 9®-" Ex. 32^^^, only took place subsequently : it is introduced here for the purpose of completing the narrative respecting the Decalogue. —20-24 (23-27). The people request (comp. Ex. 20I8-21) that in future Moses may speak with them as God's representative. —20 (23). ^^x pnpni] i^^.—The heads of your tribes] i" (cf. on 2(f).—Eld€rs] cf. 27I 299 3i«-2«.— 21 (24). His greatness] 324.— IVe have heard his voice, &'€.] 4^2. 33_ — That God doth speak with man, and he liveth] contrary to general experience : comp. 4^8, with note. — 22-24 (25-27). Nevertheless the spectacle is such a terrible one, and it can so little be expected that the verdict of experience will again be reversed, that they dread to witness it any further. — 23 (26). — All fie sh] the expression sometimes embraces all living beings (as Gn. 6i^- ^^ Nu. 18^^) : more commonly it denotes mankind alone (Gn. 6^2.18 '^■^^ 1522=^27^^ Is. 4o'^'^fl/.): cf. Lex. "lj^'^3 6. The expression characterizes living creatures, in tacit contrast to God, as frail, unsub- stantial, and dependent (Is. 3i3Jer. ly^Job 10*). — That hath heard, &'c. and lived] cf. 4^3. — The living God {w^n D\nbx)] this "significant and moving name" (Sanday, Bampt. Lect. 1893, p. 124, cf. 153) recurs i S. 1726-36 jer, \o^^ 233^!; (^n 'n) 2 K. 19*-^^ ( = Is.37*-i7)t; (^n^N)Jos.3iOHos.2i(iio)Ps.423 843t; Dan.62i-27t. — 24 (27). And thou (emph.) shall speak unto us, &c.; and we will hear, and do] comp. Ex. 2oi9 ^V^^;}\ "^V ^^'^ ""S"^..— 25 f. (28 f.). Jehovah declares Himself graciously pleased to accede to the entreaty of the people ; and gives warm expression to the hope that their present obedient frame of mind may be main- tained perpetually. — And Jehovah heard the voice of your words] 19. Snj "jip] "(with) a loud voice" (2 S. 19* i K. 8%— the accus., as v.*. — 20. VIV.1 lyi nnni]=" wAi'/e the mount burned with fire," — a circ. clause (G-K. § 141. 2 ; Dr. § 159).— 21. :'m . . . •\yv\ Dr. §§ 38*; 113. 4 a; G-K. § 112. 36a. — 22. wnjN d'ED' dk] Dr. § 135. 4. — ijnni] introducing the apod. (ib. § 137a; G-K. § 112. 5*). — 24. nijN anp] "draw thou near" (emph.): cf. Ex. 20^' (above), Jud. S'^^ nijiN Dip, i S. 17°* nriK Sk;;*, 20* 22'' nriN 3b, Is. 43-^ r\T^\^. isp. — fiN)] so (in the masc.) Nu. ii" Ez. 28'^!^ (G-K. § 32 R.^), as in the Aram, of 21. No doubt 9*1 should be read (as Ps. 6* I S. 24^* al. : v. Lex. p. 61). 88 DEUTERONOMY SO I**. The words addressed to Moses, as in i** those spoken in the privacy of Israel's tents, were (so to speak) overheard by Jehovah. — They have well said, &c.] so i8^". — 26 (29). O that this their heart were theirs continually, to fear 7ne, &fc.\ O that their present temper might continue, and not pass away, when the impressions to which it is due have been obHterated and forgotten. — That it inay be well for theni\ 4*0 5I6, cf. v.20(83). 27 f. (30 f.). Moses is to receive from God, and afterwards to communicate to Israel, the commandments to be observed by them, when they are settled in Canaan. — 28 (31). All the com- mandment, <5r»c.] "the {or this) commandment" recurs &■ •f^^ 30^^; with "all," 6^5 8^ 118-22 j-5 jg9 27I (of a special injunc- tion, 31^). As 11^2 ig9 show, it denotes the Deut. legislation generally (esp. on its moral and religious side), viewed as the expression of a single principle, the fundamental duty of 6^ Westphal (pp. 36, iii) supposes that here it refers particularly to the development of 6^ contained in c. 6-1 1 (cf. 6^ 7^^), while the "statutes and judgments " (on 4^) embrace the laws com- prehended in c. 12-26 (cf. 12^ 261^). — Which thou shall teach them, that they may do them,, (^c.^ cf. 4^- 5- ^^ (see note), 6^ 12^. — WJiich I am, giving them to possess it] cf. 12^ (103) 15* ig^-i* 21^ 25^^. — The verse, as a whole, appears to be parallel with Ex. 24^2 E (where "which I have written," it is probable, origin- ally followed "tables of stone"; see Kuenen, Th. T. 1881, p. 194 f.; Budde, ZATW. 1891, p. 225; ^Sicon, JB Lit. 1893, pp. Z'^y 33)' — 29 f. (32 f.). Upon Jehovah's gracious response Moses founds an exhortation to obedience. — 29 (32). Observe, then, to do] on 4^. — Hath commanded] the past tense as v. so (33) 517, According to these passages (cf. 4^) the laws received by Moses on Horeb had already been made known to the people ; the aim of the discourses in Dt. is to recapitulate and re- inforce them, immediately before the Israelites' entrance into the land in which they are designed to come into operation (v. 28 (31) ^^5. u 51 12I). — Ye shall not turn aside, ^c] so (metaph.) 1711-20 2814 Jos. i7 23« (both D2) 2 K. 222 (Deut.) = 2 Ch. 342; 26. n\Ti )B' 'd] Dr. § 115 {s.v. 'p). — m oaaV] n? (not run) in accordance with rule, after a noun defined by a suffix {Lex. s.v. n» 2 b ; Dr. § 209 Obs.) % 2i» Jud. 6" al. So with t6h, ii" Ex. lo^ ii* &c.— 27. 03"? ^y\v] on I^ V. 26(29)— VI. 4 S9 (lit.) Dt. 227 (see note) i S. 6^21.-30 (33). The way which Jehovah your God hath commanded you] g'^ (from Ex. 32^) ^* ii28 136(6) 21^^.— Live] a^^.— Prolong days, &'c\ 426.40. VI. 1-3. The benefits which Israel may hope to receive, if it is obedient to the commandments now about to be laid before it. — 1. And this is the commandment, ^fc] promised in 528(31). cf. ^^^.—To teach you, <5r'c.]4i-i* 528(31): cf. on 529(32)._2. Thai thou mightest fear, <5rc.] cf. 4^° 526(29). "Jq implant in Israel the spirit of true religion and dutiful obedience to Jehovah's will, is the aim and scope of Moses' instruction. — Which I am com- munding thee] 42. — Thou, and thy son, Gt'c] the Writer's thought passes from the nation to the individual Israelite: cf. on i2i,— All the days of thy life] 4^ 16^, cf. 17^^. — Be prolonged] cf. on 426. — 3. That it may be well for thee] on 4**'. — As fehovah spake {promised) unto thee] Gn. 15^ 22^^ 26* 28^* Ex. 32^2 ^^11 JE) ; cf. on i^^. — A land flowing with m,ilk and honey] Ex. 3^- ^^ i^s ^^^ Nu. 1327 148 1613.14 (all JE), Lev. 2024 (H), Dt. ii^ 26^-'^^ zf 3120 Jos. 56 (D2), Jer. 11^3222 Ez. 206- i^f. The words, how- ever, stand here out of construction, the rendering " /;/ a land " being illegitimate. It seems either that the clause has been misplaced, perhaps (Dillm.) from the end of v.^, or that words have dropped out after "unto thee," such as "in the land which Jehovah thy God is giving thee" (cf. 27^). 4-5. The fundamental truth of Israel's religion, the unique- ness and unity of Jehovah ; and the fundamental duty founded upon it, viz. the devotion to Him of the Israelite's entire being. — 4. Hear, O Israel] 5I. — Jehovah our God is one Jehovah] the question here is in what sense the pred. "one " is to be under- 30. D3^ s'lB]] 3'iB is here not the adj., but the 3 pers. perf. of the verb to be -well, with 1 consec. (constr. as 4'). So 19" i S. 16^*" ^ : cf. Nu. 11^*. For the impf., 3b'! (from [2©;], cf. TB'n) is used : 4** 5" &c. — YI. 3. ■wn] 4''*'. — i. inn mn' ij'n'?N mn*] the words have been variously rendered. (a) "J. our God, (even) J., is one" (Ew. Bibl. Theol. ii. i. 243; Oehler, OT. TkeoL § 43 ; RV. ist m.) ; (4) •' J. is our God, J. is one " (RV. 2nd m.) ; (c) "J. is our God, J. alone" (Ibn 'Ezra, RV. 3rd w.) ; {d) "J. our God is one J." (Schultz, Keil, Baudissin, Sem. Reh-Gesch. i. 167, Di. Oe. AV. RV., and most). In meaning-, a and b do not differ materially from d; but as against a, no sufficient reason appears for the resumption of the subject by the second "Jehovah"; b is less forcible rhetorically than d\ c assig^ns a dub. sense to mn ("alone" is i"i3^ 2 K. 19^' Ps. 86'*); d thus 90 DEUTERONOMY stood. Does it express the unity of Jehovah, declaring that He is in His essence indivisible, cannot — like Ba'al and 'Ashtoreth, for instance, who are often spoken of in the plural number {e.g. i S. 7*: comp. on 4^) — assume different phases or attributes, as presiding over different localities, or different departments of nature, and cannot further be united syn- cretistically (as was done sometimes by the less spiritual Israelites) with heathen deities ; but is only known under the one character by which He has revealed Himself to Israel (Ewald, F. W. Schultz)? Or does it denote the unique- ness of Jehovah (see for this sense of "one " Zech. 14^ Song 6^ Job 33^^), representing Him as God in a unique sense, as the God with whom no other ** Elohim" can be compared, as the only Deity to whom the true attributes of the Godhead really belong (Keil, Oehler, Baudissin, E. Konig, Hauptprohleme., p. 38, Oettli) ? The second interpretation gives the higher and fuller meaning to the term, and forms also a more adequate basis for the practical duty inculcated in v.^ (for a God, who was "one," but not at the same time "unique," might not necessarily be a worthy object of human love). The first inter- pretation is not however excluded by it : for the unity of Jehovah is almost a necessary corollary of His uniqueness. The verse is thus a great declaration of Monotheism (in the sense both that there is only one God, and also that the God who exists is truly one). Comp. Zech. 14^. The truth is one which in its full significance was only gradually brought home to the Israelites ; and it can hardly be said to be explicitly enunciated much before the age of Dt. and Jer. It is often indeed implied that Jehovah is superior to " other gods," or that " other gods " cannot be compared to Him {e.g. Ex. 15'* Ps. 18*-^ (^^) Dt. 3-'^); and expressions remains the most prob. rend. — In the Mas. text of this verse, the first and last words (inx . . . ^•Of) each end with a litera majuscula. Various explana- tions of the peculiarity have been proposed (see Buxtorf, Tiberias, eh. xiv. ; or C. Taylor, Sayings of the Je-wish Fathers (nuK 'pis), p. 131). Of course it did not originate with the author of Dt. ; the intention of the scribes who introduced it may have been to mark the importance of the verse, as embodying the fundamental article of the Jewish faith, or to warn the scribe (or reader) that the words must be distinctly written (or pronounced). It is said in the Talmud {Berachoth i^) that " Gehenna is cooled for who- ever pronounces the Shima distinctly" (pjJsD .TnvniKa pnpiD) »"p tnp Va Djn'i iV). VI. 5 9' respecting flis supremacy over nature or the heathen world, and His relation to "other gods," are used (as by Amos), which logically leave no room for heathen gods beside Him: still, the real existence of "other gods " does not seem to be actually denied ; and it is only gradually seen distinctly, and taught explicitly, not only that Jehovah is unique among "other gods," but that "other gods" have no real existence whatever beside Him (Dt. a,^-^ 32^ (the Song), Is. 44* 455- «. u. is. ai ^g* : cf. ''the God" (D'n'jKn) Dt. ^^-^ f 2 S. ;=» 1 K. 8«> al.). The truth is emphasized and illustrated with the greatest eloquence and power by H Isaiah (esp. c. 40-48). See further on this subject, Baudissin, Rel.-Gesch. 150-177 ; Kuenen, TheoL Rev. 1874, p. 329 fF. ; Hibbert Lectures, 1882, pp. 119, 317 ff.; Onderzoek, % 71.6; Komg, Hauptprobleme, 38 ff. ; Schultz, AT. TheoL* 159 ff., 205-207, 275-277 (E.T. i. 175-184, 226-229, 304) ; Montef5ore, Hibbert Lectures, 1892, pp. 134-137, 214-216, 268ff. ; Smend, AT. Theol. 1893, pp. 356-360. 5. And thou shall love Jehovah thy God with all thine heart, and with all thy soul, and with all thy force\ the primary duty of the Israelite, not to serve different gods indiscriminately, but to devote himself, with undivided allegiance, and with the pure and intense affection denoted by the term "love," to the service of the one Jehovah. The love of God, while alluded to as characterizing Jehovah's true worshippers in the Decalogue (Ex. 20^ = Dt. 5I'', cf. 7^), is set forth in Dt. with peculiar emphasis as the fundamental motive of human action (10^2 jji. 13.22 ,34(3) ig9 306- 16- 20; so Jos. 226 23!! (both D2) : not elsc- where in the Hex.): comp. in other books Jud. 5^1 i K. 3^ Neh. i5 Dan. g^ (both from Dt. f), Ps. 312* 9710 14520. «' It is a duty which follows naturally as the grateful response to Jehovah for the many undeserved mercies received at His hands (v. 12 ioi2ff) ; it involves the fear and the service of God (v. 13 10^2 iii3)j it impels those who are filled with it to the conscientious observance of all God's commands (iii-22 igS 30^^) : it thus appears as the most inward and the most com- prehensive of all religious duties, and as the chief command- ment of all (Mk. i229f-)" {J)\\\m.).— With all thy heart, and with all thy soul] a. specially Deuteronomic expression, imply- ing the devotion of the whole being to God (see on 42*). It occurs besides 429 ig12 nis 134 26'^ 302.6.10. Jqs, 22* 23^* (both D2); I K. 2*8« ( = 2 Ch. 638) 2 K. 233 (=2 Ch. 34SI) 25 (all Deut.); 2 Ch. 15^2; Jer. uses it once, of God, 32*^. It is strengthened here by the addition of and with all thy force 92 DEUTERONOMY {-pan bDl)) ; hence 2 K. 232^ (of Josiah)t, — the only passages in which 1X0 occurs in this sense (elsewhere always in adv. phrases, wtih force = greatly). — The passage, Dt. 6**^, is a great one; and it was a true instinct which led the Jews of a later time to select it for recitation twice daily by every Israelite (the ShSma). It is further significant that our Lord, when questioned as to the ** first commandment of all" (Mt. 22S7f- ; Mk. 1 229'-), and as to the primary condition for the inheritance of eternal life (Lk. id^^), should have referred both His ques- tioners to the same text, with which daily use must have already made them familiar. 6-9. The words embodying this truth, and this duty, are to be ever in the Israelite's memory, and to be visibly in- scribed before his eyes. — 6. These words] i.e. v.*-^, regarded as the quintessence of the entire teaching of the book. — Shall be upon thy heart] as it were, imprinted there (Jer. 31^^) : cf. ii^*» ("And ye shall lay these my words upon your heart and upon your soul "), where the reference seems to be in particular to the truths expressed in io^2_j ji7 (gee esp. ii^^, which is parallel to 65 here, as i i^sb is to 6^ and i i^^f. to 6^- 9).— 7. And thou shall impress them upon thy children] ff)K' (only here) is properly, as it seems, to prick in, inculcate, impress. Comp. ii^^ (teach); also 4^*» 620-25. — And shall talk 0/ them when thou sittest, ^c] in order that they may not be forgotten, they are to be a subject of conversation at all times (cf. 11^^). — 8. And thou shall bind them for a sign (niX?) upon thy hand, and they shall be for frontlets (hiDDId!?) between thine eyes] so ii^^; see Ex. 13^, and esp. 13^^, where the dedication of the first-born is to be " for a sign upon thine hand, and for frontlets between thine eyes," i.e. it is to serve as an ever-present memorial to the Israelite of his relationship to Jehovah and of the debt of gratitude which he owes Him. In Ex., the reference being to sacred 7. 03 man] on 3**. — 8. mstsio] ii^^ g^. I3*t. The form is generally supposed to be abbreviated for mfjoao (cf. Ew. § \^'^\ Stade, § 116. 3). The etym. is uncertain. The Arab, tafa is to walk round about, make a circuit ; so perhaps ni£3BiB may have denoted properlj' bands going round the head, a circle, or head-tire. In 2 S. i'" 2D KnetDits denotes a bracelet { = Heb. .Tiy^K) ; Ez. 24^'- ^ 2t it has its tev.bn. sense of phylactery (n«B being interpreted in *hsX sei.se) ; so Est. ff* JJT. VI. 6-9 93 observances, the expressions are evidently meant figxiratively (cf. Pr. i^ 3^ 6^1 78) : here, where the reference is to words only (v.*-6), though the parallelism of Ex. 13^-16 would favour the same interpretation, it seems on the whole to be more probable that the injunction is intended to be carried out literally, and that some material, visible expression of the Israelite's creed is referred to; comp. v.^, the terms of which support some what strongly the literal interpretation of v.^. — Between thine ej'es] i.e. on thy forehead : cf. 14^. — 9. And thou shalt write them upon the door-posts of thy housCy and on thy g-ates] so ii^o. Probably an Egyptian custom, accommodated to the religious creed of the Hebrews. " The ancient Egyptians sometimes wrote a lucky sentence over the entrance of the house, for a favourable omen, as ' the good abode,' the mu7izel mobdrak of the modern Arabs, or something- similar; and the lintels and imposts of the doors, in the royal mansions, were frequently covered with hieroglyphics, containing the ovals and titles of the monarch." . . . We find " even the store-rooms, vineyards, and g-ardens, placed under the protection of a tutelary deity " (Wilkinson-Birch, Anc. Egyptians^ 187S, i. p. 361 f.). Similarly it is a common practice to the present day, in Mohammedan countries, to inscribe verses from the Qoran, or pious invocations, upon (or over) the door (Lane, Mod. Egypt.^ i. pp. 7f., Sigf.). The later Jews carried out the injunction in v.* by inscribing Ex. ij^'**" """ and Dt. 6*'® ui^-si on small scrolls of parchment, which were then enclosed in cases, with leathern thongs attached, and bound on the forehead and left arm, at the time when the Sh^md was recited. These are the (fuXanTripia of the NT., called pV?P by the Jews : cf. Edersheim, Life and Times of Jesus, i. 76. The antiquity of this custom is attested by the references to it in the Mishnah {e.g. Berachoth i. ; Pesahim iv. 8 ; Tdanith iv. 3 : Schiirer, NZg.^ ii. p. 383) : it can hardly be doubted also that it is alluded to by Josephus, Ant. iv. 8. 13 (quoted ib.). Its observance is still regarded as obligatory by all orthodox Jews. V.' gave rise to the institution of the Meztizah {Berachoth iii. 3 ; Megillah i. 8, &c. ; Jos. Ant. iv. 8. 13; Buxtorf, Synag. Jud.'^ p. 581 ff. ; Edersheim, I.e. p. 76). "Mezuzah" properly signifies a. door-post ; but among the Jews it is the name given to the small metal cylinder enclosing a square piece of parch- ment, inscribed with Dt. 6*'® and ii^^'^, which is affixed to the upper part of the right hand door-post in every Jewish house, and regarded as an amulet ; the pious Jew, as he passes it, touches it, or kisses his finger, recitin|^ at the same time Ps. 121" (Kitto's Cydopcedia, s.v. Mezuza. See further Hastings' Diet, of the Bible, s.v. Phylacteries). 10-15. Let Israel beware lest, in the enjoyment of material blessings, provided without exertion on its part, it forget Jehovah, its Deliverer, and desert Him for other gods. — The 94 DFUTERoNOMY same thought is drawn out more fully in S^*^^ : cf. 32^3-^'^ Hos 13^. — 10. IVhich he sware, ^c.^i^. — 11. Cisterns heian out\v\7.. for the storage of water during the hot season, such as are still common in Palestine: cf. Neh. g^s (a quotation), 2 Ch. 2^^ Is. 36^^, and Mesha"s inscription, 1. 24-25, "And there was no cistern in Kereho : and I said to all the people. Make you each a cistern (13) in his own house." — Eat and be fulL\ 810.12 11I5 1429 26I2 3120 Joel 226 Ps. 2227 7828 Ru. 2^^ 2 Ch. 31IO Neh. 9^*, — sometimes referred to purely as a blessing, some- times as tending to elation of heart, and consequently a source of spiritual danger (6ii 8^2 nis 3120 Ngh. 925), — 12. Beware (l^'^OB'n)] 4^. — The house of bondage (D''13j; n''3)] lit. house of slaves, i.e. place where slaves were kept in confinement, like the Latin ergastulum. So 7^ 8^* 13^- ^^ Jos. 24^^ (D2) jud. 6^ (Deut.) Mic. 6* Jer. 34^^. The expression occurs first in Ex. 133-14 (JE), 2o2 ( = Dt. 5^)t. It is always used with reference to Egypt. — 13-15. Israel's duty is to cleave steadfastly to Jehovah ; and not to forsake Him for other gods, lest His jealousy be roused, and He be moved to destroy His people. — 13. Jehovah thy God shalt thou fear] the fundamental element of the religious temper and the basis of other religious emotions [e.g. of devotion and love, 10^^), often inculcated in Dt. (4I0 526(29) 62. 24 86 1012. 20 135 1423 1719 2858 31 12. 13), ««The fear of Jehovah " and " one that feareth Jehovah "or ** God " (ni,T nxT; (D-n^x) mn^ j^T; job i^ 2828 Ex. 1821 &c.) are thus the Hebrew equivalents of '• religion," and "religious." — And him shalt thou serve] viz. in acts of public devotion, the spontaneous outcome, and the natural expression, of religious reverence (1012.20 nis 135(4) 28*7 Ex. 2325 Is. 1923 &c). No doubt the word was also used more widely, so as to include the performance of other duties belonging to a religious life ; but its primary sense of executing definite and formal acts of worship is apparent from such passages as Ex. 3'* 4** 7'^ lo** 13* ("to serve this service," of the Feast of Unleavened Cakes): cf. c. i2''*^*. In the Priests' Code, both the verb and the subst. {n3V> '^l^U) are used technically of the performance of sacred duties by priests and Levites (e.g^. Nu. 4*' 16*). And by his name shalt thou swear] so io2*>. A person taking 11. i?''3?i] in contin. of in'3' '3 (v.'") : Dr. § 115.— nyaen] Dr. § 104 ; G-K. § 49. 3f. — 13. Notice (thrice) the emph. position of the obj. (cf. i^"). VI. to-t'? 9S an oath invokes naturally the name of the God whom he reveres ; an oath is accordingly a peculiarly solemn confession of faith. The Israelite is to swear by Jehovah Himself, not by Ba'al (Jer. 12^^) or even by idolatrous representations of Jehovah (Am. 8") : a blessing is promised by Jeremiah to those who swear by Him faithfully (Jer. 42 12^^). "He that sweareth by Jehovah" (Ps. 63^2(^^)) is thus a synonym of Jehovah's true worshipper: cf. Is. 48^ — 14. Go after] 4^ 8^^ ii28 1^3 (of following Jehovah, v.^) 28^*. — Other gods] Ex. 20^* ( = Dt. 57) 23I3 Dt. 7* 81» I1I6.28 138.7.14 173 i820 2814-36.64 2925(26) 30^^ 31I8. 20j Jos. 23^^ 242- 16. The expression, though found occasionally elsewhere, is specially characteristic of writers of the Deuteronomic school (in particular, compiler of Kings, and Jer. : not in Is., or other prophets. Comp. the Introd. § 5). — 15. A jealous God] on 42*. — In the midst of thee] on 1*2: cf. 721 2315(14) Jos. 310 Hos. ii» Jer. 148 ah— Destroy (n^oB'n)J i27. 16-19. Israel is not to put Jehovah to the test, but rather to obey His commandments, in order that prosperity may attend it. — 16. Ye shall not put Jehovah to the proof y ^'c] by calling in question, for instance, His presence amongst them, as they had done formerly at Massah (Ex. 172-7; cf. Dt. 922 338 Ps. 95^), or by doubting His word. Tempt is a misleading rendering- ; for to tempt has, in modem English, acquired the sense oi provoking or enticing a. person in order that he may act in a particular way (=Heb. n'pri) : np^ is a neutral word, and means to test or prove a person, to see whether he will act in a particular way (Ex. 16^ Jud. 2^ 3*), or -whether the character he bears is well established (i K. lo'). God thus proves a person, or puts him to the test, to see if his fidelity or affection is sincere, Gn. 22^ Ex. 20^" Dt. 8* {q-v.), ij*'**, cf. Ps. 26*; and men test, or prove, Jehovah when they act as if doubting whether His promise be true, or whether He is faithful to His revealed character, Ex. 172-7 Nu. i4*» Ps. 78I8 (see v.")-«-«'' 95* 106", cf. Is. fK So massoth ^34 ^19 2g2(3) g^pg jjqj "temptations," but trials, provings (see note on 4^). MassaK] i.e. Proving {^-x.. I'j^). — 17. Testimonies] 4*^. — Hath commanded thee] on 4^ 529(32). — jg. Shalt do that which is right and good in Jehovah's eyes] so 1228 2 Ch. 14I 3120. Usually without "and good " ; and in that form, a phrase used frequently by Deut. writers, esp. the compiler of Kings: see 1225 1318(18) 15. T'lM'-'n . . . mn' |b] on 4". — 18. ^inp nK2i] on 4^ ; and Dr. § i la 4. 96 DEUTERONOMY 2i» Ex. 152* I K. ii33. 38 &c. (Introd. § 5). The correlative, To do that which is evil in the eyes of Jehovah^ is yet more frequent in writers of the same school: Dt. 4^^ 9^^ 17^ 31^^ Jud. 2^^ 3'^- 12 &c. (see ibid.). — That it ?nay be well for thee] 5'*^. --That thou may est go in, &c.] 4^. — The good laiid\ i^^. — 19. To thrust out (ei"in)] a rare word, occurring- besides in this application only 9* Jos. 23^ (D^). — As Jehovah hath spoken] cf. Ex. 2327 ff.. 20-25. The children of successive generations are to be instructed in the origin and scope of the law now set before Israel. — 20. When thy son asketh thee in time to come (lit. to- morrow), saying] verbatim as Ex. 13^*, in a similar inquiry. — Testimonies] 4*^. — 21. Brought 11s forth, &c.] cf. Ex. 13I*. Afighty hand] 32*. — 22. Signs and port etits] ^^^. — Before our eyes] 434._23. But us (emph.) hg brought out] cf. 420.— 24. To fear, (jyc] Jehovah, that He might complete His redemptive work towards Israel, gave it this law, to keep alive in it the spirit of true religion, and to secure in perpetuity its national welfare. — For good to us continually] lo^^ (cf. on 4*"). — To keep us alive] cf. on 4^. — As at this day] on 2^". — 25. And if we are careful to observe this law, we shall have done all that we are re- quired to do, and shall be accounted righteous before Him. — It shall be righteotisness tinto us] cf. 24^^ (which makes it not improbable that the words "before Jehovah our God" have here been accidentally misplaced, and that they ought to follow " unto us ") ; also Gn. 15^ Ps. 106^^ VII. 1-5. In the land of Canaan, the Israelites are not to mingle with the native inhabitants, but to extirpate them completely, and to destroy all their religious symbols. — 1. When Jehovah thy God shall bring thee into the land] so S^'' 11^. — And shall clear away] see below. — The Hittite (i), and 20. ■inD] = «n time to coTtie, as Ex. 13" Jos. 4*-2i a/.— 23. i:nixi] emph. : ^i4.2o__24. ijV aitjS] 10" Jer. 32«9 ; cf. ) yi^ Jer. 78 25'.— nin dimd] the art., exceptionally, not elided after 3, as happens 6 times (on 2**) in this phrase, and occasionally besides (see on 2 S. 21^; G-K. § 35. 2 R.^). YII. 1. Sb-j] so V.22 ; 2 K. i6« (Piel) ; in Ex. 3* Jos. s^^t of drawing off a sandal. Arab, nashala is extra.xit{e.g. camem ex lebete) : in Ex. 2"^ Saad. = Heb. vn'CD. Wj in 19* 28^" is a different word, corresponding to the Arab, nasala, to drop off (pi a. hair, feathers, &c.). VI. 19— VII. I 97 the Girgashite (2), and the Amorite (3), a7id the Canaayiite (4), and the Perizzite (5), and the Hivite (6), and the Jebusite (7)] such enumerations of the nations of Canaan are common, esp. in JE (in many cases probably — Jos. 24^^ is one that is very clear — introduced by the compiler) and Deut. writers. Thus (representing' the several nations, for brevity, by the figures just attached to them) we have Ex. 3^ and '''(413567). 13^ (4 i 3 6 7). 23'^' (315467). 2328 (6 4 1). 33- (4 3 I 5 6 7)- 34" (341567)- Dt- 20" (134s 6 7). Jos. 310 (4 I 6 5 2 3 7). 9I and 128 (i 3 4 5 6 7). ii^ (4 3 i 5 7 6). 24" (3541267). Jud. 3' (4 I 3 5 6 7)- I K. 9-« (3156 7)=2 Ch. 8^ (1356 7). See also Ezr. 9' Neh. 9^ The fullest enumeration is Gn. 15'^'-' (153427, -j-the Kenite, the Kenizzite, the Kadmonite, and the Rephaim). Nu. 13^ is somewhat different, on account of the topographical character of the notices contained in it (cf. p. 11). Seven nations are enumerated only Dt. 7* Jos. 3'" 24" (both D^) : but (5 often completes the same number by inserting 2 before 6 7. In Gn. 13'' 34'^ (both J) Jud. i'''*(also perhaps J) 4 5 are specified alone. Five of the nations here named (viz. 173 26), together with some others, are also included in J's ethnographical table in Gn. io'^"'8, where they are described as "begotten" by Canaan; i.e. being tribes inhabiting in common the country of Canaan, their relationship to each other is expressed by their being represented as the children of an eponymous ancestor, "Canaan." Cf. Budde, Die Bihl. Urgesch. p. 344 ff. The intention of these enumerations is obviously rhetorical, rather than geographical or historical ; they are designed for the purpose of presenting an impressive picture of the number and variety of the nations dispossessed by the Israelites. Elsewhere (see p. 11) the Amorite and Canaanite, the two principal tribes which once occupied Palestine, stand alone as representing the pre-Israelitish population : in the present lists, the minor tribes, living beside them in particular localities, are included as well. The Hittites will have been a branch or offshoot of the great nation of Hatti, whose capital city was Kadesh on the Orontes, N. of Canaan (cf. 2 S. 24® IL XiTTiiift. KaSjif for "Tahtim Hodshi), and the extent of whose empire (cf. i K. 10^ 11' 2 K. 7®) is attested by notices in the Assyrian and Egyptian Inscriptions, and by their own monuments (at present undecyphered) ; the reference is probably in particular to parts in the extreme N. of Canaan, under Lebanon and Hermon, which are alluded to elsewhere as having been in their occupation ; coiiip. Jud. i-® 3* {Hittite for Hivite) Jos. 11* (5 {Hivite for pittite, and then "the Hittite under Hermon "). The Girgashites are named besides only in the lists Gn. 10'^ (=1 Ch. i") 15*' Jos. 3'" 24" Neh. ^^\, without any indication of the locality which they inhabited. On the Amorite, and the Canaanite, see p. II. The Perizzites are mentioned (apart from the lists quoted above) io 7 98 DEUTERONOMY Gn. 13^ 34*' Jud. !*•• (in each case beside the Canaanite), Jos. 17" (beside the Rephaim), apparently as living in the centre of Palestine, in the neighbourhood of Bethel and Shechem. The name is derived possibly from the same root as "na (on 3*), in which case it will signify properly dwellers in the open country. From the Perizzites not being named among the descendants of Canaan in Gn. lo'^'^*, it has been conjectured (Riehm, HWB.^ p. 1 193; Dillm. on Gn. 10^') that they were the survivors of the pre-Canaanitish population of Palestine, expelled from their strongholds by the Canaanite invaders, but maintaining themselves beside their conquerors in the open country. The Hivites appear in Shechem and Gibe'on (Gn. 34'' Jos. ^ 1 1^^ ; cf. 2 S. 24') : ihejebusites are well known as the tribe whose stronghold was the fortress of Jerusalem (Jos. 18^ Jud. i^^ 2 S. 5" a/.). Greater and mightier than thoii\ cf. v.^'^ 4'^^ 9' ii^^. — 2. Deliver up be/ore] i*. — Thou shall devote them] or ban them. An archaic institution often alluded to in the OT. As Arabic shows, the term used means properly to separate or seclude ; in Heb. (as in Moabitish) it was applied in particular to denote separation to a deity. Mesha' in his Inscription, 1, 16-18, tells how, after he had succeeded in carrying off the "vessels of Yahweh " from Nebo (Nu. 32"^^), and "dragged" them before Chemosh, he "devoted" 7000 Israelitish prisoners to 'Ashtor- Chemosh (*no"inn CD3 ~\T\^'h '3). In Israel, the usage was utilized so as to harmonize with the principles of their religion and to satisfy its needs. It became a mode of secluding, or rendering harmless, anything imperilling the religious life of the nation, such objects being withdrawn from society at large, and presented to the sanctuary, which had power, if necessary, to authorize their destruction. It was thus applied, in particular, for the purpose of checking idolatry. It is mentioned first in the Book of the Covenant, Ex. 22^^'^°), of the disloyal Israelite, i^?^ r\)r\h ^nb D^n; D^n'^Jx!' ri2f. More commonly the Q^.Q is prescribed for the case of those outside the community of Israel : here and v.^-^*^- 2oi6-^^ for the idola- trous Canaanites : in 1313-19(12-18) t}^g idolatrous Israelite city is to be treated similarly. The "devotion " of a city involved the death of all human beings resident in it : the cattle and spoil were destroyed, or not, at the same time, according to the gravity of the occasion (contrast Dt. 2^^^- and i S. 15^). Instances of the h^rem being put in force (which is referred to with esp. frequency by D and D*) are : Nu. 21"^' (JE), after a vow ; Dt. 2**'* 3*'" VII. 2-6 99 Jos. z'o io>- «•»••'"•»• « ,,ii.i2-a'-'^i (all D^). e'^"-:" (cf. 7" ''') S''-^; Jud. 2i""-; I S. I s'* *•'•" (the whole spoil was here ma.de hi'rem, or "devoted": a part of it was afterwards reserved by Saul, as it was secreted by 'Achan on a similar occasion, Jos. 7'* ""''). In AV. □*^nn is usually rendered "utterly destroy," and Din "accursed thing-"; but these terms both express secondary ideas, besides being- apparently unrelated to each other; in RV. "utterly destroy" has been mostly retained for onnn, with " Heb. devote" on the margin, and onn being rendered "devoted thing," the connexion between the two cognate terms is preserved. For fig. uses of both, see Is. ii'"* (unless annn should here be read) 34^ Jer. 25* Mic. 4'* Mai. 3-^(4*); I K. 20^- ('mn r'x) Is. 34" ("Din ny), — The root is the Arab. }tarama, to shut off, prohibit, whence the harim or sacred Ti^itot of the Temple at Mecca, and the harim, the secluded apartment of the women, applied also to its occupants, i.e. the "harem." Thou shalt make no covenant ivith them] so Ex. 23^2^ q{^ ^^u (both JE). — 3. A^or join thyself in marriage •with theni\ lit. make thyself inn, or son-in-law : so Jos. 23^2 ^i^ j cf. Gn. 34'' I S. 1 821. — ^'•^^ /j^ daughter shalt thou take unto thy son] cf. Ex. 34^**. — 4. For he will turn away thy son from following me] Ex. 34 1®^. — Me] the discourse of Moses passing insensibly into that of God, as very often in the prophets: so ii^*^- 17^ 2820 2^'^^-.— Quickly] cf. 426 2820.— 5. All objects worshipped, or held sacred, by the Canaanites are to be destroyed. — Their altars ye shall break down, and their pillars ye shall dash in pieces, and their Asherim ye shall hew dowti] repeated verbally from Ex. 34^2 ^cf. 232*), with the single change oi cut into hew. cf. Dt. 123. On the "pillars" or •'obelisks" ("13!^), and "Asherim" (D^^^'N), see on 1621-22. 6-11. The ground of the preceding prohibitions : Israel is sacred to Jehovah, and motives of gratitude, not less than of fear, should impel it to obedience. — 6. For thou art an holy people, ^c] based, with rhetorical variations, upon Ex. ig^-^ ("ye shall be unto me a peculiar possession out of all the peoples, ... an holy 7iation "), the classical passage defining the terms of the covenant between Jehovah and His people. — An holy people] so 142- 21 2619, cf. 28^. Comp. Ex. 223° mp ^CJNI 4. '-inxD . . . TD'] cf. " 'inxD to i S. 12^. — 5. Iiynj.? . . . ^ihR] notice the emphatic pausal form, with the smaller distinctive accent Zaqef, at points at which the voice would naturally rest: cf. Gn. 15" niiy:, Jer. 35'' iVen . . ivjin, Hos. 4^' 'ipp;, 8' ?yir!; and frequently. — d.ttk'n] with ', as Mic. 5" 3 K. 17'^t. — 6. '• nnn 12] for the position of la, cf. 14' 18' 21" ; also Gn. 2» Ex. 23!" 2 K. 5^ Ps. 28^ 33*1 63^ 91" I042'>. lOO DEUTERONOMY "h ^^^n (see on 14^*^). The holiness of Israel, partly ceremonial, partly moral, as a quality demanded of Israel by Jehovah the Holy One, is insisted on with great emphasis in the Code of laws contained in Lev. 17-26, often now termed, in conse- quence of this characteristic, the " Law of Holiness" {L.O.T. p. 43 ff.) — C/ioscn] first used as a theological term, denoting God's choice of Israel (though the idea, expressed more gener- ally, occurs before, 6'.^, Am. 3^ Ex. 19^"''), in Dt. (4^^ 7'^ lo^^ 142) : so Jer. 33^*, and in II Isaiah, Is. 418-9 ^^^o- 20 44!- 2 454^ ^Iso (of the future) Is. 14^ 65^- ^^- 22, and of Jehovah's ideal servant, 42^49^. Comp. on 12^. — A peculiar people] >^^^P ^V, i.e. "a people of special possession," a people specially treasured, and prized, by Jehovah (" peculiar" being used in the sense of the Lat. pectilians, from peciiWim, a technical term denoting the private property which a child or slave was allowed by parent or master to possess) : so 14^ 26^^. The force of ^^'Jp appears from I Ch. 29^ Eccl. 2^, where it is used of a private treasure (of gold, silver, &c.) belonging to kings. It is applied to Israel in the fundamental passage Ex. 19^ (npJD 'h DJT'N'T)) ; whence also Ps. 135*, and (of the faithful Israelites in the future) Mai. 3^^ (see RV.). — 7-8. Jehovah has thus chosen and re- deemed Israel, not on account of its numbers, but because He loved it and would not forget His promise to its forefathers. — 7. The smallest of all the peoples] cf. v.i 4^8 9I iiSS; contrast jio io22 ("as the stars of heaven"), 4^ 26^ ("great nation"). The representation of Israel's numbers and power appears to vary, in different passages, according to the thought which the Writer at the time desires to impress. — 8. Loved you] so v_i3 236 (cf. the love for the patriarchs 4^7 lo^^). The doctrine of Jehovah's love of Israel is not expressed elsewhere in the Pent. ; and if the date assigned to Dt. by critics be correct, it is first taught by the prophet Hosea, who conceives the relation of Jehovah to His people as a moral unioiiy marked by love and affection on the one side, and demanding a corresponding love and affection on the other. In Hos. 1-3 the figure of the 7. ptJ-n] lo^" 21". Rare (Gn. 348 Ps. 91"; Is. 38^^ i K. 919=2 Ch. 8«|). — BVOn] the art. gives to bvd the force of a superlative, — "the fewest' {Ux. n 1 b).— 8. coHN '' nanxD] cf. x"". p as v.' 9^8 Ez. 35". VII. 7-9 lOl marrJag'e tie is effectively applied for the purpose of symboliz- ing tnis : in Hos. ii^-* Jehovah is represented as cherishing towards His people the love and affection of a father ; comp. 3^ 9^5, and (in the promise for the future) 14'^ (^). In later prophets the idea recurs Jer. 31^ Is. 43'* 63^ Mai. 1^, and (of the future) Zeph. 3^^. See further W. R. Smith, Prophets of Israel^ p. I54ff.; Cheyne's Hosea (in the Cambridge Bible for Schools), pp. 15 ff., 22 ff.; and the author's Sermons on the O.T. (1892), p. 222 f. — The oath which he siaare, &'c.\ of. 9^^ ; see on i^. — A mighty hand] 32^. — Ransomed thee (inS)'''!)] here used fig. of deliverance from the "house of bondage" (6^2j_ In its technical sense ms means to ransom a person, or animal, from death, either by a substitute, or by payment of a sum of money (Ex. •3^^' ^^34"" Nu. i8^^-'®*", of ransoming the firstborn), comp. Ex. 21* Lev. 19™ of ransoming- a woman, who has been betrothed : it is then often applied figfuratively to deliverance from trouble, danger, death, &c. (2 S. 49 I K. 1-^9 Is. 2922 Hos. 131^ Ps. 26" 78^- Job 52" al.); as here, of the deliverance from Egypt, g^*" 13* 15^* 21^ 24^^ (not so elsewhere in the Pent.) ; comp. 2 S. i'^, and esp. Mic. 6'* (Tnns onny n'3Di). The primary sense of thf synonym "jnj, Ex. 6" (P), 15^^ (the Song), is different : '7NI is properly to resume a claiyn or right which has lapsed, to reclaim, re-vindicate ; it is thus used Lev. 2^^- of the redemption of a house or field, after it has been sold (cf. Jer. 32'-^); Dt. 19*' al. (see note), in the expression D'jri ^NJ, it denotes the person who vindicates the rights of a murdered man, i.e. the "avenger of blood." Like m£3, '^nj is then also used metaphorically of release from trouble of various kinds {e.g. Gn. 48'^ Hos. 13" || ms, Jer. 31" II id., Ps. 69'^ 72^^ 103* ; and esp. in II Isaiah, of Jehovah's reclaiming His people from exile in Babylon, Is. 41'^ 43^ 44— &c.). The fig. use of the two words varies, however, in diff'erent books ; thus in the Psalms ma is more common than Sk:, in II Isaiah "tkj is the usual term. 9-10. And Israel's God is one Who rewardeth with equal justice both those who love Him, and those that hate Him. Vv. 9-10 are an exposition of the 2nd Commandment of the Decalogue.— 9. He is the GoaT (a^n^sn)] 435.39; cf. 10^^.— The faithful God] cf. v.s Is. 49^: also Ex. 34^ (n?2X1 non m). f^0^« faithfulness (not truth) — i.e. fidelity to His promise, or revealed character — is an attribute which is frequently mentioned as characterizing Jehovah, Gn. 24^^ Ps. 301'' 31^ 43^ al. — Which keepeth the covena7it and the loving-kindness] i.e. the covenant and the loving-kindness, which He has promised before, and which are familiarly known. 9. nVT.M] on 4". So v.".— rn] 3-. — cnl^Nn] i^ 2 K. \<^^ Is. 45'* (p. 91). I02 DEUTERONOMY ion is a wider and more comprehensive term than "mercy*': "mercy" is properly the quality by which a person renounces, out of motives of benevolence or compassion, his legfitimate rights against one, for instance, who has offended or injured him ; but ion is a quality exercised mutually amongst equals ; it is the kindliness of feeling', consideration, and courtesy, which adds a grace and softness to the relations subsisting between members of the same society (comp. the common expression, "to do ion and faithfulness with a person," Gn. 24''^ 47^^* Jos. 2" &c., i.e. to show towards one the kindness and faithfulness of a true friend). The force of non is most adequately represented by kindness (Hos. 4^ 6'''® i2''(*')i or when applied to God — for the term is too strong to be used generally of men — loving-kindness. Cf. W. R. Smith, Prophets, pp. i6ofF., 406 f. To them that love him (6^), drr., to a thousand generations] Ex. 20® "doing' loving-kindness unto thousands, related to (^) them that love me, and keep my commandments." The "thousands" of the 2nd Commandment does not mean definitely to the thousandth descendant of the godly man, but, in virtue of the solidarity of the family or the tribe (which was much more strongly felt in antiquity than in modern times : comp. e.g. Jos. 72*^- 2 S. 21^-^^ c. 24), it denotes thousands of those belonging to, or connected with, him, whether by domestic, or social, or national ties : those who love God, and in virtue of that love, experience the tokens of His favour, form, as it were, centres, whence, upon thousands brought within range of their influence, the blessings of His mercy are diffused abroad. The in t^^x of Dt. 7^ is thus a rhetorical amplification, rather than an exact interpretation, of the CD^x of Ex. 20^. — 10. Repaying them that hate him to their face ; he deferreth (it) not, cSr'c.] stress is laid on the fact that the evil- doer, whether or not his descendants suffer likewise (Ex. 20^), is requited in person for h:s misdeeds: cf. 24^** (see note). Job 21I9 j?T1 V^X D-'C'^ (Job's wish: see RV.).— 11. The practical duty based upon Jehovah's moral dealings with men, the obligation, viz. upon Israel's part, of obeying the command- ments now laid before it. — The conimandmenty (Sr'c] 528(31) 51, 12-16. The reward of Israel's obedience will be prosperity and health. — The passage in general character resembles the exhortation, Ex. 2325-27^ at the end of the "Book of the 10. i':s Sn] cf. Job 13'*. lL\\&sing. sufF. (cf. n'aNn"?), after VKwS, individual- izing : cf. (if the text be always sound) 7^'' Lev. zi' 25^1 Jud. i^^^-'^"^ 7* i.'^ 2032". 43 pg. ,28 ,7i2«. (see w'-) 358 41^ 552". 736b jgr. zz^i'^G-K. § 145. 5 R.). VII. IO-I6 I03 Covenant," and contains reminiscences from it. — 12. Because] see below. — Will keep for thee] v.^-*. — The covenant, &€.] 4^^ — 13. And bless thee and multiply thee] Gn. 22^'^ 26^'- 2*. — The fruit of thy wo?nb (i:on)] 28*- ^i- 1^- ^i- ^^ 30^: cf. Gn. 30^ Mic. 6'' Is. 13^*^ Ps. 127^ 132^^1. — Corn . . ., wine . . ., oil] the three chief products of the soil of Palestine, often named together in similar passages: 11^^ is^^^ 1422 18* 28^1 Hos. 2 10. 24(8. '22) J g J. 2 1 12 al. The terms used denote these pro- ducts in an unmanufactured state, — relatively (t-'ii'ri), if not absolutely (IJ"n, -inv*)_pT not cn^, K'ii'n not r:, ^ny> not I'p:;'. cnTD, though not entirely unfermented, or harmless (Hos. 4'!), was nevertheless a much fresher extract of the grape than p^ (cf. Mic. 6^^ Is. 65^ Jud. 9^^). — Increase . . .young-] on the rare words thus rendered, see below. — Upon the grou7id which he sware, (SrT.j ii^- ^^ 28^^ 30^0 31^°. — 14. Or female barren] Ex. 2326. — In thee] on 15*. — 15. Will remove from thee all sickness] Ex. 2325 "]a"ipD nSriD ^niTDnv — Will ptU none, ^fc] cf. Ex. 1526 (JE) -yhii □"'t:'x xS Dnv»3 'njoe* ik'x n^nr^n ^3. — Evil diseases of Egypt] cf. 2827- 35 (the Dnvo p^t^•) ^^. — Which thou knowest] cf. n'i<"i lE'X i^^. The climate of Egypt is unhealthy, especially at certain seasons of the year, elephantiasis and other skin complaints, dysentery, and ophthalmia being particularly prevalent (cf. Hengstenberg, Die Bb. Mose'svnd Aeg. p. 225 f.; and Pruner, Krankheiten des Orients, p. 460 ff., referred to by Dillm.). All such diseases, it is promised, if Israel be obedient, will be laid by Jehovah upon its foes. — 16. The para- graph ends (cf. Ex. 2322^-) with a renewed inculcation of what 12. pvoi^n 3py] in re-ward for (the fact) that ye hearken = because ye hearken : so 8-". Cf. Am. 4^'' ("3 apy). More often of past time, Gn. 22^* al. — Dnnon] with a frequent, force : Dr. § 1 15 (5.7;. npv). — lS] /or thee, on thy behoof: so V idi Lev. 26« a/.— 13. TsSk -\y^\ so 28^- 1*-"" ; nona ije* Ex. i-^ (JE)t. The root is preserved in the Aram. "iJtf* to drop, e.g. tears Jer. 13", "13P to cast forth (a corpse) c. 28-"*, to drop (young) Ex. 13^- Ps.-Jon. On the St. c. TJif', V. G-K. § 93 R.i B ; Stade, § igi".— "pKX mncy] so 28^- '8- "t. The expression is peculiar (lit. '^^ Wi^'Ashtoreths of thy flock"); it must have its origin in the name of the goddess ' Ashtoreth, and appears to show that this deity, under one of her types, had the form of a sheep (v. W. R. Smith, Ret. Sent. 457 f., cf. 292).— 14. -inonaai mpyi ipy -[Z .TJr vh\ 'yi 'y "incnaai ^3 ri%T vh might seem to be a neater and more logical sentence ; but there are many examples of a similar order in Heb. : e.g. i^ (see note), 28^»* Gn. 28" 12"' 281*" 41* 43"- ^^ Ex. yi;"\—li. mo] 28«t. I04 DEUTERONOMY is here foremost in the Writer's thought (v.^*^), the destruction of the Canaanites. — Shalt devour\ Ht. eat (^3N), a semi-poetical usage, Jer. lo^^ 30^6 tp' \ cf. "our bread," Nu. 14^. — Thine eye shalt not pity theni\ 139(8) igis. 21 25^2; the same idiom also Gn. 4520 Is. 13I8, and often in Ez. Cf. v.2 DSnn ^.— Neither shalt thou serve their gods, &'c.'\ varied from Ex. 23^ {j'piD^ "b n\-i> ^3 Dn-'n^s nnyn o : cf. 3412. 17-24. In its struggle with the nations of Canaan, let Israel rest assured that Jehovah will still be present with His aid. — 17. If thou shalt say in thine heart] 182^ ; cf. 9*. — 18. What Jehovah thy God did, &'c.\ cf. 43* 62if-.— 19. Provings\ 43*. — WJiich thine eyes saw\ 4^. — 20. And the hornet als6\ Ex. 232* "I^3D^ ny-ivn-ns ^nn^cn, cf. Jos. 24^2 (E or D^). The hornet is named ("and also") as a specially terrible plague, by which Israel was to be aided in the expulsion of the Canaanites ; it would penetrate even into the hiding-places in which "those who were left " of the Canaanites had taken refuge, and force them to relinquish them. Two of the four species of hornet found in Palestine construct their nests underground or in cavities of rocks : and should a horse tread on a nest, it is necessary to fly with all speed ; for the combined attack from such a swarm has been known to be fatal [DB."^ s.v.). — 21. /// the midst of thee] 6^^.— Terrible] iqI^, cf. 2858.-22. Shall clear away (v.^) these nations by little and little, &c.] varied from Ex. 2330. 29b_ Quickly is of course a relative term, and must be understood here of a shorter period than in 9^ (cf. a similar divergence of representation in the note on v.'^) : it corresponds to "in one year" in Ex. 2329. — 23-24. The destruction of the Canaanites will be complete. — 23. Deliver up before thee] 19. "i.x'iiin nu'N] an extreme case ot ncN used as a mere link of con- nexion between two sentences : = wherewith ; cf. 28-" i S. 2^ Jud. 8'* (^Lex. ncK 4c).— 21. pj?n «'?] i^.— 22. Sxn] 4'*2._b5;d eyo] so Ex. 23^" ; cf. c. 28*^. The repetition expresses gradual progress ; G-K. § 133. 3 R.3 — Vdw n*?] expressing a ynoral possibility = " thou mayest not," —a usage of Sv almost confined to Dt. (121' 16* \f^ 21I8 223-19-29 24*; Gen. 43^^). — 23. Don]] "pointed as though from Dirt on account of naino" (Dillm.). Elsewhere the verb in use is Dcn {■2}'^ ah), of which, however, in the pf. only the uncontracted form occurs before suffixes (Je. 51** '????; 2 Ch. 15' DCcn); perhaps csn was avoided as a soloecism (cf. Konig, i. p. 486).— mDtf.T ny] cf. tdct ip 28-''- '-^- ■"• ^^- ".— T3S3 «i"« ^^'n' k*?) so 11^; VII. 17-26 I05 varied from Ex. 23^^ : see on i*. — Discomfit\ Ex. 23^^*. — A great discomjinire] i S. 5^ 1420. — 24. Their kings] Jos. lo^^ff- 1 1I2 12^*^-. — Make their name to perish from under heaven] cf. with blot out (nno) 9^* 2519 29^9^ — 6"/«w^ z» thy face] 1 1^^ ; see below. 25-26. But in the hour of victory, let not Israel be tempted to make truce with the idolatry of Canaan. — 25. Their graven images ye shall bjirn with fire] repeated from v.^. — The silver and the gold upon them] i.e. the precious metal with which the wooden core, or framework of the idol, was overlaid : cf. Is. 30^2 40^9 Hab. 2^^. — Lest thou be snared by it] i.e. (the reference being- not to the images, but to the precious metal upon them) not "be seduced into idolatry," but "be brought into misfortune," through God's judgment being provoked by the idolatrous relic. — An abomination of fehovah thy God {yrhvi. mn" nnyin)] similarly, as the final ground of a prohibition, 17I iS^^ 22^ 231^ 24* 25^^: cf. 7^6 12^1 13^5 1^3 j^4 2715 22^^. Never so in JE; in the "Law of Holiness" (Lev. 17-26), comp. Lev. 1822.26.27.29.30 2013 (but only of sins of unchastity). The expression JehovaKs abomina- tion also occurs frequently in the Book of Proverbs (ii20 12^2 158 al.). — 26. And become a devoted thing (D'^n) like it] the with noy Jos. 10* 21^ 23^!: cf. 'js"? 3^'n.T 9^ Jos. i*. "333 is stronger than 'JsV, expressing; not merely before, but in the face of against, in a hostile sense: cf. 'J33 njy to answer against, Job 16* Hos. 5^; ':S3 pT to spit against or in one's face, c. 25'. — DHN "[-GVn ny] similarly 28^^ Jos. 11'*. Of course in these passages, and most probably also in i K. 15^^ 2 K. 10^^, the suffix, as in Lev. i4''^'' (niiipn nnt<) the form, and in Jer. 50^ (V'Jin ]V^^ rJTHi . . .) the syntax, shows that the punctuators must have recognized an inf. Hif. with fyireq (cf. on 3^). Such a form of the inf. is however highly anomalous, and very insufficiently explained by the suggestion (Konig, p. 212) that it is due to the analogy of the perfect ; for though it is true (Ew. § 23S') that it is usually found after a noun or a nounal prep, (not 3, 3, h), and so in a position which would readily admit of a finite verb, yet the syntax could not in such cases have actually permitted it ; the motive, therefore, though it is one which might have influenced the punctuators, is hardly one that could have determined the pronunciation in the living language. In all probability the punctuation, in these cases, does not represent an original and true tradition ; and -n should be throughout restored for -n. Comp. on 3^ 28'^ In Lev. 14*®'' Tjon 'D' Va iriN, Jer. 51^^ n^'Tin nj?, the syntax will permit Tion and I'Tin to be treated, as they stand, as perfects (see i S. 25^* Jer. 49^ 50^^) : so also Lev. 14''^ tpih yin (see Jer. 40'). — 25. 1*7 nnpSi] under the government of vh in icnn xS (Dr. § 115, ^.w. kS). So v.26 igio 22i'* 23I'. On l"?, see on i^^. I06 DEUTERONOMY tainted metal is to be "devoted" (v.^) : the Israelite is to abstain even from bringing- it into his house, lest he contract the same taint himself (Jos. 6^8^ 712 ; cf. Jos. 6^^- 2* 711- 21. 24),_ Thou shall ullerly detesl il\ Ki?r'> here rendered *' detest," is used specially with reference to prohibited kinds of food (Lev. ijii. 18. 43 2o25) ; and the subst. Ki?^ is used similarly (Lev. 721 1 1 10-13. 20. 23. 41. 42 Ez. S^o Is. 66171). )*^P'V' delesluMe Ihing often denotes false gods or idols (29^^, with the note). Both these words are commonly represented in AV., RV., by abominalion, though this rather corresponds to the more general and ordinary word ^'^V)'^ (v.25). It is to be regretted that in the English versions the distinction between the two roots has not been more uniformly preserved. VIIL The lessons of the wilderness. — 1-5. Let Israel remember how their life in the wilderness had been a period of discipline, in which God had taught the infant nation its dependence upon Him. — L All the conutiandment, which, ^c.^ 118.22 1^5 jg9 27I, cf. 625; comp. on 528(31). f^g whole of the Deut. law — the principle of ii^"^^, together with all that is involved in it — is to be obeyed by the Israelite. The ex- hortation of 529f- (32f.) 62f 17-19 yii. 12 js repeated, for the purpose of enforcing it by a fresh motive, \.^^-. — Observe to do] 5^. — That ye 7nay live, &'c.\ cf. 4^ 530(33) 53. — Qq {f^ and possess, &cJ\ i^. — 2-6. The new motive: the recollection of the years spent in the wilderness, and the evidence which they afforded of the loving, yet searching and testing, providence of God. — 2. Led thee forty years in the wilderness] Am. 2^°. — To humble thee] by teaching thee, viz., thy dependence upon Him ; cf. v.^- ^^. — To prove thee] cf. on 6^^. Hunger (v.^), or other privations, according to the spirit in which they are received, are a test of the temper of those who experience them. — To know what was in thine heart] i.e. to discover thy real purposes and disposition : cf. i S. 14^ 2 K. io^° 2 Ch. 32^1 (133^3 ^3 T\Th \T\\yh). — Whether thou wouldest keep, &€.] cf. esp. Ex. 16* JE (of the manna); Jud. 3*. — 3. In particAilar the manna is pointed to, as illustrating the discipline of the YIII. 1. nn'^m] pf., as 4I.— 2. nt] 2^.— kS on ... n] Ex. 16* Nu. ii*^ at. [Lex. n 2 b). — 3. pV];] so v. "f. The J- in the 3rd pi. per/.— unlike the J- in VIII. 1-3 lo; wilderness: Israel's self-sufficiency was "humbled," first by its being suffered to feel a want, and afterwards by the manner in which its want was supplied ; it was thus taught how, for its very existence, it was daily (Ex. i6*) dependent on the (creative) word of God. On the manna, see Ex. i6 (JE and P), Nu. 11*-^ 21^ (both JE); and comp. Bacon, /i/Z/A 1892, p. 185 fF.; Triple Tradition^ pp. 83-86. Further, the manna "proved" Israel (v.^^: Ex. 16*), by showiag, viz. whether or not Israel would accommodate itself, trustfully and con- tentedly (Nu. 21*), to this state of continued dependence upon God, and whether therefore it could be trusted to obey properly any other laws which might in future be laid upon it. Thus the manna (i) taught Israel its dependence upon Jehovah, and (2) operated as a test of Israel's disposition. — Which thou knenaest not, &c.\ cf. 13^(6) 283^*"'*. It was a food unknown before (Ex. iS^^) ; and consequently a signal evidence of God's sustaining providence. — That man doth not live on bread alone, but on every utterance of JehovaKs mouth doth man live] the didactic treatment of the history continues, a further lesson being based on the narrative of the manna. The narrative showed that the natural products of the earth are not uniformly sufficient for the support of life : the creative will of God, in whatever other way it may, upon occasion, speci- ally exert itself, is also a sustaining power, on which man may find himself obliged to rely. But the words, though originally suggested by the history of the manna, are not limited in their import to that particular occasion : they are of wider appli- cation ; and they are accordingly quoted by our Lord, in His answer to the tempter (Mt. 4^), for the purpose of showing that needs of sense do not exhaust the requirements of human nature, that man leads a spiritual life as well as a physical the 2nd and 3rd ps. pi. iwp/. (on i^^) — is both anomalous, and philolog-ically questionable. The only other example in the OT. is Is. 26^^ I'py. The form is met with occasionally in Syriac and other late dialects (as the Palest. Targums and the Jerus. Talmud) ; but it is difficult to think that the three isolated cases in the OT. are original : had the form been in actual use in ancient Hebrew, the occasions for its employment would surely have been more numerous {v. Dr. § 6 Obs. 2, p. 6f., with the refil). —3. Vy] Gen. z?'*" Is. sS'". I08 DEUTERONOMY iife, and that by yielding inopportunely to physical necessity, higher spiritual needs may be neglected or frustrated. — Utterance (N^io)] on 23^^. — 4. Thy raiment wore not away from off thee y neither did thy foot Mister^ these forty years] a further illustration of God's sustaining providence during the years passed in the wilderness. The terms of the description are rhetorical, and are not of course to be understood literally, as was done, for instance, by the Jews, who even fabled [v. Rashi: cf. Just. c. Tryph. § 131) that the clothes of the Israelite children grew with their bodies, "like the shell of a snail"! Cf. ag*^^) Neh. 921 (a quotation).— 5. Know (439), then, with thine heart, that like as a man disciplines his son, fehovah thy God is disciplining thee] in the wilderness, Jehovah had been as a father disciplining- his child (see on 4^^ ; and cf. Pr. 4^ iq^^ 29^^), and educating him with a view to his ultimate good (v.^^). Cf. Hos. 2^6(14) ^ti^g wilderness a place of discipline for renegade Ephraim). — 6. Let Israel, then, respond with filial obedience. — A7id keep] see below. — To walk in his ^vays] i.e. in the ways which He approves, and which He directs men to follow (Ex. iS^o) : so 19^ 26^'^ 28^ 30^^, with all 10I2 ii22 Jos. 225 (D2) I K. 23 3I4 858 1 133. 38 (all Dcut.), and occasionally be«'des. With other verbs, both way and ways are frequent in the same moral application : e.g. Gen. i8i9 (JE) Ps. i822(2i); cf. on c^^^.— To fear him] 613-24. 7-20. Let Israel take heed lest, in the enjoyment of the good things of Canaan, it be tempted to forget the Giver, and ascribe its prosperity to its own natural powers. — 7. For] the preceding admonition is needful : for Israel is about to enter into conditions of life in which the lessons of the past may be only too readily forgotten. The Writer begins by an eloquent and glowing description of the richly-blessed soil of Canaan. — A good land] v^^. — A land of streams — properly Wadys (on 2^3^ — ^ water, of springs and deeps, issuing forth in vale and hill] an attractive and faithful description of the 4. t'^J'O 'TiSa] a pregnant constr., "wear away (and drop) from upon thee": so 29\ cf. Job 3o'''- 3".— npx3 Neh. g^if. — 5. nVT;i] know, then, as 7*. — 5. 133*? oy] for this idiom, use of cy, cf. 15* Jos. 14' i K. S"- " ioM=i Ch. 67-8 2 Ch. 9I) I Ch. 22> 282 2 Ch. i" 24* 291".— no"] the impf., as I**. — 6. niDfi] and keep (as an imper.), carrying on nvT\, VIII. 4-IO log Palestinian landscape. For "deeps" (nb'nn), i.e. the "waters under the earth," see on 4^^ i^ypa is a vale, or plain, — pro- perly a wide valley (different from X"'3 a ravine), or plain between mountains (from yp3 to cleave or rend), level (Is. 40*) and broad (as Jos. ii^^ the ^V?^ of Lebanon, i.e. Ccele-Syria, the broad sweep between Lebanon and Hermon) : cf. ii^^ 34^. — 8. A land of ivheat, and barley, &'€.] the various products are enumerated, for which the soil of Palestine was principally celebrated, and which contributed to make it an object of envy to its neighbours. — Oil-olivcs\ l^ti* JT'I lit. the olive of oil, i.e. the cultivated olive (Tristram, NHB. 375, 377) as opposed to the wild olive: cf. 2 K. 18^2 nny^ n'f. — 9. A land whose stones are irojt] i.e. whose stones contain iron. The hot springs at Tiberias contain iron ; and further north, at Hasbeyah, "the ground and springs are strongly impregnated with iron" (Burckh. p. 33 f.). Iron-works, and iron-mines, are frequently mentioned in the Lebanon, at Zahle and other places (Seetzen, i. 145, 187-190, 237) ; and horse-shoes made at Der-el-Kamar are used throughout Palestine (Schwarz, Das Ileil. Land, 1852, p. 323) ; but it seems doubtful whether iron was ever obtained in Canaan itself. Perhaps, however, what is meant is the hard iron-like basalt, a volcanic product, which contains about \ of iron (p. 54), and which was used for various domestic pur- poses (p. 49) : this extends over a large area E. and NE. of the Sea of Tiberias (including the Leja, p. 49), it occurs also about Safed, NW. of the same sea, in parts of Woab (cf. the a!ir,fi>Zi epos of Jos. B/. iv. 8. 2), and here and there W. of Jordan : see Ritter, Erdkiinde, xv. 294-300= G^cig-;-. of Pal. (transl.) ii. 241-246; Rob. ii. 388, 409, 411, 4i6f. (about Tiberias); and esp. Hull, Geology and Geography of Pal. 1886, pp. 93-99, with the geological map at the beginning. (The refF. are partly from Kn.) And out of "whose hills thou may est dig copper^ according" to Schwarz {I.e.) copper is not found nearer to Palestine than at Aleppo, though he adds that it is said to occur in N. Galilee and Lebanon. Ritter, xvii. 1063 (Kn.), mentions traces of former copper-works near Hama (Hamath). Copper-mines were also formerly worked at Punon (Gn. 32*^) in Edom. — 10. And tJiou shall eat and be full (6^^), and shall bless Jehovah, &c.\ it will be Israel's duty to praise God, with a grateful heart, 9. njsppn vh\ notice the emph. position in which this idea is placed, im- mediately after "ii^K. — noDOo] only here : [spp/oor (common in Aram.) is not found till Eccl. 4^* 9"'i6; cf. jicp Is. 40*. — .T-nn] this plur. is elsewhere only poet. 33'* Nu. 23^, &c. (9 times). — 10. nyan] G-K. § 4g. 3°. So. v.". I lO DEUTERONOMY for the abundance of good thing^s which He has provided foi it. — 11-17. The caution lest, elated by such affluence and prosperity, Israel forgets its Benefactor and Deliverer. — 11. Bewarey &c.\ so 6^'^. — 14. Thiiie heart be lifted up] 1720: Hos. 13^ 03? D'J>nynb>, — Which brought thee forth . . . bondage] 6^2; cf. 13®. The descriptive clauses, v i^b-iB^ each introduced by a participle with the art. (as often in II Isaiah, e.g. Is. 43^^" ^^ 44^^' ^^ 63!^"^^), are effectively designed to remind the Israelite of the benefits which he had successively received at Jehovah's hands. — 15. The great and terrible wilderness] i^^ (with note). — Fiery serpents and scorpions] cf. Is. 30^ (of the same region) ; Nu. 21^. — Out of the rock of flint] cf. 32^^ : Ex. 17*. — 16. With manna^ ^c] v.'- ^''. — To do thee good (28^2 30'') in thy latter end] i.e. in the later period of Israel's history, — here, of the period of the occupation of Canaan. Israel is represented as an individual (Hos. 11^ Jer. 2^ Ez. 16 Ps. 129^ &c.), whose training in early life has been severe for the pur- pose of fitting him better for the position which he has to fill in riper years (jTinx as Job 8^ 42'^). — 18. But Israel must remember that Jehovah is the author of their prosperity, — though He grants it to them, not for any merit on their part, but in order that He may be faithful to the promises given to the fathers (4^'^ 78). — His coveiiant, &'c.]^^\ cf. i^. — As at this day] 2^*. — 19-20. If Israel neglects the warning, and follows after "other gods," its fate will be that of the nations which 12-17. i33'?3 n-iD^i (") . . . nnsf 1 ^3a'7 mi . . . n3E''i , , . nvna-i Vdkd |b] an example, of a kind not very frequent in Heb., of a long- sentence under the gfovernment of a single conjunction : cf. Ex. 34'"*. The principal verbs are those in v.^^-^^, those in v.'^'* being subordinate: English idiom (which expresses such distinctions more readily than Hebrew), instead of " Lest thou eat and be full .... and thine heart be lifted up," has accordingly " Lest, when thou hast eaten and art full . . ., then thine heart be lifted up." But . . . it'.x3 ]s or ... '3 |B would in Hebrew be thoroughly unidiomatic. — 14. in'^idi] the sufF., as the art. shows, is an accus. (G-K. § 127 R. 4''): so v.^"*-" 13®-". — 15. pNOi] Is. 35^ Ps. 107*^. — -\e'K] = where (i^'). — 16. pVT] v.*. — 17. 'T D^y] cf. Job 30^^ (in bad sense). — 17. ntn S'n.T nx 'V nt^-y] Ez. 28^ will illustrate both nc'V {to make, achieve , gain '. Gn. 12') and S'n {substance, -wealth'. Is. 8* al.). So v.i^ Elsewhere ^n 7\vy (without the reflexive h) means to make might, i.e. to exhibit prowess, do valiantly, Nu. 24'* i S. 14*^ Ps. 60^* iiS'^-'*. — 18. 5"i3p] remember, then (v.").— pin t«in] on 3-^—19. nvn nzv dk] the inf VIII. 11— IX. 5 II T Jehovah is now expellingf before it (cf. 42*'- 6^*'). — Go after otntr goai, ^c] 6^*. — I testify against you ^ cStT.] cf. 4^^. IX. x-X. 11. A warning against self-righteousness. Israel's successes against the Canaanites are to be attributed not to any exceptional virtue or merit of its own, but to the wicked- ness of those nations (9^"*). Proof, from the history, of Israel's rebellious disposition (9'-10"). — IX. 1-2. The formidable char- acter of the inhabitants of Canaan. — 1. Hear, O Israel] 5^. — Thou art passing over this day] 2^^: cf. 11 2^. — Greater and mightier than thyself] 4^^ 7^ 11 23 (also with possess). — Cities great . . . 'Anakim] i^^. — 2. Whom thozi (emph.) knowest {y^^), and of whom thou (emph.) hast heard, <5r'c.] viz. from the report of the spies, i^s (Nu. 13^^). — 3. Nevertheless, with Jehovah's aid, Israel will be victorious against them : cf. i^o 318. — Is he which goeth over before thee] 31 3. — A devouring fire] 4^*. — He shall destroy them, and he shall subdue them] both the pronouns are emphatic, — he (and not another). Cf. 721-24, ^.-ij^n (sub- due), as Jud. 330 423 828 ii33 I s. 713 2 S. 8^.— Quickly] comp. on 722. — As fehovah hath spoken unto thee] Ex. 2323- 27. 31b ^^f i^i). — 4-6. But it is not for any merit on Israel's part that Jehovah thus gives victory to its hosts : He drives out these nations on account of their wickedness, and that He may be faithful to the promise given to the patriarchs. — 4. Say not in thine heart] cf. 7^^. — Whereas for the wickedness . . . before thee] the clause is not expressed in fflc ; and is very probably a gloss borrowed from v.^, and improperly anticipating it (Valeton, vi. 166; Dillm. ; Oettli). — 5. For the wickedness of these nations] cf. Gn. 15I6 Lev. 1 83-24-30 2023 Dt. 1812 20I8 i K. 1424 21^6 2 K. 16^ 178 2 1 2. — Is dispossessing them (::t:'nio) from before thee] Ex. 3424 -[ojq^o q-i-ij ^h-i^x "3 (JE) : so also Dt. 438 ii23 Jos. 310 235- 9 (all D2) Jud. 221- 23 (Deut.) ; and in the passages of Kings (all Deut.) just quoted. — That he may establish, €t'c.] the abs. emphasizing the terms of a condition, as Ex. 15^ 19* 21* 22''^^ Nu. 21* I S. i" \2^ 14^ 2o«-7-9-2i &c.— :py] 712. IX. 1. r^v\S\ B-T, with a personal object, as 2^2.21.22 ji23 ,22.29 ,gi4 ,gi 3i»: cf, Nu. 21^2 Kt. Jud. \\^-^. The obj. is usu. a place.— 3. nSsN ck] an implicit accus. (G-K. § 118. 5; Dr. § 161. 3). — 4. fpn] 6^^. — ccniD] the ptcp.. as 2*. — 5. imn nx D'pn] lit. to raise up, i.e. to maintain, confirm, fulf'l so 1 K. 8-» 12" al. ; opp. S'sn to let fall i S. 3'* (cf. ^B) Jos. 2i<* 112 DEU lERONOMY same motive as 7^, cf. 8^^. — 6. Israel has never yielded itself readily to God's will. — A stiff {hard)-necked people (^I'V '^^i?)] Ex. 32^ 33^- ^ 34^1 (all from the narrative which the Writer is about to recapitulate): cf. hard neck Dt. 3127, to harden the 7ieck Dt. iqI^, and hence Jer. 7^6 1723 igi5 2 K. 171* (Deut.) Neh. 9^^- 1^- 29 (by the side of other reminiscences from Dt.), 2 Ch. 30^ 36^^. The figure underlying- the expression is of course the unyielding neck of an obstinate, intractable animal (cf. Is. 48* iD-iy bn3 n^Ji). IX. 7-X. 11. Proof, from the history, and especially from the episode of the Golden Calf, of Israel's rebellious temper, which, but for Moses' intercession, and Jehovah's forbearance, had cost them their national existence. — The proof is given in the form of a retrospect, similar in general style to c. 1-3, and based like that upon the narrative of JE, of which it is a free reproduction, many passages being repeated verbatim, while others are expanded or otherwise varied, in accordance with the Writer's manner, as exemplified in c. 1-3. The following Table will show how the two narratives run parallel to each other (in explanation of the parentheses, see p. 10): — Dt. 9* (to nights) . Ex. zi^'^- "^ 9*" (Ex. 34-8»). 9>*>» Ex. 31^8". 9I2 Ex. 327-8». 9i^'> Ex. 32'«i'(cf. Nu. 9IS Ex. 32l^ 9I6 Cf. Ex. 3219^. 9" Ex. 32I9''. 918-19 Ex. 342« (cf. »). io"'^''"*''(the «/-/^) * » I lo^'' Ex. 34'*. 10* Ex. 34-^''. lo'-*-* » * < ioio(=9i8».ii>b) Cf. Ex. 34«'-2 10" (Cf. Ex. 33'). 7. Remember, forget not] comp. 2^^"^-^^^^'^.— 921 Ex. 322«. 9^2 See Nu. iii-^ Ex. 177 Nu. I !«-*». 9-!3 [See iia-26.3aj_ Dt. gr-" [Resumption of V.I8]. 9^6 (Ex. 32""). 9^^* ... 9^ 9- iqI' iqI" (the ark) (Ex 3213). (Nu 14I6; cf. Ex 32 12). (Ex 32"") Ex. 34^ Ex. 34=^. * * • Ex. 34^". -Madest wroth] vr.8. i».22. cf. i^*.—From the day, e^c] cf. Ex. 1524 172-7 Nu. I K. 8** al.). — 7. IdS] 4**. — Dn".n d'tdd] the ptcp. with .t.t emphasizes the continuance of the action: cf. v.^s-** 3127 2 S. 31^ (Dr. § 135. 5; G-K. IX. 6-n 113 II. 142-4- "-25. 41f. 2o3a-5 2l4f- 2=y^-^. — UlUo thtS pluce] I^l. BeCfl defiant with] on i^'^, — 8. And (in particular) in Horeb, dr'c] Ex. 32-34. — Was avgered\ v. 2" i^''. — 9. When 1 went up, &r'c.\ Ex. 2412- 18b. *_7'/;^ tables of the covenant] v."- is i K. 8^ ffi (Deut.). Cf. 4!^ (see note), 52''''-. — Fo?'ty days and forty nights] Ex. 24^^^.* — / neither ate bread nor drank water] this clause agrees with Ex. 342^, which relates, however, to a different occasion, viz. Moses' third ascent of the mountain. Unless it may be supposed that such a clause, describing- Moses' fast- ing, once stood in E after Ex. 24!^^, and was still read there by the author of Dt. (being afterwards omitted when the narrative of E was combined with that of P), it will be another example of the peculiarity which was several times referred to in the notes on c. 1-3, and which will meet us again in the retrospect here, an expression, viz., used in the description of one incident, or occasion, in Ex., being applied somewhat singularly in the description of another in Dt. — 10. Tables of stone, written with the finger of God] exactly as Ex. 3118b (j^y — Spake with you in the mount out of the midst of the fire] 5* 10*. — In the day of the assembly] (^npn)] 10* iS^^: comp. the verb in 410. This desig- nation of the day on which the law was given at Horeb is peculiar to Dt. — 11. The v. repeats v.^^^, with the additional statement that it was at the end of the 40 days that the tables were given to Moses. " Afid Jehovah said unto me, Ex. 32'' And Jehovah spake unto saying, Arise, get thee down quickly Moses, saying, Go, get thee down ; irom\\ere; for thy people, which thou for thy people, which thou hast hrou^hi forth out of Egypt, hath hast brought up out of Egypt, hath done corruptly : they are quickly done corruptly : * they are quickly turned aside out of the way which I turned aside out of the way which I commanded thetn : they have made commanded them : they have made theTn a molten image. them a molten image ; they have § 116. 5 R.2 — ny] i.e. in dealing with ; so v.^ 2i^^ : cf. oy 3'B'n Nu. 11^ al.\ Dv nu'v Ps. 86^^ al. — 9. arxi . . . -n'^ya] either (a) as G-K. § 114. 3, Dr. § 117, defining the occasion of v.*; or {h) as G-K. § in. 1, Dr. § 127/3, — prob. the latter (so RV.) : cf. Gn. 22^ 27** Is. 6' &c.— D':3Nn nim"?] 4i3._'ji onS] a circumst. clause (Dr. § 163). * Ex. 24^*-"* ^^^ (from and he went up) belong closely to Ex. 31^* "[And J. gave him] the tables of stone," &c., forming a continuous narra- tive of E : the intermediate passages, Ex. 24"-^®^ 31'^* (to iesit/nuny) belong to P, and are not referred to in Dt. TI4 DEUTERONOMY bowed down to it, and sacrificed to it, and have said, These be thy gods, &c. '^ And Jehovah said unto me, ® And Jehovah said unto Moses, aying, I have seen this people, and I have seen this people, and hehold it is a stiff-iiecked people. behold it is a stiff-necked people. 1* Desist from me ("^in '" And now, let me alone (nn'jn ■300), that I may destroy them, and '•?), that mine anger may kindle blot out their name from under against them, and that I may con- heaven ; and I will make thee into same them ; and I will make thee into a nation mightier and larger (di) a great {hm) nation than it. ^^ And I turned, and came ^' And Moses turned, and down from the mount, and the came down from the mount, mount burned with fire ; and the and the two tables of the covenant were on two tables of the testimony were in my two hands his hand " And I took hold of the two ^'"' And Moses' anger kindled ; tables, and \Jliing{.\\em from on my and he flung the tables yro/w two hands, and I brake them before his hand, and he brake them under your eyes the mount. *' And your sin, -which ye had ^o And he took the calf which they made, even the calf, I took, and I had made, and he burnt it with fire, and beat it in burnt it with fire, and pieces, grinding it well, until it was he ground it, until it was crushed fine into dust ; and I cast crushed fine ; and he strewed Its dust into the stream (wady) that it upon the water, and made the descended out of the mount. children of Israel drink of it. The variations will be apparent from the synopsis : as in other cases, they generally exhibit the characteristic style of D.— 14. Destroy (n^D^n) v.s- 19. 20. 25 . see on i27 (phil. n.).—Blot out, &€.] 291^(20) . also 72* 25I9 (Ex. 17^'*). — Mightier and larger {2-') than it] Nu. 14^2 '«And I will make thee into a nation greater (Snj) and mightier than it": cf. c. 7^ ("nations larger and mightier than thou"). — 15. And the mount, &'c.\ as 4^^ ^20 (23)^ — Of the covenant] v.^. — Ex. 321^-^*, describing Moses' first intercession for the people while he was still on the mount, and Jehovah's consequent repentance, it will be seen, is passed over in Dt. — 16. As Moses came down, he perceived what Israel had done : substantially, but not verbally, as Ex. 32!^*, "ye had turned aside," &c. being repeated from v.^^, — 17. Before your eyes\ one of D's phrases (on i^o). — 18-20. Moses' 12. onS icy] on i'*. — 14. "JDO ■-pn] lit. " relax, slacken (sc. thy hand) from me " : Jud. 1 1^ ODD nsin, i S. 11^ n^ inn (for us, — the dat. commodi), i S. 15'* iin alone, Ps. 46'^ iBin. — 17. T •ne' Syp] the correlative of T 'nr VjJ v.ie. Cf. Lev, 8^8 d3'B3 Vao (v.^^ Vy). IX. 13-23 115 intercession : for 40 days he tell down fasting before God, on oehalf of the people and Aaron, and obtained their forgiveness. The reference is not, as might appear at first sight, to Ex. 2231-33^ but to the same 40 days mentioned in lo^'* (comp. esp. lo^oa with gisa, and lo^o^ with 9^^^), i.e. with the second period of 40 days spent by Moses on the mount (Ex. 34^'^^), when, according to Ex. 34^, he also interceded for the people. No doubt this intercession is mentioned here, in anticipation of its true chronological position (for v.21 corresponds to Ex. 3220), on account of its significance in the argument : it signally illustrated how much the people owed to the merciful forbear- ance of Jehovah. — 18. As at the first] so lo^^ The reference can be only to the forty days mentioned in 9®. The compari- son (unless y^// down be used of fasting and humiliation gener- ally) must relate to the period of time only. — That which was evil, (Sr'c.] on 6^^. — To vex him (iD'y^n^)] viz. by requiting Him with ingratitude. Not ** to provoke him to anger " ; see on 425. — 19. For I was in dread {'''r\'\y')] a rare word : 28^0 Job 3^5 928 Ps. iig39_ — That time also] the other occasions, implicitly alluded to, on which Jehovah listened to Moses' intercession may (as the whole period of the 40 years is in the Writer's mind, v.''^- 22f-, and the occasion of the Golden Calf seems to be specially dwelt upon as being the gravest of all) be subsequent ones, as Nu. ii2 i2i3f- 1^13-20 2i7-9: Ex. 1 5^5 i-r^f- are instanccs of rcsponse to petitions for help, not to intercessory prayer. — 20. And I inter- ceded for Aaron also at that time] the intercession for Aaron is not mentioned in Ex. — 21. See the synopsis above. This, of course, according to Ex., was before the intercession of v.^^'^O; and the Heb. idiom employed (see below) perfectly admits this. — The stream that descended, &fc.] cf. (of Jebel Musa) Ordnance Survey of Sinai {iS6g), pp. 113, 115, 148; (of Serbal) p. 144, and Ebers, Gosen, p. 388. — 22-23. Other instances of Israel's disobedience.— 22. Tab'erah] Nu. \\^-^ .—Massah] e^^ Ex. 172-7. —Kibroth-hatta avah] Nu. ii*-^*.— 23. Kadesh-bamea] iH>b-«i 18. hsmn] v.'^-^ Ezr. 10^; differently, Gn. 43>8t.— 21. 'nnpS . . . •»] not npxi; see on 10'". — pnn] inf. abs., as 3®. — 2a'n] "doing it wen" = thoroughly (the inf. abs. used adverbially : G-K. § 113. 2 R.^) : so 13^' iq* 19^* 27^ Elsewhere, in this application, only 2 K. ii^^ — 22. cfn c'S'-^pd\ye were making wroth (on v.^). — 23. noni . . . n'^c^ij constr. as v.* {b). I l6 DEUTERONOMY ('-'}. ^W), '" ("defied Jehovah's mouth"), ^2 ("believed him not"). — 24. The indictment of v.''', repeated in terms of keener reproach (" from the day that I knew you"). For " I," Sam. ffi have •' he" (Injn for ^ny^J, le. Jehovah (Hos. 135). 25-29. The Writer revert? here to the occasion mentioned V.18 [i.e. Ex. 34^- 2^^), for the purpose of emphasizing (in accord- ance with the general design of the retrospect) the indebted- ness of Israel to Moses' intercession. It is remarkable however that the terms of the intercession, as here quoted, do not agree with those of Ex. 34^, but include many reminiscences of the earlier intercession in Ex. 32^^"^^ (as also some from Nu. 14^^): comp. p. 10. (Vv. 25-29 cannot refer actually to Ex. 3211-13, because the intercession there recorded was made before Moses' first descent from the mount (see v.i5 = Dt. gi^), whereas v. 25, in virtue of the terms used, points back to v.i^, which clearly narrates what took place after it, and is parallel with Ex. 349-^sa_) — 25. The forty days and the forty nights, which I fell down] v.i^ : for the form of sentence, cf. i"*^ 291^(1^). — That he would destroy you\ v.i*. 26-29. Moses' intercession. — 26. Lord Jehovah] 3^*. — Which thou hast brought forth out of Egypt with a mighty hand] Ex. 32"^ " which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand." The preceding clause, " which thou hast re- deemed through thy greatness," contains two Deut. expres- sions ; see on 32^ 78^ — 27_ Reme^nber thy servants, Abraham, &'c.] cf. Ex. 3213. — 28. Lest the land whence thou broughtest us out say , From Jehovah! s not being able to bring them itito the land which he promised to them, and from his hating thetn, he hath brought them, out to put thetn to death (on^Dri^) in the wilderness] based on Ex. 3212 ("Wherefore should the Egyptians speak, saying, 25. Di'n D'yaiN nx] r\i<, marking- duration of time, is very rare (Ex. 13' Lev. 25^). Dvn, nh-h7\ (with the art.), because " the 40 days" are intended : so Jud. 17* fjODn nNDi ^^k. i K. h^^ D'EDB-n mcy "the ten tribes," &c. — 27. \ n3J] so Ex. 32". Otherwise "? 131 is rare (Jer. 31^^ Ps. 2^ 13622 2 Ch. 6*2). — Vk mt] turn to, i.e. regard, usu. in a favourable sense, as Lev. 26' 1 K. 8**. — ^V^i\ not elsewhere. — 28. i••l^f■^ nn.x' js] the plur. xara 292* (nynS).— "I'jn] collect. =/A^ Levites (on s"- "). 122 DEUTERONOMY 3). — 75? hear the ark of fehovalis covenant^ to stand before fehovah to minister to him, and to bless in his name unto this day] three principal functions of the tribe of Levi, all, properly speaking, priestly ones, are described in these words, (i) To bear the ark. In P (Nu. 3^1 4^^) the duty of carrying the ark is assigned to the " Levites," in the narrower sense of the word (as distinguished from the priests), in particular to the family of the Kohathites ; and the same view is expressed in the Chronicles (i Ch. 152.1s. 26 &c.). But in Dt., as in other earlier books, this is consistently represented as the duty of the priests. Dt. 31^ (on v.25 see note) Jos. 8^3 "the priests the Levites," i.e. the Levitical priests (see on 18^), receive the title '* bearers of the ark of Jehovah's covenant " ; and in Jos. ^sfif. 56. 12 J K._ 83. 6 tiie priests are represented as bearing it : see also i K. 226.* (In 2 Ch. 5*, which corresponds to i K. 8^, "Levites" is substituted for "priests," to bring the passage into conformity with later usage: 2 Ch. 5* has "the priests the Levites," where i K. 8* has "the priests and the Levites," preserving probably the original reading of Kings : 2 Ch. 5' ( = 1 K. 8*) "priests" has been permitted to remain.) — The ark of fehovaK s covena7ii\ i.e. the ark containing the Decalogue, the embodiment of Jehovah's covenant (on 412). The desig- nation is one which gives prominence to one of the leading Deuteronomic ideas (41^) ; and it is accordingly frequently used by writers belonging to the Deuteronomic school, or influenced by its phraseology. It occurs besides 3i9-2s.2« Jos. s^."-" 4?. is 58 8^, and without "of Jehovah" (mnn jiik) 3®-* (cf.") 4' 6' (mostly Deut. passages) ; also (some- times with God ior Jehovah) Nu. 10^ 14** (both JE), Jud. 20" (in an ex- planatory gloss) I S. 43.4.4.6 2 s. 1524a I K. 3!* 619 8'-6 (= 2 Ch. 52-7) Jer. 3'" I Ch. 1525.26.28.29 J66.37 1^1 22i» 28-18. The usual expression in the earlier hist, books is, however, simply "the ark of Jehovah (or of God)" : as Jos. 313 45. " 6 «• ">• "-'3 76 I S. 3» 4«- "• "-22, c. 5-6 passim, f (bis), 2 S. 6 passim, \^^^- =^' ^. The fuller title " ark of the covenant of Jehovah," even if, in view of Nu. 10^^ 14**, it be too much to maintain that it actually originated with Dt., certainly acquired increased currency through its influence (cf. p. 68) ; and it is probable that there are passages in the Massoretic text in which the expression originally used has been sub- * Which shows that the part taken by tlie " Levites" in 2 S. 15-'* (unless meant in D's sense: cf. on iS**) must have been either a subordinate one (cf. v.'"'- ^), or exceptional. (Baudissin, Priesterthum, 209, reads ephod.) X. 9 123 sequently expanded by the addition of "the covenant of" : thus it is plain that nna did not stand in ffi's text of i S. 4^"' ; and a comparison of i Ch. ,^25, 26. 28. 29 with 2 S. 6'-- ':'• J"- 1«, and of I Ch. 17I with 2 S. f sufficiently shows what the tendency of a later age was. In Jos. 3'^'" the extra- ordinary syntax {]f\Hn with the art. in the sf. c.) makes it all but certain that the original text had simply ihe ark (as 3'* 4^*) : Jos. 3" nnan (see Dillm.) appears to have usurped the place of an original m.T (as v.'^). 1 K. 3" 6'^ 8^*^ (cf. ^^) the expression may well be due to the Deut. compiler of Kings. See further the ^^2" IF. 1891, p. ii4ff. (2) To statid before Jehovah, to minister unto him (cf. 18* "to stand to minister in Jehovah's name"). To stand before (i^s) is a Heb. idiom meaning- to wait upon, to serve (i K. 10^ of Solomon's courtiers, 12^ Jer. 52^2 j j j^^ j^i jgis 2 K. 3I* 5^^ of Elijah and Elisha, as the servants of God), and is used dis- tinctively of the priest, as God's minister, Dt. 17^2 jgr (see note) Jud. 2028 Ez. 4415 2 Ch. 29I1 (cf. v.*- 16 "priests"). The Levites, as distinguished from the priests, "stand before" the congregation, i.e. perform menial offices for the worshippers, Nu. 16' (P) Ez. 44^^''. To minister (nil?) is a less distinctive term, being used not only of priests, but also of Levites (Nu. 8^^) and other subordinate attendants, as I S. 2^'' '^ 3^ (of Samuel) : at the same time, " to minister to Jehovah " is an expression used regularly of priests (21* Ez. 40^^ 43^* 44'^' '® 45* Joel i^- ^' 2" I Ch. 23I3 2 Ch. 13" 29" : cf. before J. Dt. 1712, in the name off. i8»-0 ; the Levites are said rather "to minister to the priests" (Nu. 3* 18^, cf. 2 Ch. 8^^), or to the people (Nu. 16^ Ez. 44'^*"), i.e. to discharge menial services for them (see e.g. i Ch. 927-29.31-2 . ^ Ch. 35"). (3) To bless in his name: so (of priests) 21^, and (repeated from the present passage, but limited expressly to the de- scendants of Aaron) i Ch. 23!^, — a priestly duty, Nu. 6^3 Lev. 9^2, though performed sometimes, on solemn occasions, by kings (2 S. 618 . cf. i K. &-^- ^s). A fourth duty of the priestly tribe, that of burning incense, is mentioned 331*' {v. note). See more fully, on the position assigned in Dt. to the tribe of Levi, the notes on iS^'^. — Unto this day] 2^^. — 9. Therefore Levi hath no portion nor inheritance with his brethren : Jehovah is his inheritance] so 1212b i^2"b. 29 jgi (^iq portion, &c.), cf. Jos. 13U.33 i87 (all D2); Dt. i82 Jos. 1314- 33 (jehovah his inherit- ance) : by the latter expression is meant that the inheritance by which the tribe of Levi was maintained was its share in the sacred dues and other offerings made to Jehovah by the people (cf. on iS^-*). — As Jehovah thy God spake unto hivi] this is not recorded in our present Pent.: Nu. iS^" (P), which is 124 DEUTERONOMY usually quoted, cannot be referred to, for there the promise is made expressly to the priests {Aa.ron) alone, as disting-uishedfrom the Levites (v. 21-24), whose "inheritance" is specified separately, V.24 ; here it is given to the whole tribe, without distinction. The words may well have been contained in a part of JE — probably the same (see on v.^) that narrated the consecration of the tribe of Levi — which was still read by the author of Dt., but not retained by the compiler, when JE was combined with P. 10-11. Conclusion of the narrative of Moses' intercession for the people. Jehovah finally gave still more substantial proof of His complete forgiveness of the nation, by bidding Moses arise, and conduct Israel to the land which He had promised to the patriarchs. — 10. And I stayed in the mount., as at the first time, forty days and forty nights\ the verse (see below) does not describe the sequel of v. 5, but something con- temporaneous with the transactions of which v.^ narrates the close : it repeats in fact what had been stated before in 9^^ (cf. 9^5), emphasizing again the earnestness of Moses' interces- sion, and the success which attended it, with the view of showing that the present existence of the nation was due to Jehovah's grace. — Hearkened unto me that time als6\ repeated from 9^9 : cf. 925-29. — w Arise, go to journey , &c.\ varied from Ex. 33I (though the occasion is not the same). 12-22. Such, then, having been Jehovah's gracious dealings with His people, gratitude, not less than awe, should prompt Israel to yield ready and loving obedience to His holy will. — 12. And, now] introducing, as 4^, the practical inference to be deduced from the preceding retrospect. — Wliat is Jehovah thy God asking of thee, &c.?\ no arduous or complex task is laid upon Israel : only obedience, which though it may be difficult in view of the sinful propensities of human nature, nevertheless involves the observance of no intricate or burden- 10. 'may 'd:ki] permitting- (as idj;n) would not have done) a refer- ence to an occasion prior to v.* (Dr. § 76 Obs.). — 11. vsoh] for journey- ing, — one of the rare instances in Heb. of a subst. formed with D having (as in certain cases in Aram, and Arabic) the force of an inf. : cf. Nu. 10' niJnon nx i'sn^? (with trans, force), ib. mV'T v.-^^'rh, Gen. 30-'''' li^ns, and DID nx dmVn n3£3TOD Am. 4" al. (cf. Ew. § 239*; G-K. §45. 1° 115. 1 R.^). — 12. "cyD VKty) Ex. 22^^ i S. i'^-^. X. IO-I7 125 some rules, and should be facilitated In the case of Israel by the recollection of Jehovah's gracious assistance and presence in its midst. Comp. Mic. 6^. — But to fear Jehovah thy God, &'c.\ as in 6^^^ t^g foundation of the religious temper is the /ear of God ; this brings with it a natural disposition to walk in all his ways {8^), and ends with the devotion of the entire being to His love and service (see, on the expressions used, 6^- 1^). — 13. To keep, &€.] 7^1. — For good to thee] this is the ultimate scope of the duties imposed by Jehovah upon Israel. So 62* ; cf. 530(33)._14_15, The/^-^r of God should be promoted by the thought that He is the Sovereign of heaven and earth ; the love of Him by the reflection that this august, all-sufficient Being has nevertheless, of His own free love, chosen first the patriarchs and afterwards their descendants, for the purpose of manifesting Himself to them. — The heaven oj heavens] i.e. the highest heavens ; so (a reminiscence from this passage) i K. 8^7 ( = 2 Ch. 6^8) 2 Ch. 2^ Neh. 96 Ps. 683" 148"!. — 15. Set his love (pt^'^)] 7^. — Chose their seed after them, &c.\ y7. 6b_ — jis at this day] 2^^. — 16. Let Israel therefore exert itself to acquire an open and receptive heart, and yield itself cheer- fully to the guidance of its God. — Circumcise, then, the foreskin of your heart] 30"; and similarly Jer. 4*: cf. uncircutncised (^■^i?), of the heart, Lev. 26^1 Jer. 9^^ Ez. 44^-^. An uncircum- cised heart is one which is, as it were, closed in, and so impervious to good influences and good impressions, just as an uncircumcised ear (Jer. 6^°) is an ear which, from the same cause, hears imperfectly, and uncircumcised lips (cf. Ex. 6^2. 30) are lips which open and speak with difficulty. The Israelite's heart is not to be unreceptive of godlike affections, just as he is not to be any longer (see 9^- ^3. 27) stiff"-necked, or unamen- able to guidance. 17-19. The majesty, and awful justice, of Jehovah should constitute further motives to obedience. — 17. Titles are accumulated, for the purpose of expressing the absolute sovereignty and supremacy of Jehovah. — God of gods, and Lord of lords] hence Ps. 1362-3; cf. Dan. 2'^'^. — The great, the m.ighty, and the terrible\ hence Neh. 932. Mighty ("1123) 13. -t> 3in'7] 62^.-14. D'Dtyn 'db-] G-K. § 133. 3 R.^— 17. Kin] j--'.— 'ni«] the "plur. of majesty," as Gn. 42«> (G-K. § 124. i R.e). 126 DEUTERONOMY suggests one who possesses might such as that of a warriof (cf. Ps. 24* Is. 42^^ Jer. 20^^ ; also Is. g^^^) lo^i). — IV/w regardeth not persons, nor taketh a bribe\ i.e. whom no consideration will deter from taking vengeance on the wrong-doer : cf. 2%^^, also ii7 i6i9; and 16^^ 27^^ Ex. 23*. — 18. Who executeth the judg- ment of the fatherless and the widow, and loveth the stranger\ i.e. who does not permit the helpless to be oppressed; for the combination, see on 142^, and cf. 24!^. Justice, often so tardy and uncertain in the East, and hence inculcated so earnestly by Hebrew legislators and prophets, is meted out by Jehovah with absolute impartiality and strictness. — 19. Love, then, the stranger (sojourner) : for ye were strangers [sojourners) in the la7id of Egypt\ in your attitude towards the dependent foreigner imitate Jehovah, by not only treating him with justice (i^^), but also befriending him with the warmer affection of love *' Stranger" is the conventional rendering of 12 ; but the sense of the Hebrew word would be better represented by "so- journer," which would also preserve the connexion with the corresponding verb in such passages as Gn. 12^*^ 19^ 47* Is. 52*. The term is really a technical one, and denotes the pro- tected or dependent foreigner, settled for the time in Israel. The social position of the Hebrew ger may be illustrated from that enjoyed by the corresponding- Arabic jar (pi. jiran). " From an early date, the Semitic communities embraced, in addition to the free tribesmen of pure blood (Heb. ezrah, Arab, sarih) with their families and slaves, a class of men who were personally free, but had no political rig-hts, viz. the protected strang-ers, of whom mention is so often made in the OT. and in early Arabic literature. The ger was a man of another tribe or district who, coming to sojourn in a place where he was not strengthened by the presence of his own kin, put himself under the protection of a clan or of a powerful chief" (Smith, Rel. Sem. 75 f. ; ci. Kinship, i^i-^2)- I" Israel, as is apparent from numerous allusions, ihe ger was liable to be the victim of injustice and oppression; in JE the injunction not to oppress him is repeated twice, Ex. 22^^ 23^ ; he is to enjoy the rest of the Sabbath, 23^^ as he is also to observe it, 20'*. In Dt., it is again insisted, kindness and justice are to be dealt out to him (i^® 10'^ 24^^" " 27^*) ; and he is repeatedly commended, by the side of the fatherless and the widow, to the Israelite's charity (14*9 i6"- '* 2419- 20. 21 2e^\.\2.\zy^ }„ 29^0(11)^ ^.f. Jos. S^-^" (D"), and 31", he is included with the Israelites generally among those who enter into Jehovah's covenant, and are under the obligation of observing the Deut. law; i6'^' ^* 26'^ he may share in the joy of a sacred meal at a festival ; 28** if Israel is disobedient, he will increase in importance, and acquire supremacy over it. See further on 14*^ X. i8— XI. 2 127 The motive of the injunction, the recollection of the feelings of a sojourner, derived from the experiences of Egypt, agrees verbatim with Ex. 2220(21' 23^ (J E), Lev. i(f* (H).— 20f. A God owning such august attributes it is Israel's duty to regard with reverence, devotion, and praise. — Jehovah thy God thou shalt fear, &c.\ repeated from 6^^ : the duty of "cleaving" to Him, as 1 1^2 135(4) 2o2o (cf. on 4^). — 21. He is thy praise^ i.e. the object of thy praise: cf. Jer. 171* (nns Tiisnn -d). — Who hath done with thee, &c.\ the relative clause suggests the reason why Jehovah is worthily Israel's praise and Israel's God. Cf. Ex. 15^^ (poet.) npnn S^iJ ; and the expansion of the theme in Dt. ii^-^. — Which thine eyes have seen] 4^ 7^^ 292(3). — 22. The crowning evidence of Jehovah's claim for Israel's gratitude and regard (cf. 26^). — Threescore and ten persons] so Gn. 462''^ Ex. i^ (P). — As the stars of heaven for multitude] 1^°. XI. 1-9. Appeal to Israel to call to mind the wonders wrought by Jehovah on its behalf, as a motive to love and obedience. — Love, therefore] the enclitic "therefore" (Heb. "I), not the emphatic "therefore" (i| -'V or I?p) : so v.^- is 415 (z,. phil. note) 6^ and often. Motives for the fear of God have been sufficiently indicated io^'*-2i : the Writer now proceeds to emphasize more particularly the duty of loving Him (cf. on 6^). — And keep his charge] (imoK'D mr^ti'l)] only here in Dt.: often in P (esp. Numbers), but usually in a technical sense, with genitive of the object to be kept, as Nu. i^^ ^ss; "Jehovah's charge " (of a specific duty). Lev. 8^5 iS^o 22^ Nu. gis- 23 ; Jn a more general sense, as here, Gn. 26^ (JE), Jos. 22^ (D^), i K. 2^ (Deut.). — 2-7. Let Israel (who has seen it) know, and take to heart, the discipline of Jehovah, i.e. (as v.^^-^ explains) His great deeds in Egypt and the wilderness. — 2. And know ye this day {for (I speak) not with your children which have not known, and which have not seen) the discipline of Jehovah your God] '^^^'O denotes neither instruction (see on 4^8), nor chastise- 21. ipn] cf. on i^O; and cv 9''. — 22. D'yae'n] the a is the Beth essentice — ••as": cf. 26''-'M«'':En) 28"- 33-'«, and on i'^— diS] ii". XI. 2. The words int . . . nS '3 are treated above (with Keil, Di., OettH) as a parenth. : but possibly AV., RV., are right ; after the series of clauses (v.*'"'*) dependent on 'ji ijn' »<'^ ib'n, the words at the beginning D3'J3 rK kS '3 being forgotten, and left without a verb. Understand in 128 DEUTERONOMY mcnt (though this may be included), but moral edi^catton, or disciplme (ffi iratSta), attended with greater (Pr. 3^1 Job 5^^) or less severity (Pr. 1^-841), as the case may be: the sight of Jehovah's wonders, it is meant, ought to have exerted upon the IsraeHtes a disciphnary influence, subduing waywardness and pride, promoting humihty and reverence, and educating generally their moral and religious nature. — His greatness] 3^4. — His mighty hand, cSr'c] 4^*. — 3. Sigiis\ 4^*. — His works, &€.] cf. 4^* 6^2 yisf- : the thought of these passages is here drawn out in greater detail. — 4. The passage of the Red Sea (Ex. 14). — Utito this day] 2^2, — 5. The acts of mingled judgment and mercy wrought for Israel in the wilderness. — Unto this place] i^^. — 6. In particular, the Writer reminds Israel of the judgment upon Dathan and Abiram (Nu. 16). — How the earth opened her mouth, a7id swallowed them up, and their households] almost verbally as Nu. iS^^a ^5^^- nn^'s, not nnns, as Nu. 16^°, for " opened '').—And their tents] cf. Nu. i626- ^"^^.—All the (living) substance that followed them] cf. Nu. 1 630-33 anb "iC'N ^:3 (nN)l. The silence respecting Korah, and the fate of his companions and sympathizers (Nu. iG^^-so)^ Js remarkable and significant. Nu. 16 is of composite authorship, JE mentioning only Dathan and Abiram, P only Korah. The passages referred to all belong to JE; and the fact is a fresh corroboration of what has been said before, that the historical references of Dt. are based uniformly upon the narrative of JE, and do not pre- suppose that of P. — 7. Yo2ir eyes are those that saw] 3^1. — All the great work of Jehovah] Jud. 2^ (Deut.). — 8-9. The practical inference founded upon the preceding description of Jehovah's "ID^^, the duty, viz. of obedience to His commands. — 8. That ye may be stro7ig, and go in, &€.] cf. 4^. — Whither ye are pass- ing over, &c.]6^. — 9. And that ye may prolong days, ^c] cf. 4*". — Flowing with m.ilk and honey] 63. 10-17. A new motive to obedience : Canaan, unlike Egypt, either case "do I speak." — 6. on'nn nxi Dj/VDm] Nu. i6''- on'na riNi criK yV^ni, which is more elegant and classical : the present type of sentence does not occur more than 11 or 12 times in the OT., as Dt. 15^* i S. 5'" nxi ':n'DnS 'DV (see note), 2 K. 20*. — D'P;] Gn. ^*^'^ (])\. A rare and peculiar word, denoting- properly that which subsists, (living) substance. — DS'Vjia] at their feet, idiom, ior following them : Ex. 11* i S. 25^ al. XI. 3-»o 129 is dependent for its fertility upon the rain of heaven, which God will g^ant or withhold according as Israel is faithful or the reverse. — 10. Is not as the land of Egypt, ivhcnce ye came out, where thou sowedst thy seed, and wateredst it ivith thy fool\ the allusion is to the method by which the soil of Eg-ypt was cultivated. In Egypt, as is well known, rain is exceedingly rare ; and the crops are dependent, for their necessary moisture, upon the annual inundation of the Nile, and the system of artificial irrigation by which the waters of the river are stored, and distributed by canals, as occasion arises, over the fields. At present machines of various kinds are in use in Egypt for the purpose of raising water from the river or canals (Lane, Modem Egyptians^ chap, xiv., ed. 1871, ii. pp. 25-27), though none (according to Robinson, BR. i. 581 f.) which illus- trates the practice of " watering with the foot " here alluded to. One of the commonest of these machines is the Sakiek, or water-wheel ; this is usually turned by an ox, and raises the water by means of jars fastened to a circular or endless rope, which hangs over the wheel. " Possibly," writes Robinson, " in more ancient times the water-wheel may have been smaller, and turned, not by oxen, but by men pressing- upon it with the foot, in the same way that water is still often drawn from wells in Palestine, as we afterwards saw [see ii. pp. 22, 226]. Niebuhr describes one such machine in Cairo, where it was called Sakieh tedur bir- rijl, ' a wateringf-machine that turns by the foot,' a view of which he also subjoins [Reisebeschreibung, 1774, i. p. 149, with plate xv., reproduced in Riehm, HWB. p. 19]. The labourer sits on a level with the axis of the wheel or reel, and turns it by drawing the upper part towards him with his hands, pushing- the rounds of the under part at the same time with his feet one after another. In Palestine the wheel or reel is more rude ; and a single rope is used, which is wound up around it by the same process." It is possible, however, that the reference may be to the mode of dis- tributing water from the canals over a field, by making or breaking down with the foot the small ridges which regulate its flow (see, of Egypt, Shaw, Travels in Barbary, Algiers, &c., 1738, p. 431), or by using the foot for the purpose of opening and closing sluices. Conder {Tent Work, 1877, p. 328) speaks of vegetable gardens in Palestine as irrigated "by means of small ditches trodden by the foot." Asa garden of herbs] i K. 21^ Pr. 15'. The comparison seems intended to suggest that Egypt generally was irrigated by a method which in Palestine would be applied only to a IC. •^VH] = where (i*^). — nT\'par^^ . . . y-iin] '^ usedst to sow . . . and water" ; Gn. 2« 6* 292-3 Ex. 33^-" &c. (Dr. § 113. 4/3 ; G-K. § 112. yta). 9 130 DEUTERONOMY small g-arden of vegetables. — 11. According to the rain of heaven it drinketh water] i.e. the supply of water is regulated by the rain. It is true that Canaan is also " a land of streams of water, of springs and deeps, issuing forth in vale and hill " (8^) ; but water from these sources would be far from sufficient for the general irrigation of the country ; and the crops are essentially dependent for their proper growth upon the two annual periods of rain referred to in v.^*. — 12. Careth /or] lit. seeketh after (tjm), viz. with interest and care : cf. Job 3^ Jer. 30^^ Is. 62^2 £2^ 24^. — The eyes of Jehovah are continu- ally upon it] it is ever the object of His protecting regard : cf. (with ^k) Ps. 33^^ 34^^. — 13-17. The enjoyment of this natural bounty of Palestine is dependent, however, upon the fidelity with which Israel remains devoted to the service of its God. — To love and to serve, &€.] io^2_ — 14_ / ^^7/ gi-ug] on the first pers., see on 7*. — The former rain ^"iT)] i-e. the autumnal rains, which begin in Oct. -Nov., at first intermittently, and allowing the husbandman time to sow his crops of wheat or barley, afterwards, till the end of December, falling heavily, and continuing at intervals through the winter. — The latter rain (K'ippo)] i.e. the showers of March-April, which refresh and advance the ripening crops (the wheat-harvest beginning, in the plains, during the first half of May, and on the mountains in the first weeks of June : barley is ripe, in each case, a week or a fortnight earlier than the wheat). Upon the regularity of the autumnal and vernal rains the proper ripen- ing of the crops depends. Comp. Jer. 5^* Joel 2^3; and for allusions, in particular, to the refreshing nature of the "latter rain," see Pr. i6i5Job 2923 Hos. 6^ ; Jer. 3^ (withheld).— TViy com and thy wine arid thine oil] 7^^, — 15_ £fit and be full] as 6^^ (see note) 8^2 3120^ g. source of spiritual danger, and pro- vocative of idolatry. — 16 f. The admonition not to follow false gods is repeated (see 6^^^- 8^^'^), accompanied by a warning suited to the present connexion, viz. that, if the temptation be 11. D'Dcn ntJcS] rather an extreme case of the V of norm, or rule : comp. 32' (. . . isddS) ; Is. 11' 32* (pisS, bbcdS) ; I S. 23^ 2 S. 15" ; Job 42' Ez. 12^2 ]»yS {i.e. "as the eye sees it " ; so here, " as the rain of heaven permits il ). See Lex. •? I. b. — p'i'rt pa] the art. after 3 is generic : Lex. n f. — 15. nv^B-i] on 8'*. — 16-17. 'Ji omoi] the tenses as 4^^— nVn' t\h inn] Lev. 26*'" XI. 11-25 13* indulged in, drought and famine may be expected as the con- sequences. — Les/ your heart be deceived^ ]oh 31^^ (in a similar connexion). — And JehovaUs anger be kindled against you\ 6^^. And he shut up the heavens., and there be no rain] cf. 28^^'- Lev. 2619^-; also i K. 8^5 (Deut.).— Perish quickly, <5r'c.] 428, cf. 2820 : also, with v.i«''- i^b, Jos. 23^6 [W^).— The good land] i^^. 18-25. Let Israel have these commandments in perpetual remembrance : the observance of them will be rewarded by national prosperity. — V.^^-^o are repeated, with slight varia- tions of expression, from 6^-^ (where see notes). — 18. Lay, then, upon your heart, i^c.] cf. 6^ "shall be upon thy heart." — 21. That your days, &c.] comp. 4*<' 6^ 11 9. — As the days of the heavens above the earth] i.e. as long as the heaven endures above (or resting on : Job 26^^) the earth, in other words, perpetually: cf. Ps. 89^0 Job 1412; also Ps. 725- 7- 17._22. All this coTnmandment, &fc.] cf. 8^. — To love, &€.] v.^^. — To walk in all his ways] 8^ 10^2. — yj, cleave to him] lo^". — 23. Dispossess (K'mni)] 9^^-^^ (Ex. 34^^). — Ye shall possess natiotis greater, &'c.] cf. 9I. — 24-25. Israel's reward shall be the complete and undisputed possession of the land of promise. — 24. Whereon the sole of your feet shall tread] cf. 2^ Jos. i^ (D^) 14^. — From the wilderness, and Lebanon] i.e. from the wilderness of et-Tih (p. 20), on the South of Palestine, and from Lebanon on the North. "One might be tempted to conjecture ^ even unto Lebanon' (p:3^n nyi) ; see, however, Jos. i^" (Dillm.). — The river Euphrates] this is named as the ideal limit of Israel's dominion on the East : see on i^. — The hinder sea\ i.e. the Mediterranean Sea, as 34^ Zech. 14* Joel 220t. Opp. is "the front sea" ("'JDlpn D'n), i.e. the Dead Sea (Ez. 47I8 Zech. 148 Joel 220). On the ground of the designation, see on v.^^. — 25. There shall not a man stand in your face (d3''333)] 7^*. — The fear of you, and the dread of you shall Jehovah put, &'c.] cf. ^^. Whereon ye shall tread (lamn)] cf. on i^^. — As he spake unto you] Ex. 2327 (■j^3^)^ n^K^x ^riD'N nx) : of. Jos. 2». 26-32. The alternatives offered for Israel's choice : a bless- Ez. 34" Zech. 81" Ps. 67' Ssi^f.— 18. hSk] so (not n^Nn), as regularly after a noun with a suff,, 1 K. S'^^ lo^ al. (Dr. § 209) ; cf. ^ (ni).— 19. D3] &.— Dipon Va] collect. = " every place" : Ex. 20=" Lev. i5»-*« &c.— 25. '« Sy] 2». 132 DEUTERONOMY ing if it obeys the commandments of Jehovah, and a curse if it refuses them. — The verses form a suitable conclusion to the first part of Moses' discourse (c. 5-1 1), stating more concisely and emphatically than before the two alternatives set before Israel. The contents of both the blessing and the curse are draw^n out at length in c. 28, which forms the solemn close ot the entire Deuteronomic legislation. — 26. See ('"i?^"!)] i^- — I set before you\ for your choice (on 4^): so v.32. — 27. WJiich I am commanding y &c.\ 4*°. — 28. A7id turn aside from the way] 9^^- ^^ 31^^. — To go after other gods\&^. — Wliich ye have not kjtown] of which ye have had no experience, and which have conse- quently no claims upon your regard: so 133.7.14 28'^* 29^5(26) 3217 (the Song). — 29-32. When Israel has entered into Canaan, the blessing and the curse are, respectively, to be set symbolic- ally upon Mount Gerizim, and Mount 'Ebal, in the heart of the country (cf. 27^2^ . and see Jos. 8^^^). — 29. When Jehovah thy God shall bring thee into the land\&^ "T^'. cf. Ex. 13^-^^. — The blessing upon Mount Gerizim^ and the curse upon Mount 'Ebal\ Gerizim and 'Ebal are, respectively, on the S. and the N. side of the fertile valley in which Shechem (the modern Nabulus) lay : they were thus in the very centre of the land, close to an ancient sanctuary (Gn. 12^ 33^^^)> the burial-place of Joshua (Jos. 2432), often mentioned as a place of national gathering and political importance (Jos. 24^; Jud. 9; i K. 12^-25). The ground why Gerizim is selected for the blessing, and 'Ebal for the curse, is probably (Schultz, Keil, Dillm.) that, from the point of view of the Hebrews, who conceived themselves as naturally looking Eastwards, in fixing the quarters of the heavens (cf. l^'ri, PP', the right hand, of the South, D'l.i' and "•39 ?y, in fronty of the East), Gerizim was on the right-hand side, which was regarded as the side of good fortune (cf. Gn. 35I8; Mt. 2533). On the manner in which the ceremony is conceived by the Writer, see 27^2f.. — 39. The position of the two mountains more closely defined. — Beyond Jordan] from the standpoint of the speaker, as 320- 25. — Behind the -way of the going down of the sun] i.e. on the other side of the great 27. tb'n] nearly = //" (cf. ok \.-'^\. A rare usage (Lex. "w* 8d): Lev. 4^^ Jos. 4".— 30. '?1D] in front (// (3^ £x. 34' 1 S^ if^ a/.),— the position XI. 26-30 133 westerly road, leading- through Palestine from N. to S., which must have passed formerly, as it passes still, through the plain E. of Shechem : cf. Ritter, Erdkunde, xvi. 658 f. (Knob.) = Geogr. of Palestine (transl.) iv. 293 ff. In the land of the Canaanite, that dwcllcih in the'Ardbah] the 'Ardbah, or Jordan- valley (p. 3), is at a considerable distance from 'Ebal and Gerizim : but it seems that it is named here, partly as being a district of Palestine specially associated with the " Canaanite " (Nu. 1329 Jos. 11^: cf. pp. II, 13 f.), partly as being immedi- ately in view of "the ravine in front of Beth-Pe'or" (3^^), the assumed position of the speaker. — In front of Gilgal (^v: ^j':^jn)] the words are difficult ; and the locality intended is uncer- tain. From its being named for the purpose of defining the position of 'Ebal and Gerizim, it would seem to be some well- known place ; and hence it is natural, in the first instance, to think of the Gilgal near Jericho (Jos. 4"^- s^f- i S. 7^'"' &c.). In spite of the objection that this lies too far from 'Ebal and Gerizim — some 28 miles to the SSE. — to be chosen as a land- mark, it seems most probable, on the whole, that it is the place intended ; the words, it may be supposed, being meant to indicate, that, speaking loosely and generally, from the point of view of one looking Westwards, from a site at the foot of Nebo, 'Ebal and Gerizim would be "in front of" this well-known spot in the Jordan-valley opposite (see p. xxi). The word Gilgal (cf. ^373 wheel) means a round or circle, viz. of stones, or (in modern parlance) a cromlech : the art. (''J^in) shows (see Lex. n 2) that the appellative sense of the word was still felt. The popular etymolog-y in Jos. 5', connecting it with ^\i to roll (a-way), does not express the real origin of the word. Such stone-circles (which were no doubt esteemed sacred) might naturally be found in different parts of the country, though the most celebrated was the one near Jericho ; and one or other of these has been thought by some commentators to be intended here. Thus Knob, supposes that the place meant is either the TaXyouXn of Euseb. {Ononi. p. 245), 6 miles W. of Antipatris (which he identifies with Kilkilia, a village a little E.-NE. of Kefr Saba, about 18 miles W. of 'Ebal and Gerizim), or a village still called Jiljuleh, some 2 miles to the S. of Kilkilia. Keil (and so HWB., and Schenkel, BL. s.v.) thinks of Jiljilia, a large village lying on a ridge 2441 feet above the level of the sea, and commanding an extensive prospect towards both the Mediterranean and indicated in any particular case depending, of course, upon the direction in which the determining object is viewed or approached. 134 DEUTERONOMY the mountains of Gile'ad (Rob. ii. 265), about 13 miles S. of Gerizim, and 3 miles to the W. of the great road leading from Jerusalem through Bethel to the North of Palestine, in the latitude of Sinjil (perhaps the "Gilgal" meant in 2 K. 2' 4^8). Though the present writer understood on the spot that Jiljilia was visible on a clear day from the top of Gerizim, yet the heights of the intervening mountains (as exhibited in the large map of the Palestine Exploration Society) show that it can have formed no particularly conspicuous landmark ; and as it is certainly not visible from the plain at the foot of 'Ebal and Gerizim, it is not easy to understand why it should have been selected for the purpose of defining the position of these mountains, nor is it clear in what sense two mountains, situated 13 miles N. of Jiljilia, should be described, especially from a standpoint E. of Jordan, as "in front of it." Knobel's and Keil's proposed sites have also the disadvantage of being (so far as appears) places of no importance or note. Others have sought to relieve the difficulty of the verse by punctuating differently: thus (i) "the Canaanite that dwelleth in the 'Ardbah in front of Gilgal" (Colenso, The New Bible Comm. [the "Speaker's Comm."] critically examined, 1873, v. 67), the words being taken to define the part of the 'Ardbah inhabited by the "Canaanites" (2) "in front of the stone-circle beside the terebinths of Moreh" (suggested by Dillm.), the words being supposed to denote a spot close to Shechem. If this " stone-circle beside the terebinths of Moreh " could be supposed to have been located in the plain E. of "Ebal and Gerizim, through which the highway mentioned just before still runs, the words would define very suitably the position of the two mountains. But it is an objection to this view, that it makes the defining landmark, not the well-known "terebinths of Moreh " itself, but an otherwise unmentioned stone-circle beside it. Beside the terebinths of Moreh (miD >:i^J< ^^fS)] or '■^ of (the) director,^' mentioned also (with terebinth, for terebinths, as is read also by Sam. ffi here) in Gen. 12^ as close to Shechem (cf. also 35* ['^^??!^]). The name, it is probable, is that of an oracular tree (or grove) ; and if Moreh be rightly taken not as a proper name, but as an appellative, as the verb min is used of the authoritative "direction" given by priests (on lyi*'), it will denote the priest (or company of priests) who gave answers to those who came to consult the oracle. Perhaps the same tree is meant by the "Soothsayers' Terebinth" (p'^N Q'jjyD) of Jud. 9^, likewise near Shechem, if not also by the n^N — as it is now pointed, though the original pronunciation may have been rhii — "in the sanctuary of Jehovah," at Shechem, mentioned Jos. 24^. On sacred trees among Semitic peoples (who in some cases treated them as actual gods, and paid them divine honours), and on the methods of divination from them, see W. R. Smith, Rel. Setn. pp. 169 ff., 178 f. ; and Baudissin, Sent. Rel.-Gesch. 1878, ii. p. 184 ff. (among tlic Hebrews, pp. 223-330). 31. The reason why this injunction has now been given to All. 135 them : the Israelites are about to enter upon the permanent occupation of Canaan. — 32. Concluding exhortation to obedi- ence. — Observe to do] on 4®. XII.-XXVI. XXVIII. The Code of special Laws. These chapters form the second part of the principal dis- course of Deuteronomy (c. 5-26. 28), embracing-, under its more practical aspects, the exposition of Israelitish law, promised in i^, and particularizing- in detail the "statutes and judgments" (4^ 5^), ceremonial, civil, and criminal, by which the daily life of the Israelite was to be regulated. So far as the more technical nature of the subject admits, the treatment and style continue the same as in c. 5-1 1 ; the same theocratic principles are insisted on, the same parenetic tone prevails, the same stress is laid upon the motives of devotion to God, and large-hearted benevolence towards man, by which the Israelite is to be actuated. The laws, as a rule, are not (as is mostly the case, for instance, in Ex. 21-23) promulgated, merely as such : they are generally enforced by hortatory com- ments and explanations, and sometimes they are developed at considerable length. The arrangement is not throughout entirely systematic, and here and there some displacement may have occurred : but on the whole the principles determin- ing the order followed by the Writer are tolerably plain. The following is an outline of the subjects embraced*: — I. Sacred observances ( 12^-1 6'') : — a. Law of the single sanctuary (12^"-*). b. Repression of idolatry (i2'-^-i3^^('8)). c. Holiness of the laity (14^"-'). d. Sacred dues and sacred seasons (14*^-16"). a. Office-bearers of the theocracy:— a. Judges ( 1 618-20 178-13).+ b. King{i7"-»>). c. Priests ( 1 8i-»). d. Prophets ( 1 89-22). 3. Criminal law (c. 19; 2i^'"'J); — a. Homicide and murder (19*"^'). • Comp. Wellh. Conip. p. 205 f. ; W'cstphal, p. 38 f. t 16^1-17' belong to No. ib. J C. 20 belongs to No. 4. 136 DEUTERONOMY b. Encroachment on property (19''*). c. False witness (19^*"^^). d. Expiation of an uncertain murder (21'"'). 4. Miscellaneous laws, relating (mostly) to civil and domestic life (21"- c. 25), not systematically arranged, but embracing such subjects as — the conduct of war 2i^''"i* (with c. 20); family law (primogeniture, seduction, divorce, &c.), 2i**-2i aa^-^" 24I-5 255-^*^ ; interest and loans 2320'- P»f-) 246- ^o-'^; just weights 25'^"'®. 5. Parenetic conclusion (c. 26), and peroration (c. 28). C. 27 interrupts the discourse of Moses with a piece of narrative, containing injunctions foreign to the context on both sides (see the notes ad loc). For a detailed synopsis of the laws, arranged in tabular form, with the parallels in Ex.-Nu., as well as for a discussion of the relation in which the Deuteronomic legislation, viewed generally, stands to the other Codes of the Pentateuch, the reader is referred to the Introduction (§§ i, 2). XII.-XIII. Laws designed to secure the Purity of Religious Worship, XII. In Canaan, the places at which the native Canaanites served their gods are to be destroyed, and Jehovah is to be worshipped publicly at one place only, to be selected by Him- self. — The Code of special laws (c. 12-26) begins, like the "Book of the Covenant" and the "Law of Holiness" (Ex. 2o23-26j Lev. 17^'^), with injunctions respecting the place, and the character, of the public worship of Jehovah, — Of the two main topics dealt with in c. 12, viz. (i) the destruction of the Canaanitish places of worship, (2) the limitation of the public worship of Jehovah to a single sanctuary, the parallels in the other Codes are, for (i) — though with reference only to the religious symbols of the Canaanites, not to the places, as such, at which their rites were observed — Ex. 2324- 32f. 3412-16 (JE), comp. also (more generally) 20^3 22^9(-*') 34^'^; Nu. 33^2f. (H); and for (2) Ex. 2o24f. (JE), Lev. 171-0 (H). The relation of the last two passages to the law of Dt. gives rise, however, to difficulty, and needs discussion. Ex. 2o2^f- lays no stress upon sacrifice being confined to a single spot, but directs it to be offered upon an altar built, in simple fashion, of earth or unhewn stone, and attaches to such worship the promise, " In XIL 137 whatever place I cause my name to be remembered (or com- memorated), I will come unto thee, and bless thee." The reference here cannot, for many reasons (see ad loc), be to the altar of burnt-offering before the Tabernacle, as described in P (Ex. 27^-8 &c.): not only, for instance, is a far simpler structure manifestly in the writer's mind, but the alternatives offered (earth or unhewn stone) are an indication that the law is meant quite generally, and that its intention is to authorize the erection of altars, built in the manner prescribed, in any part of the land. With the plurality of altars, thus sanctioned, agrees not merely, in pre-Mosaic times, the practice of the patriarchs, who are often in JE stated to have built altars, and worshipped, especially at spots where Jehovah had mani- fested Himself to them (Gn. i 2'^- 8 134. is 229- is 2625 3320 3^1. 3. 7 46I: cf. Ex. 171^), but also the usage of the Israelites generally, between the ages of Moses and Solomon. During- this period the historical books imply the existence of sanctuaries (other than that at which the Ark was stationed), and speak frequently of the erection of altars, and of sacrifice, not only on occasion of a theophany, or in obedience to an express command (as Jos. S^**** Jud. 2»6'« i3'«-'9 2 S. 24-*), but also independently, Jos. 24!- -« i S. f^-^'' g'^-" (at a high-place), to'- ''• ^ if^- 1 1^' 14''^ {i\\Q first of the altars built by Saul to Jehovah), 20^ 2 S. i5''M2. 32 ("where men used to ivorship God"), i K. 3^ ("the great high-place" at Gibe'on, at which Solomon was accustomed (n"?!;') to sacrifice). In none of these notices is there any mark of dis- approval, or any intimation, on the part of either the actors or the narrator, that a law such as that of Dt. is being- infringed : in i S. 9^2-14 10^"" it is especially evident that ordinary and regular customs are described. Although, therefore, in the earlier centuries of Israelitish history, the sanctuary at which the Ark was stationed had naturally the pre-eminence, and was the centre to which annual pilgrimages were made (cf. Ex. 23i<-i7-i9 [first-fruits to be brought to "the house of Jehovah"]; Jud. 2i'*; I S. i'-''--^), it cannot be doubted that other local sanctuaries existed in different parts of the land, and that sacrifice offered at them was considered perfectly legitimate. (Cf. Ex. 22^ W, which also presupposes local sanctuaries : see on 15^.) The local sanctuaries, in spite of the splendour and iclat of the Temple built by Solomon, retained their popularity through the period of the Kings : the Deuteronomic compiler of the Books of Kings notes repeatedly how the people continued to sacrifice at them, and even the good kings did not remove them (i K. 32.3 1423 ,514 2213 2 K. 12^3) 14* 154- 35 16*). Comp. 138 DEUTERONOMY also I K. 18^°'' ig^***^*. Time however showed how impossible it was to secure them against abuse, and to preserve the worship conducted at them from contamination with Canaan- itish idolatry (cf. i K. 1423^-; ii^ 2 K. 23^3 ; Jer. 7^1 178 iqS) ; the abolition of them was attempted, though with only tem- porary success, by Hezekiah (2 K. i8*-22 2i3): in Dt. they are formally declared illegal, legitimate sacrifice being expressly restricted to the single sanctuary ; and to the Deuteronomic ideal Josiah gave practical effect in his reforms (2 K. 235- 8). The law of Dt. thus marks an epoch in the history of Israelitish religion : it springs from an age when the old law (Ex. 202*), sanctioning an indefinite number of local sanctuaries, had been proved to be incompatible with purity of worship ; it marks the final, and most systematic, effort made by the prophets to free the public worship of Jehovah from heathen accretions. The gist of Lev. 17^'* is (i) to prohibit the slaughter, even for purposes of food, of any animal of a kind that might be offered in sacrifice, without its being presented to Jehovah at the Tabernacle, in the manner of a peace-offering, v.^'^; and (2) to forbid burnt-offering or sacrifice being offered except at the same place, v.*'*. The principle on which the first of these prohibitions depends is explained below, on v.^"* : the aim of the second is to insure sacrifice in general being offered exclusively to Jehovah. In view of Ex. 20**, and of the other passages, just quoted, illustrating the practice of the period from Moses to Solomon, it is extremely difficult to think that Lev. 17^"' (accepting it, in substance, as pre-Deuteronomic) can still be in its original form. The full discussion of this subject belongs to a Commentary on Leviticus ; but the most probable opinion is that, as originally formulated (as part of the " Law of Holiness"), Lev. 17^"* had no reference to a central sanctuary (the "Tent of Meeting"), but pre- supposed z. plurality of legitimate sanctuaries, and was only accommodated to the single sanctuary, by a modification in its phraseology, when it was incorporated in P. In its more original form, the law will have harmonized of course with Ex. 20^ ; and its special aim will have been to insist on sacrifices being offered to Jehovah alone instead of to the imaginary demons of the desert, to whom (v.^) the Israelites were prone to offer them. This view of the passage is taken by Kittel, Theol. Studien aus Wiirttem- berg, 1881, p. 42 ff., Gesch. d. Hebrder, i. 99; Dillm. on Lev. 17*; Baudis- sin, Gesch. des AT.lichen Prtesterthurttes, p. 47 : comp. W. R. Smith, Addit. Answ. to the Libel, Edinb. 1878, pp. 61-64 ; ^"d Leviticus, by H. A. White and the present writer, in Haupt's " Sacred Books of the OT." (1894). 1. These are the statutes, &t'c.\ the words are of the nature of a superscription to c. 12-26: cf. 5^ 6^. — All the days, &'c.\ Xn. 1. fnj] hath given, viz. in effect (3'-'). Usu. in Dt. |oi; but the XII. i-a 139 410 -^I's. — 2-3. All Canaanitisb ptaces of worship are to be destroyed. — a tundamental and necessary condition for the pure and uncontaminated worship of Jehovah (v.*^"). — Upon the high mountains^ and upon ihe hills, and under every spread- ing Iree] the favourite sites chosen by the Canaanites for their idolatrous observances. Worship at these spots, accompanied often by licentious rites, is frequently alluded to in the period of the Kings. Thus Hosea (c. 750) writes (41^) : "They sacri- fice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the terebinth, because the shade thereof is good : therefore your daughters commit whoredom, and your brides commit adultery" : Isaiah, shortly afterwards, speaks of the terebinths, and gardens, in which the idolatrous Judahites delighted (i^^) ; in the age of Jeremiah, the standing phrase, in connexion with idolatrous observances, is " upon every high hill, and under every spread- ing tree," Jer. 220 (cf. 36 172); i K. 1423 2 K. if^ cf. 16* (all Deut.) ; Ez. 6^3 (cf. 2028) ; " upon the mountains," Ez. iS^- n- 1^ 22^ Is. 65^; ** under every spreading tree," Is. 57^ Jer. 3I2. The fact that such spots were selected by the Canaanites for their idolatrous rites, and often, it is probable, adopted from them by the immigrant Israelites, caused them naturally to be re- garded with strong disfavour by Hebrew legislators and prophets. The *' places " alluded to are no doubt the J"ii03, or artificial mounds (AV. "high-places"), with accompanying shrine, or chapel (n"'3 : i K. 12^1 13^2, cf. Ez. 16^^), altar, &c., erected ("built" 2 K. 21^ al.; "made," ib. 2;^^^ al.) in such localities {e.g. i K. 11'^ 142^ Ez. 6^^ 2o2'^f) : see more fully on Nu. 33^2 (H) n^Di^'n Dmoa ^3 nxv Why the sites referred to were chosen for religious purposes, is not definitely stated, and can only be inferred by conjecture. Trees may have position (before the subj.) shows that the punct. is correct. — 2. mDipDn] the word may possibly, like the Arab, makdm, have acquired in Heb. the sense of ** sacred place" ; Gn. 12* 28" i S. 7" (cf. ffi) Jer. 7'^. — D'ct] on 9*. — pyn] not green, but spreading, luxuriant, — always, except Ps. 92'^ (pyn pis') ^' (of the righteous, under the fig. of a tree), Dan. 4' (Aram.), of trees or leaves. The etym. is not certain. Arab, ra'una is /o be (mentally) lax, flaccid, weak: possibly, therefore, the primary meaning of the root may have been to fall abroad loosely, in Heb. used lit. of trees, in Arab. applied fig. to the mind. ffi Jari/f, aXruins, turKieg, Ka.-airxioi, rvtxmt. 140 DEUTERONOMY been selected, partly for the reason assigned by Hosea, viz. on account of their shade, but partly also because they were often regarded as sacred (on 11^); and hill tops, it is generally supposed, were chosen as being open to heaven, and nearer than other points of earth to the heavenly gods (for another conjecture, see W. R. Smith, Rel. Sent, pp. 352, 356, 358, 470 f.). Among the Israelites, also, sacred associations gathered round the same spots ; and both religious ceremonies, and theophanies, are described as taking place on mountain-tops, or other eminences {e.g. Gn. 222 Jud. 6-« I S. 9W-14.19 iqS 2 S. is^^ i K. iS'^-^O; cf. the "mount of God," of Horeb, Ex. 3^ 4^ 24'^ i K. 19*), and under sacred trees (Gn. 12^'* 13^* 18^ 21^^ Jos. 24-^ Jud. 6"'^^*2*). — See further, on sacred trees, on 11^®; and on sacred hills, Baudissin, Sent. Rel.-Gesch. ii. 231 ff., 252 fF. 3. Ye shall break down, &'c.\ nearly as 7^ (Ex. 232* 341^). The command is naturally repeated here, as giving complete- ness to the injunction of v. 2. On the "pillars" (obelisks) and "Ash^rim," see on i62i-22. — Cause their name to perish (724) out of that place] the very names of the deities once venerated at it are to be forgotten (Zeph. i* Zech. 132). 4-7. Only at one spot, to be chosen by Himself, are sacri- fices, and other sacred dues, to be presented to Jehovah. — 4. Ye shall not do so, &c.] i.e. not worship Him, at every spot without distinction, and with idolatrous rites. — 5. U?ito the place -which Jehovah your God shall choose] the standing phrase in Dt. for the central sanctuary 121*- ^s. 26 ^^25 1^20 157. 15. le jys. 10 188 3111 Jos. 927 (D2), with the addition (as here) "to set (DVw'p) his name there" 1221 142*, and "to cause his name to dwell {]'i?'^?) there " 12^^ 142^ i62- ^- ^^ 262. The expression occurs nowhere else in the Hex., though the idea that the place of sacrifice is to be appointed by God, not by man, agrees with Ex. 2o24b. Of course the place tacitly designated by the ex- pression is Jerusalem, which is described similarly in passages of Kings due to the Deut. compiler, as the city which Jehovah has "chosen," i K. 8^4.48 (cf. v.is) nis. 32.36 1^21 2 K. 21^ 2327. 3. DDB' nx Drn3Ni] cf. Is. 26^* ; c. 7^ (t^kh).— 5. . . . icx Dipcn Sn ck '3 noef nN3i w\in "i las' 7] the construction is uncertain, (i) The Massorites, by placing the athnah at Dtr, perh. also by vocalizing p* (not v*, as Ex. 29**: yet cf. DTjp, 'iVca by the side of fiipc, \'7?^, Ols. § 245'', G-K. §61. R.^) show that they treat ust? as a subst., dwelling, connecting ii^cS with wnin, and regarding it as resumptive of Cipon 7X : in this case there will be an anacoluthon, hn at the beginning being governed by the verb of motion, which is implicitly in the writer's mind, but the construction being broken by the insertion of irim u^c''. A subst. ]2V) XII. 3-6 141 On the theological application of the word choose, see further on 4^7 : the idea is a favourite one with writers of the Deut. school. — Out of all your tribes] comp. i K. 8'*^ ii^^ 1^21 2 K. 21"^ (all Deut.). — To set his name there] so v.^^ 14-'' i K. 9* ii^s 2 K. 21*' '^; comp. the parallel phrases "to cause his name to dwell (Pt;'^) there," v." 1423 i62-6.ii 262 Jer. f^ (of Shiloh) Ezra 6'2 Neh. i^f (cf. Ps. 74'^), and "that my name may be there " i K. 8i<5- 29 2 K. 2327. The name, with the Hebrews, is the expression of the nature — hence the prophets, when they wish to describe a person or place by its real character, often say that it will be called or named according^ly, Is. i^® 4^ 30^ 62^- '- Ez. 48^* &c. : "the 'name of Jehovah' is thus the compendious expression of His character and attributes, as He has revealed them to men" (Kirkpatrick on Ps. 5^') : to act "for His name's sake" (Ps. 23^ 31* 143'^ Is. 48^ Jer. 14^' "^ al.) is to act in such a manner as not to belie His revealed nature. Jehovah's revealed nature is specially associated with His people, Israel, and with His sanctuary in its midst : hence He will not forsake His people ; for when Israel suffers contumely or reproach, it is His own name which is profaned (i S. 12^^ Is. 48^^ Ez. 20®' "-^^ 36-"'-'*) ; and the sanctuary is the place of Jehovah's "name," because He there vouchsafes the special tokens of His presence and graciously responds to His servants* devotions (comp. Oehler, OT. Theol. § 56; Schultz, OT. Theol. p. 514 f. [ii. 123 f.]). The term is first found in connexion with a sanctuary in the Book of the Covenant, Ex. 20^* "in every place where I will cause my name to be remembered (or commemorated) (cc 'DB' T3IK it^K cipon Vd3) " — viz. in consequence of some manifestation of my presence — " I will come unto thee, and bless thee." Isaiah (18^) calls the Temple "the place of Jehovah's name" (cf. Jer. 3'^); and the expression "to build an house to Jehovah's name" is found 2 S. f'^ \ K. 3^ 5".i9(3.b) 817-20. 44. 48 (^U Deut.). (Even) to his dwelling shall ye seek (iK'iin)] i.e. resort thither for religious purposes ; comp. Am. 56 h^TC^I \^'r\T\ bxi, and with God as obj. Gn. 2522 i S. 9» al. (cf. on i8^i).— 6. Thither all sacrifices, and other sacred dues, are to be brought: viz. (i) and (2) bunit-offerings and sacrifices (dtiiit), the two commonest does not, however, occur elsewhere: hence (2) Knob., Keil, Oettli, and others, disregarding the athnah, render as an inf., "that he (0/ it) may dwell (there)," i.e. that His presence there may be an abiding one. The objection to (2) is that UDtyS is then somewhat otiose (for uv iDt? riK Die'? — see above — is a synonym of ca' ^ao pe/h), and comes in lamely at the end of the sentence, nor is vn construed elsewhere with "jK of the place resorted to ; the sentence also is decidedly more forcible, if DipDn hn be resumed, after the long intervening relative clause, by a synonym such as ij:b'7. — nN3i] Sam. (& cnxai ; cf. however v.^**, and see on H'. 142 DEUTERONOMY kinds of sacrifice, often mentioned together, especially in general designations of sacrifice (Ex. lo-' iS'^ Jos. 22'^'^-^^ i S. 515 1^22 2 K. 517 (Na'aman) Jer. 722), the "sacrifice" specially intended in such cases by DTiar being doubtless the thank- offering (a''JD^*i;')> which in other similar passages seems to be combined with m^iy as a parallel to D'nnt [e.^: Ex. 20^* 24^ 32^ I S. 10* 13^). On these forms of sacrifice, see more fully on Lev. I. 3; cf. Wellh. His^. p. 69 ff.; (3) tithes, see on 1422; (4) the contribution {heave-offering) of your hatid, i.e. "what the hand lifts off {a'-]P\) from the produce of the soil, Nu. is^^" (Oettli), as a contributiofi to the service of the Deity. The usage of the term makes it probable that the reference is partly to the first- fruits, a regular and ancient offering (Ex. 23^^- ^^ in JE; Dt. 262; cf. Nu. 18^2 in pj^ which would otherwise not be alluded to in the enumeration, partly to other voluntary offerings, taken from the produce of the soil, such as were presented at the three annual pilgrimages (see 16^0*"- 1*- i6b-i7), " Heave-offering: " (ferumdh) is a term belongfing- to the priestly termin- ology, being used principally by P and the priestly prophet Ezekiel. An examination of the passages in which aoTin, and the cognate verb onn, occur, shows that it does not imply any rite of " elevation," but that it denotes properly what is lifted off z. larger mass, or separated from it, for sacred purposes (ffi often a.ipa.',piij.a. ; % NnwiflN, — both expressing the idea oi separation : so also Ges. s.v.. Knob, and Di. on Lev. 7'^, Keil on Lev. 2*, Oehler, OT. Theol. § 133, &c.). TOiin is thus used of contributions of money, spoil, &c., offered for sacred purposes, Ex. 25"^'' Nu. 18* (of the sacrifices named in v.", treated generally as contributions to the sanctuary) 2i29.4i E2. 45'^* '* Ezr. 8-*; Ez. 45'- ®-^ al. of land reserved for the priests and Levites. In connexion with sacrifices noTin is only used specially of portions "taken off" from the rest, and forming the priest's due (e.g. Lev. 7^*, and esp. the " heave-thigh," which, with the "wave-breast," was the priest's share of the thank-offering, ib. 'f^-'^ al.). For onn, see Lev, 29 ^19 68(16) . and for nmin onn combined, Ex. 35" Nu. 15"- "» i8i9-24 Ez. 45! (of land). Used absolutely, ncnn commonly denotes gifts taken from the produce of the land, whether the tithe, or first-fruits and firstlings ; so not only 2 S. i" (if the text be sound), Nu. is^S'^i 18" (see v.'^'-) =4.26.28.29^ but also 2 Ch. 3110. '-'•i-' (see v."- «) Neh. lo^s-wF-ss) ja" i^^ Ez. 2o*» 44** Mai. 3* ("tithe and teramS,h" as here). noTVi is sometimes in AV. RV. represented by offering, oblation, the usual rendering of \:r^y! ; but in Hebrew the two words differ in their application considerably. pnjJ denotes an offering as "brought near," or "presented," and is applied especially to sacrifices, Lev. i* 2* 3^ and frequently [79 times : except Ez. 20'-* 40*^. always in P (or H)] : nonn corresponds rather to "contribution," and is only used exceptionally in connexion with sacrifices. XII. 7-8 143 The addition " of your hand " (so v. ^^: cf. 15^ 16'"- '''') marks the teriandh as the worshipper's personal offering-, rendered by him deliberately and willingly. — (5) and (6) Your vows and your free-will offerings^ i.e. extraordinary sacrifices, offered either in performance of a vow, or from a spontaneous impulse on the part of the giver. Such sacrifices might take the form of either thank-offerings (d'd^K') or burnt-offerings (Lev. 22^^- 21), though the former appears to have been the more usual (Lev. 7I6) : see on these passages. — (7) The firstlings of your oxen and of your sheep: see 1519-23; Ex. 132. m. 2229(30) 3419^ (JE); Nu. i8i*-^8 (p)^ — 7^ And there ye shall eat, cSrc] in the case of such offerings (notably the thank-offerings) as were accom- panied by a sacrificial meal, the worshipper's family and house- hold were to share it with him: so v.^^ 1423.26 (tithes), 1520 (firstlings), cf. 27^. For other allusions to "eating," as an act of worship, or communion, accompanying sacrifice, see Gn. 3146.64 Ex. 1812 24I1 I S. 9I3 Ps. 2230(29); }„ the scrvicc of false gods Ex. 3415 Nu. 252. — Before Jehovah] i.e. at the sanctuary, as V. 12. 18 1423.26^ and frequently (i S. 112. isLev. i^- n&c.).— And ye shall rejoice on account of all that ye put your hand to] T nptJ'p (peculiar to Dt.) denotes an undertaking, enterprise, especially one connected with agriculture (synon. 1^ ^^)^ : see on 2^) v. ^8 igio 2321 288- 20t, The Israelite, when he brings his offerings to the sanctuary, and partakes of the sacrificial meal which a bounteous year has enabled him to provide, is to thank Jehovah with a joyous heart for the success with which his labours have been blessed. — Hath blessed thee] 2^. 8-14. This centralization of public worship is to come into operation as soon as Israel is secure in Canaan. — 8. The irregu- lar, arbitrary worship of the wilderness is not to continue in- definitely. Comp. Am. 525, where it is implied that sacrifices were not offered in the wilderness. — Every man whatsoever is right in his own eyes] comp. Jud. 17^ 21 25 (of the period when there was no king in Israel to preserve discipline and order). By here and to-day is meant the period of the people's sojourn in the field of Moab. At the same time, as Oettli remarks. the terms of the description are no doubt coloured by the cir . 7. -\vti] = wherein ; cf. on "j^*. 144 DEUTERONOMY cumstances of the writer's own day, when sacrifice was ofiFered, with probably a lax ritual, at the local sanctuaries. — 9. The excuse for such irregularities : Israel has not yet entered into the secure and undisturbed possession of its own land. — To the rest (nm^p)] i.e. to the place of rest : cf. i K. 8^6 Ps. 95I1.— 10. And he shall give you rest, &c.\ so 25^^ Jos. 23^ cf. 21*2(44) (both D2) 2 S. 7^ cf. V." I K. 5^8 W. In all probability the reference is to the peace secured by David and Solomon (2 S. 7^ i K. 5^8(4)jj yf\\ containing a covert allusion to the Temple in Jeru- salem, the city so often described in the Kings (see on v.^), in corresponding terms, as "chosen" by Jehovah for His abode. — 11. See v.5'^,from which the expressions used are mostly repeated. — And all your choice vows^ the expression seems to imply that the vow being something exceptional, the sacrifice oflfered in fulfilment of it was of a superior kind. — 12. And ye shall rejoice before Jehovah your God] the holy joy with which a sacrificial feast (which is here meant, see v.''') is to be celebrated, is else- where also the object of a special injunction in Dt. (v.^^ i^^26 i6^^-^* 261^ 277; cf. Lev. 23^0 (H) of rejoicing during the Feast of Booths). — And the Levite\ here the Levite, who has no territorial possession of his own (lo^), and is accordingly dependent for his subsistence upon what he receives from others, is included also among those who are to be invited to the sacrificial feast (so v.is 1427 i6ii- 1* 26"). Cf. v.^^ 1429 2612, which likewise illustrate the Writer's regard for the Levite ; and see on 18^"^. — That is within your gate s\ i.e. resident in your various cities. This use of "gates" is peculiarly charac- teristic of Dt. (see the Introd. § 5), occurring in it some 25 times, and being found besides only Ex. 20^0 ("thy stranger 10-11. .T.ii . . . nmayi] AV. "and isihen . . . then" ; cf. on 8". — 10. *? n'jn] there is a tendency in Heb. for Hif'ils to be construed with ^, apparently as a dat. com?nodi% Gn. 45^ V n'n.T to give life to, Ps. 4* 7 a'mn to give width to, Hos. 10^ '? nmn, Is. 53" *? p^-iri to give righteousness to; cf. Ew. § 282°, Lex. h 3.— nan onaif^] so i S. 12" (Deut.), cf. nai pef 33^8 (poet.) Pr. i^', naa being- an accus. of manner (G-K. § 118. 5) ; but noaS 3U" is more usual, both in poetry and prose, Lev. 25^^* ^* 26^ al. — 11. Lit. it shall be, as regards the place, &c. The accents (which connect DipD.T with n'ni, and separate it from what follows) must be disregarded : Dipcn is the absolute case, such as occurs constantly after n'.n (18'^ 21^ Nu. 17* 2i8'» &c.) ; V. Dr. § 121 Obs. i, 2.— 11. mza] cf. Ex. 15* Is. 225^ 37^* al. XII. 9-i6 145 that is within thy gates"), i K. 837 (Deut.) = 2 Ch. 628.— 13 f The injunction is repeated, with special reference to the burnt* offering, as though the temptation to offer this (cf. on v.^) at other places might be peculiarly strong. — 13. In every place that thou seest] and which, by the advantages of its site (cf. V.2), might attract thee to make it a place of sacrifice. — 14. All l/iat I am commanding thee] viz. in the precepts of v.^*^- ^'^^■. 15-16. Animals, however, that are intended for food, and not for sacrifice, may be slain and eaten freely in any part ol the land, provided only that their blood be not consumed. — 15. Thou may est slaughter (nam)] see below. — After all the desire of thy sout\ n*fS.i n^J^'bps) v.20.21 igti I S. 2320 (^): n^X besides Hos. io^<^ Jer. 2^*1. — According to the blessifig, &c.\t.e. accord- mg as thy means, through God's blessing, permit thee; so 16^7. — The unclean and the clean may eat thereof as of the gazelle^ and as of the hart\ so v.'^^'- 15-^. On the animals named, see on 14^. The meaning is that animals so slain, even though of a kind that could be offered in sacrifice, might be eaten freely, like game (which was allowed to be eaten as food — see 14^ — though not accepted for sacrifice) ; the meal was not a sacrificial one, and therefore those partaking in it need not even be ceremonially " clean " (Lev. 7-°^). — 16. Oiily ye shall not eat the blood] to eat the blood — or " with the blood " (onn hv)— was a practice prohibited to the Hebrews : the antiquity of the feeling against it (cf. in other nations, Frazer, The Golden Bough, i. 178 f.) is shown by i S. 14^2.34. and it is strictly and repeatedly prohibited in Hebrew legislation, — both in Dt. (12I6. 23. 25 1523^^ and in the other Codes, viz. (H) Lev. 1710-14 ^^g here, immedi- ately following a law on the place of sacrifice) ig^^, and (P) Gn. 94 Lev. 317 726f. (cf. Ez. 3325). See further on v.23._The per- mission expressed in v.^^ ^as a necessary consequence of the limitation of all offerings to a single sanctuary. By ancient custom in Israel, slaughter and sacrifice were identical (cf. phil. note, below) : the flesh of domestic animals, such as the ox, the 15. nam] in old Israel, as stated above, all slaughter was sacrifice ; hence nai naturally expressed not to s/aitghfer simply, but to slaughter /or sacrifice : here, however, though the same word is used, the context shows that it is stripped of its usual associations, and denotes to slaughte? simply. So. v.21 i S. 28** i K. 19". 10 146 DEUTERONOMY sheep, and the goat (as is still the case among- the Arabs) was not eaten habitually ; when it was eaten, the slaughter of the animal was a sacrificial act, and its flesh could not be lawfully partaken of, unless the fat and blood were first presented at an altar. Compare in this connexion i S. 14^2-35^ where the sin of the people in eating " with the blood" is rectified by the erection of an altar at which the blood can be properly presented to Jehovah : also Hos. 9^- * Amos 7^'', where it is implied that in exile all the food of the people will be unclean, because sacri- fice acceptable to Jehovah cannot be offered beyond the land of Israel, and animals slain for food cannot consequently be presented at an altar (cf. OTJC.^ p. 249 f.). So long as local altars were legal in Canaan (Ex. 20^4), domestic animals slain for food in the country districts could be presented at one of them : with the limitation of all sacrifice to a central sanctuary, the old rule had necessarily to be relaxed ; a dis- tinction had to be drawn between slaughtering for food and slaughtering for sacrifice ; the former was permitted freely in all places (with the one restriction, that the blood, which could no longer be presented at an altar, was still not to be eaten, but to be poured away upon the ground), the latter was pro- hibited, except at the one sanctuary. A different view of the ground of the permission in v.^* is naturally taken by those who regard Lev. 17'"' as (in its present form) Mosaic. Lev. 17^"' requires every ox, lamb, or goat, slain for food by the Israelites, to be presented at the sanctuary (the " Tent of Meeting"): as this law, though practicable in the wilderness, was evidently impracticable when the people were settled in their homes in different parts of Canaan, Dt. 12^' is supposed to be a formal abrogation of it, promulgated immediately before the Israelites' entrance into the Promised Land. This explanation is however inconsistent with the terms of Lev. 17^ ; how could a law, which from the nature of the case could not continue in force when the joumey- ings in the wilderness were over, be described (v.^) as " a statute for ever unto them throughout their generations," as a statute, that is, intended to be permanently valid? But upon the hypothesis, indicated p. 138, that Lev. 17''^, m its original form, had reference to a plurality of altars, it falls into its proper place as a law parallel to Ex. 20**, the relaxation of which, as just explained, was a natural corollary of the centralization of sacrifice introduced by Deuteronomy. 17-18. But while flesh, not intended for sacrifice, may be eaten in any part of the land, tithes, firstlings, and other sacred XII. I7-20 147 dues may be partaken of only at the central sanctuary. The injunction of v.", respecting the place of the sacrificial meal, is repeated here, in more definite and explicit terms, in order to preclude any possible misapplication of the permission granted in v.^5. On the eating of the tithe, see on 14^2^ ; on that of the firstlings, 15^°; on the sacrificial meal accompanying vows and free-will offerings (in so far as these were not burnt-offer- ings : above on v.^), Lev. 7^^^^ (P) ; the gifts designated by the ♦* heave-offering of thy hand" (v.^ : cf. i6iof. h^ must also, it appears, have afforded occasion for a sacred meal, though the first-fruits (if these are included) were the perquisite of the priests (18^ 262- *• 10: comp., however, on 26^^). — 18. See on v.^- 7' 12. — 19. The Levite^ the command just given (v.^^) is repeated, in more general terms, in accordance with the stress which the Writer lays upon it (on v.^^). 20-28. Repetition of the permission of v.", and the restric- tion of v.^^, with fuller explanations. — 20-21. The conditions under which the permission of v.^^ may become necessary, viz. the enlargement of Israel's border, and the consequent remote- ness of many parts of the country from the central sanctuary. — 20. Shall enlarge thy border, as he hath said {promised) to thee (1^1)] cf. 19^; and see Ex. 342'* (JE). — And thou shall say, I will eat flesK\ viz. at a feast, or on some other exceptional occasion. " Except at a feast, or to entertain a guest, or in sacrifice before a local shrine, the Bedouin tastes no meat but the flesh of the gazelle or other game. This throws light on Dt. i2i^-22j which shows that in old Israel game v^^as the only meat not eaten sacrificially. That flesh was not eaten every day even by wealthy people, appears very clearly from Nathan's parable and from the Book of Ruth" [OTJC.^ p. 249«.). — 17. '73W nS] 722.— 18. -p' nScD] that to ii'hich thy hand is put forth , a kind of compound subst. formed from T rhv) : so Is. 7^ tic- nScD, nc cdtd that to -which the ox is sent forth, that which the sheep tramples down ; Is. 11' vry nj<-iD, VJIK i'Ci7D that -which his eyes see, that -ivhich his ears hear ; '■* DT niVK-D that upon -which their hand is put forth = their dominion, Ez. 24** CTrv nono, KtrD Drso that -which their eyes long for, that to -which they Hft up their soul, Ps. 44'* B-N-i TjD that at -which the head is shaken, 90* -|"3B "iikd that -which thy face illumines. — 20. 'Ji "icB: niNn ';] ^^ because or -when thy soul," &c. •3 expresses here rather more than dn ; it enunciates the circumstances (which are conceived to have arrived) under which the action denoted by 148 DEUTERONOMY Because thy soul desiret]i\ the " soul " in Heb. psychologfy (cf. on V.23) is the sentient principle in a living- organism, and as such is treated as the organ of feeling or emotion : hence (i) it is used in the higher prose style and in poetry, as a pathetic periphrasis for the personal pron,, e.g. Gn. 12'^ 27^- 19 (" that my soul may bless thee") Nu. 2210 (see RV. w.: so Jud. 1630 V?? "'^J?) Ps. 6* 11^ 359 Lev. 26*3 Is. i^* {^^^-^ ns3K') 42^ (iti'Dj nn:>'i) 6110 66'^ Jer. 5^- -•' 6^ (notice in the last 8 passages that it is an alterna- tive for the simple pron. in the parallel clause) ; (2) it is men- tioned often as the seat of desire {24^^) or appetite (2325), These two usages explain the employment of the term here (cf. 14-'^). — 21. Have conujiajided thee] v.^^. — 22. Repeated, with slight expansion, from v.^^**. — 23-25. A repetition of the injunction not to eat blood (v.^''), with a statement of the ground on which it is based, and a motive commending it. — 23. Only be firm not to eat^ &yc.\ lit. "be strong" (Plf), i.e. resist firmly the temptation (i S. i4'^-') to eat it. — Fur the blood is the life (lit. the soul) ; and tho7i shall not eat the soul with the flesh\ similarly in P, Gn. 9^ "only flesh with the soul thereof, even its blood, shall ye not eat"; and in H, Lev. 17^^ "for the soul of the flesh is in the blood," and hence "the blood atoneth by means of the soul," v.^* " for as regards the soul of all flesh, its blood is with its soul [i.e. it contains its soul)," and "the soul of all flesh is its blood" (cf. Hamasa, 522; Wellh. Arab. Held. 217). As the blood flows from a wounded animal, so its life ebbs away ; hence the blood was regarded as the seat of the vital principle, or "soul" (Heb. t;'2:) ; in virtue of this it possessed an atoning- efficacy (for it contained the pure and innocent life of the animal, which could be accepted by God as a substitute for the sin-stained soul of a man: see Lev. 17'*, where it is expressly described as reserved for this purpose) ; but, further, it was also too sacred to be applied to ordinary human uses, or employed as food: it was to be "poured out on the earth as water," that so the "soul" which it contained might be restored, as directly as possible, to God who gave it. the principal verb in the sentence takes place (Germ, indem); so v.*"*- *" ;3^» 14** 16'" 19"-* 2i9 28''-»- '^ 301" 3I■-'*^— IK'S: niKn] so 14-8, With n;x the use of b-sj: is idiom. : v. Lex.— 21. '3sn nu Vjn:] G-K. § 121. i.— 23. Kin] 3"*. XII. 21-27 149 See further Oehler, OT. Theol. § 127; Schultz, OT. Theol. pp. 351-361 [i. 384-396]; Dillm. on Lev. pp. 392f., 416, 538 f. ; Siiiith, Rel. Sem, pp. 215-217, 220, 319-327. Whatever may have been the primitive idea under- lying- the prohibition — whether it was a mere superstition, or whether it was that the blood, having been once the special share of the deity, was deemed too sacred to be used as ordinary food (Smith, I.e. pp. 215 f., 220) : amongf the Hebrews a ground partly physiological, partly theological, as stated above, came ultimately to be assigned for it. — The Hcb. nephesh, it should be explained, is a wider term than the English "soul," denoting the sentient principle possessed by animals generally ; the same phrase "living soul" is thus used, not only of man (Gn. 2^), but also of the humblest marine or terrestrial organisms (Gn. 120.24.30 ^lo. 12. ib. 16 Lev. 11 10.46 £2. 47S, — "creature" (AV.), in these passages, being lit. "soul"). See Oehler, I.e. § 70 ; and comp. the Aristotelian idea of •^"jx,^' 25, Thou shalt not eat it\ repeated a third time for emphasis, and in order to annex the promise that follows. — That it may be well, (f^c] the same motive, as 4*0 526(29) 518, cf. ^^^.—That which is right, &'c.] 6^^. — 26-27. Nevertheless the permission thus granted is not to be extended to the case of animals slain for sacrifice : the flesh and blood of these must be presented at the central sanctuary, and there disposed of according te the prescribed ritual. A caution, attached to v. 20-25, just as v.i'f- is attached to v.^^f.. — 26. Thy holy things (l^np)] a general designation of sacred gifts, whether such as were dedicated on a special occasion (i K. 7^1 1515 2 K. la^^: cf. 2 S. 8^^), or recog- nized dues, as tithes (26^3), sacrifices, &c. (cf. in P, Ex. 28^^ Lev. 222-3 Nu. 188 al.). In the Priests' Code, the term has a special sense, being distinguished from the D''l^'^p *5^*7P, or "most holy things" (see on Lev. 2122); but no account is taken of this distinction here. — Thy V0'ws\ v.^- ^^- ^"^ . — 27. Offer\ lit. do (jT'^yi), in a sacrificial sense, as often in P {e.g. Ex. 29^8- 39) ; and occasionally besides. There follows a brief descrip- tion of the ritual of the burnt- and thank-oflfering ("iTiat : see on v.^), in so far as concerns the disposal of the flesh and the blood : of the former, the flesh and the blood alike are to come upon the altar (strictly the blood of both these off'enngs was thrown in a volurne (pil) against the altar) : see on Lev. i^ ; of the latter, only the blood is to be poured out against the altar (comp. Lev. 32- 8. is y^y^ r\1\QT\ !?j; . . . Ipnn), the flesh is to be eaten, at a sacrificial feast, by the worshipper and his family (Lev. 715-21). — Poured out against (bv ^3^^.)] not the technical 150 DEUTERONOMY term, which is PIT to throw in a volume (cf. P^TD a bowl, pro- perly a vessel for throwing- or tossing-), 2 K. 16^^^, and in P, Lev. 32.8.13 and often. — 28. A closing promise, commending the present injunctions to the Israelite's observance. — That it may be well, dr'c] v.^^^. — Good and right] 6^^. 29-31. Israel, after it has taken possession of the Promised Land, is not to imitate the unholy rites practised by the previous inhabitants. — 29. When Jehovah thy God shall cut off the nations] so 19^, cf. Jos. 23* (D^). — Whither thou goest in, ^c.\ cf. on 4^. — To possess them] v. 2. — 30. Lest thou be ensnared after them] cf. y^^- ^^. — And lest thou inquire after (2 S. 1 1^) their gods, saying-. How used these natio7is to serve their gods?] let the Israelites beware lest, after the occasion of temptation appears to have passed away, the desire arise in their breast to serve the gods of the country with the same rites which their predecessors had observed. The inquiry would be prompted by the feeling, not uncommon in antiquity, that the gods in- digenous to a country may not be neglected with impunity (cf. 2 K. 1725-28; I S. 2619).— 3L Thou shall not do so to Jehovah thy God] the rites by which these gods were worshipped are not to be transferred, in whole or in part, to the service of Jehovah. The injunction is aimed against the syncretistic admixture of heathen rites with the service of Jehovah, such as the un- spiritual Israelites were specially prone to. The reason follows: the rites in question are of a kind which Jehovah cannot tolerate. For the expressions, cf. 72^ 2318(18) (naj^m) ; i622t>. — For even their sons and their daughters do they bum in the fire to their gods] an extreme example ("for even") of the enor- mities practised by the Canaanites : cf. Jer. 7^1 19^, and (of the Sepharvites) 2 K. 1731 ; and see on i8i°. XIIL 1-19 (AV. XII. 32-XIII. 18). All solicitations to idolatry are to be met at once by the sternest repressive 80. nav] used to serve : the impf. as 1 1^*. — 'JH CJ] in the discourses of Dt. the fuller and more emph. form of the 1 pers. pron. is uniformly employed (56 times), except here and 29* (see note). ':n here is in accordance with usage, which, when the pron. is appended to a verb for emph., prefers nearly always the lighter form (Jud. i' 8^* 2 S. i8"'^'* &c. : v. Lex., and JPh. xi. 223, 226). The other cases of -jn in Dt. are 32.!'.39.a!..3».39 (the Soog), and 32**- " (P, who prefers '3N just as D prefers '33N : L.O. T. p. 127). XII. 28— XIII. 5(4) 151 measures. — The chapter continues the subject of i229-8i. j^ the other Codes there is no parallel. The worship of ** other gods" is indeed rigorously proscribed {e.g. Ex. 20^ 22^^(20) 23^8) ; but no provision is made for the special cases of seduction into idolatry, here contemplated. — XIII. 1 (XII. 32). The Heb. division appears to be preferable to the English ; for this verse is taken most naturally as a preface to the ordinances following. — The whole word (or thing) which 1 command you y that shall ye observe to do, <5r'c.] a repetition of 4^, in a slightly modified form, with particular reference to the three ordinances following. — 2-6 (1-5). No invitation to go and serve other gods, even though it proceed from a prophet, possessing, as it seems, irrefragable credentials, is to over- rule the fundamental article of Israel's creed, that Jehovah is the sole object of the Israelite's reverence : the prophet, who comes forward with such a doctrine, is to be put to death. — 2(1). Arise] 34^° 18^*. — Or a dreamer of drearns] comp. Jer. 2225.27.28.32 37^ 29^ Zcch. lo^. The dream might be the channel of a genuine revelation (Nu. 12^ Joel 3^: cf. Gn. 20^ 31^^ &c.); but it might readily become a source of self- deception ; and in the passages quoted, dreams are referred to, as here, in terms of disparagement. — And he give to thee a sign or a portent] viz. in attestation of the truth of his affirmations ; comp. Ex. 4^- 9- 30 ^9 ^<* show," lit. give V-^) i K. 13^* *• — A sign or a portent] on 4^4. — 3(2). Come to pass (N3)] I S. lO'^' ^. — Go after other gods, which thou hast not known] 6^* ; 1 1 2^. — 4(3). Is putting you to the test [S^-^^) to know whether you do (emph.) love, ^c] ^"^ always asserts existence with emphasis {e.g. Ps. 5812(11) <'that there is a god judging the earth ") : hence D"'anx DD'J'M is more than D^N □'nnxn (which might have been said ; see Jud. 2^2), and is exactly ex- pressed by "whether you do love." Jehovah's claim upon the Israelites' love and obedience (6^) is a paramount and fundamental principle of their religion : hence the fulfilment of the false prophet's affirmation is a searching test of the sincerity with which Israel holds it. — 5 (4). After fehovah you f XIII. 1. itn] resuming emphatically the obj., as Jud. ii"'* Is. 8^^ 2 K. 17'* (cf. Dr. § 123 OAs.).— 2-3. »oi . . . |mi . . . oip' 'j] on 4**.— 0135/^1] on 5». 152 DEUTERONOMY God shall ye walk, frr.] an emphatic reaffirmation of the fundamental duty, binding upon every Israelite : comp. 6^^ io20; also 8*5 10^2 j 113.22^ — 6(5). The prophet who has so misled his countrymen is to be put to death, because he has been disloyal to Israel's Divine deliverer, and in order that the evil which he secretly meditates may be checked in the bud. — Spoken defection (^"^D ~ini) against Jehovah\ the same expres- sion Jer. 281^ (^x) 2cf''' (likewise of untrue prophets), cf. Is. 59^^ : for "TiD {turning aside [comp. the verb e.g. i S. la^o], defection', AV. rebellion or revolt), see also 19^^ Is. i^ 31^. — Which brought yoii out, &c.\ cf. 8^*; also 7^ 926 &c. : here the addition of the two relative clauses emphasizes the fact that defection from Jehovah is also ingratitude. — To draw thee aside (''in^'^L'r)] v.^^ (10). 14(13). cf. ^^^.— Out of the way, &c.] 912- lo ii28; also 530(33), — And thou shall extertninate the evil from thy midst (yin myai impo)] so 177 19^^ 2i2i 2221-24 34^; and with "from Israel" 1712 2 2^2 (cf. 1 9^3 21 9), — always at the close of instructions for the punishment of a wrong-doer, and always, except 19^^, with reference to capital punishment. A formula peculiar to Dt., whereby the duty is laid upon the community of clearing itself from complicity in a crime committed in its midst, and of preventing, as far as possible, an evil example from spread- ing (cf. the same expression, in Israel's mouth, Jud. 20^3)_ 7-12 (6-11). No invitation to idolatry is to be listened to, even though it emanate from a man's most intimate relative, or his most trusted friend : the author of such a pro- posal is to be put to death. — 7 (6). Entice thee] with induce- ments such as an intimate relation or friend can apply (Jud. i^* I K. 2x25). — The son of thy mother] i.e. thy own brother (Gn. 2729 Ps. 5020) : ffit Sam. read "IDX p IK T-nx p, including expressly the half-brother (comp. Lev. 18^). — The wife of thy bosom] 28^*- 5^ ; cf. ^i^^n DDDb' Mic. 7^. The term significant of affection is chosen intentionally. — Thy friend, which is as thine own soul] I S. 181 ("And Jonathan loved him ^'233 ") a,— Z^/ us go, drr'c.] as v.3(2), — 8(7). Of the gods of the peoples, &c.] 6^*. — Or far off from thee] the danger therefore might threaten not only from Israel's neighbours (i K. 1 1"- ''), but from nations 6. myai] for the verb, cf. also 26"- 1" i K. i4'» 21" 22" 2 K. 23-* (Deut.). XIII. 6^14(5-13) 153 at a distance (e.^. from Syria, or Assyria). — nvp iyi )mir\ nvp^ \'~\iii^] 28''^. — 9-12 (8-11). The sternest measures must at once be adopted to check the evil : not only is the tempter not to be listened to, but even though the temptation have only been expressed by him in secret (vJ), he is to be treated without mercy or compunction ; for his attempt to seduce a brother Israelite from his loyalty to Jehovah, he is to be stoned to death. — 9 (8). Neither shall thine eye pity him\ 7^^. — 10(9). Thine hand shall he first y &c.\ so 17^ (of the wit- nesses against a man convicted of idolatry) : in spite of thy relationship to him, thou art both to denounce him (v.^W**), and also to be the first to carry out the sentence against him. The severity with which the Writer seeks to check every encouragement to idolatry, shows that he was sensible of it as the pressing danger of the time. — 12 (11). And all Israel shall hear and fear\ similarly 17" 1920 zv^^: the example, the legis- lator trusts, will have a deterrent effect upon others, and tend to prevent a repetition of the same offence. 13-19 (12-18). Any Israelitish city, which has permitted itself to be seduced into idolatry, is to be treated with the utmost rigour, its inhabitants being put to the sword, its spoil burnt, and its site abandoned. — 13 (12). If thou hearest in one of thy cities which fehovah thy God is ^ving thee (i^o) to dwell there, saying, Men have gone forth, dr'c.J apparently an inversion for ** If thou hearest, saying, In one of thy cities which J. thy God is giving thee to dwell there, men have gone forth, &c.," nnN3 'i1 T'lj; being brought up from the subordinate into the prin- cipal clause (like "•niJO """inx 31^9, compared by Dillmann), for the purpose of giving it, as the most important part of the sentence, a more emphatic position. For " to hear, saying," cf. Jos. 22^1 I S. 134 I K. 16I6.— 14 (13). Base fellows] so RV. rightly; comp. the rend, of hvh^ in the RV. of 15" Ps. loi'' Pr. 612 1 627. Lit. sons of unprofitableness, i.e. good-for-nothing, -worthless fellows. Sv'Va is not a proper name (in spite of 2 Cor. 6'*) ; though the expression 9. h nan] Pr. i^.— 11. Vyo] idiom. =/rotn attachment to : Jer. 2» 32^" Ez. 69 86 iii» 145 44i»->«, cf. Hos. 9I Is. 568. — 14. hy^zi 'j3 dwk] for the seemingly pleonastic D'rjK, comp. Gn. 13^ Nu. 13^ Jud. 18' i K 1 54 DEUTERONOMY "sons of Belial" has become so naturalized in English that it has been sometimes retained even in RV. Except 15', the word does not occur besides in the Hex. ; but VyS-a (x'jn) v'k, or Sy^a (":3) p, is common elsewhere as a designation of unprincipled, low-minded characters {e.g. Jud. ig^^ I S. 10^ 2525 30^2 , K. 2ii"-'''). Are gone out from the midst of thee] the suggestion is repre- sented as emanating from native Israelites, who have succeeded in leading astray their fellow-citizens. — Let us go, &c.\ v. 3(2)- 7(6), — 15(14). And, behold, the thing is true (and) certain, this abomination hath been done\ the same words in 17*. — Abomina- tion (nayin), of idolatrous practices, as 17* 18^ 20^^ Jer. -^2^^ al. : cf. on 726.— 16 (15). With the edge of tJie sword (mn "D^)] lit. according to the mouth of the S7mrd, i.e. as the sword can devour (2 S. 2^6 ii25), without quarter. The phrase is a common one. — Devoting it] see on 72. Devotion to the ban, in which (as here) the spoil also was destroyed, was of the most severe and rigorous type (Jos. 6-7, of Jericho; i S. 15^): more commonly the spoil was retained by the Israelites for their own use {2^^- Jos. 82- 26f- aL). — And all that is in it] the expression is an in- definite one ; but probably human beings are intended : cf. Jos. 621, and see below. — 17 (16). Into the midst of its broad place] not its street: the 3rn was the broad, open space in an Eastern city, something like a modern market-place, where public gatherings were held, and justice was sometimes administered 21^* (the same phrase: cf. v.^^) 2 K. 2^*; used without a defining ad- junct, such as a numeral, it imparts to the expression the sense of some or certain, Gn. 37^ (cf. Ex. 16^" i K. 20"^).— 15. 3B'n] 9=1. —;i3: ton n:ni lann] render as above. n:n, as 17* 19'* al. nea.r\y = if {Lex. nan d). The second clause ('ji .Tncvj), aawVirm, ]\ist as 17* 19^^ {r\yj ipt^'), 22^*: that in AV., RV., is gratuitous and wrong. — n:2i<] faithfulness, the subst. or pred. (in lieu of the ad], faithful, true) : so 17*, cf. Mtri n-n mn 22^" i K. 10* (Dr. § 189. 2).— psj] lit. established: cf. Gn. 4122.— 16. oinn] on 3".— ick ^3 nxi na] the expression may denote only the spoil {i.e. the domestic property of various kinds), as 20^*, or it may include human beings and cattle (Jos. 6-') as well: as the spoil would hardly be "devoted" with the sword, it is probably to be understood here of the human beings resident in the city : observe also that the emphatic position of " spoil " in v.^'' ('^) ['3pn nhhv Ss n.vi implies a tacit contrast with something different which has been named in V.i* ('">). It is true, the words ^^^ 's'? nnon^ nwi are not represented in ffi; and Dillm. would omit them as a gloss : but the omission makes the verse rather short ; and, if nn ncK ho be understood as explained above, there is no difficulty in connecting it with Dnnn : for ann 'bV rnnn of cattle, see Jos. 6'^^. XIII. i5(m)~xiv. 155 (cf. 2 Ch. 32« Ezr. io» Neh. 8^-^ Is. 59^* Job 29').— ^j a wA eat. swarming things that go upon all four, which have bending legs above their feet to leap withal upon the earth : ** even these of them ye may eat : the locust after its kind, and the bald locust after its kind, and the cricket after its kind, and the grasshopper after its kind. ** But all (other) winged swarming things, which have four feet, are a detesta- tion to you. Here v.^ is introductory, the various kinds of prohibited food being- classed under the category of abomination (n3yin), one of D's characteristic expressions (on 7*5). There follow provisions respecting clean and unclean quadrupeds, v.*-^, aquatic creatures, v.^-^°, birds, s?-^'^^, flying insects, v.'^^-. On the general subject of these provisions, the reader is referred to the commentary on Lev, ii: here, only the differences in Dt., or other points of particular interest, will be noticed. — 4''-5. There is nothing in Lev. corresponding to these words. The difference between the two texts is this, that in Lev. (v. 3) the clean animals are only defined, while in Dt. they are both defined (v.**) and exemplified (v.*-^). The ox, the sheep, and the goat are, of course, well known, and frequently mentioned ; the hart (b*X : fem. np'X hind) is also often named, especially in poetry, as a figure of affection, surefootedness, and rapidity {e.g. Is. 356 Song 28; in the fem. Pr. 51^ Ps. iS^*) ; the gase/le ('3V) is alluded to similarly for its swiftness and beauty {e.g. 2 S. 2^8 Is. 13^* Song 2^), — the hart and the gazelle are also mentioned together as common kinds of game, Dt. 12^5-22 1522^ The roebuck pl'^O^) is named i K. 5-^ (4^^)t, by the side of the hart and the gazelle, among the delicacies provided for Solomon's royal table : according to Conder [Tent Work, ed. 1887, p. 91), an animal bearing among the Arabs the same name Vahnmr is found now in the thickets on the sides of Carmel, and gives XIY. 5. '3s] gazelle =■ Aram. k'3B, Arab. gj]s. The word (as Arab. Aram, show) has no etym. connexion with '3i attractiveness, beauty, the root of which = Aram. K^y to desire, will, Arab. \x,a to incline towards, yearn ^or {com^. Dr. § 178, p. 225 f.). — iDi] the etym. is unknown. Arab. l6o DEUTERONOMY Its name to a larj^e valley, the IVady Va/itnt'ir, in the wooded district south of Carmel : a specimen sent to Prof. Newton at Cambridge was pronounced by him to be the true Cerviis ctipreolus, or roebuck [Proc. Zoolog: Soc. of London^ May 2, 1876). Cf. Bochart, Hieroz. i. 910 ff., ii. 280 ff. (5r (codd. A, F) )8ou/3aXo?. The loild goat (^p^5) is not named elsewhere : dS ^y the ibex (or wild goat), which is common in Palestine (i S. 24^, near 'En-g-edi), and some species of which may well be meant (Tristram, NHB. 97; DB.'^'i. 1202). ffi (codd. A, F) TpayiX(L(jio%. The addax (it^"''^), also, is named only here ; the identification is that of Tristram, who states that the Antilope addax is common in Abyssinia, Egypt, and Arabia, and is well known in the 'Arabah, S. of the Dead Sea {NHB. i2y). ffl TTuyupyo? (whence AV., RV.), a white-rumped species of antelope (of which there are several), found in N. Africa {ib. 126). The antelope (i^^Jil), Is. 51^*^1: ffir opv^, a large kind of antelope, "very beautiful and graceful, with long slender recurved horns " {ib. 57 f. ; DB.^ i. 464). The mountain-sheep (~'P!) is mentioned only here. The animal meant is uncertain, but some kind of wild mountain-sheep (Col. H. Smith ; Tris- tram, DB.^ i, 556 f.) may well be intended. ST N^'n (in Pr. 5^"-* = Heb. rhv^ wild goat); % W)S mountain-goat, ffi KafirjXoirdp- 8aXi9, a native of Africa, and not probable. AV., RV. "chamois," which, Tristram objects, cannot be right; as the chamoi* is an antelope of Central Europe, unknown to any Bible lands. A singular argument has been founded (Tristram, at the Hull Church Congress, Guardiati, Oct. 15, 1890, p. 1623; Pal. Expl. Soc, The City and the Land, p. 80 ; and elsewhere) on the animals mentioned in Dt. !4^'', in favour of the Mosaic authorship of the Pent. It is said, " Nine animals are mentioned in Dt. which do not appear in Lev. Of these 5 or 6 at least never lived in the Nile valley or in wooded and hilly Palestine : they are inhabitants of desert open plains, or of bare rocky heights. They are not mentioned in Lev., because immediately after the Exodus they would be strange to the Israelites ; but after 39 years had been passed in their haunts they would be familiar to them all." A little reflection will show how inconclusive this argument is. Had there been — as the PEFQuSt. 1894, p. 103, very inaccurately says there is — a list of clean animals in samara, to spririg, quoted by Tristram, does not exist : the meaning is ronjectured by Ges. in the Thes., merely for the sake of explaining this word.--i. iSsKB noJ<] see on i^ : cf. 20** i S. 15*''. XIV. 7-1 1 l6l Lev., to which in I)t. others, having the character referred to, were added, it would indeed possess plausibility : but that is not the case ; no clean animals are named in Lev. ; they are only defined (Lev. ii*) ; in Dt. they are bo/h defined (v.') oTid named (v.*'-). But, except by assuming what the argument is constructed to prove, there is no reason for supposing that the writer of Lev. 1 1, if he had been asked to na?ne the animals defined by him in v.*, would not have mentioned just those enumerated in Dt. I4*'*. And the further objection, that the animals in question could not be known to a writer living in Palestine, is open to the retort that, if so, there would be no occasion to forbid the Israelites to eat them. But in view of I K. 5' (4^), the allegation itself is questionable. 7. The particulars respecting- the camel, the rock-badger, and the hare, which are repeated in each case in Lev., are condensed into a single clause. The \^'^ is named besides Ps. 104^8 Pr. 20^6 : it is the Arab, wabr, the Hyrax Syriacus of naturalists. "Rock-badger" is a rendering of the German name Klippdachs; but there is, in fact, no perfectly suitable English name available. "Coney "is the old English word for a rabbit ; but being now practically obsolete in that sense, it has been retained in RV. as the rendering- of the Heb. JD'J*, the animal which this term properly denotes being indicated in the margin. As the hyrax syriacus is in appearance and habits not unlike a rabbit (Tristram, NHB. 75 ff.), though be- longing to a different family, the retention of "coney" in a popular version may, under the circumstances, be excusable. — 8. ffif Sam. supply the missing words, reading exactly as in Lev. ii7. Whether the first clause be necessary or not, "he cheweth " must certainly be restored : see below. — 9-10. The description of the lawful and prohibited aquatic animals seems plainly to be abbreviated from the more circumstantial particu- lars contained in Lev. In the last clause, Dt. has ^3, is not really the bird meant. As Tristram {I.e. p. 172 ff.) shows, the Arab, nisr, which corresponds to the Hebrew nesher, is not the Eagle, but the Griffon- Vulture, or Great Vulture (distinct from the ordinary, or carrion-vulture, v.^"), with which also the Biblical allusions to the itr: agree : the eagle, for example, does not congregate around carrion (Job 39^^* Mt. 24^), nor has it the neck and head "destitute of true feathers, and either naked, or thinly covered with a powdery down," in agreement with the allusion in Mic. i^^(" enlarge thy baldness, as the nesher"), whereas both these characteristics suit the Griffon-Vulture. The Griffon- Vulture " is a majestic bird, most abundant and never out of sight, whether on the mountains or the plains of Palestine. Everywhere it is a feature in the sky, as it circles higher and higher, till lost to all but the keenest sight, and then rapidly swoops down again " {DB.-^ \. p. 815). The bearded vulture (D15)] or Ldmmer-geier, the "largest and most magnificent of the vulture tribe" {NHB. 171). The osprey ip^)^)\ or short-toed eagle, "by far the most abundant of all the eagle-tribe in Palestine" {ib. 184). — 13. And the . . . (nt^ini)] Lev. ii^* has nothing corresponding. The word is certainly a vox nihili: see below. — 15. The night-hawk (DOnn)] or screech-owl {ib. 191 f.). — The sea-mew {^^^)] or petrel, perhaps including gulls {DB.^l 679 f.).— 16. The water-hen ("O^W)] so ffi {Tropcl>vpL^ "detestations," the same word used in Lev. 11 ; and Is. 65^" 66^' allude to the flesh of the swifte, the mouse, and other "detestations" (again fi^i^'n), as eaten sacra- mentally (cf. OTJC.^p. 366 f.). — Analogous prohibitions are found in many other Eastern lands, as Egypt, India, &c. See further on Lev. 11. 21*. The Israelites are not to eat the flesh of any animal dying of itself. 2i». Ye shall not eat anything Ex. 22^MS<') (JE). And holy men thai dieth of itself (nVnrSs) : thou shall ye be unto me ; and flesh in mayest give it to the stranger ("u) the field that has been torn of beasts that is within thy gates, and he shall (nsia) ye shall not eat ; ye shall cast eat it, or thou mayest sell it to a it unto the dogs, foreigner : for thou art a holy people unto Jehovah thy God. Lev. 17^"* (H or P). And every soul which eateth that -which dteth of itself (jhzi), or that which is torn of beasts (■"iS-ib), of the home-bom or of the strangers (ij) — he shall wash his clothes, and bathe himself in water, and be unclean until the evening ; and then he shall be clean. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity. n?33, lit. a carcase, is used technically of animals that have died a natural death, without being properly slaughtered: the 21. 1^9 "ik] cf. Lev. 25^* Nu. 30^ (G-K. § 113. 4*). XIV. 21 1 65 ground upon which their flesh was prohibited being-, doubtless, partly because it might be unwholesome, but principally because it would not be thoroughly drained of blood (see on 12^^; and note the position of the corresponding law in Lev. 17^^^, im- mediately after the prohibition to eat blood, v.^^-^'*). The law of Dt., it is evident, is closely related to that of Ex. ; it does not, however, directly conflict with it, for the one relates to n733, the other to '^^'}P. But it is in conflict with the law of Lev. ; for in Dt. what is prohibited to the Israelite is allowed to be given to the "stranger," or foreigner resident in Israel (on 10^^), whereas in Lev. it is forbidden to both alike (except under the condition of a subsequent purification) ; the Israelite and the stranger are thus placed on different footings in Dt., they are placed on the same footing in Lev. The law of Lev. must certainly therefore belong- to a different age from the law of Dt. : the only open question being, which is the earlier? The difference is in harmony with the distinction which prevails gener- ally, between Dt. and P, as regards the status of the Ger. In Dt. the G&r does not stand formally on an equality with Jehovah's people : he is de- pendent (p. 126) upon the Israelite's forbearance and charity (cf. in H, Lev. ig^"" ^'•) ; and though some conformity with Israel's religion is ex- pected of him (29^" (1''), the only command laid expressly upon him is the observance of the sabbath (5'*). In P the Ger is placed practically on the same footing as the native Israelite : he enjoys the same rights (Nu. 35'^, cf. Ez. 47"), and is bound by the same laws, whether civil (Lev. 24^-), moral and religious (18-^ 20^ 24^^ cf. Ez. 14^), or ceremonial (Ex 12'^ Lev. ,629 1^8.10.12.13.15 22" Nu. 1514. 26. 30 ,giOj . the principle, "One law shall there be for the home-born and for the stranger," is repeatedly affirmed (Ex. 12^^ Lev. 24^ Nu. 9'^ ,^15.16.29^^ — the only specified distinctions being that the Ger, if he would keep the Passover, must be circumcised (Ex. 12^), and that an Israelite in servitude with him may be redeemed before the jubile (Lev. 25^^''), a privilege not granted in the case of the master's being an Israelite (v.*"-). Indeed, in P the term is already on the way to assume the later technical sense of irfuffnXvTos, the foreigner who, being circum- cised and observing the law generall}', is in full religious communion with Israel (Schiirer, NZg." ii. § 31, esp. p. 566 f.). The analogy of other cases makes it probable that the law of Dt. is the earlier, that of P reflecting the greater strictness of a later age, when the Ger, who desired to share the advantages which residence in Israel might offer, must, it was held more strongly than before, subject himself to the same laws. Dillm. is only able to maintain the opposite view {EL. p. 540 ; NDJ. pp. 304, 606), by the not very natural supposition that the law of Lev. is part of an ideal consti- tution constructed by P, not, like that of Dt., basetl upon actual practice, I 66 DEUTERONOMY and lience not necessarily the creation of an age subsequent to Dt. Cf. further, Kuenen, Hihh. Lect. pp. 182-187; Smend, AT. Theol. p. 333; Benzinger, Hehr. Archdol. (1894), p. 340 f. ; Nowack, Hebr. Archciol. § 62. Foreigner\ on 15^. — An holy people] v.^: the law in v.^^* is referred to the same general principle as the law in v.^^. SI**. A kid not to be seethed in its mother's milk. — This law is repeated verbatim from Ex. 23^^^ 34^^''. The prohibition may have been aimed against the practice of using milk thus prepared as a charm for rendering fields and orchards more productive. See more fully on Ex. 23^^^ XIV. 22-29. Tithes. XIV. 22-29. The law of tithe. — Israel is to show its devotion to Jehovah by rendering Him a tithe of all the produce of the soil, to be eaten by the offerer, with his household, at the central sanctuary, at a sacred feast, to which the Levite is to be invited as a guest : those resident at a distance may take with them the value of the tithe in money, and expend it at the sanctuary in such food as they desire, to be consumed similarly at a sacred feast, v. 22-27. Every third year, however, the tithe is not to be consumed at the central sanctuary, but to be stored up in the Israelite's native place, as a charitable fund for the relief of the landless and the destitute, v. 28-29. In the legislation of JE there is no mention of tithe. On the relation of Nu. 1 821-32 Lev. 2730-33 (p) to the law of Dt., see p. iSgf. — 22. All the increase of thy seed] the tithe is exacted only on the produce of the soil, in v. 23 corn and wine and oil (713) being particularized : nothing is said of the tithe of cattle, referred to in one passage of P (Lev. 2732). — 23. This tithe is to be brought to the central sanctuary (as had already been prescribed incidentally in another connexion, 12^11), and con- sumed there at a sacred feast. For the expressions used, see on 12'-^. From the stress laid, both here and v.26 12^^-11, on this provision, it would seem that the custom had prevailed (cf. Am. 4*) of presenting the tithe at the local sanctuaries. — 22. niiffn Ksvn] nis', of plants, as i K. 5'^ ; the art. in Nsvn shows that mm is construed not as a gen. but as an accus. (on 8'^) : cf. nt« h^' Gn. 44* Ex. 9™-»».— nj» njB'l GK. § 123d, i. XIV. 21-28 1 67 The firstlings of thine oxen and of thy sheep] these are mentioned here, only because their disposal was similar to that of the tithe, perhaps also because it was usual to offer them at the same time (Dillm., Keil). The law relating properly to first- lings follows in 15^^-23. — That thou mayest learn to fear ^ &'c.\ cf. 4^°. The regular observance of the duties just prescribed is to be the means of keeping alive and exercising the religious feeling of the Israelite. — 24-27. Facilities granted in the case of the offerer's home being too distant from the central sanctu- ary to allow of the tithe being conveniently carried there in kind. — 24. When fehovah thy God shall bless thee] cf. y^^. The difficulty is likely to be the greater, when Jehovah's blessing increases the productiveness of the soil, and augments in con- sequence the bulk of the tithe. — 26. Thy soul desireth . . . asketh] ' * soul " is here nearly synonymous with appetite : cf. Nu. 1 1^ (the *' soul " dry) Is. 29^ (the " soul " empty, and eager for food) 32^ Pr. 23^ (ti'S3 7i?3 lit. "a possessor of a soul," i.e. ♦*a man given to appetite"). Comp. on 1220 23^5. — Shalt eat there before Jehovah, and rejoice] I'i'. — 27. The Levite that is within thy gates] the Levites resident in the various cities of Israel (12^2) are not to be forgotten on the occasion of sacred festivity (cf. on 12^2), — 28-29. But in every third year — called in 26^2 the "tithe-year" — a different disposition of the tithe is prescribed : it is to be devoted to the relief of the necessitous in the Israelite's native place. — 28. Thou shall bring forth . . . and deposit "within thy gates] i.e. the tithe of the third year is to be "brought forth" from the owner's granaries — the verb may suggest the collateral idea of its being brought forth publicly, cf. N^Vin 17^ 2ii^ 2215- 21- 24 (Dillm.) — and "deposited" — perhaps in some public storehouse — in his native city. Lay up (AV., RV.) is an old English expression, often used where we should now rather say lay do-von, or deposit : see (also for n^2n) Ex. 1623-33.34 Nu. 1722(7) 1^9,— All the tithe] a//,— as though to guard against the possibility of the tithe in this year being 24. •^^^^ Idd nar 'd] 19" ^^^.^ nav '3; i K. ig^im.n -pn m 'd ; Jos. 9'^ Is. 57'". — 25. 1033 nnnjij give it for money (the Beih pretii), i.e. exchange it for money: not "turn it into (S)," R.V. So v. 28.-26. db* nSjm] G-K. §§ 49. 3 R.o ; 20. 2. I 68 DEUTERONOMY in part diverted to other purposes. So 26^2. — 29. And the Levtie, &c. , shall come, and they shall eat and be satisfied (6^^)] cf. 26^2 •< a.nd they shall eat it within thy gates" i.e. not at the central sanctuary, but in the various cities in which they dwell. In what manner this was to take place is not stated : it may have been in public feasts provided from time to time by the local authorities, or the tithe thus reserved may have been dispensed in doles to individuals who came and showed that they were in need of a meal. The ordinary tithe was in part (v. 27) applied to the maintenance of the landless Levite ; the triennial tithe was applied entirely, something in the manner of a poor-rate, to relieve the needs of the landless and desti- tute classes, whose sufferings so often excite the compassion, or indignation, of the prophets (cf. OTJC.^ p. 362). — The stranger, the fatherless, arid the widow] these, not less than the Levite (on 12I2), ^re constantly the objects of the Writer's philanthropic regard: see iqIS i6ii-" 2417. is- 20. 21 2612.13 2718: comp. before (in JE) Ex. 2220- 21 (21. 22)^ ^^^j jj^ w (of the stranger) Lev. 19^^-^*; so in the prophets, as Is. i^''^ Jer. 7^ 22^ Zech. 710 : comp. allusions to their oppression. Is. i^^ lo^Jer. 528 Ez. 227 Mai. 35; also Job 627 22^ 243-9 29I2. i3 2,\^^-^-T.i^^.— That Jehovah may bless thee, (f^c] so 241^, cf. 2321 (20): comp. the same promise on Israel's obedience 71^ 151828^30!^; and see on 27. The tithe mentioned in these two verses was called by the later Jews ""py ""'^'y^ "the tithe of the poor." The importance attached to it by the legislator appears from 2&'^^-, where the Israelite is commanded to acknowledge solemnly before Jehovah the due payment of it. From the subject of the law next following, 151^-, it may be conjectured that this triennial tithe fell due every third and sixth year in each sabbatical period : in the 7th year (in which the land lay fallow) it would naturally not be exacted. A sacred tithe, especially one exacted on the produce of the soil, was a common institution of antiquity. Of the Greeks, for instance, it is often stated that they rendered a tithe to the gods of spoil taken in war, of the annual crops, of the profits of mines and commercial industries, of confiscated property, &c. {PRE."^ xvii. 429; Hermann, Gottesdienstl. Alterth. d. Griechen, XIV. 29 169 § 2o. 4). Originally the tithe will have been rendered volun- tarily, as an expression of gratitude to God, the giver of all good things : and no doubt with religious minds the same feeling will have continued throughout to operate at its pay- ment ; but it was often exacted, whether by the priesthood or the community generally, as a fixed impost, payable by the landowners in a particular district, for the purpose of main- taining public worship at a sanctuary. In the East it was more- over not unusual for the revenues of the sovereign to be derived in part from tithes, e.g. in Babylonia and Persia (Arist. Oecon. pp. 1345^, 1352''): comp. I S. 8^*- ^'^. The oldest Hebrew legisla- tion (Ex. 21-23) requires the payment of first-fruits (22^8 (29))^ but makes no mention of tithes : it may be either that the scale on which in old times public worship was conducted was not such as to require this impost, or, so far as the Temple at Jerusalem is concerned, that the expenses of its maintenance were defrayed largely out of the king's revenue. The Deutero- nomic law of tithe is, however, in serious, and indeed irrecon- cilable, conflict with the law of P on the same subject. In Nu. igei'-js ti^e tithe is appropriated entirely to the maintenance of the priestly tribe, being paid in the first instance to the Levites, who in their turn pay a tenth of what they receive to the priests ; in Dt. it is spent partly at sacred feasts (partaken in by the offerer and his household), partly in the relief of the poor, — in both cases the Levite (by which in Dt. are meant the members of the tribe generally, including priests [see on 18^]) sharing only in company with others (v.-'^''- 2^)^ as the recipient of the Israelite's benevolence. Further, in Dt. the tithe is exacted only on the vegetable produce: in Nu. 18, though it is not expressly so stated, the impression produced by the terms employed (note the similes in v.^^-soj^ Js that here also only a vegetable tithe is intended : if, however. Lev. 2732f- be rightly regarded as an original part of the legislation of P, so that it may be legitimately used in the interpretation of Nu. 18, the tithe levied on the annual increase of cattle will be included as well.* But in either case, a large proportion * Except in so far as it may be included in the "all" of Gn. 28^*, the only other allusion in the OT. to a tithe on cattle is in the late passage 1 70 DEUTERONOMY of what in Numbers is devoted exclusively to the support of the priestly tribe, remains in Dt. the property of the lay Israelite. From an early date, endeavours have been made to har- monize this discrepancy. The supposition most commonly made, which is found as early as Tob. i'^ (cf. Dt. 26^2^5^ ^^ee note]), and Jos. Aiitiq. iv. 8. 22, and is adopted generally by Jewish legalists, is that the reference in Dt. is not to the tithe named in Lev.-Nu. at all, but to a second or additional tithe, levied (after the deduction of the Levitical tithe) on the remain- ing- nine-tenths of the vegetable produce only, and appropriated, not, like the first tithe, to the support of the priestly tribe, but to public feasts celebrated at the sanctuary, and to charity.* It must be frankly owned, however, that this interpretation is not consistent with the language of Dt., or with the terms in which the tithe is there spoken of. Were it the intention of Dt. to introduce a seco7id tithe, in the manner supposed, the fact must surely have been indicated expressly by the terms used : it is incredible that a second tithe should have been instituted in X^t. for the first time, without a word to indicate 2 Ch. 31® (i S. 8^^ referring- only to the secular tithe, exacted by the king) : indeed, even in post-Biblical notices (except in the expanded text [cod. h\ of Tob. i^), including those in Philo and Josephus, there is no reference to such a tithe prior to the treatises of the Mishnah {c. 200 A.D.). Lev. 27^, it seems, must represent a claim asserted on the part of the priests, which deviated too widely from prevalent usage to be, as a rule, successfully enforced. It is, however, remarkable that the only express notice of a tithe on cattle in the law should be found, not in the primary and constitut- ive enactments of Nu. 18 and Dt. 14, but in a chapter (Lev. 27) dealing only with the subordinate subject of the co?nmtitation of sacred dues ; and hence the suspicion may not be ill-founded that Lev. 27^-'- is a late insertion in P (Baudissin, Priestcrthum, p. 173; and others. Cf. Nowack, Hebr. Arch. ii. 258, n. 3). * The ^^ third tithe," of which mention is made in Tob. i® and in Jos. Antiq. iv. 8. 22, is that prescribed in Dt. i4"^'* (cf. 26^-'-) for payment in the third year, which was held by many of the Jews to be not the same tithe as that of v.^^'-^, differently applied, but an additional, or (from their point of view) a "third" tithe, levied triennially for the relief of the poor. This interpretation was, however, not universal even among the lews ; and it is generally allowed by modern commentators (including those who, as Keil, still treat v.'-^'"' as referring to a "second" tithe) to be incorrect ; it may thus be taken for granted that the charity-tithe of Dt. i4-^'" is simply the festival-tithe of v.'""'^, applied to a diflercnt purpose. XIV. 29 17' that, it was an innovation, or anything different from what would be ordinarily understood by the word "tithe." The language of 26^2f.^ also, makes it exceedingly difficult to sup- pose that the tithe referred to in Dt. is a "second" tithe: had a tithe been paid regularly every year to the Levites (Nu. iS^^"^), it is inexplicable that every third year should have been called, Kar i$ox-^v, " the year of the tithing" ; and when in this same year the whole tithe of the produce has been stored, and the Hebrew makes a solemn profession that it has been pro- perly disposed of by him, it is not less inexplicable that there should be no allusion to his disposition of the first and principal tithe, supposing this to have been really due from him. The two laws, it is impossible to doubt, speak of one and the same tithe ; and the discrepancy between them arises simply from the fact that they represent different stages in the history of the institution. The only question remaining open is, which of the two stages is the older ? * Riehm, who holds the legislation of P to be older than that of Dt. (though not, in its existing form, Mosaic), supposes {HWB.^ p. 1793 f.) the custom of spending the tithe upon sacred feasts, of a joyous character, to be an old one, and so firmly established among the people, that the legis- lation of P failed to supersede it ; the legislator of Dt. therefore, abandon- ing the endeavour to enforce the provisions of P, was content to leave the custom as far as possible as he found it, merely accommodating it to the general scope of his legislation by insisting that these feasts shall only be held at Jerusalem, and by making the institution conducive at the same time to the ends of philanthropy and charity (i4*^"^"*'). Dillmann (on Lev. 27^ ; and following him, Ryssel in PRE."^ xvii. 442 f.) argues that the tithe being an offering rendered to the Deity, its being paid directly to His ministers would be a more natural and primary disposal of it, than its being appropriated either to a feast, in which the offerer himself would of course retain the lion's share, or (as in every third year) to the relief of the poor. It may have been the custom, he conjectures, for the payment of the tithes to be accompanied by sacred feasts, which P however ignores : the Deuteronomic appropriation of the tithe, in two out of every three years, to such meals exclusively, and only once in three years to the support of the Levites and other destitute persons, is most easily under- stood as a diversion from its original purpose, introduced at a time when altered circumstances rendered the older system impracticable : the laity, * That the " second " tithe is no genuine element of Hebrew law, but a harmonistic device of the Jewish legalists, is admitted by the most moderate critics {e.g. by Ewald, Antiq. p. 346 (E. T. 301) w.; Dillm. on Lev. 27 '^j Riehm, HWB.^ p. i794>' ; Ryssel in PRE.^ xvii. 440). 172 DEUTERONOMY when not impelled by gfenuine religious feeling, would naturally seek ac far as possible to relieve themselves of a burdensome impost (comp. Mai. 3^"^ ; Neh, 13'"'^^), and would readily acquiesce in an arrangement by which the tithe was reserved largely for their own consumption, but which at the same time was so far in harmony with the spirit of the age that it did not leave the destitute altogether unprovided for. It may be doubted whether either of these theories is satisfactory. Both, for instance, are open to the objection that they assume a "latent" existence of P for many centuries, during which its provisions remained a dead letter, no attempt to put them in force being made even by the reforming legislation of Dt. Dillmann's theory is open to the further objection, that it does not adequately account either for the prominence given in Dt. to the sacred meal, or for the fact that the third year is called Mar il<>x»*, "the year of tithing." The diversion of the tithe from its original purpose, which the same theory presupposes, is also violent and improbable : if the priesthood, from whatever cause, had been unable to enforce their claims, to which (by the law of P) they were justly entitled, the tithe, it is easy to understand, might have fallen into desuetude altogether ; but is the Deuteronomic disposition of it a probable substitute for its original application ? and would the legislator have inculcated so earnestly this disposition of the tithe, had it been the case that he was thereby supporting the Israelites in depriving the priestly tribe of its legitimate due ? The data at our disposal do not enable us to write a history of Hebrew tithe : but the disposition of the tithe in Dt. wears the appearance of being more primitive than that of P ; and the transition from the prescriptions of Dt. to those of P seems easier to understand than one in the contrary direction. The earliest historical notice of the payment of tithes in Israel is in connexion with the Ephraimite sanctuary of Bethel (Am. 4*) ; and the custom of paying tithes here seems in Gn. 28^2 to be referred to the example of Jacob, the patriarch to whose experiences Bethel owed its sanctity. The tithes paid to ancient sanctuaries were not necessarily appropriated to the maintenance of a priesthood ; they might be employed for any purpose connected with the public exercises of religion. In Amos the tithe seems to be mentioned not as a due paid under compulsion to the priests, but by the side of thank-offerings, freewill offerings, and vows, as something offered spontan- eously, and forming probably, like these, the occasion of a festal meal at the sanctuary (cf. Riehm, p. 1793^). To such a practice the law of tithe in Dt. might naturally be understood as attaching itself, though the exact manner in XIV. 29 173 which it may have arisen out of it must remain matter of conjecture. Prof. Smith {Rel. Sem. 226-236) supposes that the tithe-feasts at the Northern sanctuaries were public ones, maintained by the tithes paid by the community generally, and intended for rich and poor alike, but that owing' to the power possessed by the great nobles, which they used in aggrandizing themselves (cf. Amos 2*'^** 5^' 8^"^), the poor held a very subordinate position at them, and they were monopolized chiefly by the ruling classes. A similar application of the tithe, accompanied by similar abuses, prevailed also, it is not unreasonable to suppose, in Judah. The law of Dt. , Prof. Smith thinks, was intended to remedy these abuses. It did this, by leaving the offerer free, in two out of every three years, to organize his tithe-feast himself at the central sanctuary, for his household and the destitute Levite, and in the third year, as a substitute for the abolition of the communal fund (which theoretically maintained a public table), by appropriating the tithe entirely to the support of the dependent classes, viz. the landless poor and the landless Levite. Dt. 26^2 ^cf. Am. 4**) seems to authorize the inference that some ancient custom, connected with the payment of the tithe, must have led to every third year being called, Kar Hoxyr, the "tithe-year." It maybe noticed that it is only in the third year that, according- to Dt., the whole tithe is actually paid away by the Israelite ; in the other two years it is consumed principally by the offerer and his family. The Levite is specially mentioned as entitled to a share of the tithe in every year ; and on the basis of this provision it is not difficult to understand how in process of time the claims of the priestly tribe could be ex- tended until at last (as in the legislation of P) the entire tithe was appropriated to its maintenance, and the sacred feasts disappeared altogether. The other references to tithe in the OT. are— Gn. 14*' 2 Ch. 31B.12 Neh. ,o88f.(S7f.) i2« ,3». 10-12 Mai. 38-10: cf. also Sir. 32(35)" Judith iii^ (hxccra, r*v t'i/ou Kcii rav iXalau), Tob. 5^* (codd. BA), I Macc. 3*^. See further, especially for some account of the minuter regulations contained in the Mishnah, Ryssel, s.v. Zehnfen, PREJ^ xvii. 428 ff.; also W. R. Smith, Proph. 382 f., Rel. Sem. 226 ff. •At least, as usually understood ("every three days" an ironical exaggeration of "every three years," as "every morning" of "every year"). But see Wellh. Die Klein. Proph. p. 78; Nowack, Ilebr. Arch. ii. 258; and cf the writer's note ad loc. \n Joel and Amos (in the Camb. Bible for Schools). 1 74 DEUTERONOMY XV. 1-18. Three Laws designed to ameliorate the Condition of the Poor, XV. 1-6. The year of Release. — Every seventh year is to be a "year of release," i.e. a year during which the rights of a lender are to be in abeyance, and repayment of a loan is not to be exacted by him of a brother Israelite, v?-'^. This privilege, however, is not to be extended to foreigners, v.^. The law concludes with a promise, v.*-^, that in the event of Israel's obedience, the relief afforded by the present law will not be required. On the relation of this law to Ex. t."^^^- (JE) Lev. 25^-''^ (H), see p. 177 f. — At the end of (every) seven years] the word "end," it seems, is not to be pressed, the meaning being, apparently, not "at the end of every seventh year" (though this rendering could be defended by the supposition that it was at the e7id of the year that debts were called in), but "at the end of every period of seven years," which was understood by usage to mean "when the seventh year has arrived" (ffi 81* eiTTa €Ta)v) : 8031^°; comp. especially Jer. 34^*, where "at the endofs&v&n years" corresponds to " z« the seventh year" of Dt. 1512^ and where the period thus denoted is plainly con- ceived to have begun as soon as the six years are terminated. — Thou shalt make a release (n^ipL*')] t^DK' is to fling down (2 K. 933 nSDpK'), let drop, let fall', it is applied fig. Ex. 23" (n^y»3B'ni rintrtaJl rwoocn) to letting the land drop, i.e. leaving it unculti- vated, every seventh year : comp. Jer. 17* (read prob. I"]""^ for ^2^) "and thou shalt let thy hand fall from thy inheritance" {i.e. shalt have to desist from its cultivation, with allusion to the law of Ex. 23^^) : v.^ it is applied to letting loans drop, i.e. allowing them to remain in the hands of the debtor ; and the year in which this was done is called (v.» 3i^°t) H^CE^n T\yf " the year oi dropping," or "of release." On the question whether the intention of the law is that loans were to be cancelled, or whether it is merely that the power of calling them in was to be suspended during that year, see p. 179 f. — 2. The nature of the "release": every creditor is to "let drop," i.e. renounce XY. 2. noDtyn •\z^ nn] cf. 19'' i K. 9^*, and the Siloam Inscr. 1. i (Samuel, pp. XV, xvi) napan nan n-n nn; also . . . ib-k "lann ni Jos. 5* i K. ii'": ^n^ XV. 1-3 175 — whether for the time, or permanently — his claim upon that which he has lent to his neighbour : it is the season of "Jehovah's release," which must be observed with the for- malities which He has prescribed. On the constructions in this verse, see below. — His brother^ a synonym of " his fellow- countryman," which has the effect of bringing- strongly before the Israelite the claims of kinship. So. v. 3- 7. ». n. 12 jyi&b jgis. 19 22i- 2. s. 4 2320. 21 253, and in H, Lev. 19I7 2525. S5. se. 39. 47 ; but the usage does not occur in the laws of JE or of P. In the pi. the corresponding application is more common, and not so dis- tinctive; comp. e.g. 10® 1^153.20 igis. is 247. u ^^nd often in other books). — Pror/«?me^] by a formal proclamation : cf. Lev. 232' 4.27 Is. 6ii-2 Jer. 348 36^; also Lev. 25^ (of the jubile year). — Unto Jehovah] i.e. in His honour, as Ex. 12"- 1*' *2 Lev. 252, and often. — 3. A foreigner thou may est press for payment; but whatsoever of thine is with thy brother, let thine hand release (T]^''^ ^^P^^)] the ** foreigner" [nokhri) — to be distinguished from the Ger {id^^) — is the foreigner who merely visits Canaan temporarily, for trade, &c.: he is not, like the Israelite (Ex. 23^0^), under the obligation of surrendering the produce of his land every seventh year: there is no reason, therefore, in his case, for any relaxa- tion of his creditor's claims. — 4-6. Reflections of the Writer. There will, however, be no poor in Israel, and consequently nearly = the Lat. ratio, account, nature, reckon. — BDiy] the inf. abs. (G-K. § 113. 4*"), with the subj. (exceptionally) attached (ib. R.) : cf. Lev. 6' Ps. 17' Pr. 17". Construe (with Ges., Schultz, Ke.) "Every possessor of a loan of his hand shall let drop that which he lendeth to his neighbour" : for Sya in a forensic application, cf. Ex. 24^0^31 '?ya="one who has a cause" ; Is. 50* 'tJSSfD Spa "my litigant." For ntyp loan, cf. 24'*' Neh. 5^ The suff. in it can hardly refer to anything but ^]12 : the meaning, there- fore, will be "the loan which his own hand has given," and which, there- fore, it has a right to call in (v.^^) : cf. Neh. lo^'' t;-S? n^9' (see other views in Ges. Thes. p. 920 f.). — 3 nB*:] 24^"; in Qal, 24" al. — bJa] prop, to press hard upon, by exacting repayment of a loan (so v.*) : cf. 2 K. 23^ Is. 58^ — NTij] the implicit subj. is the cognate ptcp. Kijjn, as always in such cases, e.g. Gn. 48^ IDV*? tdk'i, sc. idin.i, Is. 8^ ku-?, sc. HVMn : see on I S. 16^; G-K. § 144. 3» R. Cf. I7«, with note. English idiom often requires a change of form ; and the passive voice has to be employed (as RV. here).- 3. hk] with, in the possession of: Lev. 5^ Jud. 17^ — -[V bd^b] notice the jussive form. The punctuators prob. intended Boen to be ths 2nd person, "cause thine hand to let drop." But perh. obif'p "thine hand shall let drop " should be read (cf. v.^). 1 76 DEUTERONOMY no occasion for the present law to come into operation, if only the nation so comports itself as to merit Jehovah's blessing; then the Israelite, so far from having" occasion to borrow of his neighbour, will be in a position to lend to men of other nations. — Howbeit there shall be no poor in thee {for Jehovah will surely bless thee in the land^ &c.\ if ojily thou diligently hearken, cSr'c] so RV., limiting the promise to the event of Israel's obedience, and treating the intermediate clause as parenthetic. This rendering seems to be the best. Schultz, Keil, and Dillm. render, " Howbeit there should be no poor in thee ; for Jehovah will surely bless thee, &c., if only thou hearken," &c., supposing the meaning to be either (Schultz, Keil) that Israel should exert itself to prevent the pauperization of its members, or (Dillm.) as express- ing the abstract truth that poverty ought not to exist in the nation, if it be obedient, after Jehovah has promised His blessing upon it. But "should be " is not (in this context) a very natural sense of n'.T. In whatever sense, however, the words are understood, v. 7- ^^ show that the prospect held out in them is an ideal one, which the Writer did not contemplate as likely to be realized in practice. — In thee] of Israel collectively {i^^) = in thy midst: so V.7 714 (Heb.), 1810 2311- 15 (10. 14) 25I8 285*. With thee (AV.) is not correct: this would express ^ns (Lev. 25^9), not ^3. — For Jehovah will sia-ely bless thee] cf. on 2^. — "j^ jn: yrhn '^ "IC'X nbm] 421 (cf. 38) 1910 20I6 2i23 244 2519 ( + nnt:'^^, as here), 261.— 5. '> ^ipa lyotTi yoK' ds] 28I; in JE, Ex. 1526 (?) 195 2322. — All this com?fia?idmefit, tSr'c.] on 8^. — 6. Will have blessed thee] viz. in the case contemplated : so v.^* 12'^. — As he spake unto (i^^) thee] Ex. 2325 Dt. 713. — And thou shall ride over many nations, &c.] thou shalt enjoy a position of financial and material superiority to them. Cf. 281. The law embodies a new application of the institution of 4. DDk] save that, howbeit, introducing a qualification, Nu. I3'''* Jud. 4* Am. 9^ — 5. c.\ ^-^ — if only, pn being prefixed to the clause introduced by DM for emphasis. So i K. 8-' 2 K. 21*. — 6. B3V (24'"!) is properly to give a pledge (sc. on the occasion of borrowing), hence to borro7v on pledge. B'3vrt (here and v.*t) is thus lit. to cause to give pledges=to lend on pledge to. Cf. Buy a pledge 24^'''^^t ; b'bdj; Hb. 2^t. ''^n (24^-') is the more usual word. Perh. onv is an Aram, loan-word (Wellh. Kleiti. Proph. p. 207), introduced in conmierce : if so, it would = Arab. LjUJ to hold Jirrnly—WtAi. VM to hold out (with the regular phonetic change: Dr. § 178). XV. 4-« 177 the fallow year of Ex. 23^°'- (JE), and of the "Sabbatical year " of Lev. 251-7- 20-22 (h). The law of Dt. is connected with that of Ex. by the common verb aatr (though in Ex. the object is the land [or its produce], while in Dt. it is the debt) ; but the name " year of release " is peculiar to Dt. (15^ 31^°) '• in Ex. the year bears no special name. The term " sabbatical year " is based upon Lev. as*"**" (cf. 26''^'^), where the fallow year is called a "sabbath," or rest, for the land. The three laws, as will appear immediately, present different aspects, or applications, of the institution. In Ex. 23 it is provided that in every seventh year the fields, vineyards, and olive-gardens are to remain uncultivated, such produce as they bear naturally being not gathered by the owners, but left to the poor. The terms of this provision do not leave it perfectly clear whether (as is generally supposed) a year common to the whole land is intended, or (Riehm, HWB.^ p. 1314^; Wellh. Hist. p. iiyf.) one varying for the different properties ; but even if it be the latter, the year must afterwards have become a fixed one, for in Lev. z^"^-"^- 20-22^ where substantially the same regulation is repeated (with variations, chiefly of form, accommodating it to the aims, and literary style, of H), the institution is described as "a sabbath of rest for the land," and is clearly designed to be operative through the whole country simultaneously. A discussion of the grounds upon which the custom arose of allowing the land to remain untilled once in 7 years belongs more properly to a commentary on Exodus or Leviticus than to one on Deuteronomy : here it must suffice to say that analogous usages in other countries (see Sir H. S. Maine, Village Communities in the East and West, pp. 77-99, 107-113, &c. ; J. Fenton, Early Hebrew Life, 1880, pp. 24-26, 29-32, 64-70) make it probable that it is a relic of communistic agriculture, i.e. of a stage of society in which the fields belonging to a village are the property of the villagers collectively, individuals only acquiring the use of a certain portion for a limited period, and the rights of the community being recog- nized by the individual landowners being obliged, at stated intervals, to renounce their claims to the use, or produce, of the soil, in favour of the body of villagers generally. The "sabbatical year" of Ex. and Lev. is similarly an institution limiting the rights of individual ownership in the interests of the community at large. Such a limitation, it is evident, might readily be adapted so as to minister to the needs of the poorer classes ; and this is the point of view under which the institution is regarded in Ex. 2jiof. -j-jjg land would at the same time benefit by being allowed to remain periodically uncultivated ; and it is this aspect of the institution which is prominent in Lev. 2s}''' 12 1 78 DEUTERONOMY In the law of Dt. the same institution is made the basis of a provision designed for the relief of the distressed debtor. In so far as the cultivation of the land viras actually suspended during the 7th year, the landowner and his dependents would be deprived largely of their usual means of obtaining a liveli- hood : associated trades would also probably be slack : hence it would be a time when borrowers would be less able than usually to meet their liabilities ; and it would be not more than reasonable that the more wealthy creditor should be restrained from pressing them for payment. The principle of the law of Ex. {" and the poor of thy people shall eat ") is thus expanded, and applied so as to meet the requirements of a more de- veloped state of society than that contemplated in Ex. 21-23, its benefits being extended to a class, who, in the more highly organized civic life, and the increasing opposition between rich and poor, which prevailed under Solomon and his successors, were, it may be, even more in need of relief than those origin- ally benefited by the law of Ex. Comp. other laws designed in the interests of debtors, Dt. 2320^- a^'-) 2410-13. The present law — or at least the feeling which still prevailed when it origfinated — dates from a time when commercial relations were much simpler than they are now, and when, it is probable, the system of com- mercial loans, as practised in modern times, had not yet sprung- up, and all loans were virtually charitable ones (comp. on 23-'"-). The loans which it contemplates appear thus to be not advances of money, such as mig-ht be needed by a trader to enable him to carry on, or extend, his busi- ness, but advances intended for the relief of some temporary difliculty or impoverishment (cf. the reference to the poor in v."*) : no interest could be demanded on them {23-"'^^'); they fall accordingly, as the context and the terms of v.*"® show, under the category of deeds of philanthropy and charity. Whether any security was offered by the debtor for such loans, and if so, what, is not stated : but Neh. 5'"* (cf. 2 K. 4^ Is. 50^) shows that the lands and family of a debtor might constitute the security for a debt ; and Lev. 25^''* ■" suggest at least the possibility that (as at Athens before Solon, and in Rome, practically, till the time of Justinian) even the debtor's own person might form the security. The need of protective legislation on the subject is well illustrated by the dis- tressed condition to which the people of Attica were reduced in the 6th cent. B.C., and by the reforming- measures which Solon found it necessary to introduce (see Grote, Hist, of Greece^ Part II. ch. xi., whose comments on the subject of debt in the ancient world are instructive). Opinions have differed as to whether the ntS'pi:' was an XV. 6 179 actual remission of loans, or merely the suspension, for one year, of the creditor's right to demand payment. The former inter- pretation is found as early as Philo, de septenario, § 8 (Mangey, ii. 284), Kara yovi' t/S^ofjiov iviavTOv ad )(p€(DKOTriav eio-r^yetTai : it is adopted also in the Mishnah {Shebiith 10, i), and by Jewish authorities generally, as well as by some Christian scholars {e.g. Ges. ; Wellh. Hist. 117 ; Benzinger, Hebr. Archdol. (1894) p. 350 f.; Nowack, Hebr. Archdol. (1894) i. 356); but most modern commentators agree in favour of the latter alternative (Biihr, Synibolik, ii. 570 f. ; Saalschutz, Mas. Rccht, i. 162 f., Schultz, Knob., Keil, Dillm., Riehm, HWB.^ 1315^; Oehler, OT. Theol. § 151. 10; OrelH in /»i?-£'.2 xiii. 168; &c.). The modern interpretation has all h priori considerations in its favour ; but we are not, perhaps, sufficiently acquainted with the circumstances which the law was orig'inally designed to meet, or under which it was carried out in practice, to be able to feel perfectly confident that it is cor- rect. The cancelling of debts — x.f^^'i arcKo-Trri, as the Greeks called it — was a revolutionary measure (cf. Plato, Hep. 566 A, Legg. 736 C ; Demosth. c. Titnokr. p. 746), adopted sometimes, as under Solon, at Athens (Grote, I.e.), under circumstances of extreme necessity, but not one likely to be enforced periodically by law in a well-ordered community. A law, more- over, contemplating-, not to say (v.®) encouraging loans, but at the same time cancelling the debts thus contracted every seven years, regardless of the fact that the debtor might in the interim have recovered his prosperity, would seem calculated to defeat itself; for upon such conditions it is difficult to understand how any would have been found ready to lend. The analogy of the landowner surrendering for one year in seven the produce of the land, and of the creditor surrendering, likewise for one year in seven, his claim upon his loan, is also attractive, and appears to offer a plausible rationale of the law. On the other hand, the term t>ac> seems to favour, though not perhaps decisively, the opinion that a remission of loans is intended : it is remarkable, also, if the creditor's rights were only suspended for a year, and afterwards resumed, that this is not more dis- tinctly indicated in the terms employed : the consideration in v.* is also evidently more forcible upon the same supposition. On the whole, while as a law regulating commercial loans generally it can have been a practicable one only upon the modem interpretation, it is possible that in its original intention its application was so limited by circumstances that the ancient interpretation may be the correct one. Nevertheless, in view of our imperfect knowledge of Hebrew commerce and finance, it must be admitted that an uncertainty still rests upon the real scope of the law. Others accordingly think that interest on money lent for commercial purposes was permitted between Israelites, and that the prohibition of interest (23'^*"' ; cf. Ez. i8*'i^-'' 22^* Ps. 15^) applies only to the money-lender's dealings with the poor (Neh. 5). If this were so, I 80 DEUTERONOMY the effect of the present law will have been to prevent the creditor from recovering-, in eveiy seventh year, either the interest or the principal of financial loans, or the principal of charitable loans. The analogy of the field suffered to lie fallow for a year is urged in support of this view : the interest, or annual produce (to«o?) of money, corresponds to the harvest, the annual produce of the land : money, like land, was to be unproductive every seventh year. The terms of 23^"'" Ez. 18^ &c. are, however, quite g-eneral : can they be limited in the manner proposed? And it is remark- able, if the reference here be primarily to interest, that this is not in some way indicated : the language both of v.'^ and of v.^ seems naturally to describe merely the loan itself. — The only notice in the OT. bearing on the observance of the law is the obligation undertaken by the Jews in Neb. jq32(31). (]3(-_ i^2j ^, I,-, jj.^iQ, ri'y'HK'.T nwn nx (Ex. 23") e'tsji. In later times, when commercial relations became more extended and complex, the law, which was then held to apply not merely to charitable loans, but also to loans contracted in commerce, was found impracticable ; and expedients were resorted to for the purpose of evading its provisions. Thus debts contracted upon security of a pledge were considered to be exempted from its operation ; the debtor, when the year of Release arrived, would offer repayment of his loan, which the creditor, while going through a form of refusal, would end by accepting; and Hillel (ist cent. B.C.), finding that many were deterred from lending by the consideration Dt. 15*, instituted the "^ums {TpofjioXri), i.e. a formal document, signed before a judge, in which the creditor reserved the right to call in his loan whenever he pleased, irrespectively of the year of Release (see Shebnth 10, i f. ; 3f., 8f., — the latter explained in Geiger, Lesestucke aus der Mischnah, pp. 4f., 77f. ; cf. Levy, Neuhebr. WB. s.v. Vi3Jn£3 ; Schiirer, Nzg.^ ii. 299). 7-11. The year of Release is not to check liberality : the Israelite, when called upon to do so, is to assist cheerfully his brother in need. — A caution, rendered necessary, in the Writer's judgment, by the law of v.^-^: the benefits afforded by the year of Release are not to be neutralized by the thought of its near approach deterring the wealthy Israelite from coming forward to assist his less prosperous brother in his need. The spirit in which these verses are conceived is in harmony with the philanthropic motive conspicuous elsewhere in Dt. {e.ff. v.^"- 2410-13. i«)._7. /« ^Aee] as v.^.—In one of thy gates\ i.e. in one of thy cities (12^2)^ — /y giving thee] i^o. — 9. Take heed to thy self \/^. — A base thought] on 131*03). — Thine 7. Tnn inND] any one of\h.y brethren. For this peculiar use of jD, comp. Lev. 4* if he doeth njno nnxD any one of these things, Ez. iS^" i S. 14*" mvro iCKT any single hair of his head (see ad loc, or Lex. [p lb 2, where an analogous Arab, usage is referred to). — {'Dun] as 2^". — 9. ^33'? Dv] on 8®. — 'jySa] in appos. with nan, "a word, baseness "=a base word (Dr. § 189. I ; G-K. § 131. 2''). — V'^v/n mv] cf. Nu. 33^^ i Ch. 26^*'; and often XV. 7-" lol eye be evil against] i.e. be envious or grudging towards: so 2854. 56-j-^ Comp. Tob. 4^ (quoted by Ges.) ft^ (jiOoveaaTO} aov 6 6(f>6a\fj.o<; €v Tw TToiciv ere lX(r]fx.o(Tvvqv. — And he cry against thee unto Jehovah] Ex. 22^^(^^\—And it he sin in thee (ndh 13 n^ni)] so 2322(21)2415, cf. 2 1 22; with not 2323(22). The expression is not found elsewhere. Lev, ig^^ (cf. 22^ Nu. 18=^2) has xi*'n K^l XDH V^jy. — 10. And thine heart shall not he sad\ Ht. he evil (in."!) : so I S. 18; cf. the J?"; 3^' (sad heart) of Pr. 2520. It is the cor- relative of 310 {good), 20", 310, said also of the heart, and im- plying cheerfulness: e.g. Jud. ig^-^ i S. 2536 2 S. 1328 i K. S^^ Dt. 28^7 3^ 3^D. — Gi'-ye^/'] understood usually (in view of v.^-^) as = lendest. But possibly v.^-n is meant generally : the pro- spect of a reduced income in the near future is not to check the Israelite's liberality towards any who solicit from him pecuniary aid. — Shall hless thee, &fc.] cf. on 2^ 12^. For the thought, cf. Pr. igi'^ 282^. — 11. The ground of the preceding injunction : the poor will never cease out of the land, and hence it will never become superfluous. 12-18. The law of slavery. — Hebrew slaves, male or female, unless they elect to remain with their master, are to receive their freedom in the seventh year of service. — The condition of a Hebrew slave, it is probable, was relatively favourable (cf. Ex. 2i20-26f. Lev. 2539f- 43.53 Dt. 5^*^ 12I8 1611) : v.i^ contem- plates the case of his " loving" his master as of likely occur- rence ; and the law (Ex. 21*) that, if his master gave him a wife, the wife and her children were not to receive their liberty with him, would often act as an inducement to him to renounce his right of freedom after 6 years of service. The present law is based upon the corresponding one in JE (Ex. 212-6), ^ith parenetic additions (v.i3-i5. is^^ j^ the manner of Dt., and with two not unimportant modifications (see on v.^^. 17). ^- If thy brother, an Hehreiv, or Ex. zv^ If thou buy an Hebrew an Hebrewess, be sold unto thee, he bondman, shall serve thee six years ; and in six years shall he serve; and in the seventh year, thou shalt send the seventh year, he shall go out him ayva.y free from thee. . . . free for nothing. *'* If without the art. {e.g. i K. 152*).— 10. SVoa] i^^ iS^^.— 11. ;i'ij;_^] "is sing., the — being for the purpose of avoiding shwa' after the double yod' (Dillm.). 1 82 DEUTERONOMY he came in by himself he shall go " And it shall out by himself, &c. . . . " But if the be, if he saj/ unto thee, bondman sa^, I love my master, my wife, and my children, / will not go out from thee, because / viill not go out free, he/b7;^^Athee,and thy house, because it is well for him with thee ; " Then • Then thou shalt take an aw/, and put it his master shall bring- him unto God, into his ear and into the door {i.e. and he {or one) shall bring him to pin them together), and he shall the door or to the door-post, and his be a bondman to thee master shall bore his ear with an for ever, awl, and he shall serve h\m for ever. ' And if a man sell his daughter to And also unto thy bondwoman thou be a bondwoman, she shall not go shalt do likewise. out as the bondmen do. 12. Or an Hebrewess] this addition marks a significant difference from the law of Ex. ; for in Ex. (v.^), although a woman who comes into service with her husband is to receive her freedom when he does, a daughter sold by her father as a bondwoman is on a different footing, she is not to go free as bondmen do (v.^). Various attempts have been made to harmonize the two laws. Thus one supposition is (i) that the law of Ex. 21* is intended tacitly to include women; (2) that the law of Dt. does not abrogate Ex. 21^, but enforces the extension thus tacitly implied in v.^. But the notice of the special case in v.^, and the law v.*, that even a female slave married to a bondman, during his period of service, is not to go free with her husband, render it improbable that this tacit extension of Ex. 21' can be designed. The addition "or an Hebrewess" in Dt. 15^* is also a pointed one, which would hardly have been made, unless some material modification of the law of Ex. had been intended by it. According to another supposition (Hengst. Beitrage, iii. 439), Ex. 21^"^* relates only to the case of a woman sold to be a concubine, while Dt. igi**- contemplates the case of a woman who enters servitude for purposes other than that of concubinage. But the terms of Dt. I5^-" ^^ are perfectly general ; so that the case of a woman sold for concubinage must be included in them, — unless (which is just the con- clusion that the harmonistic supposition is designed to avoid) the law of Dt. belongs to an age so far removed from that of Ex. that the case no longer practically occurred of a woman being sold into slavery for that purpose. No doubt the true explanation of the variation is that the law of Dt. springs from a more advanced stage of society than 12. li^vi] Ex. 21° makes it probable that the apod, begins here (Dr. § 136 a): it might begin at n'yacm, but this would be unusual {ib Obs. I, and § 124). — 14. 'Ji 1313 "wk] -\a'n=ias, in cases where it cannot XV. I2-I6 183 the law of Ex. ; it thus reg-ulates usai,'-e for an age in which the power of a father over his daughter was no longer so absolute as it had been in more primitive times, and places the two sexes on a position of equality. — Whether any further difference is intended by the substitution of be sold, or (as "t?^". might also be rendered ; see Lev. 2589) selleth himself, for hvy is uncertain ; taken in its natural sense, the phrase in Ex. would imply that the purchase of a Hebrew slave was a matter of ordinary occurrence : the phrase in Dt. (cf. Lev. 2539) might imply that the case was exceptional, and arose only when a man was reduced, by misfortune or other cause, to penury (cf. 2 K. 4I ; Is. 50I).— The verse is quoted (slightly varied) in Jer. 34I* (cf. v.«- 10^), upon the occasion of the prophet's rebuk- ing the people for rescinding their agreement to put the law into force under Zedekiah.— 13-15. The slave at the time of leaving his master's service is to be dealt with handsomely : he is not to be thrown (so to say) penniless upon the world ; he is to receive presents of cattle, grain, and wine, according to the prosperity which has attended his master. The regula- tions in Ex. 2i3-4 respecting the wife and family of a slave are disregarded in Dt. ; and their place is taken by the present provision, which breathes the philanthropic spirit of the Deut. legislation. — 13. Thou shall not send him away empty (Dpn)] i.e. without some present (cf. Gn. 3i'»2 i S. 6^ Job 22^; and on i6i6)._14. Thou shall furnish him liberally] so the AV. excel- lently paraphrases the Heb. 'h p^iVn \i^:vr^ \>}V, is a necklace (Jud. 82<5 Pr. i^ Ct. 4^1) ; hence p^y is to surround as a necklace (Ps. 73^'), and b P7yi7 to make a necklace for, fig. for to load honourably or liberally.— From thy threshing-floor, and from thy wine-press] i6^3. cf. 2 K. 627 Hos. g'^.— As Jehovah thy God hath blessed thee] cf. i2^5 i6i7._15. The motive for such liber- ality is to be the thankful recollection of the deliverance from the servitude in Egypt. Similarly (almost in the same words) 1612 2418-22; also 515 (see note): cf. loi^.— 16-17. If, however, properly be rendered that which (as Jer. 488 Ps. io6="), which is evidently here not the case, is so doubtful (see on i S. 16^ ; Lex. irx 8 e) that le-Ka should most probably be restored : d might easily have fallen out after inp'D, at a time when the final letter had as yet no distinctive form.— 16. IDVD] V." I S. 14^^ i8»».— ^n'3 nKi i^nii 'd] on ii«.— iV 31B '=] Nu. 11" Hos. 184 DEUTERONOMY the slave, through affection for his master, prefer to continue in his service, he may do so ; but his servitude must hence- forth be for life ; and this is to be formally ratified by the ceremony of nailing his ear to the door of his master's house. V.i^ is slightly varied from Ex. 21^, "because it is well for him with thee" being an explanatory addition, like **and that it may be well for thee " in 5^^. — 17. In Ex. 21^ (see above) the slave is to be brought "unto God," i.e. to the sanctuary at which judgment is administered, and then led (probably by the judge) to the door or the door-post (whether of the sanctu- ary, or of his master's house, is not clearly expressed), where the ceremony symbolizing his perpetual servitude is performed by his master. This is the second material modification of the earlier regulations which the law of Dt. contains. In Ex. the ceremony prescribed is a public and official one : in Dt. it is of a purely domestic character, being transacted entirely at the master's own home. It seems that the law of Dt. reflects the usage of a time at which the judicial ceremony, enjoined in Ex., had fallen into disuse, and when the ceremony was performed entirely at the master's house. It is argued indeed by Keil that this conclusion is a mere argumentutn e silentio, the legislator in Dt. meaning, though he does not say so, the same ceremony as that prescribed in Ex. But the absence of any terms to indicate this, makes the transaction in reality a different one ; the argu- ment is consequently more than one e silentio ; and the Writer of Dt., had he contemplated a ceremony transacted at a sanctuary, would assuredly have felt it incumbent upon him to state (cf. 17^'- 19") at -what sanctuary it was to take place (comp. Kleinert, pp. 58-59). A slave for ever (obiy 131?)] i S. 2712 Job 4028 (41*). — And also unto thy bondwoman thou shalt do likewise] i.e. perform with her, if she elects to remain in servitude, the same cere- mony. — 18. A consolatory thought, addressed to the Israelite, in case the duty of letting his slave go free should seem hard to him. Jer. 348^- shows how apt the present law was to be disregarded by the Israelites, and how difficult it was to enforce in practice the manumission of slaves required by it. — To the double of the hire of an hireling hath he served thee six 2^ Jer. 22"' '* ; c. 5'" 19". — 17. ysnon m\ — an awl (G-K. § 126. 4 ; or on i S. igi3),_n'?n3i 1JJN3 nnmi] the idiom as i S. 18" 19I".— ^Ki] on 2". XV. 17-18 185 y^ears] because, viz. his work has been such that, had a hired labourer been engaged in his stead, he would, at the rate of wages then current, have cost his master twice as much (Schultz). — Jehovah will bless thee, <5r'c.] viz. if thou lettest him go cheerfully (cf. v.i°). There is a third law of slavery in Lev. 25**"*' (H and P). By this law (i) only foreigners are to be held by Israelites as slaves for life; (2) Hebrew slaves are to receive their liberty, not, as in Ex. and Dt., in the 7th year of servitude, but in the year of Jubile. The usual mode of har- monizing" these discrepant provisions, is by the assumption that the law of Lev. is intended to provide that, if the Jubile year arrives before a Hebrew slave's 7th j'ear of service, he is to receive his liberty in it. But if this had been the true explanation of the discrepancy, a law so circumstantial as that of Lev. would surely have contained some explicit reference to the earlier law, and the case in which it was intended to supersede it would have been distinctly stated. In point of fact, however, the legislator of Lev. betrays as little consciousness of the law of Ex. (or Dt.) as the legis- lator of Dt. (if this be the later) betrays of that of Lev. Dillmann supposes that the law of Lev. contemplates the case of those Israelites only who, being completely impoverished, could not maintain themselves in independ- ence, and hence would not be benefited by a release in the 7th year of service, which was not accompanied, as that in the Jubile was, by a return (at least on the part of those who had been landowners) to their hereditary possession. But, since obviously no man would be a slave if he could help it, can it be said that the impoverishment expressed in Lev. 25^* is greater than that implied in Ex. 21*? The discrepancy between the laws of Ex., Dt., and the law of Lev. can be satisfactorily explained only by the supposition that the latter is a provision for the mitigation of the servitude of Israelites, designed without reference to the former, and originating at a time when experience had shown (cf. Jer. 34^^* i**"-!') that the limit of service fixed by Ex. and Dt. could not be enforced. The law of Lev. lengthens the legal period of service, but offers, in some measure, com- pensation for this by insisting (in phrases borrowed from H) that the Israelite slave is to be treated, whilst in servitude, as humanely as if he were a free man (cf. Riehm, HWB.^ 1503*; Ryle on Neh. 5*; Nowack, Hebr. Arch. i. 178 f.). (On the analysis of Lev. as^®"", see L. O. T.^ p. 526 f.) XV. 19-23. Firstlings. 19-23. The law of firstlings.— The firstling males of oxen and of sheep are to be dedicated to Jehovah, and to be eaten annually by the owner and his household, at a sacrificial feast, at the central sanctuary (v. 1^^). If, however, the firstling have any blemish, Jehovah cannot accept it in sacrifice ; but it may be used by the owner as ordinary food, provided care be taken to eat none of the blood (v.2i-23). The parallels in the other l86 DEUTERONOMY Codes are Ex. I3ii-i« aa^sf- (29f.) 3419^ in JE, Ex. 13' Nu. iSi^-u (cf. Lev. 2726f) in P. In general principle the three Codes agree : but there are some variations in detail ; and the dis- position of the firstlings, prescribed in v.20, is altogether different from that which is laid down in Nu. iS^^-^^ (^^ee p. 187). The treatment of the subject in Dt. is not exhaustive ; nothing is said, for instance (as in both JE and P), of the first-born of men, or of unclean animals : the aim of the Writer is to insist upon the firstlings of the most common domestic animals being presented properly at the central sanctuary, and to pro- vide for the case of such firstlings as could not, on account of some natural defect, be accepted in sacrifice. In the former connexion, the subject has been already noticed incidentally in 126. i7f. 1423 — 12. Thou shall sanctify unlo J ehova}{\ in agree- ment with Ex. 132 (P),i2. 16 (JE), 3419 (JE).— 20. Thou shall eat it before Jehovah^ &rc.\ for the expressions, see on 12^- ^. From \2y^^- it would seem that the Levite (as in the case of the tithe- feast, 1427) was to be invited also as a guest. — Year by year] in Ex. 2229 (Sfi) the firstlings are to be presented to Jehovah on the eighth day from birth ("seven days it shall be with its dam ; on the eighth day thou shalt give it to me ") ; according to the provision here, they are to be presented annually. The change is a necessary corollary of the substitution of a central place of sacrifice (v. 20) for the local sanctuaries : the law of Ex. implies that an altar was everywhere near at hand at which the firstlings could be presented on the eighth day. The law of Dt. is an accommodation of the older usage to the institution of annual pilgrimages to the central sanctuary. Most probably the firstlings were offered at the great spring festival, the Passover. For another similar modification of older usage, see on i2i^^-. — 21-23. Bui if there be in it a blemish, cStt.] the general rule that animals offered in sacrifice must be free from defects (17^) is here applied to the special case of the firstlings. — 22-23. As iz^^-'^^, in the law prescribing how animals, slaughtered merely as food, may be eaten. In the Priests' Code, an entirely different disposition of the 19. niaan Szi\ collect, (on ii**). — 20. nisyn naty] Idiom. =yearly (i S. i'a/.)i cf. Lex. 3 III. 3 b. — 21. J?T mo Vd] a generalizing apposition : cf. on 18'. XV. 17-23 ^^7 firstlings is prescribed. Instead of being eaten by the owner and his household at the central sanctuary, they are assigned (Nu. iS^'-i*) to Aaron {i.e. to the priests) with these words (v.is): <!5tr), at which all males were to present themselves at Jehovah's sanctuary {ib. v.^^ ^^w nin'' pxn ""JD ^S Tnar ^3 nNT" rm^l D^DJ?d) with appropriate offer- ings {ib. V.15 |-jp^-, ^32 1ST' xVl), were one of the principal and most ancient religious institutions of Israel ; and each of the great Codes in the Pent, has its regulations respecting them. The oldest and simplest are those contained in JE, viz. Ex. 2314-18 34I8. 20 end. 22-23 (generally); 1221-27 (Passover), 133-10 {MazzotK) ; next come the regulations in Dt. i6i-i^ ; more elaborate provisions are laid down in Lev. 23 (H and P) ; the most elaborate of all are those of P, Nu. 28-29 (add, on the Passover and Mazzoth in particular, Ex. 121-13.14-20.43-49 jsju. gi-i^). Lev. 23 and Nu. 28-29 are two priestly Calendars, dealing not only with the three Pilgrimages (CSH), but with other sacred seasons (□''"lyiD) as well (viz. the Sabbath, New Moons, New Year, and Day of Atonement), and prescribing considerably more minutely than is done in either JE or Dt. the details of their observance : the stress in Lev. 23 resting chiefly on the part to be taken in them by the people, and Nu. 28-29 regulating the public sacrifices by which they are to be marked. Of the md'adim, or sacred seasons, specified in Lev. 23 and Nu. 28-29, New Year's Day, the Day of Atonement, and the New Moons are neither mentioned nor alluded to in Dt. in is usually represented by "feast" in AV., RV.; but this rendering loses sight of a distinctive element in the idea. The in was not merely a religious festival, such as our Christmas or Easter, but — like the Haj (same word), or great annual pilgrimage to Mecca, in which it is the duty of every Moslem, once in his life, to take part— a festival consisting of a pilgrimage to a sanctuary. (On the Mohammedan HaJ, see esp. Wellh. Reste Arab. Heidentu?ues, pp. 66, 75-89, more briefly the Enc. Brit.^,s.v. Mecca : the days during which the pilgrims are expected to be present at Mecca, or (more strictly) the sacred spots in the neighbourhood, are the 9th to the 13th of Dhu-lHijja, the last month of the Mohammedan year, particular ceremonies being prescribed for each of the five days.) The in was of a joyous character, being accompanied by inusic and dances (Is. XVI. 1 89 30* Jiid. 2i'»-»' : cf. Lev. 23^'"', Dt. |6"- "• "w"*)- One may be permitted to wonder whether the old Hebrew Hag was marked also, in any appreciable degree, by the same secular accompaniments — markets and fairs, the formation of friendships and other alliances, displays of poetical talent, the interchange of wit and repartee, &c. — which attended the Arabian H(ij (see Wellh. pp. 83-86). Only three o'Jn were observed by the Hebrews, those, viz., mentioned in this chapter of Dt. "ly'iD o, fixed or stated season (from ni'' to fix or appoint a time), is a wider term (RV. usually set feasts, or appointed seasons), and may include (see Lev. 23) the Sabbath, the New Year, and the Day of Atonement. For other examples of mSed, see Is. i^* Nu. 10^" 15* 29^* Ez. 44^ 45" ; and, more generally, Gn. i" Ps. 104^* (fixed by the movements of the heavenly bodies). In AV. nyiD was often rendered "solemn feasts," or "solemn assemblies" (where "solemn" had the sense of the Lat. solemnis, i.e. "stated"): in the RV. this, being liable in modern English to be misunderstood, has been usually changed, or, if the old rendering has been retained in the text, the true sense has been indicated on the margin (Hos. 2'*('') Is. 33-" Lam. i* 2*). The three D^SH appear in their orig-in to have possessed agricultural significance : they are an acknowledgment of Jehovah's goodness at the chief seasons of the year, an expres- sion of thankfulness, on the part of the people of the land, to the God Who is its Owner, and Who blesses it with fruitful- ness. Passover and Massoth, held in the month of "young ears " (Abib), when the sickle was first put to the corn (Dt. 16*), and accompanied by the presentation of a sheaf of the first ears of barley at the sanctuary (Lev. 23^"" [H]), marked the appearance of the ripening crops in spring ; the other two feasts, by the very names which in the older legislation they bear, the Feast of Harvest^ or of First-fruits (Ex. 23^^, cf. 34^2 j also Lev. 2315-17 [H], Nu. 2826 [P]), and the Feast oi Ingathering {E-x.. 23^6 34^2; cf. Lev. 23^3 [H]), mark respectively the completion of the wheat-harvest, and the close of the vintage, when all the agricultural operations of the year are ended (Dt. 16^^). In time, however, they acquired in addition a historical signifi- cance : the yearly blessings yielded by the soil reminded Israel of the continual goodness of Him who had brought His people out of Egypt, and set them in a fruitful and pleasant land (comp. Dt. 265-^<') ; and so the feasts, in virtue of the season, or the manner, of their observance, were treated as com- memorative of stages of Israel's deliverance. The Passover commemorated the sparing of the firstborn of the Israelites^ IQO DEUTERONOMY and the night of the exodus (Ex. 1 2I8P; la^^JE; Dt. i6^«»>); Mazsoth, the Unleavened Cakes made by the Israelites at the time of their flight (Ex. 12^^-^^ ]'E.), and the morning after ^he exodus (Ex. 133- sf-; 23^^ = 2^18 jgj Dt. 16^) ; and the Feast of Booths, the years spent by them in the wilderness (Lev. 23*^ H). No historical significance is attached in the OT. to the Feast of Weeks ; the later Jews, computing, or conjecturing, the date mentioned in Ex. 19^ to be 50 days after the exodus, regarded it as commemorating the delivery of the Law on Sinai. Comp. further, on the subject of this section, Nowack, Heb. Archdol. §§ 99-100. The characteristic features in their observance on which Dt. insists are their localization at the central sanctuary, and, in the case of Weeks and Booths, the joyousness and hospitality to be shown at the sacred meals accompanying them. As in other cases, the provisions of Dt. are an ampli- fication of those contained in JE; and in several instances phrases from JE are transferred entire. XVL 1-8. The Passover, and Feast of Mazzoth. — These are to be observed at their appointed season in the month of Abib : the Passover is to be celebrated, not at the Israelite's own home, or at any local shrine, but only at the central sanctuary ; the animal offered is to be wholly consumed on the night on which it is slain ; it is to be eaten without leavened bread ; and Unleavened Cakes alone are to be eaten during the seven days which follow. In the other Codes, comp. (for the Passover) in JE Ex. 1221-27 23I8 3425^ in P Ex. i2i-i3- 43-49 Lev. 2f Nu. 91" 28i«: (for Mazzoth) in JE Ex. 133-10 231^ 34I8, in H Lev. 238-14 (the "wave-sheaf," presented during Mazzoth), in P Ex. 1214-20 Lev. 236-8 Nu. 2817-25. In these Codes, Passover and Mazzoth are distinct ; in Dt. there is a tendency to combine the two institutions, and to treat them as parts of a single whole, — L Observe (512) the month of Abib] the month of Abib [i.e. the month of the fresh, youn^- ears', see Ex. 9^1 Lev. 2I*) is otherwise mentioned only in JE, viz. Ex. 13* and 23^ (nearly = 3418), each time as the period of the departure from Egypt, and the season for the observance of Mazzoth. In P, agree- ably with the writer's custom to designate the months by I XVI. i-a IQl numerals, the month in which the Passover was celebrated is termed (Ex. 12^ &c.) the "first month" (viz. of the priestly year, as opposed to the ordinary or civil year, which began in the autumn, Ex. 23^*^) ; it corresponds to the post-exilic Nisan (Neh. 2I Est. 3'^t). — And /wld {n''l^'V'\) the passover unto Jehovah thy God] riDD ncy (lit. make, i.e. organize, hold) is a technical expression, used chiefly by priestly writers: 2 K. 2321-22.23. Ex. 12^7.48 Nu. 92-8- 10-14 Jos. 510 (all P); 2 Ch. 30I-3. 5 35I. 16-19 Ezr. 6i9t : cf. with pilgrimage v.io- " Ex. 3422 i K. 8'=5 Ezr. 3* al. ; with sabbath c. 51^ Ex. 3ii8t. — For in the month of Abih Jehtyoah thy God brought thee forth out of Egypt] Ex. 34I8 '* For in the month of Abib thou camest forth out of Egypt." — By night] Ex. 12^1. — 2. Thou shalt sacHfice the passover unto Jehovah thy God, (even) sheep and oxen] in P (Ex. 1 2^-^) the paschal sacrifice is a lamb. The two laws, it is evident, repre- sent the usage of two different stages in the history of the feast: when Dt. was written the victim might be either a bullock or a sheep ; when P was written, the choice was limited to a lamb (cf. Nowack, Hebr. Archiiol. ii. pp. 147, 153, n. i). The supposition commonly made by harmonists is that the passover alluded to in Dt. is not the "passover" properly so called, but the private itacrifices offered during the 7 days of Maf zoth (which immediately followed the nig-ht of the Passover), alluded to in the Chronicler's description of the passovers of Hezekiah and Josiah {2 Ch. 30-*"''^ including bjiUocks ; 35^'* called, in the plural, D'nps "passovers"), and analogous to the peace- offerings, termed in the Mishnah {Pesdhim&-*) the Hagigah (nrjn), which, at least in later times, it was usual to offer on the same day as the pass- over, or on the following day (the former were voluntary, the latter were treated as obligatory : Edersheim, The Temple, its Ministry, &c. pp. 186 f., 217). But even thougli the authority of the Chronicler were decisive as to the usage of the age of Hezekiah or Josiah, — for it is his habit to attribute to the period of the kings the ceremonial which was usual in his own days, — this explanation must be regarded as highly questionable : is it credible that in prescribing directions for the observance of an important institution, the Writer should be silent on its central and crucial element, and notice only a subordinate and secondarj' feature? The opinion that some particular and special sacrifice is the subject of v.*, is supported further by the sing. pron. (" with it") in v.*. In the place •which Jehovah shall choose, ^fc] 12^. That the three annual Pilgrimages are to be performed exclusively to the one sanctuary is a point of central importance to the legislator ; and the formula expressing it is repeated by him 192 DEUTERONOMY not less than six times (v.2- 0. 7. 11. is. i6j^ Tj^g Passover loses consequently, in some degree, its old character (Ex. 1221-27 in j E) of a domestic rite 3 Thou shalt not eat Leavened bread with it : seven days shalt thou eat with it unleavened cakes, the bread of affliction: ybr in trepidation thou earnest forth outo/ihe land oi Egypt; in order that thou mayest remember the day of thy coming forth out of the. land of Egypt all the days of thy life. * And leaven shall not be seen bv thee in all thy border seven days : and aught of the flesh which thou sacrificest in the evening on the first day shall not remain all night (j'V') unto the morn- ing. Ex. 23'^ Thou shalt not sacrifice the blood of my sacrifice with leavened bread. Ex. 34''®* Thou shalt not slaughter the blood of my sacrifice with leavened bread. (Cf. in P Ex. 12*.) Ex. 23^' Seven days shalt thou eat unleavened cakes, according as I have commanded thee, at the fixed time of the month of Abib ; for in it thou earnest forth out of Egypt. Ex. 34^* Seven days shalt thou eat unleavened cakes, &c. (nearly as 231=). Ex. 13^ Remember this day when ye came forth out of Egypt . . . : leavened bread shall not be eaten. Ex. 13® Seven days shalt thou eat unleavened cakes ; and on the seventh day shall be a pilgrimage unto Jehuvah. ' Unleavened cakes shall be eaten the seven days ; and leavened bread shall not be seen by thee, and leaven shall not be seen by thee, in all thy border, (Cf. in P Ex. 1218-18-20 Lev. 23«.) Ex. 231^'' And the fat of my feast ('jn) shall not remain all night (]'?') until morning. Ex. 34-^1^ And the sacrifice of the feast (an) of the passover shall not remain all night (l'?') unto the morn- ing. (Cf. in P Ex. i2i» Nu. 9".) The prohibition to eat leavened bread either with the Pass- over, or during the 7 days following, is common to JE, Dt., and P. Leavened bread was forbidden also as the material of any meal-offering (Lev. 2^1 G^''^^'^)), the ground of the pro- hibition no doubt being that, as inducing a species of fermenta- tion, leaven was regarded as a source of putrefaction and corruption (cf. on Ex. 12^^ 23I8 Lev. 2^^ ; and OTJC.^ ^. 345, Rel. Sent. p. 203 f.). Unleavened cakes (nijfO) alone were, as a rule, presented as oflFeripirs (Lev. 2*- ^ 8^ a/.). Their use XVI. 3-7 193 was not, however, confined to sacred purposes ; as they could be prepared quickly, they were made in ordinary life when a meal was required speedily (i S. 28^^; cf. Gn. 19^ Jud. i6i^-2i). — Seven days shall thou eat with it, &r'c.\ lit. upon it (see below), the whole period of abstinence from leaven being treated as conditioned by the sacrifice of the Passover im- mediately preceding, and regulated by the same principle established in the first instance for the Passover. As remarked above, the Writer shows a tendency to treat Passover and Mazzoth in combination. — The bread of affliction (^^V ^^)j\ so called, because, according to tradition (Ex. la^*-^^ in JE), it was, in the first instance, food prepared by the Israelites, at the close of a long period of servitude, during the anxious moments of a hurried flight : it was accordingly adapted both to remind Israel of the "affliction" (Ex. -^ \ cf. i^^j endured by their forefathers in Egypt, and to lead them to a grateful recollection of their deliverance. — In trepidation (|iT2n3)] cf. Ex. 12^1 (P or H) "ye shall eat it in trepidation"; and the allusion in Is. 52^2, "Haste" is not an adequate rendering: the word denotes hurry mingled with alarm ; cf. the verb in Dt. 2o3 1 S. 2326 2 S. 4* Ps. 486(5).—^// the days of thy life] 4^ 6^. 5-7. The principle is again emphasized that the Passover is not to be sacrificed at the Israelite's own home, but at the sanctuary chosen by Jehovah. — Within any of the gates] 15'^. — 6. In the evening] the technical phrase used by P is "be- tween the two evenings"; see on Ex. 12^. — {riSBTl N133] 23^2 2413J0S. 829 (D2) I K. 2536!.—^/ the fixed time (nyio) of thy coming forth from Egypt] the " fixed time" (Ex. 9^ i S. 92* 138) of the departure from Egypt determines the hour of its annual commemoration by the Passover, lyio denotes here not the period in the month (Ex. 13^0 23^^), but the hour of the day, at which the Passover was to be kept. — 7. And thou shalt boil] or perhaps cook. b^*2 means regularly to boil (142^ i S. 2^^- ^^ XYI. 3. v'?y] upon \i = with it, used idiomatically with Van, as in ^au Din Sy Lev. ig'^* i S. 14^ al., Ex. 12* ini'73N' omo Sy, 23'* 34-'' al. — i. iS] with the passive \erh=by : Gn. 31^' Ex. 12^' i S. 2* Is. 65' [Lex. ^ 5 d). — S. Vain vh] as 7**. — 7. nWai] cf. also Nowack, Hehr. Arch. ii. 153, n. 3. ffi (sc< i^iitui KcCi ixTritui) exhibits side by side the original translation, and the correction in accordance with Ex. 12*. 13 194 DEUTERONOMY &c.): hence it is difficult to feel assured that it can be fairly translated otherwise here ; and it is in any case remarkable that the term employed in Dt. is the one which is used in P (Ex. 12^) to denote the process that is not to be applied to the paschal sacrifice ("eat not of it raw, or boiled in "water y^."^ D^p3 h^'yo), but roast with fire"). Still h^i does not in itself, it seems, express more than to mature or make Jit for eating (hence, of fruit or corn, to ripen^ Gn. 40^" Joel 4^^), and at least in 2 Ch. 35^^ (at a time when it is reasonable to suppose that the law of Ex. 12^ was in operation, and the Passover consequently roasted) K'J^S PK'a is used of the Passover (^^:^'T1 tDQK'DD L"X3 nosn) : it is possible therefore that, though g-ener- ally applied to boiling, it may have possessed the wider, more general sense of cooking, and may thus have been applicable to what, properly speaking, was roasted. But the case is one in which it is difficult to speak confidently ; in view of Ex. 12^, it must be admitted that a different usage may here be prescribed, belonging to an age when the Passover was not roast {p^ yV), but " boiled." — Thou shalt turn in the morning, and go to thy tents] the Israelite is at liberty to return home, on the morning after the Passover has been eaten. — Turti (n:3, not 3VJ') is rather a favourite word with D (on 3^). — To thy tents] i.e. to thy home. The expression is a survival from the time when Israel was a nomadic people, and actually lived in tents; it remained in use long after the " tents" had given place to permanent "houses" (see e.g. Jud. 7^ 19^ i S. 13^ 2 S. 199 2o22 I K. 12I6). * S\x days shalt thou Ex. 12,^ (]E) Seven days shalt thou eat unleavened cakes; and on the eat unleavened cakes; and on the seventh day shall be a solemn seventh day shall be a pilgrimage assembly {'asereth) to Jehovah thy (ha^-) to Jehovah. God ; thou shalt not do work. The six days meant are the first six of the seven specified in v.^. The seventh day is to be marked by a religious gather- ing, and abstention from labour. In JE the first day is par- ticularized as specially commemorating the Exodus (Ex. 13^^) ; but the seventh day (though nothing is said respecting absten- tion from work) appears, as in Dt., to be the principal day of the feast : it is marked, viz., by a hag to Jehovah. If hag XVI. 8 195 has here its proper sense of pilgrimage, it must be supposed (Riehm, HWB.^ 432^ ; Dillm. on Ex. 13'') that this is assigned to the seventh day of the feast, on account of many of the pilgrims, at a time when the Passover was celebrated as a domestic rite, being only able to reach the sanctuary towards the close of the seven days oi Mazzoth : possibly, however, //«^ denotes here a festal gathering of pilgrims (analogous to the 'asereth of Dt.). In P the first is represented as the principal day (Ex. 12^*, cf. Lev. 23^ Nu. 28^^); and a "holy convocation" (xipD K'np) is appointed both for that and for the seventh day (Ex. 12^^ Lev. 23^- 8 Nu. 2818-25), all work, except the preparation of food, being forbidden on both. The differences between the three representations are not very important : that of P, being the stricter and the more precise, has the presumption of being the later (Delitzsch in Riehm, HWB.^ 1142^). ^"Xi'i. (or n-jvif.) means a gathering or assembly (Jer. 9^ (-'), from I^V to hold in, conJi7ie, enclose, esp. one held for a religious purpose, 'va^inyupn, as 2 K. io-'^{\n honour of Ba'al), Is. i^^ Joel i'"" 2'* (all n-iii-), Am. 5^' : used specially (fl) of the gathering of pilgrims on the eighth or supernumerary day of the Feast of Booths, Lev. 2^^ Nu. 29^5 (both P) Neh. S'^ . Ch. f\ ; {b) in the present passage, of the gathering on the seventh day of Mazzoth (not so elsewhere) ; (c) by the later Jews, of the Feast of Weeks, Jos. Ant. iii. 10. 6 {'Arapia), in the Mishnah, Hagigah, ii. 4, &c., Nu. 28-® C, and in the Talm. (Levy, Chald. Lex. s.v. v.rp^-j^'). The miij; mentioned here, as also that at the Feast of Booths, was held as a fact on the last day of the festival ; but the etymology implied in the rendering "closing festival" (Lev. 23^^ RV. marg. ; cf. G j|oJji>w) is not a probable one, on account of the more general meaning which the word has (see esp. Jer. 9^(^')- Thou shall not do work (nsx^D rwV^ X^)] similarly Ex. I2i« (nL;T N^ n2N^D b) in P. The phrase nDX^D ^l^'y to do work or business is a common one {e.g. Jud. 1611 2 K. 225-9); Jn the prohibition respecting the Sabbath, Ex. 2oi*> 311^-15 a/., ^^d other sacred seasons. Lev. iS^^ 23^1 al. 9-12. The Feast of Weeks. — In the other Codes, the refer- ences to this feast are — in JE, Ex. 23^6 34^^^; in H (with additions from P in v.^^- 19- 20)^ Lev. 23^5-20 (the two loaves to be presented to Jehovah, prepared with leaven, and implying, in contrast to the barley-sheaf, offered during Maszoth, the com- pletion of the year's harvest) ; in P, Lev. 23^1 Nu. 2^'^'^-'^^. The name " Feast of Weeks" (v.^o-^^) agrees with Ex. 34^2 2 Ch. 196 DEUTERONOMY 813 (cf. Nu. 282« D3^riV3^*3) : in Ex. 23I6 it is called the " Feast of Harvest" {-\^^pr\ an); and in Nu, 2826 the "Day of First- fruits" (D''"il33ri DV). In making no allusion to the firstfruits, Dt. differs from all the other Codes ; in the calculation which it prescribes for fixing- the date of the festival (which in Ex. 23^^ is left undetermined, and in Ex. 34^2 is simply presupposed by the use of the term ** weeks ") it agrees with Lev. 23^^^- (ex- cept that there, instead of the beginning of harvest, which might vary from year to year, a particular day is specified as that from which the computation is to commence) ; in the emphasis laid upon the social meals, and the feelings with which they should be attended, it manifests the same interests which predominate in Dt. elsewhere. — 9. Seven weeks shall thou number unto thee : from the begirming of the sickle in the standing-corn shall thou begin to nu?nber seven wceks\ cf. Lev. 23I5 ^Hj << And ye shall number unto you from the morrow after the sabbath, from the day that ye bring the wave-sheaf [men- tioned v.ii] : seven sabbaths shall there be complete " : the more precise date follows in the next verse, DV D'''J'Dn (whence the Rabb. name of the Festival, DV D"'C^Dn DV, NT. TnvTrjKoaTrj). ^^ And thou shalt hold (n'B'Vi) fhe Ex. 34^2 (J E) And the Pilgrimage Pilgrimage of Weeks unto Jehovah 0/ IVeeks thou shalt hold thee (ncvn thy God. 1*?), the firstfruits of wheat-harvest. Ex. 23^'' And the Pilgrimage of harvest, the firstfruits of thy labours, which thou sovvest in the field. //old] v.i. — After the measure of the free-will offering of thine hand {12^), which thou shalt give; according as fehovah thy God shall bless thee] the off'ering which each is to make is to be fixed by himself, according to the degree in which Jehovah has blessed him in the year's harvest (cf. v.^''', where the same rule is extended to the other two feasts). On the word rendered measure., see below. — IL And thou shalt rejoice, &•€.] for the expressions, see I2''- ^^ (*> the Levite ") ^^ 14'-^ (•'the stranger, the fatherless, and the widow"). — 12. The motive for such hospitality towards the poor, as before (15^^) 9. iS ison] so v.12-^8- '2i-22(on i*"). — 10. nop] only here in Heb. : in Aram. comm>or in the sense of sufficiency, and as adv. ace. =pro ratione, according to. e.g. Ob." KS (=Heb. n); Dt. 158 ST ngp? (='i), Ex. 12* 16^1 S:{ = 'th). XVI. 9-13 ^97 towards the manumitted slave: the recollection, viz., of the bondage in Egypt, from which, by Jehovah's mercy, Israel's forefathers had been redeemed. 13-15. The Feast of Booths. — In the other Codes, comp. (JE) Ex. 23"^ 3422; (H) Lev. 233!'b. 40. 4ia. 12. 43 ; (p) Lev. 2333-86 Bya.c. 41b Nu_ 2912-38. This feast was held, according to JE, at the end of the year: according to Dt. (v. ^3. 15) ^p^] jj (Lev. 2339-41. 42j^ it was to extend over seven days, which are fixed more precisely in P for the 15th to the 21st of the seventh month (Lev. 2333-3<>), a supernumerary day (not noticed in Dt.), marked by an 'asereih (above, on v.^), being observed on the 22nd {ib. v.sG.sob Nu. 2935-38). In JE, this festival is called the "Feast of Ingathering" (^"D^^n 3n) ; "Feast of Booths" (v_i3. 16 3 1 10) js thg name used also in P (Lev. 233*), and genet ally in the later books of the OT. (Zech. 14I6. is. 19 g^r. 3^ 2 Ch. 8i3|) ; being, as it seems, the most popular, and widely observed, of the three festivals, it is also sometimes called "the Feast " (or " Pilgrimage "), Kar e^ox-Qv, 1 K. 82- *55 ( = 2 Ch 53 7«) Ez. 4525 Neh. 81*, cf. Lev. 2339 (H) i K. 1232. The name "Feast of Booths" is adopted in Dt., as already known, without explanation : it is explained in the law of H, Lev. 2^*'*'*^, where the Israelites are commanded to take "the fruit of goodly trees, fronds of palm-trees, and botij^hs of thick trees, and poplars of the wady [above on 2'-']," and to dwell in booths (niap) for seven days (cf. Neh. 8'*"^^), to remind them how their ancestors had dwelt in tents during- their passage through the wilderness. No doubt the real origin of this feature of the festival is to be found in the custom of the villagers during the vintage taking up their abode in the vineyards in temporary booths and huts : comp. Robinson, ii. 81, who, speaking of Hebron, says, " The vintage is a season of hilarity fcf. Is. 16'" Jer. 25^"''] and rejoicing to all ; the town is then deserted, and the people live among the vineyards in the lodges and in tents " ; and see further on Lev. 2^'^"-'*-. ^^ The Pilgrimage of Booths thou Ex. 23'* And the Pilgrimage of /«- slialt hold thee (v.^") seven days, gaifiering {T\-CHr\ Jn) at the going out ii'heii thou gatherest in (iscnd) from of the year, "when thou galherest in thy threshing-floor and from thy (iejdni) thy labours from the field, wine-press. Ex. 34^'^ And the Pilgrimage of Ingathering, at the coming round (change) of the year. Lev. 23''^ (H) When ye gather in '^ Seven days thou shalt ieefi (DrEJCN^) the produce of the earth, ye filgrtmage\\n\ci Jehovah your God. s\vjA\ keep Jehovah's Pilgrimage seven days. 198 DEUTERONOMY The vintage in Palestine falls about September, some foui months after wheat-harvest, — 14. And tho^^ shall rejoice, &^c.\ cf. v.^^ ; also Lev. 23^*^^ (H). — Because (or when) Jehovah Ihy God shall bless Ihee] 14^^^. — The work of thy hands\ on 2^. — And thou shall be altogether joyful] the festival is to be an occasion of unalloyed joy for the blessing" of Jehovah resting upon the produce of the soil. 16-17. Concluding summary. Every male is to appear annually, at each of the three Pilgrimages, at the Central Sanctuary, with an offering such as his means enable him to bring. — This rule of old Israel is repeated from JE, with additions accommodating it to the spirit and plan of Dt. ^^ Three times in the year Ex. 23^' Three times in the year shall all thy males appear iti the shall all thy males appear in the presence of Jehovah thy God in the presence of the Lord Jehovah (re- place which he shall choose . . .; peated342', with the addition of "the God of Israel," at the end). and none shall Ex. 23'^'' = 34-'"' ^nc? none shall appear in Jehovah's presence empty, appear in my presence empty (specially of Mazzoth). Appear in the presence of] the standing phrase for visiting the sanctuary as a worshipper, esp. at the great pilgrimages (Ex. 3423.24 Dt. 3111 I S. i22), but also besides (Is. 112). It is however held by many (see below) that the existing punctuation does not represent the original vocalization, and that the true sense of the phrase is "see the face of" Jehovah, i.e. visit Him as a Sovereign. The phrase see the face of is used else- where of courtiers or others enjoying access to the royal presence (2 S. 313 1428.32 2 K. 2519 Est. i^*). Cf. Ps. ii^ 1715 15, noc 1k] only rejoicing, i.e. nought hut rejoicing-, altogether rejoicing : so 28^ Is. 16' 19" Jer. 32^" Job 19'^. — 16, {bis) 'JS nx] in presence of, as i K. i2«Ps. i6">2i'fl/. So with nN-j: Ex. 34^3, ni.vi^ Ex. 342-* Dt. 31", nx^i I S. i^ : cf. ':2 ni.'nj) Mic. 5^^ "pull down" (I'DJ) 2 Ch. 34''^, "break in pieces" p?^') ib- v.*, "burn with fire" c. 12^. Some of these references would be compatible with the rendering of ffi aAcros (whence AV. "grove"); but others are plainly inconsistent with it. From a survey of all the passages in which the word is used, it appears that the Ash^rah was a post or pole, planted in the ground, like an English Maypole, beside an altar, whether of Ba'al (Jud. 625-30) or of Jehovah, especially on the "high- places" (i K. 1423 2 K. 17IO: cf. Jer. 172), and venerated as a sacred symbol. By the ancient Semites trees were often revered, as the abode of a deity (on 11^"), and altars were built beside them ; and (so far as can be judged) the Ashdrah appears to have been the representative of the sacred tree, used where an actual tree was not available, first by the Canaanites, and then, in imitation of them, by the unspiritual Israelites (cf. W. R. Smith, I^el. Sent. p. 171 f.). A famous Ash^rah, which "stood" in Samaria, under Jehoahaz, is alluded to 2 K, 13^, — probably the one " made" by Ahab, i K. 16^3. Manasseh erected one in the Temple of Jerusalem (2 K. 21^), which was destroyed by Josiah {ib. 23"-'^). The 'Ashdrah (mrN) must be carefully disting^uished from ' Ashtoreth (mncj;), tlie Phcenician consort of Ba'al : in the Heb. the two names are quite different ; and it is not even known that the Ash^rah was a symbol of 'Ashtoreth. Whether the Ash^rah was solely a sacred symbol, or whether there was also a deity bearing the same name, is disputed. In most of the passages where the term occurs, it certainly denotes simply the former, but there are a few (Jud. 3^ i K. \^'^ 18^^ 2 K. 21'' 23*) which appear to support the latter view, though not, perhaps, quite conclusively. The Tell-el-Amarna inscriptions contain a name Abad-Ashratu {RP." v. 97, vi. 50; Schrader, Z. f. Ass. iii. 363 f.), which is considered to show that there 21. yy ^3 nnB'N] an Ash^rah, (even) any tree (cf. on 18^). XVI, 21-22 203 was a Semitic goddess Ashdrali ; but the bearing of this fact upon the Ash^rah of the OT. cannot as yet be said to be perfectly clear (cf. DB.^ S.V.; Smith, I.e. p. 173 w.). The name Ashdrah has (hitherto) been found only twice in Plioenician ; in an inscription from Kition (ZDMG. 1881, p. 424) a person dedicates a statue (if read correctly) " to his lady, the mother of the Ashe^rah " (read differently in the CIS. I. i. 13); and one from Ma'zub, near Ptolemais, speaks of the portico of a temple built mntry'? mrND " for 'Ashtorcth in the Ashi^rah " (Clermont-Ganneau, Rec. d Archdol. Orient. \. 81), which is explained by Max Ohnefalsch-Richter, Cyprus, the Bible, and Homer, pp. 165, 168, as referring to an image of 'Ashtoreth standing in a small niche in an Asherah (comp. Plate xvii. 2, an image of Artemis similarly placed). In the same elaborate, but not very critical, work, the author gives numerous representations from gems, &c., partly of Assyrian or Babylonian, partly of Phoenician origin, of what he con- siders to correspond to both the Asherah, and (see the next note) the Massebah of the OT. (pp. 142-179, with the Plates there referred to) : the former sometimes having the appearance of a tree, but generally being little more than a pole, and both standing often beside an altar, with an officiating priest, and sometimes with a divine being seated in front. (One of these representations, from Khorsabad, in which a priest appears to be anointing the sacred emblem, may be seen also in Rawlinson, Anc. Mon.* ii. 37.) This explanation seems to be not improbable ; but it must be remembered it is not more than a conjecture : the emblems in question being nowhere actually styled either Asht^rahs or Mazzcbahs. For a repre- sentation of a Phoenician Mazzebah, as well as (apparently) of a sacred pole, see Benzinger, Hebr. Arch. p. 380 f., or Nowack, Hebr. Arch. ii. 18 f. Whatever the precise nature of the symbolism of the Ashdrah may have been, the heathen associations attaching to it were amply sufficient to explain its prohibition in con- nexion with the worship of Jehovah (cf. Is. 17^ 27^ Mic. 5^^). The prohibition, as it here stands, may be borrowed from an earlier statute-book : as Dillmann observes, it presupposes by its wording ("beside the altar of Jehovah thy God, which thou shalt make thee ") the law of Ex. ao^* : had it been first formulated by D, it would probably have contained some ex- press reference to " the place which Jehovah should choose." The pillar (n25fa, lit, something set upy cf, with Tlfn Gn, 35^*) is mentioned as a heathen symbol of the Canaanites (Ex, 2324 Dt, 75 12^); it is alluded to as erected in, or near, a temple of Ba'al (2 K, 32 lo^^- 27), and in proximity to Ash^rim (i K. 1423 2 K. 1710 18* 23^4). Originally, it is probable, the mazzebah corresponded to what now would be called a menhir \ consisting, viz, of a natural boulder or block of stone (Gen, 2811- ^^- 22 3i«, 51 f.)^ broader at one end than the 204 DEUTERONOMY Other, erected perpendicularly, which was regarded by the heathen Semites as the abode of a deity (cf. Smith, Rel. Sent. 183-188: the Phoenicians are said to have venerated c/xt/'uxo* \i6ot), and honoured by them with libations of milk, honey, oil, &c. In process of time, however, an artificial obelisk took the place of the natural boulder : the term occurs in this sense in Phoenician and Palmyrene (see below) ; and the lofty stone obelisks in front of the temple of Tum (the sun) at Heliopolis — one of which is the so-called "Cleopatra's Needle" — are referred to by Jeremiah (43^^) under the same name. An "obelisk" was the distinguishing- mark of a holy place, and often stood beside an altar (cf. Hos. 3* lo^-^). At one time, it seems, the 77ia3zebah was employed freely as a religious symbol in the worship of Jehovah (cf. Gn. 28^8-22 ^i^s. 5if Ex. 24* Is. 19^^) ; but ultimately, like the Ash^rah, it came to be proscribed on account of its heathen associations (cf. Mic. 5^^^. — Which Jehovah thy God hateth] 1 281. XVII. 1. All animals offered in sacrifice to Jehovah to be Arithout blemish. — From the context (which, on both sides, is directed against the practices of idolatry), and the use of the term "abomination" (comp. on 72^), it may perhaps be in- ferred (Dillm.) that in the idolatrous sacrifices with which the author was familiar, no importance was attached to this point. There is no corresponding law in JE. In H, the parallel is Lev. 22i''-25, where the physical conditions that must be satis- fied in order that a sacrifice may be accepted (P^"^?) are par- ticularized, and an enumeration of disqualifying faults is given. 22. naiD] naxD occurs oft. in Phcen. {CIS. I. i. 44' 46^ 57' 58^ [all from Kition in Cyprus], 116^ [Athens] al,), mostly of a commemorative obelisk (na^iO cn^, i.e. "cippus inter vivos," Nos. 58, 59), erected over a tomb (cf. Gn. 35^ 2 S. 18^*), but once (No. 44), probably, of an obelisk erected to a deity. No. 44 shows what a nnsD was : for it is inscribed on the pedestal of an actual obelisk, made of marble, about 5 feet in height (see the photogfraph in the volume of plates in the CIS.). In an Inscription from Palmyra, now in the British Museum {Vtenria Orient. Journ. 1894, p. 11 fF.), a xniD, about i^ ft. high by i ft. broad, with a bearded warrior, holding a spear and shield, figured upon it, is described as erected by the donor n3Q ni'^k KB^^t5•7 jn'jD nn'3 'oai irr na tj xn' n "to the good god Shadrapa (Pausan. vi. 25. 6 iarpaTnf. scejoum. As. 1877, x. 157 ff.), that he might be a guest (Cheyne on Ps. 15') witli him, he and all the members of his family." XVII. 1-2 205 In P there is no explicit regulation on the subject; but it is a standing principle (Lev. i^-i° &c.) that the animal offered in sacrifice is to be "perfect" (Q''pi^), i.e. unblemished. From a mere comparison of the two parallel laws, it is impossible to determine whether the law of Dt., or that of H, is the earlier : the former, regarded in itself, might, for instance, be a sum- mary of the more detailed provisions of Lev. 22^'^-25, or the latter might be an expansion in detail of the principle stated generally in Dt. ; the question of the relative priority of the two laws can thus be argued only upon independent considera- tions. The phrasing of the law here is Deuteronomic ("Jehovah thy God"" (i^^); the generalizing asyndeton "any evil thing," see on i8^; "abomination," 725). — Wherein is a blemish (did)] cf. Lev. 2220 (^^^ ^ -.3 unpn sfj DID U nE^N ^3 □3^ n\n^). The same restriction has already been laid down in the case of firstlings, 1521, where lameness and blindness are instanced as examples of disqualifying " blemish " : here it is extended to sacrifices in general. — (Even) any evil thing\ generalizing the idea of "blemish " : cf. 1521 jn DIO h^. 2-7. An Israelite, convicted of idolatry, to be stoned to death. — In JE there is the more categorical, but less explicit, enactment (Ex. 22^^(20)) ^^^7 r\)r\'h ^ri^3 D-in; D'n^N^ n3t. The punishment of death has already been decreed [}y^-) for the bare attempt to seduce into idolatry ; hence it is not more than consistent for it to be imposed in the case when idolatry has been actually practised. Both in subject-matter and phrase- ology, the present section is closely allied to c. 13 ; and perhaps (as suggested on 1621) once immediately preceded it. In any case, its position here cannot be naturally explained as afford- ing an example of a capital offence likely to come for trial before the "judges" of i6i*-20. — 2. If there be found in thy 7nidsi\ cf. 132(1) 21^; 1 8^° 2222 24^. — In one of thy gates, <5r'c.] as 16^: see on 12^2, — That which is evil in the eyes of Jehovah\ on 42^. — /;/ trarisgressitig- (^3yi?) his covena?it] Jos. y^^- ^^ ; and (followed as XYII. 1. jn nan] "evil things," of a physical disfigurement, as c. 23'" cjf something conventionally unbecoming ; 2 K. 4*^ Ps. 41', of what is physic- ally harmful : Ps. 64^ 141'' of what is morally harmful. — 2-i. . . . .ncv n^N -\in] . . . ^^m] " who doeth . . . and hath gone . . . , and it be told" (Dv. % 115, s.v. -OPH Obs.). 206 DEUTERONOMY here by go and serve other gods) Jos. 23^^ (D^). — 3. Goyte and served other gods, &c.\ the same phrase as 137.14(6.13)2^25(26) Jos. 23^6 (D2) : so I S. 2619 I K. 96 (Deut.).— 7%^ sun, or the moon, or the host of heaven] 4I8. — Which I have not commanded] the first person, of God, as 7*. For the litotes, "have not commanded," cf. Jer. 7^1 igS 32^5, also 722, — 4. And it be told thee, and thou hear it, and inquire, 8i» 9i»> 1 1" 20I 22« 27"> 28^«- " 2916- 22 ; cf. on i8». 208 DEUTERONOMY o-a/es] 12^2, — T/iou shall arise, &'c.\ the persons implicitlj' addressed (as appears from the words "too difficult for thee in judgrnent ") are the local judges, who, in such a contingency, are to refer the case to the tribunal at the central sanctuary. — Go up\ the expression used of visiting Shiloh (i S. i3. 7. 21. 22j^ or Jerusalem (i K. la^^-ss^ ^nd often). — 9. Unto the priests the Levites\ i.e. to the Levitical priests (on 18^). — And unto the judge that shall be in those dajys] for the expression, comp. 1917 26^ Jos. 20^ (D^). It seems evident that the "judge" is not identical with any of the "priests"; and as in 19^'^ "the priests and the judges " are mentioned together in a similar connexion, it appears reasonable to infer that priests and laymen sat together on the tribunal referred to: the "judge" mentioned here being- the foreman, or president, of the body of lay "judges" mentioned in 19^^, just as the "priest" in 17^2 must be the president of the "priests" mentioned in v.^. The court instituted by Jehoshaphat had similarly a double presidency, the high priest acting- as head in ecclesiastical cases, and a secular prince in civil cases (2 Ch. 19^- 1^). — And thou shall inqttire, &€.] i.e. examine the case (19'*), — Israel, acting in the persons of its representatives for the time being-, i.e. here the members of the central tribunal, being" addressed. Sam. ffit, however, have " and they shall inquire (lEJmi)," which (as in the context the 2nd person denotes the local judg-es) is easier, and may be correct. — And they shall declare to thee the word of judgment\ i.e. the sentence (2 Ch. 19^). For shew (AV., RV.), here and v.^^-^^, in the sense of declare, see on 5^. — 10-13. The decision of the central tribunal is to be implicitly obeyed. — 10. Observe to do] 5^. — According to all that they direct thee ('Tnl'')] so v.^^ "according to the direction where- with they direct thee." nnin is to direct (Ex. 4^2-^*), torah (" law") is properly direction, — both words being used especi- ally, in a technical sense, of the authoritative direction given by the priests to the laity on matters of ceremonial observance (see e.g. 248 3310 Lev. lo^^ Ez. 22^6 4423 Mic. 3^^ ; Jer. 2^ iS^^ Lev. 11*^ 12,^^ 145* 15=^2 Nu. 529 621 &c.). In a somewhat wider sense, tdrah is then applied, in Dt. (on i^), and Deut. writers (as Jos. i7 236 I K. 23 2 K. io3i 146 [Dt. 24I6] 1713 21^ 228-" XVII. 9-13 209 *3'** " J^*** '6^*)» **^ ^^^ exposition of an Israelite's duty con- tained in Dt. : finally, still more generalized, it becomes the name of the Pentateuch generally (cf. Neh. 8^^ i3f. iq^s- 87(34. 86) 2 Ch. 3i3). See further OTJC^ pp. 299 ff., 372 ff., 382 f., 4.25 f. ; Kuenen, Hex. § 10. 4. Here it refers (unusually) to decisions on points of secular law (comp. Ex. iS^^- -^), being used, probably, on account of the fact that the verdict of the supreme tribunal came with the authority of priests as well as of lay judges. — Turn aside, &c.\ on 2^7. — 12. The p7iest\ the ecclesiastical president of the tribunal; comp. on v. 9. — That standeth to minister there to Jehovah\ see on 10^. — Or tcnto the judge] v.*. By or it seems to be implied that the verdict was delivered sometimes by the ecclesiastical president of the board, sometimes by its civil president ; the procedure may have varied according to the nature of the case under con- sideration. — And thou shalt exterminate the evil frotn Israel] the same formula as i36(^) 17^. — 13. And all the people shall hear and fear, &c.\ comp. 1312(11)^ where see note. 14-20. The character and duties of the King. — The king, if one be elected by Israel, is to be a man who has Jehovah's approval; he is to be a native Israelite; he is not, in his court-establishment, to imitate the great despots of the East ; and he is to rule in accordance with the principles of Israel's religion. — The king, in spite of his obviously superior dignity, follows the judges (i 6^^-20)^ — ^q doubt, on account of the monarchy being an institution not essential to the theocracy (which as a matter of history subsisted long without it) : accordingly, as the terms of v.^* show, his appointment is not enjoined by the legislator, but only permitted. The monarchy became ultimately a necessity in Israel, for the better adminis- tration and consolidation of the nation (i S. 8^- ^- 20 [contrast Jud. 17* 2 1 25] 9I6J : it was David's great merit to have placed it upon a religious basis, and to have shown how its power could be wielded so as to promote the truest interests of the people ; hence he became to later ages the ideal of a pious and noble-minded theocratic king (Hos. 3^ Is. 55* i K. 11^ 14^ &c.). The present law is peculiar to Dt. In estimating it, it is 12. *^n7^ v'»n nci . . . ne-K cxni] Dr. §§ 123a; 197 Obs. 2. 210 DEUTERONOMY important to notice that its provisions are entirely theocratic : they do not define a political constitution, or limit the autocracy of the king in civil matters. It thus stands entirely out of relation with the ^^^n tsacvp, or r\f>m DSpp, of i S. S^- ii \d^^. The aim of the law is to show how the monarchy, if estab- lished, is to conform to the same theocratic principles which govern other departments of the community ; and how the dangers with which it may threaten Israel's national character and Israel's faith, may be most effectually averted. At the same time, though the nucleus of the law may be ancient (v. ^5), in its present form it is doubtless designed as an attempt to check the moral and religious degeneracy which the mon- archy, as a fact, too often displayed. — 14. When thou art come into the land, &c.\ 26^; cf. 18^ (also 610). — And shall say (1220), I -will set over me a king like all the nations that are round about fne] comp. i S. 8^ " now set us a king to judge us, like all the nations " (cf. v. 20 io^9) : see further p. 213. — Round about me\6^^ 12,^^"'^ — 15. The two conditions which the king is to satisfy : he is to be one whom Jehovah approves, and he Is not to be a foreigner. — Whom Jehovah thy God shall choose] cf. (of Saul) I S. io2* "whom Jehovah hath chosen"; (of David) I S. 168-10 (implicitly), 2 S. 6^1 : for the general thought, also, I S. 9^^^- lo^ 2 S. 78 &c. Both Saul and David were appointed under the authority of the prophet Samuel : for the N. kingdom, cf. i K. ii29ff- i^"«- i6i-4-7 19I6 2i2if- 2 K. g^-K— Thou mayest not put a foreigner over thee] the prohibition is a remarkable one, as it is difficult to imagine what attractions the rule of a foreigner can have possessed for Israel, and there are no traces in the history of either kingdom of a desire to establish it (the supposition that the project to make Tab'e) king in place of Ahaz, Is. 7^, met with support in Judah, being an uncertain inference from Is. 8^). Possibly there may have been examples of foreigners rising to despotic power among Israel's neighbours (? Gn. 36^7 Dillm.). Not improbably, however, the motive of the provision is a religious one, A foreigner would not only be deficient in national feeling, and 14. na n3f m] on 14^*.— 15. ^:3in nV] as 7**.— kw thn n*? -htk] so 20" (Dr. § 198 Obs. I ; Lex. mn 3 0). XVII. I4-I6 21 I be liable to rule tyrannically, but he would be likely to endanger Israel's distinctive nationality, by introducing a heathen element into this most important dignity. The prohibition may well be an old one (Dillm. ; Del., ZKWL. 1880, p. 565), repeated by D from one of his sources. — 16-17. Even, however, when a king has been appointed, who satisfies the conditions pre- scribed in v.i^, his liberty is not absolute ; and there follow now three limitations of it, v.^^^- : he is not to multiply horses, or wives, or riches. — 16. Seeing that Jehovah hath said, Ye shall henceforth return no more that way] the same saying is referred to again 28^^; it is not to be found in our present Pentateuch, but the thought of Ex. 13^^ 14^^ is similar; and the proposal of the people to return to Egypt, Nu. 14^* (cf. ii^o), is plainly represented in the context as contrary to the Divine intention. It is probable that, as in other cases (cf. on 1^2 ioi-3-8-9), the actual words were still read in some part of the narrative of JE, extant at the time when Dt. was com- posed. The horses, which the Israelitish king is forbidden to multiply, are, of course, such as were intended for use in war. The Israelites were deficient in cavalry, and were consequently often unable to hold their own beside the nations of Canaan (Jos. 17^® Jud. i^* 4* I S. 13*'*) ; nevertheless, prior to the age of Solomon, they do not appear to have made any attempt to supply the deficiency, and are even recorded, more than once, to have houghed the horses, and burnt the chariots, captured by them in war (Jos. ji*-^-o 2 S. 8^). Egypt, however, at least from the i8th dynasty (Wilkinson-Birch, Anc. Eg,"^ ii. loi ; Rawlinson, Hist, of Eg. 1881, i. 74, ii. 206, 215), was celebrated for its horses (cf. Ex. 14^ 15*; //. ix. 383 f.); and Solomon procured cavalry thence on a largfe scale (1 K. 5* [4-''] lo'^^-'^'') ; horses and chariots are often mentioned sub- sequently as a standing component of the army in both kingdoms ; in the time of Hezektah (so*'*^' 31^ 36^), as afterwards in that of Zedekiah (Ez. 17**), the cavalry of Egypt was an important factor in the calculations of the politicians of Judah. The legislator, like the prophets, esp. Isaiah, discounten- ances both dealings with Egypt (Is. 3oi-5- 7 31I-3; jer. 2^8.36)^ and the multiplication of horses and chariots (Is. 2^31^: cf. Hos. 14* (3) Mic. 510(9) &c.). It is difficult not to think that there is in his words a covert reference to the policy inaugur- ated by Solomon. — Nor cause the people to return to Egypt] 16. "ON m,Ti] " when (or seeing that) J. hath said " : a circumstantial clause (Dr. § 159). 212 DEUTERONOMY not to be understood literally (as Nu. 14*): the meaning is that the king is not to act counter to Jehovah's intention in forbidding the people to return to Egypt, by sending his mer- chants (i K. io28), or his ambassadors (Is. 30'-^), thither in quest of cavalry. — 17. Neither shall he mtiltiply -wives to him- self ^ that his heart turn not aside (Jer. 17^); neither shall he greatly multiply to himself silver and gold\ two other practices, calculated to impart a sensual and worldly tone to the char- acter of the king, in which likewise an evil precedent was set by Solomon (i K. ii^-S; iqI^-ss. 27^; t^g influence of a harem was likely in other ways also to be pernicious to the State. — 18-20. The king, when established upon his throne, is to transcribe for himself a copy of the Deuteronomic law, which he is to study daily, in order that its principles may become the rule of his life, and that he may govern his subjects in the just and equitable spirit which it everywhere commends. — 18. This law] i.e., as uniformly in this book (on i^), the Deuteronomic legislation, from the standard copy of which, in the custody of the Levitical priests, at the central sanctuary (31^-26), the king's transcript was to be made. — 19. It shall be with him, &r'c.\ i.e. it is to be ever at his side, and he is to study it habitually (comp. Jos. i^). — That he may learn to fear, 6"^.] 4!*^ 1423b . ^26 (29) 62.— 20. That his heart he not lifted up (S^^) above his brethren] the same principles of loyalty towards God, and of sympathetic regard for men, which Dt. ever inculcates so warmly, are to rule the life both of the king and of his subjects ; he is not therefore to treat those who after all are his "brethren" (v.i^) with arrogance, or to forget the obli- gations towards them which his office involves (comp. e.g. Jehoiakim's abuse of his position, denounced by Jeremiah, 2213-19). _71?/m not aside, (^c.\ v." ^'^'^<^'^'^\— Prolong days] 42«- « It remains to consider briefly the relation of Dt. 1 714-20 jq jj^g account in I Sam. of the estabUshment of the monarch}' in Israel. This is told in ^0 narratives. In one, the older narrative (9'- lo'"-^'' ni-i'-'' 13-14), the 18. 'JsVd i'? 2nDi] 'jb"? might sig-nify "under the eye of, in the keeping of" (cf. I S. 3I Is. 65*^) ; and 'jsVd ariD is said on the analogy of 'aa'jD npS Ex. 36*, 'JbSd Vij Dt. 28*' : cf. Jer. 31'".— n:B'D] copy, lit. repetition, duplicate (cf. Jos. 8^). ffii TO 'iiuTipoiiifji.iat TovTn (whence the name of the Book), which would require n\n for nNin. — 20. iio] on 4^1. — ^y] cf. Is. 9" 2 Ch. i' Dan. 4^. XVII. 17— XVIII. I 213 proposal to appoint a kingf is viewed without the smallest disapproval or censure; in the other (7^'^ 8. io""*^» 12) it is treated as a grave offence against Jehovah, and fraught with danger for the nation's future (8""'*). The second of these narratives (which alone has points of contact with Dt.) cannot, on various grounds (cf. L.O.T. pp. 166-168), be regarded as con- taining the ipstssima verba of either Samuel or the people ; it rather gives expression to the fears and doubts which Samuel, no doubt, in view of a great constitutional innovation, actually felt, in a form moulded by the experiences of a later age, when the evils which the monarchy had brought with it — its encroachments on the liberties of the people (8"''*), its tendencies to idolatry, and its reluctance to listen to the warnings of the prophets (cf. the ominous anticipations in 12^''"^') — had made them- selves keenly felt. This narrative, now, shows no indications of the law of Dt. having been known \nfact, either to Samuel, or to the people who demanded of him a king : had such been the case, it is incredible either that Samuel should have resisted the application of the people as he is represented as doing, or — if per impossibile he did this — that the people should not have appealed to the law, as a sufficient justification of their request ; the supposition (which would admit of the law not being unknown to him) that Samuel condemned not the request, as such, but the temper in which it was made, being not borne out by the terms of the narrative. On the other hand, the resemblance of Dt. \f*^'^^»' with i S. 8* 10^ (cited above) seems too great to be accidental : the law of Dt. will therefore have been known to the author of the narrative of Sam., and the two phrases referred to will be reminiscences from it ; unless, indeed, the other alternative be adopted, and the author of Dt. ly"'*** be supposed to have been influenced, as he wrote, by his recollections of the narrative of Sam. (so Budde, Richter und Samuel, p. 183 f.; Cornill, Einl, § 17. 4). As the nucleus of i S. 8 ; lo^^'^' 12 appears to be pre-Deuteronomic {L.O.T. I.e.), the latter alternative is not the least probable one. XVIII. 1-8. The revenues of the Priests.— The priestly tribe is to receive no territorial inheritance in Israel ; its inheritance is to consist of the altar-dues, and of the first-fruits offered by the Israelites to Jehovah, v.^-^. A member of the tribe coming voluntarily from the country to officiate at the central sanctuary, shall share in these dues equally with those already on the spot, v.^-^. In JE, priests, and "sons of Levi," are alluded to (Ex. 1922.24 ^a^^-ssj; but no provisions are laid down respecting their duties or rights. In P they are the subject of very precise regulations, which in some respects differ widely from those of Dt. ; see p. 219 f. — 1. The priests the Levttes] i.e. the priests of the tribe of Levi, the Levitical priests, the standing designation of the priests in Dt. (17^- ^^ 248 27^: cf. " the priests the sons of Levi," 21^ 310), occurring 214 DEUTERONOMY besides Jos. 3' S^s (both D2), Jer. 33I8 (cf. v.21), Ez. 43" 44" 2 Ch. 5^ (preserving probably the true reading of i K. 8* ; p. 122), 23I8 3o27t (Is. 6621 I Ch. 92 Ezr. lo^ Neh. io29- 35(28- 84) ii20 are different, the conj. and being omitted). In P the priesthood is limited strictly to the descendants of Aaron, and priests are accordingly always styled "the sons of Aaron," Lev. i5. 8. 11 22 32.3.5 gjc^ — (Even) all the tribe of Levi] an explanatory apposition to "the priests the Levites." Such explanatory appositions are frequent in Dt. {2^"^^ 3'*^- ^^- ^8 418 58 1521 1 621 lyi 2014 2320(19) 25I6 299(10) [in neg. sentences the Heb. all becomes in Engl, any; and 1621 there is no of in the Heb.]), and denote regularly the entire group, of which one or more representative items have been specified in the preceding words. The wording of the verse implies (what is consonant with the language used elsewhere) that in Dt. the priestly office is not confined to the descendants of Aaron, but may be exercised by members of the tribe without distinction (see p. 220). — Shall have no portion or inheritance with Israel] i.e. no territorial possession, like the rest of Israel ; similarly lo® I2i2b 1427b. 29^ cf. Jos. 1314a. 83a jgT (aU D2) ; and in P, Nu. 1820 (of the priests), 23. 24 (of the Levites), 26^2 Jos. 148 (of the whole tribe). — Jehovah's fire-offerings, and his inheritance, shall they eat] i.e. live upon ; this is their substitute for a landed inheritance: comp. Jos. 13I* i S. 228. Fire-offering \s a technical term of the priestly legislation, occurring 62 times in P, otherwise only here, Jos. 13I*, and 1 S. 228; it is thus used of the burnt-offering (Lev. i^), the meal-offering (28), the thank-offering (38), the guilt-offering (7^), in all of which specified parts were the perquisite of the priests (Lev. 28 76-10 j Nu. i8^f). By "and his {i.e. Jehovah's) inheritance" must be meant other sacred dues, not included in the "fire-offer- ings," rendered to God, in the persons of His representatives, the priestly tribe, e.g. first-fruits (v.8). — 2. The principle of v. 1 repeated more emphatically. — In the midst of his brethren] cf. 10^. — Jehovah is his inheritance, as he spake unto him] Jehovah is here said to be the "inheritance" (see on lo^) of the entire tribe (cf. in D2 Jos. 131*- 83 i87) ; in P (Nu. iS'^ob; so Ez. 4428) He is said to be the inheritance of " Aaron," i.e. of the priests XVIII. 2-3 2 15 alone. The passage referred to, as shown on lo^, does not occur in our existing Pentateuch. — 3-4. A specification of the principal items included in the "fire-offerings" and "inherit- ance" of v.^, viz. the priests' share in the peace-offerings and first-fruits, the two kinds of offering most frequently and regularly rendered by the people at large. — 3. And this shall be the right of the priests from the people, [tvQn) fro7n them that sacrifice the sacrifice, whether ox or sheep : he shall give to the priest the shoulder, the two cheeks, and the maw] the first part of the V. may be illustrated from i S. 2^2f. (reading with CrSdT and many moderns, DJ?n nxo tn^n) "the sons of 'Eli . . . knew not Jehovah, nor the right [i.e. the rightful due) of the priest from the people : when any man sacrificed a sacrifice, the priest's servant used to come," &c. By the sacrifice is meant the most ordinary and usual kind of sacrifice, accompanied (i2^) by a religious feast, and called, where distinction is needed, the peace- or thank-ofi^ering (on 12^). The shoulder (lit. arm) is mentioned Nu. 6^^ (of the ram offered by the Nazirite) ; the cheeks, and the maw (not elsewhere : G Iw^npov, the fourth stomach of ruminants — a favourite dish at Athens, Aristoph. Eq. 356, 1179), ^''^ ^^^^ otherwise mentioned in con- nexion with sacrifice. The passage is in direct contradiction with Lev. 732-34 (p^^ which prescribes the breast and the right thigh as the priest's due of the peace-offerings. Various attempts have been made to remove the discrepancy, (i) According to the Jews (Jos. Ant. iv. 4. 4 ; Philo, prcem. sacerd. § 3, Mangey, ii. 235 ; Mishnah, Hullin 10. i ; so Curtiss, Lev. Priests, p. 43 f.) the refer- ence in Dt. is not to sacrifices at all, but to animals slaughtered at home for domestic use (i2^"'). This, however, is an incredible explanation of nam 'nat : njj occurs some 160 times in the OT,, and o/woy^ (including the fig. passages Is. 34' Jer. 46^" Ez. 39^') signifies a sacrifice (cf. also i S. 2^', cited above ; and note the art. in nzn) ; the sing., ^^ the priest," points to the particular priest in attendance on the sacrificer (cf. Lev. 7^), — to say nothing of the fact that a law requiring portions of everj- animal slain, in whatever part of the country, to be sent to the central sanctuarj' for the consumption of the priests, would evidently be impracticable. (2) Schultz XYIII. 3. nK3] = 'ra^a with a gen. : used idiomatically (in preference to jD alone) to express on the part of, in reference to the granting of rights, or payment of dues : Gn. 47^ Ex. i-f^ &c. {Lex. n. nx 4 b). — in:i] lit. "50 (viz. under the conditions implied in the preceding sentence) he shall give " ; but in our idiom simply " he shall give " ; cf. Nu. 4*''. 2 1 6 DEUTERONOMY (p. 59) and Espin consider that the dues here prescribed are not in lieu of those assigned in Lev. 7^^^"^* (which, it is said, are included in the "fire- offerings" of V.'), but in addition to them, and perhaps intended as a com- pensation for the loss sustained by the permission granted in 12" to slaughter for food without sacrifice. But had it been the intention of v.* to prescribe something additional to what had been usual, this would surely have been indicated more distinctly : as the verse stands ("and this" not "and this also") it can only be legitimately understood, like v,*, as ex- planatory of v."". (3) Keil, adopting a modification of (i), supposes the reference to be, not to the peace-offerings properly so called, but to the festal meals held at the central sanctuary, at which firstlings (12'^'- 15-"), or the substitute for the tithe (14^*), were eaten. But the expression " sacrifice the sacrifice" is too general and distinctive to be legitimately limited to such subordinate species of sacrifice as these. The verse must refer to the commonest kind of the "fire- offerings " named in v.^, and specify for the people's instruction what parts of these are due to the priest. The only reason- able interpretation is to treat it as parallel to Lev. 732-34^ a.nd consequently as fixing- the priests' dues at a time when the regulation there laid down was not in force. I S. 2"''® shows that in old times the priests received a share of the flesh offered as a "sacrifice" : and it is mentioned as an abuse that they (i) claimed whatever pieces their servant, while the sacrifice was boiling, could lift out of the pot with his prong, and (2) demanded further their share of the flesh raw, before the fat was burned and the sacrifice properly completed, in order that they might roast it (which was esteemed a choicer mode of preparing food : cf. Wellh. Hist. p. 68). The exact nature of the first abuse is not clear : treated in itself, it might be a demand for some- thing in excess of what was allowed by law — whether the law of Dt. 18', or of Lev. 7^^'**. But it is not improbable that the passage of Sam. relates to an early stage in the history of sacrifice, when the priest had no legal claim to definite dues of flesh, and the custom was for the worshipper to offer him what he himself chose, or to invite him to the sacrificial feast which, as a matter of course, followed : Eli's sons claimed more than this, and claimed, moreover, to have it when, and as, they pleased. The law of Dt. fixes the priests' dues definitely : at a still later date, they were again fixed upon a new footing (Lev. 7^^'**), and a larger and choicer share was allotted to them, viz. the right leg and the breast (cf. Wellh. I.e. p. 153 f.). 4. The first (fruits) of thy corn, of thy wine, and of thy oil {']^^), and the first of the fleece of thy sheep, shall thou give unto him] "i.e. to the priest, the sing, being retained from v.', though here, from the nature of the case, it must be meant collectively " (Di.). The first three items form also part of the revenue of the priests in P (Nu. 18^2 j cf. 2 Ch. 31*); the fourth is mentioned only here (so " the first (fruits) of honey" XVIII. 4-8 2 17 are mentioned only 2 Ch. 31* [yet cf. Lev. 2^^, see v.^^]). The offering of first-fruits is an ancient and widely-spread custom : in Israel it is prescribed already in Ex. 23^^ 34^6 (JE). Like the tithe, it was a mode of acknowledging Jehovah's bounty in blessing the increase of the earth ; and until it had been offered, it was not considered proper to eat of the new fruit of the year. Lev. 23^'^ (cf. further Jiel. Sent. p. 222 f.). For other allusions to the reshith {y\\.. first \ G airapyi]) of the year's pro- duce, see 262- *• 10 (where a liturgical form is prescribed, to accompany its presentation); Lev. 23^°; Nu. \^^^- (Rom. 11^^), Ez. 44^° Neh. io''8(5"^ (of coarse meal) ; Jer. 2^ (alluded to as sacred), Pr. 3^ 2 Ch. 3i5 Neh. iqSSOT); Ez. 20^0 481^ Neh. 1 2^*. On the distinction from bikkiiriin, see Wellh. Hist. p. 157 f. — 5, The reason why the priest is to receive these dues : he is God's specially appointed minister and representa- tive. — For him hath Jehovah chosen, &c,\ similarly 21^ i S. 2^'; cf. also ID*. The sing, (as v.*) is meant collectively: cf. the plur. in the parallel passage, 21^. — Out of all thy tribes] 12^ (see note) : also 2g^^^^^^ 1 S. 2^8 (just quoted). — To stand to minister] see on 10® (p. 123); and cf. i K. 8^^. — Him and his sons continually (4^°)] the expression points plainly to an hereditary priesthood, though as "priest," the antecedent of the pron., is used collectively (see above), it does not imply necessarily that the priesthood, in the conception of the Writer, is restricted to a particular family in the tribe. 6-8. Provision made for the rights of a Levite coming from, the country to officiate at the central sanctuary. — And ij a Levite — i.e. any member of the tribe of Levi — come from, one of thy gates (15^ 16^ 17^ 23^^ (^®)) out of all Israel — i.e. from any one of the cities (12^2. is 1^27 1611) of Israel — where he sojoumeth (Jud. 17^ 19^), not possessing (v.^*-^) a permanent inheritance, and come with all the desire of his soul (12^*) to the place which Jehovah shall choose (12^), and ministers in the name of Jehovah his God (v. 5), like all his brethren the Levites, which stand there before Jehovah (10^), they shall eat (v.^*>) like portions — he shall not be at a disadvantage as compared with those already on the spot, he and they shall share alike in the dues received from the people. — Besides his sellings according to the fathers] 2l8 DEUTERONOMY or ^'•fathers' (houses)," i.e. families, Pi"i3Sn being an abbrevia- tion for nusn n"'3 (Ex. 6^5 al.). The words are very obscure : they are usually understood to mean " apart from what he has realized by selling the possessions belonging to him in virtue of his family descent" (paraphrased in AV., RV. by "beside that which cometh of the sale of his patrimony ") — possessions which, it is supposed, he would part with at the time of leaving the country for the central sanctuary. Dillm. (after J. D. Mich., Schultz) explains, ** besides what he has realized by selling the dues (tithe, &c.) rendered to him at his home by particular families." Either explanation is questionable: all that can be said is that the words describe some private source of income possessed by the Levite, distinct from what he receives as a priest officiating at the central sanctuary. In P, 48 cities are allotted to the tribe for residence (Nu. 35^"' Jos. 21) ; and the terms of v.^ are difficult to reconcile with that institution. The " Levites" are represented in this verse, not as resident in their appointed cities, but as "sojourning" — the word (nij) is used of temporary, not of permanent residence — in the cities of Israel without distinction. Hence the institution of Levitical cities cannot well have formed an elem,int in the condition of things contemplated by the present law. To refer v.* (Curtiss, Lev. Priests, p. 48 f.) to those Levites who have sold their houses and wandered to other cities, involves the improbable regulation that a Levite is not to go directly from a Levitical city to the central sanctuary : he must become a " sojourner " elsewhere first! V." and the allusion in v.*** to property owned by Levites, are in no respect incompatible with such an institution, supposing it to have been imperfectly put in force ; but the provisions of the law are absolute, they are not limited to the contingency of the regulations of Nu. 35^"* being disobeyed ; and it is incredible that, worded as they are, they can have been framed by one who, if the received view of the Pentateuch be correct, had only six months previously assigned to the Levites permanent dwelling-places. Surely, had this been the case, v.^ would have run, "from one of the cities which I have appointed them (o;- which thou shalt give them)." On the other hand, the representation of v.* harmonizes completely with other passages of Dt., in which the country Levites appear (beside the "stranger, the fatherless, and the widow") in a more or less penurious condition, without fixed habitations, and are earnestly commended to the Israelite's charitable benevolence (,212.18.19 1^-37.29 j 611. 14 26^^- '^'^•). The truth is, in P and Dt. the tribe of Levi stands upon 8. nuN.T '?V 1'T?9P ''2''] ^'■3?'?'? must come from a subst. "iIPP; but since apart fro?n, besides, \s jp tj^ (not t 3 'p alone)— (from lao). XVIII. 8 2 19 two fundamentally different footings, (i) Their revenues are different : as has been shown in the notes on 1429 1523 ig^ they receive in Dt., as compared with P, materially smaller dues in tithes, firstlings, and sacrifices ; and, as just said, instead of having cities specially allotted to them, they are represented as homeless and destitute. (2) Their organization is different. The term " Levite," it must always be remembered, has in Dt. a different meaning from " Levite" in P. In P it denotes the members of the tribe, exclusive of the priests, the descendants of Aaron ; in Dt. it denotes all members of the tribe, without distinction. The ** Levites " of P are inferior members of the tribe, who are assigned various subordinate duties in connexion with the Tabernacle (Nu. 3-4; iS^-'^), but are peremptorily forbidden to intrude upon the office of priest (Nu. 420 i6'^^"- *o 18^). In Dt. this sharp distinction between priests and the common Levites is not recognized ; it is implied (iS^a) that all members of the tribe are qualified to exercise priestly functions: i8i^'-2b assign to the whole tribe the altar-dues reserved in Nu. iS^o for the priests alone ; and 18^-^, relating to the "Levite" coming from the country to reside at the central sanctuary, describes his services there in terms which elsewhere, when used in a ritual connexion, denote regularly priestly duties. Thus, though there is a difference in Dt. between "priest" and " Levite," it is not the difference recog- nized in P : in P the priests constitute a fixed minority of the entire tribe, viz. the descendants of Aaron ; in Dt. they are a fluctuating minority, viz. those members of the tribe who are officiating for the time at the central sanctuary. Accordingly, in Dt. the distinctive title of the priests is not "sons of Aaron" but "sons of Levi" or *■'■ Leviiical priests" (see on v.i). Naturally the eldest of the families descended directly from Aaron, which had the custody of the Ark, enjoyed the pre-eminence, and this is recognized in 10^ ; allied families, also, which had secured a position at the central sanctuary, would doubtless rank above their less fortunate brethren ; but no exclusive right is recognized in Dt. as belonging to the descendants of Aaron, in contradistinction to other members of the tribe. 2 20 DEUTERONOMY The position thus assigned to the tribe in Dt. agrees with allusions in the earlier literature; e.g. with i K. \2^^, where it is Jerobo'am's offence — not as, according to P, it ought to have been, that he made priests who were not of the sons of Aaron, but — that he made priests who were not of the sons of Levi; and especially with Ez. 44^o-^^, which implies unambigu- ously {see L.O.T. p. 132 f,), that prior to the age of Ez. the " Levites" generally {i.e. Levites in the sense of Dt.) enjoyed the priestly right of sacrificing. Comp. also Ex. 4^* (where '* the Levite " appears as an official title) ; and the other occur- rences of " Levitical priests," cited on v.^. Dt. lo^ 21^ 33S-10, though they would not in themselves establish this view (for it might be said that the tribe, as a whole, was chosen to dis- charge priestly offices in the persons of a fixed minority who were set apart for the purpose), are, it is plain, perfectly con- sistent with it. We must, in fact, picture the members of the tribe as scattered in different parts of the land (cf. Gn. 49^) ; the most prosperous, forming a tolerably close corporation at the Temple of Jerusalem ; others, " sojourning" in the country, or finding a home where they could, exactly as is represented in Jud. ly^'S j^i^ some acting as priests to private families or individuals {ib. 1 710-13 i8i^), others officiating at the local sanctuaries {ib. i820-27. soj and esp. 2 K. 23^), but all dependent for their livelihood, in one way or another, upon what they received from the people. The aim of Dt. iS^-^ is to limit the exclusiveness of the Jerusalem priests : it provides that a country Levite, coming to officiate at the central sanctuary, is to share in the dues received there equally with the priests resident on the spot. How far this provision was acted upon by the Jerusalem priests, we do not know : 2 K. 23^ shows that, at least after the abolition of the high places by Josiah, the disestablished priests (who yet are styled the "brethren" of those at Jerusalem), though they were allowed the mainten- ance due to them as priests by the law of Dt. iS'', were not admitted to the exercise of priestly functions at the Temple (cf. Ez. 446-14; and see L.O.T. p. 146 f.). Treated by themselves, the regulations of Dt. might be attributed to the relaxation or neglect of a system once stricter; XVIII. 9 22 1 but in the light of allusions occurring in other books, it is decidedly more probable that, as compared with those of P, they represent the usage of an earlier age ; the system of P corresponds to the greater privileges which the priests after- wards acquired, and to the exclusive pre-eminence which the family of Aaron ultimately secured for itself. See, further, W. R. Smith, 07/C.2 pp. 358-361, 383 f., more fully Addit. Answ. to the Libel (Edinb. 1878), pp. 29-51 ; Wellh. Hist. p. 121 fF.; Baudissin, AT. Priesterthum, pp. 78-96, 280-284; Nowack, Arch. ii. §§ 88, 89, 94; Kuenen, Abhandl. p. 465 ff. 9-22. The position and authority of the Prophet. — All forms of divination and magic are to be eschewed by Israel: the prophet is to take in Israel the place of the heathen sooth- sayer ; and implicit obedience is to be rendered to him. The position assigned in this law to the prophet is a noticeable one. He appears in it as the representative in Israel of the heathen diviner ; he is presented as the appointed agent for satisfying, in so far as they are legitimate, those cravings of humanity to unlock the secrets of the future, or to discover in some critical situation — as, for instance, that of Saul before the battle of Gilboa' (i S. 28''*^^) — the purpose of Heaven, which gave birth in other nations to the arts of the diviner, and kindred super- stitions. The prophet, as conceived by the Writer, becomes thus a bulwark against the encroachments of heathenism. The other Codes have nothing on the subject of the prophet ; but they contain laws which are parallel in part to the pro- hibitions of v.io*^-, viz. (in JE) Ex. 22^"^^^^^ the sorceress, (in H) Lev. 18^1 2o2-5 Molech-worship, 192^ observation of omens and soothsaying, 1931 20®- ^7 consultation of ghosts and familiar spirits. Here the enumeration is fuller, and seems designed to be practically exhaustive, not less than nine superstitious usages being separately specified. How prevalent these practices were in Israel, especially during the period of the Kings, will be apparent from the passages referred to in the notes. A law prohibiting them in detail, and at the same tims placing the prophet in his true position in regard to them, would be in entire harmony with the scope of the Deuteronomic le§^islation. — 9. When thou art come into the land, &c.\ as 222 DEUTERONOMY 17^*. — The abominations of those nations] cf. 12^^. — 10. The enumeration of forbidden practices follows, (i) There shall not be found in thee (17^) any one that maketh his son or his daughter to pass through the fire] viz. to Molech. The allusions in the OT. are not sufficient to show distinctly either the nature, or the object, of the practice referred to ; but it is mentioned here, as the context indicates, not as a form of idolatry, but specifically as a superstition, either (Ewald) because it was used for the purpose of obtaining- an oracle, or because it was supposed — like the sacrifice of children to Kronos, resorted to by the Phoenicians and Carthaginians at times of grave national danger or calamity (Porphyry ap. Euseb. Proep. Ev. iv. 16. 4, 7; Diod. Sic. xx. 14) — to possess extraordinary efficacy in averting- calamity (comp. 2 K. 3^^). The practice is prohibited in emphatic terms in H, Lev. 18^^ 2o2-5; it is alluded to, c. 12^1, as a climax of Canaanite enormity ; and mention is frequently made of it as prevalent, esp. in Judah, from the time of Ahaz, 2 K. 16^ (in imitation of the Canaanites), 17^'^ (in Israel, in the compiler's summary of the history of the N. kingdom), 21^ (Manasseh : cf. Mic. 6^) 2310 (put down by Josiah), Jer. 32^^ (cf. 7^1 19^ [omit "for burnt-off"erings to Ba'al," with ffir ; Smith, Rel. Se?n. p. 353]), Ez. 20^^ 2337 (cf, i620''- Is. 57^). The standing expression used to describe it is "to cause to pass through the fire" (l^ayn tj'sa), 2 K. i63 1717 21^ 23IO Ez. 20^1, with tJ'Na omitted Lev. i82i Jer. 3285 Ez. 1621 2337, cf. 2026, with "to Molech" added Lev. i82i 2 K. 2310 Jer. 3235. It must have been more than a mere ceremony of lustration, or conse- cration by fire, to Molech, for the word "burn" is used in Jer. 7^' 19'', cf. Dt. 12^^ ; on the other hand, the view, adopted by many modern writers, on the strength of the term "slain" (Ez. i6-i 23^^, cf. Is. 57' Ps. 106^*), that the victims were put to death first, and burnt upon a pyre or altar afterwards, hardly accounts for the use of the peculiar and characteristic expression "to cause to pass through the fire." It would be in better agreement with this expression to suppose that the rite in question was a kind oi ordeal, in which, for instance, an omen was derived from observ- ing whether the victim passed through the flames unscathed or not, or which was resorted to for the purpose of securing good fortune. The spot at which the rite was principally carried on was the "valley (x';;) of the son of Hinnom," on the S. side of Jerusalem (2 K. 23^" Jer. 7^* 19* 32^)* XVIII. lo 223 the horrible associations connected with it (cf. the allusion in Is. 66-*) gave rise to that application of the name which meets us in the Djn'J of the later Jews, the yiiv>a, of the NT. The name Molech (Lev. 18^1 zo"-" i K. ii' 2 K. 23»» Jer. 32=«t— always, except 1 K. 1 1^, with the art. T^bbn : ffi usu. MoXox) is properly an appellative (hence the art., as in Si'rri) meaning the King: Very probably it ought to be vocalized Aftlk. It is true, the name, as that of a god, has not hitherto been found in Inscriptions ; but it forms part of many proper names, which, when transliterated into Greek or Latin exhibit this form {e.g. [noSD, "Milk has given, "= M(X»/a^iu»-ef, C/S. I. i. 89; see more fully Baethgen, Sem. ReJ. p. 37). It is thought by many that the vowels of ^Sb are intended to suggest the Heb. word rs'ii shameful thing (Geiger, Urschrift, p. 301; ZATW. 1883, p. 124; Smith, Rel. Sem. 353; Baethgen, I.e. p. 38 n, ; Stade, Gesch. i. 610 ; Konig, Einl. 85). The many Phoenician names compounded with Milk show that the god was worshipped par- ticularly by the Phoenicians, both in their mother-country and in their colonies, Cyprus, Carthage, &c. (Baethgen, pp. 37-40). Cf. the similar worship of Adrammelech and 'Anammelech (2 K. 17^'). The name of the 'Ammonite god Milcom (i K. ii"* ^ al.) is derived from the same root, but the form is different ; and the two deities are probably not to be identified : at Jerusalem they were worshipped at different spots (2 K. 23^* ^•'); and I K. 1 1^ ^'?D (without the art. ; see above) is probably a mere clerical error for DD^D [da ra (iaffiXu auTu»=D3)Q, as v.^^] ; cf. v.^'^. See, further, W. R. Smith, Encycl. Brit.^ s.v. ; Rel. Sem. pp. 352-357, 375 f. ; PRE.^ s.v. (with the reff., p. 177); Stade, Gesch. i. 609 f. ; Baethgen, I.e. pp. 15, 37-40, 84, 237; Montefiore, Hibbert Lectures, pp. 16S-170. There follow three terms descriptive of various methods o! divination, two denoting different forms of magic, and three relating to various modes of consulting the world of spirits. On the terms employed see especially the study of W. R. Smith on "The forms of divination and magic in Dt. iS^o-i^" in theyP/i. xiii. 273 ff., xiv. iisff. ; and on analogous super- stitions in ancient Arabia, Wellhausen, Reste Arabischen Heidentumes^ pp. 135-153- {2) Or 07ie that obtaineth oracles (D^DDp DDp)] properly, as Arabic shows, the term means to obtain an oracle from a god by some method of drawing lots. In Heb. it is the word most commonly used to express the idea of divining in general. In Arabic (Ges. Thes. s.v. ; Smith, yPA. xiii. 273 ff. ; Wellh. Arab. Heid. pp. 126-128, 167) qasama, to divide, distribute (Gn. 32'' Saad.), has in conj. X {'istaqsama) the sense of to get a part allotted to oneself, and is used in particular of procuring a divine decision, or award, by drawing lots at a sanctuary, with headless arrows {'azldm, Qor 5*) ; the arrows, inscribed with the possible alternatives contemplated, were placed in a quiver, and whirled about, and the one which first fell out was supposed to express 224 DEUTERONOMY the decision of the god. The heathen Arabs often resorted to this mode of divination before any important or uncertain undertaking, and especially before a campaign. In the OT. an extremely similar procedure is ascribed poetically by Ez. to Nebuchadnezzar, who is represented (2 !**'•<''"•') as standing where the roads to Jerusalem and Rabbah of the 'Ammonites diverge, and consulting the idol (o'sina '^nc) by shaking the arrows to and fro (D'sn^ ^p'yp), for the purpose of determining which he shall attack first : he holds in his right hand the result of his inquiry dScit Dopn, "the oracle 'Jerusalem,'" i.e. the arrow marked "Jerusalem," The passage sup- ports the conjecture that the Teraphim were employed in this form of divination: the two are also mentioned together in i S. 15^ Zech. 10*. Elsewhere in the OT. the word (verb or subst.) occurs v." Nu. 22^ 23** (both JE), Jos. 13^"^ (P : of Balaam), i S. 6^ (among the Philistines), 288 (of divination 3*1X3; see below. No. 7), 2 K. 17^^ Pr. 16^" osB'Dn iSo 'nsB' '?v ddjj VD SvD' nS {i.e. the king's decisions have the character and value of a divine oracle), Is. 3^ Mic. 3«-7-" Jer. 141* 27* 298 Ez. i2« i3«- 7.9-23 2iM(!») 22^* Is. 44"^*t. In most of the passages from the prophets, it is used dis- paragingly of the oracles given by "false" prophets, ffi usu. representa by the general terms fiuvTn, fia)iTiuaf/.ai, //.Kfrtia, fAayriTa*. (3) Or a soothsayer (Ip.iyp)] this species of divination is alluded to besides in v.^* Lev. 19^^ Jud. 9^7 (o^iJiyo p^K the •'Soothsayers' Terebinth"), 2 K. 21**= 2 Ch. 33^ (practised by Manasseh), Is. 2^ (the Philistines noted for it), Mic. 5^^ Jer. 27* Is. 57^t- The etymolog-y is obscure ; and the precise kind of divination intended is uncertain. (4) Or one that observeth omens (C'n3*p)] Gn. 44^- ^^ (of Joseph's divination with the "cup," i.e. probably by hydromancy, or watching the play of light in a cup of liquid). Lev. 19^° 2 K. 17^7 216 ( = 2 Ch. 33^): 10. piyo] At. ghanna is to emit a hoarse nasal sound; whence Smith supposes that jju'D may have denoted properly the murmurer, or hoarsely humming soothsayer : "the characteristic utterance of the Arabic sooth- sayer is the monotonous rhythmical croon called saj", properly the cooing of a dove ; and a low murmur, zamzamah, or whisper, ivaswasah, is simi- larly ascribed to the Kahin" or seer. — vnvi\ the meaning hiss, or -whisper (Ges.) for i^nj is very insufficiently supported : more prob. (Bochart) the word is a denom. from trni serpent, the belief being a widespread one in antiquity that the power of divination, or of understanding the prophetic speech of birds, was obtained by the aid of serpents, though it is some objection to this view that "while rnj to divine seems to be common to all the Sem. languages, btij serpent is peculiar to Heb." (Smith). In Arab, the root is applied in a bad sense (cf. ominous): nahisa, to be inauspicious or unlucky. — 'JB'Dd] the deriv. is uncertain. One meaning of Ar. kasafa is io cut ; kis/ IS a. piece or fragment {Qor. 17**52*^0/.); whence Smith con- jectures that D'SCD may have denoted primarily the " herbs or other drug^ shredded into a magic brew." XVIII. II 225 the verb is also used in the derived sense of take or observe as an omen, augur, Gn. 30^7 i K. ao^^j, T\\& cognate subst. KTi: occurs Nu. 2323 ; 24^ (of the omens which Bala'am sought on the hill tops). In Syriac the word means divination "from signs that consist in words, or actions, or the cries of birds, or fire, or atmospheric changes, or rain, or the [astrological] complexion of the times, and the like, from which it is inferred that one thing is good and another bad, and that a man should push on or desist accordingly" (Smith, p. 114; PS. col. 2340, 2341), Probably the Heb. term denoted similarly all those species of divination from natural omens, of which the most familiar example is divination by the flight of birds (oiWos, ol(i}VL^ofj.aL ; augurium, auspicium : cf. Ar. ta'ayya/a, tatayyara, Wellh. Arab. Heid. 148 f.). We pass now from methods of divination to those of magic or sorcery. (5) Or a sorcerer (fltfDp)] this species of magic is mentioned Ex. 7^^ (in Egypt), 22^7 (the sorceress [fern.] not to be permitted to live), Mai. 3^ 2 Ch. 33^ Dan. 2^1 : D'^pB'p sorcerers are named Jer. 27^! ; the subst. D'SK'S 2 K. 9^2 Mic. 5II ("And I will cut off sorceries out of thy hand "), Nah. 3* (in Nineveh), Is. 475- 12 (in Babylon)!. Mic. 5^1 appears to show that D''DK'3 were something material, such as drugs, herbs, spells, &c., used superstitiously for the purpose of producing magical effects (ffit usually cfidpixaKo). ^tp^D will mean accord- ingly enchanter or sorcerer. — 11, (6) Or a chamier {"^^^^ "'?'^)] so Ps. ^8^ (O^np 2^"!?^ "i^il^) in parallelism with D'^n^rp -whisperers, i.e. serpent-charmers : Q'*"}3n, also (by the side of D'Dti'a), Is. 479- 12 (of Babylon)!. The expression may signify properly one -who ties magic knots, or binds by a spell (cf. K-araSca)), or (Smith) one who co7nposes spells or incantations. (7) and (8) Or one that constilteth a ghost or a familiar spirit (3iX PXb' ^aiyTl)] the 3iN (pi. ninx) is mentioned besides in Lev. 1931* 2o6*.2T* J s 28^*-^'' (put down by Saul),'^ (31X n^y3 DtTX "a woman commanding ghosts "),8 Is. 8^^" 19^* (in Egypt), 29* 2 K. 2 1 ^'=2 Ch. 336" (D>3ijnii 21X ntj'yi, of Manasseh, "and instituted ghosts and familiar spirits," i.e. persons professing to deal with them), 23-^' (put down by Josiah), i Ch. \o^^\ ; the '•Jjns always by the side of the mx, in the passages marked *. "5 226 DEUTERONOMY From Lev. 20" (" a man or a woman, when there is in them an 06 or a ^'«fcfe'o»t") it appears that an ob was considered to declare itself »n the body of the person who had to do with it : Is. 29* shows further that the oracles of an ob were uttered in a twittering voice, which seemed to rise from the g-round : the narrative of the witch of 'Endor shows (i S. aS^**'") that those who followed the art professed the power of calling up from the underworld the ghosts of the dead. & renders by zakkuro, i.e. a ghost, speaking ostensibly either from the underworld, or from the stomach of the soothsayer (see PS. col. 1122; Nold. ZDMG. 1874, p. 667). <&. nearly always represents a'lR by (yya I K. 8" II* &c.— 14. Possess] \2^.— But as for thee, not so hath Jehovah thy God granted unto thee] i.e. such practices are not in accordance with His appointment, or intention, so far as Israel is concerned. — 15-18. Israel is to be provided, as occasion may arise, with a prophet, who will act on God's behalf, and communicate to them, so far as may be needful, His will. — 15. A prophet will Jehovah thy God raise up unto thee] viz. as occasion may demand (cf. Jud. 2\^- 1^), the sing, denoting Moses' representative for the time being. The con- text shows that no single, or particular, prophet can be intended : it was a constantly recurring need which prompted the heathen to resort to diviners for the purpose of unlocking the secrets of the future ; and as the prophet is to supply the place of such diviners in Israel, it must be a similarly recurring need which (so far as Jehovah permits it) he is designed to satisfy. It follows that the reference here is to a permanent institution, not to a particular individual prophet (see p. 229). — From, the midst of thee, from thy brethren] in contrast to the diviners, who were often of foreign origin (comp. v.^* Nu. 22^'- Is. 2^). Sam. fflr read **from the midst of thy brethren" (^ns 3"ipD)i as v.^8. — Like unto me] the context limits the sense 228 DEUTERONOMY in which this expression is intended. It is not that the promised prophet is to be "like" Moses in every respect, or in other words to be equal with him : he is to be like him, as Y^i6-i8 show, in the/ac/ of being Jehovah's representative with the people, but not necessarily in being His representative in the same degree in which Moses was : as Keil points out, the terms of his commission in v.^^ ("I will put my words in his mouth," &c.) do not express the special form of revelation which, according to Nu. iz^'^ Dt. 34^°, distinguished Moses from other prophets, but only the form which was common to prophets generally (Jer. i^-^: cf. on v.^^). — To him shall ye hearken] unlike the nations of Canaan, who (v.^*) "hearkened " to soothsayers and oracle-mongers. — 16-18. In appointing the prophet as the authorized exponent of His will, Jehovah is but responding to the people's own request, preferred by them at Horeb (520-28 (23.31)), _ 7-^^ day of the assembly] 9^0 id^.— I will no more hear, &c.] cf. 52if.(24f.). Not '' let me not hear" (RV.), which would require ?^. — 17. Tliey have well said that which they liavc spoken] as 525 (28)^ — the first part of Jehovah's answer being here omitted. — 18. The answer in 528(31) jg worded differently, the commission being limited to Moses himself: the two declarations are not, however, contradictory, but mutually supplement each other ; there it is Moses who is to speak on God's behalf, here it is Moses' representative in the future. — And I will put (Tiriil) my words in his mouth] Jer. i^ 5^* (comp. 2328^- Ez. 34- lof- &c.): more commonly with D^b', Nu. 2238 235-12.16 (of Balaam); Is. 51I6 5921 (both of Israel, under its ideal character, as the organ of divine revela- tion) ; comp. also, for the idiom, Ex. 4^^ 2 S. 143- 1^ Ezr. 8^^. The idea is of course not substantially different from that expressed by such phrases as nVT DX3, "Thus saith Jehovah," "The word of Jehovah came unto . . .," so frequent in the writings of the canonical prophets. — And he shall speak unto them all that I shall command hint] comp. Ex. 72 Jer. i^- 1^. The exclusively Messianic reference of v.""^*, adopted by many of the older expositors (cf. Acts 3^- 7^), is inconsistent with the context ; and has been deservedly abandoned by the great majority of modem com- 16. dvd] io*'. —17. nai -wk u'o'n] 52" : cf. Gn. 44' cn'ts-y ncK Dwyvi, Jer. 38^. XVIII. I6-20 229 mentators and theologians (including, for instance, Hengst. Christology, L 112 ff., Keil, Espin, Oehler, OT. Theol. § i6i, Orelli, OT. Proph. p. 132 f., Konig, Offenb. des AT.s, ii. 131). The promised prophet is to meet a con- tinuous and permanent need of the people, after they are settled in Canaan (v.*) : he is to supersede the necessity either of God's addressing Israel directly Himself (v.^*"^*), or of Israel's having recourse, like their neigh- bours, to the arts of divination (v.'*^-); and a criterion is even added enabling the Israelite to distinguish the true prophet from the false (v.^^'-)* The argument of the passage shows that the "prophet" contemplated is not a single individual, belonging to a distant future, but Moses repre- sentative for the time being, whose office it would be to supply Israel, whenever in its history occasion should arise, with needful guidance and advice : in other words, that the reference is not to an individual prophet, but to a prophetical order. The existence of such an order in Israel, form- ing a permanent channel of revelation, was, of course, a signal mark of distinction between Israel and other nations of antiquity. At the same time the terms of the description are such that it may be reasonably understood as including a reference to the ideal prophet. Who should be "like" Moses in a pre-eminent degree, in Whom the line of individual prophets should culminate, and Who should exhibit the characteristics of ♦he prophet in their fullest perfection (so Hengst., Keil, Espin, al.). 19-20. The office of the prophet, as Jehovah's representative, is a high one, which claims obedience on the part of those who hear him, but which, if abused or exercised wrongfully, entails a strict retribution upon the offender. — Hearken unto my words] Jer. 29^^ 35^^. — /(emph.) will require it of him] i.e. 1 will exact punishment of him for it (see below). — 20. The prophet who shall act presumptuously (17^^) in speaking a word in mv name, (even) that which I have not commanded him to speak] the sin of *' speaking falsely in Jehovah's name" may be readily illustrated from the book of Jeremiah : e.g. Jer. 1^^14-16 2316- 21-27. 30-83 279^- H-16 28^5-17 298^- 21-32 ^yl9 . gee alsO I K. 22i"- 23 Ez. 1224 j 21-23 Lam. 2I* (Jer.'s phrase in this connexion is usually "^P^ N3?, Ez.'s NIC' (Jirn) ntn). To judge from the passages quoted, such prophecies were mostly prompted by the desire for popularity (cf. Is. 30^0 Mic. 2" 3II) : the prophets whom Jer. opposed preached "peace when there was no peace" (6^^^"^*), they led the people on to false tracks by elating them with vain hopes of affluence, freedom from invasion, a speedy return from exile, &c. — Or who sJiall speak in 19. 1DVD tmK] will require, or exact, it of him (23^-): herewith the coUat, idea of punishing ; so with 'b i:p Gn. 9' Ez, 33^ 34'".— 20. DK 'De-3 n3T naiS 'ji •\vv.\ render as above. The indef. "OT is at once more closely defined 230 DEUTERONOMY the name of other go ds\ two classes of false prophets are thus distinguished, those who falsely (and deliberately, not through self-deception) claim to speak in Jehovah's name, and those who claim to speak in the name of " other gods " : both agree in that they affirm a divine origin for the imaginations of their own heart. — 21-22. The prophet who comes forward in the name of other gods is condemned ipso facto (cf. i36(^)): for distinguishing the false from the true prophet of Jehovah, a criterion is given ; the prediction which does not come to pass has not Jehovah for its author. — 21. And if thou say in thy heart, How {r\yii) , . . ?] 7^7. — 22. If the thing follow not, nor come to pass\ the cases contemplated are therefore such as belong to the near future, the failure, or accomplishment, of which can be ascertained without material difficulty or delay. Cf. Jer. 28^. — Thou shall not stand in awe (i^^) of him] in strong contrast to the attitude demanded in presence of the true prophet (v.^^). There is no occasion either to regard him with deference, or to shrink from pronouncing sentence against him (v. 20). The statement of the criteria for distinguishing^ true and false prophecy, contained in these verses, is manifestly incomplete. The case of the fulfil- ment of a prediction uttered in the interest of " other g-ods " has, it is true, been dealt with previously (i 3*'* f^'*)) ; but the case of the fulfilment of a prediction alleged falsely to have been uttered in the name of Jehovah is not noticed. Nor is any consideration given to the still more important case, which nevertheless, as Jeremiah expressly teaches (iS^"!"), is liable to occur, of the non-fulfilment of a prediction uttered truly in Jehovah's name, in consequence of a moral change in the character of those to whom it is addressed, or even as the result of an effectual intercession, addressed to Jehovah on their behalf (comp, Jer. 26^* ; also Ex. 32^* Am. 5^* 7^* ' Joel jisf. 18 Jonah 3*''). Probably, however, the occurrence of cases such as these would be otherwise made apparent. The law contemplates a case both more likely to occur and more difficult to detect. Cf. Schultz, OT. Theol. u 257-263. XIX., XXI. 1-9. Criminal Law. XIX. 1-13. The Cities of Refuge. In Canaan three cities are to he set apart as a refuge for any one who has killed his by the definite obj., with riK: Gn. 26^* Jud. 3'" (iinx nx T^ya onV '' op'i) 1 K. , ,u. 19 1531 is_ ^6 ga ^c_ — ^1,^., ^,3j,T ;,j5,j jjje sentence is formulated exactly as 17'% — 22. ^B'K] either "when" (Ges.), as Jos. 4'^' {I^x. -w». 8d); or "that which . . " (Dillm.) XVIII. 21— XIX. 5 231 neighbour accidentally, and three more, if Israel's border be extended to the full limits promised. — The law is the expansion, and at the same time the accommodation to a later historical situation, of the briefer law contained in the "Book of the Covenant," Ex. 21^2-14^ There it is said that Jehovah will appoint an asylum for him who has slain a man by accident, but that the wilful murderer is to be taken from His altar that he may die. From the context it appears to follow that the asylum of v.^^ is the altar of v.^* (in agreement with i K. i^ 2^8) ; but in Dt. fixed cities are appointed for the purpose, and regulations for their use are laid down. P has a law on the same subject, Nu. 35^'^*, the provisions of which, while con- siderably fuller and more minute than those in Dt., and differing remarkably in expression, agree (so far as they cover common ground) in substance. The technical term "Cities of Refuge" (t^/i?'? '^V), used in Numbers, is not found in Dt. The actual appointment of the Cities of Refuge is ascribed by P to Joshua (Jos. 20), though according to the present text of Dt. the three trans-Jordanic cities had been appointed by Moses, 4*^-43 (cf. p. 78). — 1. When Jehovah thy God cutteth off the nations\ verbatim as 12^^*. — Aiid thou pos- sessest them, cSr'c.] cf. \2^^^ ; also 6^^^-. — 2. Separate] 4*^. — Three cities] see Jos. 20^ (P). — 3. Thou shalt prepare thee the way] in order, namely, that the cities may be safely and rapidly reached from all parts of the land. — Divide . . . into three parts] so that each city may form the centre of a correspond- ing district. — 4-6. The circumstances under which the cities thus appointed may be applied for the benefit of the man- slayer. — 4. Unawares (Hjn v3Zl)] lit. without knowledge: so 4*2 Jos. 2o3- 6 (D2) ; not so elsewhere. In the law of P, the idea is expressed by a different word, viz. '^■'Jt^'3 lit. in error, i.e. inadvertently (RV. unwittingly), Nu. 35^^-^* Jos. 2o3-9 (the technical expression used regularly by P, as Lev. a^- 22 Nu. 1^24. 26-29 ^/_), — j\^-fid he hated him not in time past] cf. Nu. 352^^. — 5. The case of accidental homicide illustrated by an example (cf. Nu. 352-^). — And whoso goeth] ^'as when one goeth " is a probable emendation, but the text cannot be so rendered : XIX. 4. . . . 13T iin] 15-.— i"? Mib kS mm] on 4". 232 DEUTERONOMY see below. — Fetcheth a stroke] a very idiomatic rendering of nmi (lit. is driven, impelled)', cf. the active "impel "in 20^^ (AV. wield). — And live] ace. to the Deut. insertion (L.O.T. p. 105) in Jos. 20 (v.*^) he is to state his case at the gate of the city to its elders, who are then formally to receive him into it. — 6. Lesl the avenger of blood pursue the manslayer, "while his heart is hot] i.e. lest the nearest kinsman of the person who has been killed (in whom, according to ancient usage, was vested the right, and the duty, of avenging his blood) pursue the manslayer, while his feelings are aroused (cf. Ps. 39*) and he is not sufficiently calm to reflect that it was an accident. The "avenger of blood" (D"nn Pi<3) is named also 2 S. 14^^ (cf. ^•'^) Nu. 35^^-'^'' Jos. 2o3- 6- ^ b^i, as said above (on 78), is lo enforce a claim : blood shed wrongfully calls for justice (Gn. 4^*^) ; and the D"nn pNi is the one who enforces this claim upon the murderer, and so vindicates the rights of the murdered man, i.e. he is the "avenger of blood." — 8-10. If Israel's territory be enlarged to the ideal limits promised (1'^ ii^^f), three additional cities are to be set apart for the same purpose. — 8. Enlarge thy border, dfc] 1220. — As he sware, <5r'c.] cf. Ex. 23^^ 34^*' — All the land which he promised, &c.] see on i7««i ("to the Euphrates"). — 9. The condition of this expansion of Israel's territory, viz. Israel's devotion to the service of its God. Comp. 1 122-24^ The first part of the verse, introduced by ''3, enunciates a condition subordinate to v.^: then thou shall add is the apodosis to And if i^^"^), v.^. See phil. note on 1220. — To love] 6^. — To walk in his ways] 8^. — 10. That innocent blood be not shed, djr'c.] as it would be, if a man, not guilty of deliberate murder, were slain by the avenger of blood. "Innocent blood," as 21^ 2725 Jer. 7^ al.'. comp. 4»>-5. " He that smiteth . . ., and he that goeth . . ., he shall flee," &c. But prob. •\^»'S as when should be read for iitki and he that in v." ; for v.** seems clearly intended not to annex a fresh case, but to illustrate v.*^. — 8. 'Ji nmji . . . K3' lE'Ni] Gn. 24"''*''&c. (Dr. § 115, s.v. ib'x). — 6. Tin nar 'a] cf. 14^. — vSi inDni] lit. "and smite him as regards (the) soul" {i.e. the life : on 12^)'. so v.^i Gn. 37'-^' Jer. 40"-'^ (paraphrased in A.V. "take his (thy) life"); cf. Dt. 22^^ csj: in^ni (G-K. § 117. 5. In many countries a money-compensation (a a-ajnj, or wergild) is accepted by the relatives of a murdered man, as a satisfaction for his life (see e.g. Hom. n. i8*^^^' ; Tac. Germ. 21 ; among the Saxons, Freeman, Compar. Politics, 275-278). But in Hebrew law no such compromise is permitted : murder can be atoned for only by the blood of the murderer (Ex. 21" in JE; Lev. 24" in H ; Dt. ig^i^; Gn. 9"- Nu. ZS^^'^ »« P): a nsa, or "ransom," is permitted only in the case of a man being killed by an animal (Ex. 21*"). The "avenger of blood" figures in many primitive or semi-primitive societies. In a completely civilized society, the right of punishment is assumed by the State : for the revenge that might be inflicted in haste or passion (Dt. 19') by one immediately interested, is substituted the judg- ment of a cool and impartial tribunal. But in a primitive society the case is different : here what a manslayer has to fear is not public prosecution, but the personal vengeance of the relatives of the slain man (comp. in Arabia, W. R. Smith, Kinship, pp. 22 f., 53). Hebrew law is still in a relatively primitive stage ; the Go' el, and not the State, executes justice on the murderer (v.^* 2 S. i4''""; Nu. ss^*'*^) : but his authority is limited; restrictions are placed in the way of his acting hastily or in passion (v.'* '); according to Jos. 20^* (D^) the manslayer is under the protection of the elders of the city of refuge ; in Nu. 35^' (P) the case between him and the avenger of blood is subject to the decision of the " congregation " ; and the murderer is to be put to death only on the evidence of more than one witness (Nu. 35^" : comp. the general rule in Dt. 19^*). — See further, in illustration of the custom of blood-revenge, A. H. Post, Entwicklungsgesch- ichte des Familienrechts, pp. 1 13-137. 14. The landmark of a neighbour not to be removed. — A species of encroachment w^hich, to judge from allusions else- where, was not uncommon in ancient Israel : comp. 27^^ Hos. 510 Pr. 2228 (•^■^nnx iK'y -ik^k D^iy ^na jon ^x), 23^0 (d^ij? ^33 ion ^x K3n ^X D^OW ntJ'ni), Job 242 (named here, as in Dt. 271^ — see v^i8. 19 — by the side of other acts of aggression perpetrated upon the unprotected). Among other nations, also, as Knobel reminds us, boundaries were treated as inviolable : among the Greeks, for instance, they were under the protection of Zevs o/jtos; Plato {Legg. viii. 842 E), probably repeating an older law, ordains /x^ Kimro) yijs opta /nT^Sfts /a^tc oIkuov ttoXltov yciTOvos fi-tp't ifioT€p[iovo^, K.T.X. ; and the Romans even deemed it allowable 18. '^jn D-\] 2 K. 24* Jer. 22^71 : see Ew. § 287" ; G-K. § 128. 2 R». XIX. 13-19 235 to slay those who attempted to move them (Dion. Hal. ii. 74; Plutarch, Numa 16), and celebrated the annual festival of the Terminalia in honour of the god Terminus (Ovid, Fastiy ii. 6398".). — IVhich they 0/ old time have sei\ lit. the former ones (D*3t^'^<1), i.e. ancestors (Lev. 26*5). Holding-s of land, inherited by the poor occupier from his ancestors (comp. in Pr. 22" "thy fathers"), are not to be encroached upon by a wealthier neighbour. The law, in its present wording, presupposes the occupation of Canaan by the Israelites, the D''3B'N"i being evi- dently not the Canaanite predecessors of the Israelites, but the Israelitish ancestors of the present possessors. — In the land, &€.] the usual Deut. formula (i^o 12^). 15-21. The law of witness. No person is to be judicially condemned on the testimony of a single witness ; and a mali- cious witness is to be punished in accordance with the Lex talionis. — 15. At the mouth of two witnesses, (Sr'c] the same precautionary rule, which is laid down in 17^ and Nu. 352' (P) in the case of capital charges, is here reaffirmed as a general principle in the administration of criminal law. — Shall a matter be established^ or "a word be confirmed," i.e. (subjectively) be treated as valid (Nu. 305-6. 8j_ — 16-21. When a malicious witness accuses a person wrongfully, the accuser and the accused are both to appear before the central tribunal (17®) ; and the witness, if his dishonesty be clearly proved, is to be punished with the same penalty which his testimony, if true, would have brought upon the person whom he accused. — 16. A malicious witness] lit. a witness of violence (Dlon *1V), i.e. a witness who either meditates some covert violence himself, or who assists by his false testimony the high-handed wrong- doer: so Ex. 23I Ps. 35". — To testify against (5^^) him of de- fection] viz. from law and right. Elsewhere the term ('"'"^p) is used of defection from God in a religious sense (on 13®) ; but here it appears from the context to be used more generally, as perhaps also in Is. 59^^. — 17-19. Then both the men who have the dispute, i.e. the witness suspected of dishonesty and the person whom he accuses, shall stand before fehovah (12^), before the priests and the judges who shall be in those days, i.e. shall 17. a'ln DnS -wn] 2 S. 15*- *. 236 DEUTERONOMY appear at the central sanctuary, before the supreme tribunal there constituted (17^ with the note) ; and the judges, sitting there, shall inquire diligently [i-^^^O-*) ly*.^) into the question in dispute ; and if the result of the inquiry be to show that the witness has spoken untruthfully, then shall ye do unto him as he had purposed {7.&c\\. i® Jer. 51^2) to do unto his brother, viz. by accusing him falsely upon a criminal charge. The question is treated as belonging to the class of more difficult cases, reserved for the jurisdiction of the central tribunal (see on lysf.). — So shall thou exterminate the evil from thy midst] the same concluding formula as in other similar cases (on 13^(5)). — 20. And those which remain shall hear, and fear, &fc.\ similarly 1312(11). — 21. No compunction is to be felt in execut- ing the sentence. — Thine eye shall 7iot pity] v.^^ 7^^. — Life (shall be given) for life, eye for eye, ^c] similarly Ex. 212* (JE) Lev. 24I8. 20 (H) ; but each time for a different offence: in Ex. in the special case of men fighting together, and injuring in the struggle a woman with child ; in Lev. quite generally, in the case of a man doing his neighbour some bodily harm. Life is lit. soul: see on 1223. XX. Three Laws designed to secure Self-control and Forbearance in the Conduct of War. "These laws are peculiar to Dt. : their aim, however, is not to regulate the entire conduct of war, but only to check the barbarity and cruelty with which it was carried on by many ancient nations, especially by the Assyrians, to bring it, as far as possible, under the influence of the higher moral spirit of Israel's religion, and to secure recognition for the claims of humanity and moderation " (Dillmann, after Ewald, Antiquities, p. 314). The chap., where it stands, separates c. 19 from 2 1 1-9 (both of which deal with cases connected with murder), while it is itself, on the other hand, cognate with 2 1 10-14^ Perhaps its original place was after 21*, where it would form a suitable introduction to 2iio-i* &c. 1-9. The spirit of trustful confidence in presence of the foe, 18. n:ni] = "and if" (13").— 21. e-sn cbj] the a is the z pretii (14/^): Ex. 21'-^ Lev. 24'*'^ nnn " insliad of" is used. XIX. 20 — XX. 5 237 and of regard for the circumstances and interests of individual soldiers, in which a military expedition is to be undertaken by Israel. — 1-4. The Israelite is to reflect, and to be reminded also by the priest accompanying the host, that Jehovah is ever beside them, as their champion and ally. — And see st horse i ayid chariots\ which w^ere always formidable to the Israelites, and with which, in particular, the Eg-yptians and Assyrians were well provided. — IVho brought thee up, &-'c.\ and thereby gave evidence of His power to help thee : comp. 7^^'^^ and for the ptcp. Si^-^^^ — g. That the priest shall approach, &'c.\ the priest, viz. who is in attendance upon the host, for the purpose of performing the necessary sacred functions. The presence of a priest (or priests) with the army, is not otherwise expressly attested, at least as a standing custom ; but it may be inferred — though some of the instances are, it is true, not of a character to estab- lish a rule — from such passages as i S. 4* [omit " there" with fflr], ^^ 14'* 2 S. 11^^ (the ark taken into the field) ; i S. 7^'* 13^'* (sacrifices before an engagement); Nu. 10* 31* (both P) 2 Ch. 13^*-'*; and from the expres- sion to consecrate (c'';!i3) a war (or warriors), which refers apparently to the sacrifices offered at the opening of a campaign (Mic. 3* Jer. 6* 22'' gi^v. 28 Is. 13' Joel 4'). 3. Hear, O Israel] 5^. — Let not your heart be soft] or tender (^T.) * cf. V.8 Is. 7* Jer. 51*^. — Nor be alarmed (iTDnn ^Si)] cf. on i63. — Neither be affrighted (iviyn ^Xl) i^^. — Is he that goeth with you, to fight for you, &'c.\ cf. 3^2. — 5-7. Permission is further to be given by public proclamation through the host, for those who have engaged recently in certain important domestic undertakings, to return home, and enjoy the antici- pated satisfaction or pleasure of which death in the field might otherwise deprive them. These provisions are a remarkable illustration of the sympathetic regard for the interests and feelings of others, which characterizes the author of Dt. — 5. The officers (D"'"it3K')] i-e. subordinate military officials (i^^) ; it may be presumed that these kept the register of those who served in the army ; and hence it would naturally be their duty to know who had received authorized leave of absence. — Who is the man that hath built a new house, and not dedicated it? let him go and return, d^c] the dedication of the temple ZX. 1. iVyon] on S^*.— 2. D3?li??] qdrobkhdm : G-K. § 61. 1 R.^ 238 DEUTERONOMY (i K. 8*53), of an altar (Nu. 710), and of an image (Dan. 3«- »), is alluded to elsewhere, but not the dedication of an ordinary private house. — 6. Not used the fruit thereof ? (ii'pn)] lit. not pro- faned it (the vineyard), treated it as common (so 28^° Jer. 31^), — the first produce of the vines being reserved as sacred, and not used by the owner: comp. Lev. 1923-25. — 7. That hath betrothed a wife, . — The Hittite, &'c.'\ on 72. — Commanded thee] 7': comp. Ex. 12-13. And when, &c.} so AV. RV,, accommodating- the sentence to Eng-. idiom : cf. on S^*"", and Dr. § 149. — moi] 16'*. — 13. run . . . k"? iitn] 17", 240 DEUTERONOMY 2-i3i-3s_ — 13_ That they teach you not to do after all their abominations . . ., and so ye sin^ <5r'c.] cf. 7* la^i iS^^, 19-20. The fruit-trees belonging to the territory of a besieged city not to be wantonly destroyed by the besieger. — A common practice with invading' armies, often, for example, mentioned in Greek warfare (Kecpeiv or rc/Aveiv t^v y^v, &c.). In 2 K. 319-25 the Israelites invading Moab, at Elisha's in- stigation, "cut down every good tree." *' In Arabic warfare the destruction of an enemy's palm-groves is a favourite exploit [OTJCJ^ p. 369); see for ancient times 4 Esdr. 15^2^ Ibn Hisham, ed. Wiist. p, 13, 1. 4, ' He was resolved ... to root out the people of Medina, and cut down the palm-trees,' and for recent times Palgrave, Travels in Arabia^ chap, v." (W. R. Smith, MS. note). It was also an Assyrian custom — at least after the capture of a city — to destroy the valuable trees in the vicinity, esp. the date-palms (Rawlinson, Anc. Mon.^ i. 474, 475, with the illustration). — 19. For is the tree of the field man, that it should be besieged before thee (lit. enter into siege from before thee) ?] i.e. that it should be subjected, like the walls of a city, to the assaults of a besieger : Israel's hostility, namely, may be directed excusably against men, who are national adversaries, but not against trees capable of supplying it with sustenance. The rendering, which is that of all the ancient versions, and nearly all modern com- mentators, implies the alteration of a point (^^^n for ^^^v") in the Massoretic vocalization, which here yields no appropriate sense : see below. Enter into siege, as 2 K. 24^'' 252 : cf. Jer. 10^7; Ez. 4^. — 20. Bulwarks] rather siege-works, the same word ("i^^'P) which is rendered "siege" in v.^^: cf. Ez. 42 Mic. 4I* Is. 29^. — Until it fall] lit. come down (28^2 jg. 32^^). 18. cnxam . . . \vr>^] as 7-^ — 19. m:"?] G-K. § 114. 2 R.* — 'ji DTxri 'd] can only be rendered, "man is the tree of the field," which is explained to mean " man consists of the tree of the field," i.e. he lives on it (so Ibn 'Ezra who paraphrases .tibti |'y Kin mt< p "n '3, whence A\'. ; Schultz, who compares 24^* Ez. 12^" [corrupt] Eccl. 12'^). But though this idiom occurs in Heb. (Dr. § 189. 2), the present would be a very extreme instance of it, and the rend, leaves the clause ii-iD^ Tjro NnS unexplained, cixn for dtk^ removes all difficulty. — 20. "^axD fy] Lev. 19**. — in.x] resuming- \V : cf. Ps. IOl^ and on 13'. — r\\ff]) Kin tb-k] as Gen. 9^ Nu. i4'*- -^^ (Z^.v. «, as here), Ps. 65^ 7828 798; cf. the pass, v.sb i S. 3!^ Is. & 22^* Pr. 16° : in P the subj. is mostly the priest, the verb being used absolutely in the sense oi perform an obliterating {atoning) rite. See further pp. 425-6; and on Lev. i*. — Wliich l/wu hast ransomed (7^)] the appeal is grounded on the gracious relation subsisting between Jehovah and His people, which was sealed by their deliverance from Egypt. — Set not innocent blood in the midst of thy people^ let it not remain, infecting and incriminating thy people (cf. with hv jDJ to lay upon, Jer. 26^* 7. n3Br kV] the Kt. is npe^p', the fem. sing, with the plural (or dual) ilT understood (as in Arab.) collectively, as i S. 4*' Ps. 18^ 37^^ al. (Ew. § yj^ ; G-K. § 145''). The Qr^ ('3? 5*) substitutes the more ordinary construction, as it does in Jer. 2'' 22' Ps. ^^^. The correction is, however, unneces- sary ; for the cases in which the verb is in the impf. (as Ps. 37") are sufficiently numerous to show that the construction is genuinely Hebrew. (Aram, and Eth. have a 3 p\. fem. in a : hence Peters, Hebraica, 1887, p. Ill, 1889, p. i9of., supposes these forms to be isolated examples of the same form in Heb.; see, however, Nold. ZDMG. 1884, p. 411.). — 8. "iSSj] a Nithpael form, with double reflexive prefix, very common in post-bibL Hebrew (Strack u. Siegffried, Lehrh. der Neuhebr. Sprache, % 91*, e.g, 244 DEUTERONOMY Jon. 1^*). The community, as a whole, is responsible for the crime committed in its midst, until the murderer has been brought to justice (Nu. 35^^), or, if this is impossible, until some expiation has been offered, and accepted, for his offence. — 9. And thou (emph.) shall exlerminale the innocent Mood from thy inidst\ thus shall Israel perform the duty of clearing itself from the stain of murder (comp. 19^^). — When thou shall do that which is right (6^^) in the eyes of Jehovali\ in obeying Jehovah's behest, Israel will clear itself of the guilt resting upon it. XXI. lO-XXV. Miscellaneous Laws, relating chiefly to Civil and Domestic Life. The section beginning here is marked by several peculi- arities of terminology, which are to be accounted for, probably, by the fact that the laws contained in it (which are often more concisely worded than in the previous chapters) are taken more directly, and with less modification of form than in other cases, from older sources. 10-14. On marriage with a female captive taken in war. — An Israelite is at liberty to bring home with him a female captive, but he may not formally treat her as his wife until he has allowed her a month in which to mourn for her lost parents. He may afterwards, if he ceases to care for her, permit her to leave him, but he must not sell her into slavery. The law (which is peculiar to Dt.) inculcates thoughtfulness and forbearance under circumstances in which the Israelitish warrior, elated by victory, might readily deem himself at liberty to act as he pleased. It is connected by its subject- matter with c. 20; and perhaps (as remarked on 2\^) was once immediately preceded by c. 20. The case contemplated is manifestly that of warfare with foreign nations, after Israel is settled in Palestine (v.^o "when thon goest forth " &c.), not with the nations of Canaan, with whom no intermarriages are to be contracted (72). — 10. When thou goest forth to battle 'Djpj;ij, ?S?{), and her own people, and to accustom herself to her new surroundings, into which she has been brought against her will. — 14. Let her go whither she will] lit. according to her soul (or desire: 24^''); see Jer. 34^^. — Thou shalt not sell her for money] the restriction is in virtual agree- ment with the provision laid down in Ex. 21^ (JE) for the case (Di.) ; cf. however on 7'". — V2v n-atn] cf. Nu. 21I Jud. 5^^ Ps. 68". — 11. frar] 32** 2 Ch. 28'.— nun nij' nr»<] for the st. c. nrK, cf. i S. 28^ Ps. 58^ (before a rel. clause), and the common phrase . . . B3 nVina. nPK, not less than ns', is determined by nun (cf. i S. 16^^) ; but the gen. which determines it is deferred, or held in suspense, by the introduction of the parallel ns'. Comp. Ew. § 289C; G-K. § 130'.— 13. .T^yD . . . fn'D.-n] cf. Gn. 38"- »» i S. xf*.— D'D' ht] so 2 K. \^^\ D'D' mn Gn. 29" Nu. n«>-*it. O'C is prob. not a geniL, but in appos. with rrr : cf. O'D' cmc (Dr. § 192. i ; G-K. § 131. 2 c). -H. .13 -ovnn nV] cf. 24' 1-1301 12 TDi'nmf. The meaning is uncertain. Arab. ghamura is to be copious or abundant, of water, ghamara is to rise abovt (of water), to submerge, fig. to surpass, excel (in stature, dignity, &c.) ; conj. Hi. ghamara to plunge into a fight, attack in conflict, ghamrah is a sub- 246 DEUTERONOMY of a man, who has taken his female bond-servant to wife, and desires afterwards to part with her. — Thou shall not play the master over her] on "inynn (24''t), see below. — Because thou hast humbled her (i^n^^V)] ^\'^ of dishonourings a woman, as 22'*- ^ Gn. 34S 2 S. 1312 al. (cf. below). 15-17. The rights of the firsthom. — The firstborn son is not to be disinherited, or deprived of his legitimate share of his father's property, in the interests of the son of a favourite wife : he is to receive a share twice as large as any of his brothers. Peculiar to Dt. The law is designed to guard against the case which, it is evident, might readily arise, of a man's abusing his paternal prerogative through the influence of a favourite wife. — 15. If a man have two wives, the one beloved and the other hated\ as happened, for example, in the case of Jacob (Gn. 2(f^-'^^: cf. i S. i^). — 16. In the day that he causethy &c.\ a certain testamentary power was thus possessed by the ancient Israelite (cf. Gn. 24^6 25^ ; 2 S. 17^3 2 K. 20^) ; but it was limited by custom and law (cf. No\vack,^rcAao/. §64). — 17. But he shall acknowledge C'''?!!) the firstboT7i\ properly, recognise him (Gn. 428), viz. as being what he is, and possessing rights above his brethren, — By giviyig him a share of two in all that he hath] lit. ^^ a TTiouth of two" (O^pC' '2). The same idiomatic expression recurs 2 K. 2® ("let a share of two in thy spirit fall to me," i.e. a share twice as large as any of thy other disciples ; may I rank as the firstborn among them), Zech. 13^. — The beginning of his strength] the first-fruits of his virile powers : so Gn. 49' (of Reuben), cf. Ps. 78^1 \o<^^. — The right of the firstborn is his] merging flood. In so far as the meaning in Heb. may be at all inferred from these data, the reflex, conj. would have some such fig. sense as deal despotically, play the master (cf. ffi 24' xaTttiviaanLaiti) : Ges. irruit in ali- quem, manum ei admovit violentius. RV. paraphrases. — tcn nnn] 22^ 2847.62 q/ J j.f^ .3 ;,nn 4^^. — an'Jj?] Arab, 'ana {'and^) is to be submissive, obedient (Qor. 20""), esp. by becoming a captive, iv. to make or treat as a captive (see esp. Rahlfs, 'jy und lay in den Psalmen, 1892, p. 67 ff.). niy in Heb. means analogously to treat as a subject or dependent, with the acquired idea of treating irresponsibly, to maltreat, to humble, by depriving of independence, or liberty, or recognized rights : cf. Gn. 16^ (|| " to do what is right in one's own eyes: so Jud. 19'-^), Gn. 31*" Jud. le"-®-", || to serve or to enslave Gn. 15^^ Ex. i"-" (cf. v."); of a woman, specially to treat with disregard 0/ her womanly rights, to dishonour. — 16. Sav kS] 7^ — '3B ^y] in front of —in preference to: cf. Ex. 20'. XXI. I5-20 247 the position and privileges of the firstborn were highly valued (cf. Gen. 2^^^- 8* 27^^). The present law does not institute the right of the firstborn, but invests with its sanction an estab- lished usage, and guards it against arbitrary curtailment. 18-21. The incorrigible son. — A son who persistently refuses to obey his parents, is to be arraigned by them publicly before the elders of his city, and stoned to death. This particular law is peculiar to Dt. ; but respect towards parents is incul- cated in the Decalogue : death is prescribed in the Book of the Covenant (Ex. 21^^) as the penalty for smiting, as also, both in the same Code {tb. v.^^) and in H (Lev. 20^), for cursing, father or mother: in Dt. 27^^ he that "setteth light by his father or his mother " is pronounced accursed. — Stubborn ana rebellious (n"jin^ l^iD)] Jer. 523 Ps. 'jS^.— Chasten (^^D^.)] gs Pr. 19I8 29^7 : here, probably, including bodily correction (22^8 ; cf. on 4^6; and see Pr. 132* 22^^ 23^3f. 29W). — 19. And shall bring him forth\ 17'* 2221* 24. — Unto the elders of the city] whose duty it was to take cognizance of offences against social and family right : see on 19^2. — And unto the gate of his place] in which the elders sat, and where the law was administered : comp. 22^5 25'^ Ruth 41-2- 11. The "gate" — more properly the gateway y with a depth corresponding to the thickness of the wall in which it was constructed, having a gate at the inner and outer ends (hence "between the two gates," 2 S. iS^*), and doubtless seats along each side — is thus the Oriental forum ; and it is often alluded to as the place in which the administration of justice was carried on, e.g. Am. s^O' 12. u Is. 29" Job 3121 Ps. 1275. Cf. Thomson, The Land and the Book, i. (S. Palest.) 27ff.— 20. The elders of his city] Sam. (K "the men of his city " (as v. 21), which, however, appears here to be less suitable than "elders." — (Being) a glutton and a drunkard] the same combination (*5?bl ?7iT) Pr. 2321 (cf. v.** "be not among those that drink wine, that squander flesh upon themselves ") ; ^ht (properly a squanderer) also Pr. 28''. The words are manifestly intended to hint at the ground of the young man's obstinacy, though from the nature of the case they will not be meant except as an example of what 20. nt uja] on 5*. 248 DEUTERONOMY might be said on such an occasion. — 21. All the men of hh city, ^c] comp. 13IU10) jyS 222*. ^*All" because it is to the common interest for all to take part in putting down the wrong: of. 1310(9), Nothing is said of any investigation on the part of the elders into the truth of the parents' allegation : no doubt this is passed over, as an understood thing, in the case of a criminal charge. — So thou shalt exterminate^ &'c.\ i^^\— Shall hear and fear\ 1312(11) 1713 1^20. As shown above, Hebrew law insisted on respect beingf paid to parents, and Hebrew moralists did not hesitate to commend the rod as a salutary instrument of education ; but the father's authority — though, at least in an earlier age (Ex. 21'), he could sell his daughter into slavery — was not despotic : he had not, as at Rome, power of life and death over his son ; where (as in the case here contemplated) vice and insubordination became intolerable, he could not take the law into his own hands, he must appeal to the decision of an impartial tribunal (cf. Nowack, Archdol. § 28, end). The present law will hardly, however, have been often carried into practice : "in Pr. 30'^ disobedience to parents is cited as a thing which brings a man to a bad end, not as a thing punished by law " {^Rel. Sent, p. 60). 22-23. The body of a malefactor, exposed, after execution, upon a tree, to be taken down and buried before nig^htfall. — If there he in (15^) a mun a sin, ajudgm,ent of death (19®)] i.e. a proved capital charge. — And he he put to death, and thou hang him on a tree\ the malefactor was hung, not, as with us, for the purpose of being executed, but after execution, as an additional disgrace (comp. Jos. lo^^ 2 S. 412) : it was exposure before God and man, a public proof that the adequate penalty had been paid by him for his offence. — 23. His hody shall not remain all night upon the tree, hut thou shalt hury him on the same day] cf. Jos. 8^9 lo^^ (where the bodies of the kings defeated by Joshua are removed "at the going down of the sun"). — For he that is hanged is accursed of God, and thou shalt not defile thy land, d^c] probably the exposure of a malefactor's corpse by hanging was resorted to only in the case of heinous offences : it could be taken therefore as significant of the curse of God (Gn. 4" Dt. 27^*) resting 22. niD BStyo Ntjn] a case of apposition, 'd 'd limiting and defining the sense of KBn: cf. Ex. 24^ zi-vhu D'n3T, Is. 3^ nc-ipp nyj;?, &c. (Dr. § 188. i). — 23. 'I'jn D'.nSN nSSp '3] "a curse of God "=accursed of God (Dr. § 189. 2). So ffi («£xaT«^a;«8K)f biri rev hov), Aq. Theod. {^xaTtipx hiv [see Field]), U (male- dictus a Deo), and virtually all moderns. There was, however, a current XXI. 21— XXII. I 249 specially upon the offender ; and as murder, like other abominable crimes, was held to render the land in which it was perpetrated unclean (Nu. 35^^''- ; Lev. iS-*^-^'^^-), so the unburied corpse, suspended aloft, with the crime as it were clinging to it, and God's curse resting visibly upon it, had a similar effect. Hence, as soon as the requisite publicity has been attained, the spectacle is to end : the corpse, at sunset, is to be taken down, and committed to the earth, as a token that justice has completed its work, and that the land has been cleansed from the defilement infecting it (comp., in the case of murder, Nu. 2g33b c. igi3 218). — Accurscd of God\ see below. XXII. 1-4. On neighbourly feeling and regard. — The lost property of a neighbour, if found, is to be restored to him, or kept until he claims it, v.^'^. Assistance is to be cheerfully rendered to a neighbour in difficulty, v.^. ^ Thou shalt not see thy brother's Ex. 23* If thou meet thine enemy's ox or his sheep driven away, and ox or his ass going astray, hide thyself from them : thou shalt thou shalt surely bring them back to thy brother, surely bring it back to him. ' And if thy brother be not nigh unto thee, &c. * And so shalt thou do with his ass, and so shalt thou do with his garment, &c. * Thou shalt not see thy brother's • If thou shalt see the ass of him ass, or his ox, fallen down in the that hateth thee couching down way, and hide thyself from them ; under his burden, thou shalt forbear thou to leave it to him (alone) ; thou shalt surely lift (them) up with him. shalt surely loosen it with him. The law is evidently an expansion of that in Ex. 23*^- (JE), with modifications, accommodating it to the spirit and point of view of Dt. The "enemy" in Ex. is noticeable: it is Jewish interpretation, which treated D'n'rx as the obj, gen. (Gn. 27"), "a curse — i.e. reproach, insult — to God" : so ap. Ariston of Pella [2nd cent.], quoted by Jerome, Xoiiep'ia, hoZ i Kpifidfjt.iv'is ; Ps.-Jon. " For it is contempt (Kni'?'p) before God to hang a man, except his sins have caused it ; and because he is made in the image of God, thou shalt bury him," &c. ; Rashi " It is a slight to the King (i'?D Sb' iSnSt), because man is made in the image of God." The same constr. also underlies the (ungrammatical) paraphrases of Onq. " for because he hath sinned before God he is hung," Symm. " propter blasphemiam Dei suspensus est," S " for he that blasphemeth (uniiDT ]d) God is hung," Siphr d {sincient Heb. Comm. on Dt.] orn nu SVipb/ 'jbd. Comp. Lightfoot, Galatians,^ p. 150 (on Gal. 3"). XXII. 1. noVynm . . . nunn «*?] on 7*. 250 DEUTERONOMY an old-world anticipation of the spirit of Mt. 5**. In Dt "brother" is substituted, not for the purpose of excluding one who may be an enemy, but in order to make the application of the precept as wide as possible (cf. on 152). For "driven away "(Q''n^3), i.e. parted forcibly from the herd through some mishap, cf. Mic. 4^ Zeph. 3^^ (with pp "gather"), Ez. 34*- ^^ (with "bring back").— ^/a^ thyself] Is. 58^ Ps. 552.-2-3. Additions (except the " ass" in v.^) to the law of Ex. : (i) if the owner be not at hand, or unknown, his lost animal is to be kept till he comes to claim it : (2) all other lost property that may be found is to be dealt with similarly. — 2. Until thy brother require it\ or demand it, viz. as something that he has a claim to : cf. 2322(21) Ez. 33^ 346- 8. 10. 11. cj>"ijn expresses more than "seek after" (RV.), which would correspond to tJ'p (i S. 98). — 4. The uncommon, and probably archaic, uses of 3Ty in Ex. 23^^ are replaced here by more ordinary phrases. 5. The sexes not to interchange garments, or other articles of attire. — Peculiar to Dt. No doubt the prohibition is not intended as a mere rule of conventional propriety, — though, even as such, it would be an important safeguard against obvious moral dangers, — but is directed against the simulated changes of sex which occurred in Canaanite and Syrian heathenism, to the grave moral deterioration of those who adopted them (cf. OTJC.^ 365). According to Macrob. Sat. Hi. 8, and Servius on Aen. ii. 632, there was in Cyprus a statue of a bearded Venus, harhatum corpore sed veste muliebri, cum sceptro ac natura virili, who was considered to be of both sexes (cf. Ellis on Catull. 68'^), and to whom sacrifice was offered by men dressed as women, and women dressed as men : and noisy processions of Galli, or eunuch-priests of Cybele, the mother of the gods, paraded the towns and villages of Syria, Asia Minor, and other parts, attired as women, and soliciting the populace to unholy rites (Apul. Metamorph. viii. c 24fF. ; August. Civ. Dei, vii. 26 ; cf. Luc. de dea Syria, §§ 15, 26, 51 (at Hiera- polis) ; Jerome on Hos. 4^*; and Movers, Die Phonizier, i. 678 ff.). At Aphaka, in Ccele-Syria, Constantine put down a temple of Aphrodite, the priests of which are described by Eusebius as yiviiU rmf £>}pt( ov» i*ifK, ri fifivov Trii ^unuf a.Txpvfi(rd.fniti ( Vit. Const, iii. 55), on account of the character of the rites carried on at it. A woman shall not wear an article pertaining to a man (^^3 2. wfjoNi) cf. 2 S. II*' 17" Jud. igis-w (r]@i<)._in3rni . . . ny] cf. i S. i" 3 S io» (Dr. § IIS, "•»• iJ')-— 3. •■'13K] Ex. 220 Lev. 5»-»t.— Vain kS] 7". XXII. a-8 251 "aj)] '^3 is a very general term, applicable to almost any article used or worn, e.g. weapons (Gn. 27^), jewels (24^8), ornaments (also household objects, implements, vessels, &c.), Lev. \-^^* (a "thing" of skin), 1 S. I7*<> (a shepherd's "bag"): it is thus a much wider term than "garment" ; and hence the indefinite rendering of A V. "that which pertaineth unto." — For whoso- ever doeth these things is an abomination unto Jehovah\ so 18^' 2$^^ ; of. on 7*5. 6-7. A man finding a bird's nest may take the young birds or the eggs, but is not to take the mother with them. — Peculiar to Dt. The law is generally considered to rest upon a humanitarian motive (cf. 25*), and to direct regard to be paid to the parental relation in animals (cf. Lev. 2227*^^) ; but Fenton {Early Heb. Life, p. 48) thinks it "rests upon the idea that one may have * right of user ' in the bird to the extent of sharing in its produce ; but one may not claim entire possession of it." — 7. That it may be well for thee^ &c.\ 4*". The promise is the same as that which is attached in 5^^ to the command to pay honour to human parents. 8. Human life not to be endangered by neglect. Every house-top is to be provided with a parapet, as a protection to those using it for recreation or other purposes. — This law also is peculiar to Dt. ; but a provision prompted by the same general motive is found in Ex. 2\^^^- (a pit not to be left open, so that an ox or an ass may fall into it). — A parapet] as is well known, the top of an Eastern house is flat, and capable of being used for recreation and many other purposes (Jos. 2^ Jud. i627 I S. 925f- 2 S. ii2 i622 Is. 22^ Jer. ig^^ Zeph. i^ Mt. 24" Acts io9). 9-lL Prohibition of non-natural combinations. — A vineyard is not to be sown with difi"erent kinds of seed ; a field is not to be plowed with an ox and an ass working together ; and no garment is to be worn, made of wool and linen in com- 6. 'JbS . . . Kip'] *' happens before thee," i.e. chances accidentally to be before thee: 2 S. 18' cf. 20'; Gn. 24^^ 27^ (.Ti|?n).— d'33.t Sy dnh] '75; idiom. = together with : cf. Gn. 32'^ Hos. 10" Job 38^^ {Lex. hy i c). — 8. npvD] only here : prop, a confining enclosure {& iXaf ; whence Kn. explains "woven falsely," from Copt, saht, -woven, and nudj, false (Peyron, Lex. pp. 224, 133).— 12. D'Vi:] in Syr. Arab, the root 'J^J is preserved with the meaning to twist or plait {e.g. Mt. 2"]'^ Sb). 25'»- DFUTERONOMY of a Scotch plaid (cf. Benzinger, Archdol. p. 98 f.); and these "tassels' were attached to its four corners. In a later age, when the Jews were exiled from Palestine, as the tassels on the outside attracted notice, and led to persecution, they were transferred to the inner garment ; and ulti- mately the custom arose of attaching- them also to the Tallith, or quad- rangular mantle, worn at the time of morning prayer (Kitto, I.e.'). XXII. 13-XXIII. I (XXII. 30). Laws relating to Marriage (see also 24.^"* 25^"). XXII. 13-21. Procedure to be adopted in the case of a newly-married wife being alleged by her husband not to have been a virgin. — (i) If the alleg-ation be false, the girl's parents are to appear with the proofs of their daughter's virginity before the elders of the city, who are then to punish the husband with stripes, and to impose upon him a fine of 100 shekels of silver ; he is moreover to take back his wife, and to be deprived for ever of the right of divorcing her, v. ^3"^*. (2) If the allegation be true, and proof of the girl's virginity be not forthcoming, she is to be brought out to the entrance of her father's house, and there stoned to death by the men of her city, v. 20-21. — 13. Hate her] i.e. turn against her, after his carnal desires have been satisfied (comp. 2 S. 13^^). — 14. Frame against her wanton charges] lit. caprices of words, i.e. baseless allegations, wantonly made for the purpose of obtain- ing a divorce from her. The rend, "shameful things" (RV.) is a free one, and has no claim to philological exactness. — And utter (x^Vini) an evil name against her] or publish (v.^' ; cf 14. onaT ni'?''?!?] a difficult and uncertain expression. n'?'Sj; is elsewhere "action"; but it is only found in poetry (Ps. g^^ 14* &c.); and "acts of words " (Schultz, Kn. Ke.) is a weak and doubtful expression for "acts giving rise to unfavourable comments or reports." Perh. Dillm. is right in having recourse to the sense of the root V^v, which is certainly preserved in SSvnn "to work one's will on," and in Si^vn " wilfulness, caprice " (cf. Fleischer's note in Del. on Is. 3'' [ed. 3]), and in rendering " caprices of words," i.e. wanton and arbitrary charges. Of the versions, (JEr renders by iTi^v aurri T^mfairirriKdvs x'oyaut. Connecting nhSy with the Aram, vhy (cf. Arab, 'illah) "occasion, cause, pretext"; similarly U ("quaesieritque occasiones quibus dimittat eam "), & (" and draw after her a pretext with words"), probably Onq. yh'O 'Dipon rh 'ir'i, i.e. either "impute to her occasions of words " {i.e. of unfavourable remarks), or " bring against her pretexts of words," i.e. fictitious charges (comp. in Levy not only KBipon, but also fjpp Ithpe., and KSpoin), Ps.-Jon. pS'DT my "an objection of words," i.e. an adverse charge, Ibn 'Ezra " mV'Sv occasions" AV. "give occasiona xxii. 13-15 255 F^r. ro^» Nu. 1382 i4'«- 37j._l5. Shall bring forth the tokens oj the darrisePs virginity] the procedure of a primitive-minded people. The criterion is not an infallible one, it being quite possible that the absence of the tokens referred to may result from other causes than the one to which it is here supposed to point. Nevertheless, among many Eastern peoples, the old feeling still survives, and much importance continues to be attached to them, as evidence of the bride's chastity : among the Arabs of Egypt, and the Moors, for instance, immediately after the consummation of a marriage, they are displayed ostentatiously to the relations of the newly-married couple, and sometimes even more publicly : * similar customs prevail among the village populations of Syria and Palestine : t and their absence, unless it could be satisfactorily explained, would be regarded as justifying the bridegroom in dissolving the marriage, and compelling the father to take back his daughter, of speech against her." The meaning " occasion, pretext," however, though belonging to Aram, nh]!, Arab, 'illah, and to nh^hv in post-Bibl. Heb. (Levy, NHWB. iii. p. 654), is not otherwise that of the Biblical rh'S)) (or of the root \h'i generally). Aq. ivaXXa«T(xa fri/jiaTii, in accordance with his peculiar style of translation (he rendered nV^j? elsewhere by UaXXKyii, O'Si'^yn by haWiyfiaTx, &c. : see Ps. 9^^ 102' Is. 3* 66'' in the Hexapla, with Field's note on Jer. 38^* : and on the style of Aquila, Field's Hexapla, i. p. xxifF.). — "? D^] with the rend, adopted above, cb' will mean make (14^), frame ; but, if rh'h]i signifies acts, it will have the force of attach, impute to (cf. 9 D^ lit. to lay in i S. 22'* Job 4^*), and a^ must be inserted in v.^^ with Sam. (5. n-'jK av«*. 22. Adultery. — If a man be found committingf adultery with a married woman, both alike are to be put to death. Adultery is forbidden, not only in the Decalogue, but also in Lev. iS^o (H) : the penalty provided for it here is in agreement with the law of Lev. 20^° (also H). The manner of execution is not expressly prescribed either here or in Lev. ; but it was understood (on the analogy of v. 2*) to be by stoning; comp. Ez. i6S8-*o 23«.47 John S^. Cf. Post, Familienrecht, p. 358 f. 23-29. Seduction. — Two cases are distinguished: (i) that of the girl being already betrothed to a husband, v.^^-^Tj ^2) that of the girl being unbetrothed, v. 28-29. The first case is treated as virtually one of adultery, the girl, after betrothal, being regarded as pledged to her future husband, as fully as if she were formally married to him ; she is described accord- ingly (v. 2*) as his " wife," and the penalty (except in the case, V.25, where the girl can be reasonably acquitted of blame) is the same as for adultery, viz. death for both parties. For this case there is no parallel in the other Codes of the Pent. (1) The seduction of a girl already betrothed to a husband, Y 23-27. Here the penalty prescribed differs, according as the girl may, or may not, be reasonably deemed to have been a consenting party : in the former case (v.23-24) both parties are to be punished with death, in the latter (v.^s-st)^ the man only. — 23. Betrothed to a man] betrothal is, in Eastern countries, an important preliminary to marriage, and a more solemn and formal proceeding than our "engagement." Among the Arabs it is a legal act, whereby, upon consideration of a price paid {mahr, Heb. mo/iar: cf. on v.^^), a girl is handed over by her father or guardian to the suitor, and the marriage, as a legal procedure, is thereby terminated.* It is hence apparent why the seduction of a betrothed virgin is treated practically as a case of adultery. For other allusions to betrothal in the 22. ^ya nSy^a] Gn. 2ot. — Q.Tar oi] 23": Lex. 03 2 end. • Wellh. Die Ehe bei den Arabem, in the Gottingen Nachrichten, 1893, No. II, p. 480 f. ; Smith, Kinship, p. 78 f. ; Benzinger, Hebr. Arch, p. 148 f. ; Klein, ZDPal- Vereins, 1883, p. Sgf. : cf. Edersheim, L.&TA. 354. A very widely diffused custom (Post, Familienrecht, p. 157 fF., 173 ff.). «7 7$$ DEUTERONOMY OT., see V.26-2T.28 2o7 2830 Ex. 2215(16) 2 S. 3^* Ho6. 2^^f(^\^ 24. Un^o the gate, &'c.\ the place of execution, as 17'. — Humbled (^Vi)\ see on 21I*. — 25. And the man take hold of her\ "force her" (AV., RV.) Is too strong a rendering : 3 P^.pi!!' is simply to take hold of, 25I1 Gn. 19I6 and often ; for the same purpose as here, 2 S. 13I1. — 26. Riseth up againsi\ 19I1. (2) The seduction of a girl who is not betrothed, v.^-^^. In this case, the seducer is to be compelled to take the girl as his wife, and to forfeit the right to divorce her during the rest of his life. In JE Ex. 221^^(1^^) corresponds, though the provisions are not quite the same ; the seducer is to pay similarly a price to the father for the girl to become his wife, but the amount is left undefined ; and it is open to the father to refuse to give her to him ; in Ex. also the seducer is described as using persuasion ('"H??^), while here the case contemplated seems to be one in which force is employed. — 28. Lay hold on her (HL"Dri^)] not the word used in V.25, though a synonym of it (Gn. 39^2 i K. 13*). — She shall he his wife : he muy not put her away all his days] as v.^^^. — /fumbled her] v. 2*. — 29. Shall give unto the dam-set s father fifty shekels of silver] the seducer is to be compelled to take the girl as his wife, and to pay (cf. Post, 350 f.) the price which by ancient custom (v.23) the suitor had to pay to the father (or family) of the bride. The technical term for this payment was mdhar (AV., RV. inexactly "dowry"), Gn. 3412 Ex. 22" (i7) (the cognate verb in v.^^GS)), i S. i825 (cf. Smith, Kinship, p. 78 f.), corresponding to the Homeric ?Sva (or ISva), II. iC^^^, Od. 2 1 160-162^ &c. The amount of the payment would vary natur- ally with the position and circumstances of the bridegroom, as well as with the attractions of the bride ; 50 shekels is prob- ably named as an average : an ordinary price for a slave was 30 shekels, Ex. 21 32. 30 (XXIII. 1). Prohibition of marriage with a stepmother. ^The same prohibition (differently worded) appears in Lev. 24. TTK ns'n ^y] 23' 2 S. i3*-t: on nji, see G-K. § 130. 3.-25. .iie'3 dni] OQ the position of mra, see on 20". 26. niD .vcn] cf. 21^. — mp' ^w\^z Win? . . .] Am. 5^* Is. 29* (Dr. § 115, s.v. icxa). — cs: inimj on ig*. — 28. Blf TnJ in pause, for nf tk (on 7*). — 29. my tck nnn] 21". XXII. 24— XXIII. 2 (1) 259 i8* (11), "The nakedness of thy father's wife thou shalt not uncover; it is thy father's nakedness," and 20^1, where death for both parties is prescribed as the penalty for disobedience. — Uncover his father' s skirt] so 27^0 : of. "to spread the skirt (i S. 24^(5) al.) over" a woman, Ez. 16^ Ruth 3^, fig. for to take her as a wife. Here the expression is evidently a euphemism. In ancient Arabia a man's wives passed, like his other property, to his heir : a son could thus claim his father's wives (except, of course, his own mother) as part of his inheritance ; and the practice of marriage with a stepmother is forbidden for the future in the Qor'an (4''®). Examples (of an exceptional kind) in the OT. illustrating- the same custom are Gn. 35''* 49* ; 2 S. 3' ; 16^' ; 1 K. 2** : but in Jerusalem such unions were still common in the time of Ezekiel (22'"), who condemns them (in words borrowed from Lev. 18^) ; and in Syria they appear to have been not unusual in the 5th cent. A.D. (Smith, Kinship, pp. 86-90 ; OTJC."^ 3^9 f. : see also Wellh. I.e. [p. 257 note], p. 461). In Lev. i8*'^" 20^^^* the forbidden degrees of affinity are so numerous as to constitute a long list ; hence it has been questioned why only one is mentioned in Dt. (see two others in the imprecations 27^* ^). By some it has been thought that Dt. refers to the prohibition in Lev. 18^ as repre- sentative of the whole series ; but had this been the Writer's intention, he would surely have expressed it by means of some generally worded refer- ence to the entire list. Others consider that Dt. exhibits the earlier stage in the law of forbidden degrees, which was afterwards developed through Ez. (22^'''-) to the comprehensive list of Lev, 18. It is hardly likely how- ever that this was the only prohibited degree recognised in the age of Dt. : most probably (whether Lev. 18 be earlier than Dt. or later) marriage with a stepmother, being prevalent at the time, needed to be specially forbidden. XXIII. 2-9 (1-8). Classes to be excluded from religious com- munion with Israel. — 2 (1). Eunuchs not to be admitted into the theocratic community. " Presumably the original sense of this rule was directed not against the unfortunate victims of Oriental tyranny, and the Harem system, but against the religious mutilation of the Galli, as Lucian [de dea Syria, § 51) describes it at Hierapolis, and as Bardesanes [Spicil. Syr. p. 20, 1. i) attests it for Edessa (Cureton mistranslates). The Tar'atha of Bardesanes is, of course, Atargatis, the Syrian goddess" (VV.R.S.). As court-officials, eunuchs are often depicted on the Assyrian monuments, being there at once recognizable by their bloated, beardless face, and double ch-n XXIIL 1. vaN ^133 rhy vh\ **a parallel expression occurs iii Ai-a.AC, De Goeje, Fragm. Hist. Arab. 248, 1. 3 ma kashaftu li'mra'ati kuna/li.- " (W.R.S.). 260 DEUTERONOMY (DB.^ S.V.; Rawlinson, Anc. A/on.* i. 496-498; in Persia, id. Hi. 221-223; in Egypt (Gn. ^y'^'^ Heb.), Ebers, Ae^: ti. die Bb. Mose's, 298). As the kingdoms of Israel and Judah adopted the organization of the neighbouring monarchies, eunuchs assumed in them an increased rank and prominence (1 S. 8^' I K. 229 2 K. 8'^ 9=52 23I1 2412. 15 2519 Jer. 292 3419 38^ 41I6). The allusion in this verse is to the two surgical operations by which the condition of a eunuch was most commonly produced; in modern times, the second is often resorted to in the East (Tournefort, The Levant, 1718, ii. 7 ; Burckhardt, Nubia, 1819, p. 330 (Knob.) : cf. von Kremer, Aegypten, ii. 87-89). — Enter into\ Gn. 49^. — Jehovah's asse?}iblj'] v.^-* [hence La. i^" Neh. 13^]" (2. 3. 8) Nu. i63 (P) 20" (P) Mic, 25 I Ch. 288!. The ground of the exclusion of eunuchs (in so far as it is not a protest against mutilation in the service of a heathen deity) is in all probability analogous to that referred to in 14M the deliberate mutilation of the nature which God has given to man is inconsistent with the character of Jehovah's people (comp. similar prohibitions in H, in regard to priests Lev. 2120, and animals offered in sacrifice 222''). Nevertheless, in the more spiritual conception of the kingdom of God, formed by the prophets, this, like other disqualifying carnal ordinances, has no place; and by the prophet of the exile (Is. sB*"^) the eunuch, who in other respects is a loyal servant of Jehovah, is promised an honourable posi- tion in the ideal community of the future (cf. Acts 827- ^^). — 3 (2). A bastard, even to the tenth generation, is not to enjoy communion with Jehovah's people. — Bastard (">_tpp)] Zech. 9^t. Of uncertain etymology: probably Rabbinical tradition {Jehamoth iv. 13: see Ges. Thes. 781 ; Levy, NHWB. iii. 140) is right in supposing the term to denote not generally one born out of wedlock ((Jit eV iropv-q^, U de scorto natus), but the off- spring of an incestuous union, or of a marriage contracted within the prohibited degrees of affinity (Lev. i8'''2<' 26^^-'^^): the stain of their birth is to cling to such as these, including even their descendants to the tenth generation, and to pre- 2. nsi yiss] lit. "wounded o/(=Mro?/^A) crushing-" (Ges. Dillm.), viz. of the testes. — 3. iS m3' nS] for the ) of reference, cf. v.*'* Lam. 1^°; also Gn. 17" 34" I K. 2* 825 ,410 , s 1,3 (/^^^_ L, g ^)_ XXIII. 3-7 (2-6) 26 I elude them from participating in the full privileges of member- ship in the people of God. — 4-7 (3-6). The 'Ammonite and the Moabite are to be placed on the same footing- as the bastard, on account of their ancestors' unfriendly treatment of Israel at the time of the Exodus. — Because they met you not with bread (Is. 2ii*) and with water] nothing is said in Dt. 2^^^- respecting the conduct of the 'Ammonites towards Israel : in 2^9 the Moabites, it is implied, sold the Israelites bread and water for money (see the note there). — In the way, when ye came forth out of Egypi\ so 24^ 2517 : here, at any rate, where the reference is to a date at the close of the 40 years' wanderings (cf. 2^*), the expression ** when ye came forth out of Egypt" could not have been used by a contemporary, writing but six months afterwards, but betrays the writer of a later age, in which the 40 years had dwindled to a point. — 5 (4). And because he hired against thee Balaam, son of Beor\ "he" is the king of Moab (Nu. 22^'- &c.): the 'Ammonites are not mentioned in connexion with Bala'am. — From Pethor of Aram-Naharaim\ in Nu. 22' " Pethor, which is by the River" {i.e. the Euphrates), presumably identical with the Pitru of the Inscriptions, on the Western bank of the Euphrates {KATJ^ 155 f.). Aram-Nahar- aim ("Aram of the two rivers " = Mesopotamia), as Gn. 24^" Jud. 3^ Ps. 60 title\. — 6 (5). This intention of the Moabites was, however, frustrated through Jehovah's love of Israel. The Writer avails himself of the opportunity of thus insisting on a truth upon which he lays great stress (7^ &c.). — Turned the curse into a blessing] Nu. 23^^- ^sf- 24^**. — 7 (6). Thou shalt not seek their peace or their prosperity, all thy days for ever] for the expressions, comp. Jer. 29^ Ezr. 9^2 (g. reminiscence from the present passage); also Jer. 38*: all thy days, as 12^^, cf. 2219- 29^ Israel is not indeed permitted to hate the 'Ammonite or the Moabite ; but it is to remain permanently indifferent to their welfare. As the history abundantly shows, hostile relations were very apt to manifest themselves between the Israelites and their neighbours on the opposite side of the Dead Sea ; and by the prophets both nations are depicted in an unfavourable light, Moab being charged with assuming 8. > iD^jj] Is. 21''': also Mi. 6» ^/'. gs'^.— 6. 'ii nan k'?i] Jos. 24": cf. on i**. 262 DEUTERONOMV towards Judah a haughty, independent attitude (Is. iC Jer. ^g2v). 29. 42 Zeph. 2^), and the 'Ammonites with wag"i.ig cruel aggressive wars (Am. i^^^, and with exulting maliciously over Judah's misfortune (Zeph. 2^ Ez. 2i33(-s) 258-^). V.*-6(3-^are quoted (in an abridged form) in Neh. i^^'^t and Neh. 138 de- scribes how the principle embodied in them was immediately acted upon. — 8-9 (7-8). The Edomite and the Egyptian, how- ever, may be admitted in the third generation, the former because he is Israel's "brother," the latter because Israel was once a sojourner in his land. — 8 (7). Thou shall not abhor an Edomite, for he is thy brother^ the feelings of rivalry and hostility, prevalent generally between Israel and Edom (comp. Gn. 25^3 2740 Nu. 20I8-21 2 S. 813 (Rv. m.) 14 I K. ijisf. Am. i" Jer. 497-22 Ez. 35 Is. 34, &c.), are to be overruled by the recollection of the ties of consanguinity which bound the two nations together (cf. on 2*). — Thou shall not abhor an Egyptian, because thou wast a stranger in his land (10^^)] the case with Egypt is similar. In spite of the Egyptians' oppression of Israel, in spite, too, of the distrust and suspicion with which the prophets viewed the political interference of the Pharaohs with the affairs of Palestine (comp. on 171^), the Israelites had once been sojourners in their land ; and the recollection of this fact should soften their attitude towards them. — 9 (8). Children that are born to them of the third generation] i.e. the descend- ants, in the third generation, of an Edomite, or Egyptian, settled in Canaan, may share the full privileges of the native Israelite (of course upon condition that they consented to be circumcised, and made a general profession of Israel's faith). It is probable that under the monarchy there was a good deal of intercourse between Egypt and Palestine: Israelites are mentioned more than once as visiting Egypt, the writers of the same period show considerable acquaintance with the peculiarities of the Egyptian climate or soil (Is. 19; Am. 9^ Nah. 38^- Jer. 46^) ; and no doubt Egyptians frequently visited Palestine in a similar way. 7. DDi'?^' v-nn hS\ Jer. 29'' 38* (^) Ezr. 9*'(+ onaw, as here).— 9. It is better, syntactically, to place the athnah at crh, — "As for the children who shall be bom to them, the third generation may enter," &c. XXIII. s-is (7-14) 263 10-15 (9-14). On the purity and cleanliness of the camp. — When Israel is engaged in a military expedition, the camp is not to be defiled by the presence within it of any accidental pollution, v.ii-^2(io.ii). and a place is to be reserved outside the camp for the necessities of nature, v. ^^-is (12-14) p j^^s a law analogous to the first of these provisions in Nu. 5^"*, where it is prescribed that everyone, of either sex, who is a leper, or has an issue (see Lev. 152- 19- 25), or is unclean through contact with a corpse (Nu. 19^^ 31^^). is to be excluded from the camp : but the two laws are not identical ; for while the prohibition in Nu. is much more comprehensive than that in Dt., the particular case which is alone contemplated in Dt. is not included in Nu. at all. — 10 (9). WJien thou goest forth] 20* 21^^. — Thou shall keep thee (2*) from every evil thing] i.e. (here) from whatever is conventionally unbecoming : cf. 17^ (phil. n.). — 11 (10). That is not clean by reason of an accident of the night] see Lev. 15^®. — 12 (11). He shall bathe himself with water; and when the sun goeth down (16^ 24^^ Jqs. 8^9) he shall come within the camp] the purification enjoined agrees with that prescribed in Lev. 15^^ under the same circumstances, "he shall bathe all his flesh with water, and be unclean until the even." — 14 (13). A paddle CD^)] the word commonly denotes a tent-pin or -peg (Jud. 421- 22 ^26 ^/,j^ sometimes a peg or nail (Is. 2223) : here it must signify an implement of similar form, suitable for digging in the ground. — 15 (14). The reason of the foregoing prohibitions, viz. lest Jehovah, who accompanies Israel in its wars (20^- *), be obliged to withdraw Himself from the camp (cf. Nu. 5^^). — Walketh (n^nnio)] the hithp. conjug. is stronger 10. njno wi,j\ '3] " when thou goest forth as a camp" : cf. 2 K. 5* "And Aram onna ms' came forth as marauding bands," &c., r\vKa, onni, being accusatives defining ho-w the going forth took place (Ew. § 279*; G-K. § 118. 5 c).— 11. nip] St. c. of m.ij.— 12. any masS] Gn. 2a^^\'. cf. npa(n) nuflS Ex. \^ Jud. 19^ Ps. 46«t.— IS. t] i.e. side, place : cf. Nu. 2" Jer. & ; and on 2*^. — 14. latx] only here. «)'!, Syr. saino, is a common Aram, word, meaning w^a/on (= Heb. 'Sa): Krm in C (in pj'tn nu quiver, lit. receptacle of weapons. Is. 49* al.) means the same; and the Heb. \l\}, prob. a technical term, appears to be the same word. The word is construed collectively ; but many MSS. have the plural I'JIK. (& (»*' t« T^uyms nu), TB express Sy intK, In IJIK hll, Sy has the sense of m addition to, together with (Gn. 28* 31"* Nu. 31*0/.: Lex. Sv 4 b): cf. on 22*. — iriNs] AV., following the Rabb. 264 DEUTERONOMY than the qal {\^ 20*), and Implies going to and fro, going about (see e.g. Gn. 3^ 1317 2 S. 7^- ''), i.e. accompanying the camp wherever it went. — That he may see in thee no nakedness of a thing {13'n nny)] ue. no indecency. The expression is peculiar, but recurs 24^: '•nakedness" is the word commonly used to denote the pudenda (Gn. 9^2 and often), also used fig. of the nakedness of a land (Gn. ^2^-'^'^). — Turn hack from following thee (Tinxo 3B'l)] Ruth ii« i K. 1921 and often ; of Jehovah, Jer. 32*". lAt. from after thee. 16-17 (15-16). Humanity to be shown to a fugitive slave. — A slave fleeing from hard treatment in a foreign land, and taking refuge in Israel, is not to be delivered up to his master, but allowed to dwell in the land, wherever he may please. — 16 (15). Unto thee] i.e. to Israel.— 17 (16). Within one of thy gates] i.e. in one of thy cities (15''' 16^ 172 18^; see on 1212), implying that hitherto he had been in a foreign land. — Thou shalt not oppress him (^33in \h)] Ex. 2220 Lev. \^^^ (of the G&r) ; not elsewhere in Dt. 18-19 (17-18). Against religious prostitution. — No Israelite, of either sex, is to become a temple-prostitute ; nor is the gain derived from any kind of prostitution to be offered in payment of a vow. — Temple-prostitute] the allusion is to the immoral and repulsive custom, common in Canaanitish and Phoenician cults, by which persons of both sexes prostituted themselves in the service of a deity. The law in v.^^ciT) jg peculiar to Dt. ; but Lev. iS^^ (cf. 20^^), though general in its wording, is aimed probably at the same practice. The rendering's "harlot" and "sodomite" are both inadequate: in neither case is ordinary immorality intended, but immorality practised in the worship of a deity, and in the immediate precincts of a temple : see deriv. from ns', "that which cometh of thee"; and the same convenient euphemism is retained in RV. : but comparative philology shows that the word has really no connexion with ns' ( = Aram. Ny: cf. Dr. § 178), but that it is cognate with the Syr. nxs {Va..) foedavit, N^iNN^t, Nnxy, sordes, fi-ms, and means 7?//^ (cf. -tnis Is. 4'' a/.). — T^no] sing. (G-K. § 93. 3. 3). — 16. dvd] ,^12.13.18 Ex. 22" Lev. 25«.— 17. \h n'lEia] Gn. 20'' ip ryn n'ltjj, Jer.4o^''-«.— 18. aSa] the term d'dVd occurs in a (partly mutilated) enumeration of the ministers and other attendants attached to a temple of 'Ashtoreth at Larnaca in Cyprus {CIS. I. i. 86 B^*), whence it has been supposed that it was the recognized Phoenician designation of the kedeshlm (ib, p. 95 ; OT/C.^ 365 «.). XXIII. i6-i9 (15-18) 265 Hdt. i. 199 (in Babylon) ; Ep. of Jeremy 43 (also in Babylon) ; Strabo, xii. 36; Ramsay, Cities of Phrygia, i. 94f., 115 ; Lucian, Lucius, § 38 ; Athan. c. Gentes, p. 24 E ; Ges. Thes. s.v.\ and cf. on 22'. Kadesh and Kedeshah are, respectively, the masc. and fern, of the same adj. (lit. sacred), which denotes a person dedicated to a deity for the purposes indicated (C TEXta-^o^sf and riXirKinnef, i.e. initiates). The kedeshlm (masc.) and kedeshoth (fem.) are frequently alluded to in the OT., especially in the period of the monarchy, when rites of foreig'n origin made their way into both Israel and Judah : see, for the former, i K. 14-^ 15" (banished from Judah by Asa) 22<^(«) 2 K. 237 Job 36"! ; for the latter, Gn. 3821- i« Hos. 4"t : comp. Jer, gS-'-Sf. ii_ ;\^q_ uiinXXxyfiUei, i.e. changed (of sex) ; cf. on 22*. 19 (18). Hire (pnx)] the word used regularly of the payment made to a harlot {e.^^. Mic. 1^ Is. 2317-18 Ez. 16^*); the ex- pression thus includes the gains made by an ordinary harlot, as well as those of the kedeshoth mentioned in the previous verse. — Nor the price of a dog\ i.e. (as the context shows) the price or payment (Mic. 3II) which a "dog" receives, "dog" (3^3) being an opprobrious designation of the male kedeshim referred to in v.i8(i9) ; comp. kiVcs Apuc. 22^5, and the note below. In the impure worships of antiquity, it was not uncommon for the gains of prostitution to be dedicated to a deity (cf. Hdt. i. 199; Lucian, de dea Syria, § 6, Dial. Meretr. 7, 1 ; 14, 3 ; Clem. Al. Protrep. p. 13). — The house of Jehovah thy God] only here in Dt. : cf. Ex. 2319 = 3426 (JE), Jos. 62^ Jud. 19I8. Very often in Kings, &c., as a designation of the Temple. — Both of them] i.e. both the hire of a whore, and the price of a "dog," not both the givers and their gifts : see, on the force of D3, 22^2 (phil. note). — An abomination, &€.] 1812. 20-21 (19-20). On usury (interest).— The Israelite is not to lend to his brother-Israelite upon usury (interest) ; he may lend upon these terms to a foreigner, but not to his brother, if he desires Jehovah's blessing to rest upon his undertakings. V.20(i9)is parallel with Ex. 2221(25) ;„ je, and Lev. 253''-37 in H, in both of which passages a brotherly treat- ment of the impoverished Israelite is inculcated, and it is forbidden to take interest from him for a loan ; the permission to receive interest from a foreigner (though implicit in the terms of Ex. and Lev.) is granted explicitly only in Dt. ; and the promise of Jehovah's blessing is, of course, character- istically Deuteronomic (on 2^). Virtually all loans in ancient 266 DEUTERONOMY Israel were, it is probable (p. 178, and below), those directed to the relief of distress ; and these accordingly are the loans contemplated in the present law. — 20 (19). Thou shall not make thy brother give interest (^^3), interest of money, interest of victuals, interest of anything off which interest is given] Ex. 2224(25) QE) «viriaf 1/ fit) tropivtrai tara X*'f°'' ''*"> "'^^ vii rafxuv rtu d*iri/ii avrv* (see also y^ (^' 4^^). The minuter regulations of the later Jews, on the subject of divorce, are contained chiefly in the Mishnic treatises Kethuhoth (i.e. marriage- contracts) and Gittin, — both translated in De Sola and Raphall, Eighteen Treatises of the Mishna, 1843 : see further Saalschiitz, Mos. Recht, p. 799 fF. ; Edersheim, Life and Times of Jesus, ii. 332-334 ; Hamburger, ReaUEncycl. f. Bibel u. Talm. i. s.v. Scheiden, ii. ^.7;. SCHEIDUNG (where the formalities that must be observed in the preparation of a legal Get are enumerated) ; Kitto, Bibl. Cyclop.^ iii. 89 f. The legal form of a Get may be seen in Selden, Uxor Hebr. (1673) p. 369 f. ; Surenhusius, Mishna, iii. 323, 325 f. ; Hamburger, ii. I.e. ; cf. also Gittin, ix. 3. For two interesting specimens of ancient ^^) for his house for one year\ i.e. exempted (i K. 15^2) from other duties, and free to attend to the interests of his new home. 6. The mill, or the upper millstone, not to be taken in 8. nai VdS] '7 {=as regards) is here very peculiar, though there are some approximate parallels in late Heb., i Ch, 28"'-2i 29"'' 2 Ch. 7^" (1| i K. 9* without V) : Lex. "? 5 e e. — 6. Kin] he, — such a one as is mentioned in cl.* (Job 13^). 18 274 DEUTERONOMY pledge. — The hand-mill is an article in every household in the East : it is indispensable for keeping the family supplied with food ; and every morning its dull, grating sound is heard throughout an Eastern village (cf. Jer. 25^0 Rev. 18^2). The law is analogous to the one in v. 12-13. and like it imposes a wholesome limitation on the power exercised by the creditor over the debtor : how liable this power was to be abused may be inferred from such passages as Am. 2^ Pr. 22^^ Job 22^ — The milly or the upper millstone\ i.e. either the whole mill, or even the upper millstone alone (which revolves upon the lower stone, and without which, of course, the mill is useless). The hand-mill (Q^H"}) consists of two flat circular stones, worked usually by two women (Mt. 24*^) seated on the ground, as anciently by female slaves (Ex. 1 1^ Is. 472) ; the work being hard, and deemed degrading, was not performed by men except such as were captives (Jud. 1621 Lam. 5^^). The "upper millstone" (3?"?., lit. the "chariot," or rider) is men- tioned also Jud. 9^3 (2 S. ii2i). — For he (emph. : viz. one that doeth this) taketh a life [soul) in pledge\ the hand-mill, as just said, supplying a family with its daily bread, and so being tantamount to the life of those dependent upon it. 7. Against man - stealing. — A man discovered to have stolen, and sold into slavery, a brother-Israelite is to be punished with death. The law is virtually a repetition of Ex. 2 1 16 in J E, the phraseology being merely recast in the Deutero- nomic mould. — If a man he found (21^ 2222) stealing any of his brethren of the children of Israel, and he play the master over him (21I*), and sell him, then that thief shall die] Ex. 21I* ** He that stealeth a man, and selleth him, or if he {i.e. the man stolen) be found in his hand, shall surely be put to death." In Dt. the object of the verb "stealeth " is expressly limited to an Israelite. By sell him is no doubt meant sell him into slavery in a foreign land. — Brethren] 15*. — So thou shalt ex- terminate, &'c.] is^^^). 8-9. On leprosy. — In dealing with the plague of leprosy, the Israelites are to attend carefully to the directions given to them by the Levitical priests ; and to bear also in mind what 7. vs:]=persoti, as 10^ and often. XXIV. 7~io 275 Jehovah did to Miriam, as they came forth out of Egypt (Nu. 12^^). In JE no provision is made for the treatment of leprosy ; but in the Priests' Code the subject is handled with great minuteness, in view of the different cases that are likely to arise, in two long chapters, Lev. 13-14. The law, as it stands here, cannot be taken as proof that Lev. 13-14 existed in its present shape at the time when Dt. was written ; but it is sufficient evidence both that a Tdrah on the subject was in the possession of the priests, and that the principles which it embodied were of recognized authority, and referred to a divine origin ('* as I have commanded them"). — 8. Take heed] cf. 4". — The plague (y33) of leprosy] lit. touch or stroke (17^ 21^), — here of the physical mark {irXriyrj) produced by a malignant complaint (cf. i K. 8^^ Ps. 91^^), and a standing expression in Lev. 13-14 (v.^* ^' ' &c.) ; cf. the cogn. verb, 2 K. 15^ — Observe . . . and do] 4^. — According to all that the priests the Levites (18^) shall direct you] 1710^ (where obedience to the " direction " of the priests is similarly enjoined) : the verb is the one ip'f'^) used of the technical '* direction," given by the priests (cf. on 17^^) ; and the regulations contained in Lev. 13-14 are called by the corresponding subst., the Tdrah of leprosy (13^® 1^82.64.57). — 1,33] ^ Sam. minn fjaa. — As I have commanded them] the first person, of Jehovah, as 7*. — Observe to do] 5^ — 9. Remember, ^c] cf. 718b j and esp. 2^^''. — Unto Miriam] see Nu. 12 (JE). A solemn admonition to remember not only how Miriam was suddenly smitten with leprosy, but also how seriously it was treated, Miriam being excluded from the camp for seven days (Nu. 12^^^-). — By the way, &'c.] 23^(4) 25^^. 10-13. On pledges. — When an Israelite lends to his neigh- bour on the security of a pledge, he is not to go into the house for the purpose of fetching his pledge ; the right of selecting the article offered is to remain with the borrower. And if the borrower be a poor man, and offer his mantle as the pledge, it is to be restored to him at sunset, in order that he 8. 3 TDBTi] in, i.e. in the matter of (Ex. 23^^ 2 S. 20^"), when the case arises ; not against (3J, Schultz, Keil), which would be jD (23I" Jud. 13^ Jer. 9*), not 3. — 10. neri] 15*. — loay tsaj;'?] for him to give his pledge (cf, on 15'), — with a change of subj., as sometimes happens with the inf. (4*). 276 DEUTERONOMY may not be deprived of his covering for the night. Loans on interest {22^^^-) are forbidden : but loans on the security of a pledge are permitted ; and the two present provisions are designed to prevent the creditor's abusing his legitimate rights, or enforcing them vexatiously (Job 22'' 243), The second is based upon Ex. 2225f-(26f): the first is peculiar to Dt., and like those in v.^- ^^^, is intended as a further restriction on the arbitrary power of the creditor. The terms of both provisions show that commercial and monetary transactions (cf. p. 178) are still of a relatively simple character. — 12. A?id if he be a poor man, thou shall not sleep in his pledge^ as the next verse shows, the pledge contemplated is a mantle (no^tJ') — perhaps the only article that a poor man would have at his disposal for the purpose, as well as his only covering by night (Ex. 2226(2:)). So Ex. 2225(26) a jf thou take thy neighbour's mantle (riD^C') to pledge, thou shalt restore it to him against sunset." A garment was a common article to offer as a pledge (24^' Am. 28 Pr. 20^6 2713 Job 226) ; and the salmah (or simlah) was the large quadrangular over-mantle, or plaid (cf. on 22^^), which was used for sleeping in, and for other purposes (Ex. 12^* Jud. 825 I s. 2i^'>). On the duty of restoring pledges, see also Ez. i8^- ^2 2215. — And to thee it shall be Hghteousness] 6^^. 14-15. Justice towards hired servants. — The wages of a poor hired servant are not to be withheld from him after the time when they are due ; they are to be paid to him regularly at the end of his day's labour. One of the many laws in which Dt. abounds, not less than the codes of JE and H, inculcating equity and consideration towards those in a position of dependence or want. The parallel in H is Lev. 19^^^. — Thou shalt not oppress (or defraud)] P'^'V is used specially of oppression by robbery or fraud: 2829-33 i S. 123-4 Am. 4I Ez. iS^^ 222» Mai. 35 (■i'3K' -\y^ ^^^)}),^0f thy brethren, or of thy strangers, &€.] the expressions are Deuteronomic (152 12^2 31I2). — 15_ In his day, ^c] Lev. ig^^b *rh). — 9. Then shall his brother^ s "wife draw nigh unto him in the presence of the elders, and loose his sandal from off his foot, and spit in his face ; and she shall answer and say, So shall it be done unto the man that doth not build up his brother's house] according to Ru. 4"'-, it was the custom in ancient Israel, when property was transferred, or a right ceded, to take off the sandal, and hand it to the person in whose favour the transfer or cession was made, as a symbolic attestation of the act, investing it with legal validity. Here the sandal is taken from the foot of the husband's brother, in token of his renunciation of the right which the law gave him over his deceased brother's wife (comp. the Bedouin form of divorce, * * she was my slipper, and I have cast her off"; Smith, Kinship, p. 269); but it is removed not by himself, but by the woman, as an indication, apparently, that he allows an honourable privilege to be taken from him, and voluntarily renounces a duty which affection for a deceased brother should have made dear to him. The discredit which was felt to attach to his conduct, appears further from the contemptuous act which the woman is after- wards directed to perform (see Nu. i2i< Job 30^0 Is. 50^), and from the disparaging words with which she is to accompany it. For build up, cf. Ru. 4" ; also Gn. i& 30^ (RV. m.),— 10. And his name shall be called in Israel, The house of him 9. v:s3] "»n the face of" (in a hostile sense), as Nu. 12"; c.y'" (see note); Job 16* Hos, 5*. " Before" {Jebamoth, 12* ; Rabb. ; Espin) would be "JsS, 284 DEUTERONOMY that hath his sandal loosed] or, more pointedly, ** of the un- sandalled one," — a contemptuous soubriquet, which will cling to his family, and perpetuate the recollection of his unbrotherly act. — ^t^iC'n 10B' Nip''] Ru. 4I* (in a different application). An institution so widely diffused as the Levirate-marriage must rest throughout upon some common basis, and be due to the operation of some common principle, or principles, influencing society. By J. F. McLennan * it was strongly contended that the peculiar position taken in it by the brother can be properly understood only as a survival from an antecedent polyandroiis stage of society — in particular, of the kind known as Tibetan polyandry, in which a group of brothers living together share a single wife, and the children of the brotherhood are all (by a legal fiction) reckoned as belonging to the eldest brother. But though undoubtedly polyandry has prevailed, and prevails still, in many parts of the globe f (notably in Central Asia), the best independent judges are of opinion that McLennan greatly exaggerated its extent and importance as a stage in the development of society ; and, in particular, that the usages connected with the Levirate-marriage, to which he appealed as evidence of its former existence, were not so conclusive as he supposed. t The institution of the Levirate-marriage, it is probable, § originated in a state of society in which the constituent units were, more largely than with us, not single families, but groups of related families y or joint family groups. In primitive and semi-primitive societies women do not possess independent rights, they are treated as part of the property of the family to which they belong. A married woman, upon the death of her husband, passes consequently, with her children, and her late husband's estate, to the new head of the family, who assumes in relation to them the same rights and duties which the husband had : he holds towards them the joint position of guardian and owner ; and this brings with it as a corollary the right to treat the widow as his wife. And it is the brother who thus becomes the deceased man's heir, because, from his age and position, he is (as a rule) the person who is best fitted to be the new head of the family, and the guardian of its • Studies in Arte. Hist. 18S8, p. 97 ff., esp. 109-1 14 ; Fortnightly Review, 1877, i. 694 if. t Including Arabia: see Strabo, p. 783; Bokhari, iii. 206 (W. R. Smith, Kinship, 122-135; Wellh. in "Die Ehe bei den Arabem," in the G8tt. Nachrichten, 1893, p. 460 ff.). X H. Spencer, Fortnightly Review, ib. p. 895 fF. ; Westermarck, Human Marriage, pp. 3, 510-515 ; Wake, Marriage and Kinship, ch. v., esp. pp. 172-178 ; A. H. Post, Entwicklungsgesch. dcs Familienrechts, pp. 58 f., 63 ; Starcke, The Primitive Family, pp. 128-170. (The reader should be aware that the term "Levirate-marriage" is used by different writers in different senses : by some it is used in the broader sense noticed above (p. 281), by others it is limited to the special type, such as prevailed among the Hebrews and the Hindus.) § Post, FJhnol. Jurisprudenz, p. 40 ff. ; Starcke, pp. 141, 152 f., 159 f^ 165-167. XXV. II-I2 285 interests and rights. As remarked above, the Levirate-marriage prevails with many modifications of detail : frequently, for example, it is limited to the case where the surviving- brother is younger than the deceased brother ; * as the strong sense of family unity which gave it rise becomes weakened, the brother, though he must still make provision for the widow, often retains only the right, and not the duty, to take her in marriage ; t elsewhere it is permitted only where the education of the deceased brother's children has to be provided for.J Not improbably the Hebrew institution was once considerably wider in its operation than appears in the OT. : there, very nearly as among the Hindus and the Malagasy, it is confined to the particular case in which the widow has no sons, and in which there- fore some special provision is necessary to secure the perpetuation of the deceased man's family, and maintain the integrity of his estate. That the issue of the marriage is counted as belonging to another than bis real father is due to the operation of a "legal fiction," of which numerous examples are to be found in ancient law. The marriage of Bo'az and Ruth (in spite of Nowack, Arch. i. 346 f.) is not a Levirate-marriage : Bo'az is not Ruth's brother-in-law ; but he "purchases" her (4'*), together with No'omi's estate (4*), which he "redeems": he takes her consequently not as Levir, but as Gael; and this office devolves upon him, as i^"" hints, just because No'omi has no surviving son, able to discharge the duty of Levir. The resemblances to Dt. 25 in Ru. 4 are due to the general community of subject-matter (the elders intervening in a case of family law, the "gate," &c.), not to the fact that the same case is being described. From a legal point of view, the marriage of Bo'az and Ruth, and the perpetuation of Mahlon's name ^^6b. 10^^ gpg elements in the transaction, subordinate to the question of the redemption of Elimelech's estate (4^'^). In Lev. 18^^ 20^ marriage with a brother's wife (widow) is forbidden. The two laws are usually harmonised by the supposition that Lev. pre- scribes the general rule, which is superseded in the law of Dt. by the exceptional circumstances there contemplated. As the conditions under which the marriage is permitted are very precisely described in Dt., this explanation may be the correct one. (The difference is otherwise ex- plained by Benzinger, Arch. p. 346; Nowack, Arch. \. 346.) 11-12. Against immodesty in women. — W7ien men strive with one another {wm^ Ivy ^d)] as Ex. 2122. — 12. Thine eye shall not spare\ 7^^. — "The case, significant for the manners of the age, was, nevertheless, assuredly not of such frequent occurrence as to call for prohibition by a special enactment : it is, however, selected typically (as e.g. \/wnts[see on 19^^], the only case in which the law prescribes the mutilation of the person as a punishment" (Dillm.). 13-16. On honesty in trade. — The Israelite is not to have in his possession unjust weights or measures ; for Jehovah abhors dishonesty, whereas His blessing rests upon those who deal uprightly. Justice in the administration of judgment has been insisted on previously (i6^^"20) : here justice in commercial transactions is insisted on likewise. Lev. ig^s-ss^ jn t^g Law of Holiness, is parallel: "Ye shall do no unrighteousness (?)]}) in judgment, in meteyard, in weight, or in measure. Just balances, just stones, a just ephah, and a just hin, shall ye have : I am Jehovah your God, which brought you out of the land of Egypt." — 13. Thou shalt not have in thy bag (Mic. 6^^ Pr. 16^^) two different {stones)\ lit. a stone and a stone., i.e. stones of different size and weight, or (as the following words explain), "a great and a small," — the larger one for buying, and the smaller for selling ; Am. 8^ shows how this type of dishonesty prevailed in N. Israel. Stones were frequently used for weights in ancient countries. For the Heb. idiom employed, comp. Pr. 20^' (the same expression), Ps. 12^ (lit. "with a heart and a heart") i Ch. 12^. — 14. Two different ephahs\ the most ordinary, and standard, Heb. measure is taken as the example ; comp. Lev. 19^^ Am. 8^ Mic. 6^° Ez. 4510, — 15_ ji -whole and just stone] "whole," i.e. not deficient in any respect, not under weight. Comp. Pr. ii^ (notO '•iTKO Wl^l n^h^ pXI nin^ nnyin). — That thy days may he long, Qfc] 5^^ (Ex. 20^2); cf. 4*°: see on 4^6 i2o. — 16. For every one thai doeth these things, &c.] the ground, exactly as 18^2 22^: see also 7^^ ("abomination"). — (Even) every one that doeth unrighteousness y)X)\ ^iy HK'y, as Lev. 19I5. ss ^hj^ quoted above, and in Ez. (3^0 iS^*- 26 2313- 16. is^^ U/^^ jg ^ot a common word, occurring, beyond the passages quoted, only 9 times. 17-19. The 'Amalekites to be exterminated by Israel. — The hostility displayed by 'Amalek towards Israel as they came out of Egypt (Ex. 17^"^^), when they pursued them with such pertinacity as even to cut off stragglers in their rear, is not to be forgotten by Israel : when settled securely in thei/ 18. pMi pK] Ux. \ 1 1.— 15. pnsi] cf. G-K. § 131. 2''. XXV. I3-I8 28; land, they are to remember Jehovah's purpose, then solemnly pronounced against His people's foe (Ex. 17^*- ^^). The verses repeat and enforce, in the style and manner of Dt., the duty thus laid (implicitly) upon Israel. The repetition is agreeable to the situation in which the discourses of Dt. are represented as having been delivered. The passage of Ex. declaring Jehovah's purpose to "blot out the remembrance of 'Amalek from under heaven " is a striking and emphatic one ; and in a recapitulation of the principles designed for Israel's future guidance, supposed to have been addressed to them when they were on the point of entering the Promised Land, it is not more than natural that it should have been repeated. The fact that 'Amalek, at the time when Dt. was written, had ceased to be a neighbour formidable to Israel, even if it had not ceased to exist as a nation altogether (cf. i S. 15; 30^^^; I Ch. 4*5), does not affect the question : the injunction is supposed to have been given at a time when its execution was yet future ; and in so far as it had been actually carried into effect, the Israelitish reader would have the satisfaction of feeling that it was a point on which his nation had not failed in responding to the duty laid upon it. — 17. Remember what 'Amalek, dr'c.] the sentence is framed exactly as 24®. — In the way, &€.] as 236(*). — How he met thee Cl"}!^) hy the way] cf. I S. 152 (ima 1^ Db' nc's ^siK'^f' p^Joy hk'j; Ik's n^<).— 18. And cut off at the rear in thee all that were fagged behind thee] lit. ** tailed in thee," i.e. cut off as a tail those whom sickness or exhaustion compelled to follow on slowly behind. Cf. Jos. lo^* (D2)t. This particular incident is not mentioned in Ex. 178-13. — Fagged] see below. — Faint and weary] Jud. 8*-^^ (•l^y); 2 S. 172 (yy), cf. V.29. Advantage was taken of a time when Israel was exhausted by the heat, or other accident of the journey. — And he feared not God\ " according to the rules of ancient Arabian hospitality, and with some sense of God, an. 2** the Aram. Srn is to beat down, subdue : in Syr. Stm is to forge a metal ; hence perhaps beaten down (by heat or fatigue), over-done, fagged. 288 DEUTERONOMY rather assisted, those who lagged behind, unfit for battle. That they did the contrary, was inhuman and barbarous : a people with such evil customs deserves no mercy" (Dillm.). — 19. Giveth thee rest, &c.\ so 12^0. The period meant is that of the Kings (cf. 2 S. 7^). — In the land which, &'c.\ exactly as I i*.— Thou Shalt blot out, e^c] Ex. 17I* •«! will utterly blot out the remembrance of 'Amalek from under heaven." The Divine purpose, declared in these words, is here impressed upon Israel as a duty. — Thou shalt not forget] cf. 9^. XXVI. T^vo liturgkal ceremonies to be performed periodically by the Is/aelite in Canaan; with an exhortation im- pressing once again upon Israel its obligations towards Jehovah. The subject of this chapter fits it to form a suitable close to the code of laws constituting the Deuteronomic legislation (c. 5-1 1 ; 12-25). It provides the Israelite with the means of periodically reminding himself, befote God, of the obliga- tions under which he lives, and of the spirit of grateful and ready acquiescence in which he should yield obedience to them. 1-11. A form of thanksgiving, to be used annually by the Israelite, at the time of presenting his first-fruits at the Central Sanctuary. — The Israelite, bringing with him his first- fruits in a basket (which the priest will receive from his hands and present formally at the altar), is to make a solemn con- fession of Jehovah's bounty and faithfulness as manifested in His dealings with his nation, and in grateful acknowledg- ment of His goodness to offer to Him the first-fruits of the soil which He has given him to possess. — 1. Whefi thou art come, (Sr'c] nearly as 17^*. — For an itiheritance\ 4^^ &c. — 2. Some of the first (18^) of all the fruit\ whether the '* some of" is to be taken strictly, or not (cf. v.^**), is uncertain ; comp. on\.^^.— Unto the place, &c.] i25-".— 3. The priest that shall be in those days] i.e. the priest for the time being (17* 19^^). By the sing, is meant, probably, the chief priest (acting, if necessary, through one of his deputies). — 3. I declare this day, &*c.] the Israelite confesses that he owes his present enjoy- XXVI. i-u 289 ment of the land to Jehovah's faithfulness. — Sware] i*. — 5-9, How Jehovah had wonderfully multiplied the nation, and brought it from servitude in Eg-ypt into fertile Canaan. The passage consists largely of reminiscences of JE's narrative in Ex., with one or two from Nu. 20. — 5. An Aramcean ready to perish C^^^) toas my father\ Jacob is so styled, with inten- tional disparagement, on account of his foreign connexions ; his mother's home had been in Aram-Naharaim (Gn. 2/^^- 2*), and he spent himself many years in the same country (Gn. 29-31) in the service of his mother's brother, Laban "the Aramaean" (Gn. 2520 28^ in P; 3120.24 j^ jg)^ whose two daughters he married. "I?N, prop, perishmg (Job 29^^ Pr. 3 1 6), when applied to animals, esp. sheep, suggests the idea of losi (and so in danger of perishing) by straying- (Jer. 50^ Ez. 34'*- 1^ Ps. ii9i''6; comp. i S. 93-20); and as such an idea would be applicable to Jacob, with his many wanderings, it is not improbable that it may have been felt to be associated with the word here; hence RV. marg. "Or, wandering'. Or, lost": cf. Is. 27^3. But the once destitute foreigner, slender as his chances of life might have appeared to be, became ultimately a great people. — To sojourn there\ Gn. 47*. — Few in number] cf. Gn. 3430. — Great, mighty, and populous] Ex. i^; cf. c. 1^°. — 6. Evil entreated us (uns iyi"'l)] Nu. 20^5 (JE). — Afflicted us (i:iij;""i)] Ex. 112. — Hard bondage \r\V\> m2V)] Ex. i^* 69 (both P); also i K. 12* Is. 148.— 7. Cried unto Jehovah] Nu. 20^8; cf. Ex. ^T.—The God of our fathers] Ex. 3i6.i6._ Heard our voice] Nu. 20^^. — Saw our affliction] Ex. 3^ 481. — And our oppression {Yj\rh)] Ex. 3^. — 8. Brought us forth, &'c.\ the expressions as above, 8^* 4^*. — 9. Unto this place] i^^ 9^ 1 1*. — Flowing with milk and honey] 6^ &c. — 10. So shall thou set it down . . . awflfworj-^e*^] viz. with the ceremonial just described (v.4ioa). In point of fact it is the priest who is actually to " set down" the basket (v.*). — 11. And thou shall rejoice because of all the good, &'c.] comp. 1 26''- nf- i^f. jgn. u^ which make it evident that what is meant is the joy of a sacred meal, held at the sanctuary, in which the needy Levite and the stranger (as in the passages quoted) are to be invited to share. XXYI. 5. BVD Toa] so 28«2 : the 3 as 10**. 19 290 DEUTKKONOMV III 18' ihe reshith forms part of the revenue of the priests. The present passagfe is not necessarily in conflict with that, though the exact manner in which the first-fruits were disposed of is not certain. In may be natur- ally supposed that the first-fruits presented at the altar became afterwards the property of the priests : in this case, as it is not distinctly said that the sacred meal of v.'^ consisted of the first-fruits, the reference may be to the sacred meal accompanyingf one of the three annual Pilgrimages, perhaps that of Weeks (16"), at which the first-fruits may have been offered. Or if the part. jD (some of the first-fruits) in v.^ is to be taken strictly, as the amount of the first-fruits is not defined in 18^, it may have been considered sufficient to hand over a part to the priest (v."- ■*•'**), the remainder being consumed at a sacred meal. The former alternative seems preferable. 12-15. A solemn profession of obedience in the past, with a prayer for a blessing in the future, to be made by the Israelite after he has completed his payment of the triennial tithe. — The tithe of the third year was appropriated to charit- able purposes in the Israelite's native place (142^*^) : this not being in itself a religious act, a substitute is provided, con- sisting in a form of words, expressing the worshipper's sense of the obedience which he owes to God, and of His dependence upon Hiin for future blessing. — 12. /n the third year, the year of tithing] see on 142^. — And givest it to the Levite, dir'c.] as prescribed in 14'^^^-. — 13. Before Jehovah thy God] possibly, as Gn. 277, in the Israelite's own home, "before God the all- present" (Knob., Keil) ; but, more probably (Riehm, ^PF^. 1794'', Di.), in view of the general usage of D, "before Jehovah at the central sanctuary" (v.^- ^^ ja''-^^. 18 j^^as. 26 j^ao 16^' ig^^), — probably, on the occasion of the pilgrimage thither at the end of the year, at the Feast of Booths. — / have extenninated (13" ('')) that which is holy out of my house] "Holy" (of. on 12-'') refers to the tithe, which, being con- secrated to Jehovah, so long as it remains in a private house, is of the nature of an unpaid debt, a due wrongfully withheld ; hence the strong verb employed, signifying its total removal from the house. — Have given them, &c.] 14^^. — / have not 12. -liyy^] for Tri-n'? (cf. Neh. lo^s nbys): G-K. § 53. jR."-'. But the Hif. does not occur elsewhere ; and prob. iB'yp should be read, as i4"^*' Gn. z'S^. — iB'iDn nitJ-] tS to JsuTs^av JTiSsxaT-ov, introducing the idea of the "second tithe" (above, p. 170). But this could be only -ivn nryon, of which n^'j/Drr nvD is not a probable corruption. The rendering possesses no exegetical or critical value ; and implies merely that r\vo was read (ungrammatically) as n'jK'. XXVI. 12-14 29 1 transgressed any of thy commandmc7its\ the context (on both sides) shows that the reference is to the particular command- ments relating to the tithe : the worshipper affirms that he has paid it in full to those who were authorized to receive it : the words are thus not conceived in a spirit of self-righteous- ness ; for they relate only to a particular and limited duty, which it would require no severe moral effort to perform. — 14. He has, moreover, while it was in his custody, guarded it carefully against defilement. — / have not eaten thereof in my sorrow] i.e. in my mourning; pX as Hos. g*. Contact with a corpse, or even proximity to it in the same house, occasioned ceremonial uncleanness (Nu. ig^i- '^*, in P) ; if a man, there- fore, whilst he was unclean from this cause, partook of the tithe, the whole would become unclean in consequence. •* Bread of sorrows" is alluded to as unclean in Hos. g*. — Nor exterminated thereof whilst unclean] he has been careful, while removing (v.^^) the tithe from his house, to be in other respects, also, ceremonially clean. Contact with holy things, whilst a person was unclean, whether through proximity to a corpse, or from any other cause, had to be avoided : comp. (of the priests) Lev. 22^-^ (H) Nu. iS^^-^^ (P). — Nor given thereof for (or /o) the dead] the exact sense of these words is uncertain, the Hebrew being ambiguous. If the rendering for the dead (14^) be correct, the allusion will be to the custom of the friends of a deceased person testifying their sympathy with the mourners assembled in the house by sending to them gifts of bread or other food, for their refreshment (2 S. 3^^ Jer. 16'^ Ez. 24*^) : food consumed at such funeral feasts being n^iturally (see above) "unclean," it would be deemed unlawful co apply any part of the tithe to such a purpose (so Kn., Ke'., £w. Anliq. p. 204, Oettli). If, on the other hand, the rendering to the dead be correct, then the allusion will be, most probably, to the practice which was widely prevalent among ancient nations (Tylor, Primitive Culture,^ •• 4.90 ff., ii. 30-43, including sur- vivals among Christian peoples), and was in vogue also among the later |cvvs (Tob. 4^'': comp. Sir. 30^^^-, where the practice is ndicuied), of placing food in the grave with the dead, for 14. KOaa] " a^ one unclean" (on v.°) : cf. «t'r\)\ Ps. 14^ 10220. — Thv holy habitation (iL-^p pyo)] Jer. 25=^0 Zc. 2^7 Ps. 68*5 2 Ch. 3o-"t : pyo, in classical Heb., is confined to poetry, and the elevated prose of the prophets. Cf. Is. 63^^. — And the ground, &'c.\ci. 11^2. i4f.^ — Asthoicswarest] i^. — A land flowing, &'c.\\.^, 16-19. Closing exhortation, reminding Israel of the mutual obligations, undertaken by Jehovah and the people respectively, in the covenant subsisting between them. — This day] 4^ 5^ &c. — These statutes and judgments] i.e. those contained in c. 12-25; comp. 12^ — Observe and do them] 4^. — With all thiTte heart and with all thy soul] on 6^. — 17. Thou hast this day 17. tdkh] so v.'^f. The rend, adopted above is that of Ges., Ew. {Ant. p. 28), Kn,, Keil, and is the most satisfactory, others that have been pro posed being questionable philologically. XXVI. 15-19 293 caused Jehovah to say (mosn) that he "will be thy God, &'cJ\ l^pxn (which occurs only here and \.^^) was perhaps a term used technically by the contracting- parties in a covenant, each causing the other to recite the terms of the agreement between them. So here Israel, by listening so readily to the command- ments set before it, has (virtually) "caused Jehovah to say" that He will be its God, and that it should observe His com- mandments ; and Jehovah has at the same time "caused Israel to say" that it will be His people and keep His com- mandments, and that He will then respond, on His part, by promoting it above the nations of the earth. That Israel *^ caused, or occasioned, Jehovah to say," is not, of course, literally exact ; but the expression follows from the nature of the case, and is a consequence of Jehovah's having con- descended to become one of the contracting parties to a covenant. — To be to thee for a God {Li''Thvh 1^ nvn^)] a common phrase (with thee, you, them, &c., as the case may be) : 29I2 ; 2 S. 724 (= I Ch. 1722) Jer. 723 n* 24^ 3022 3133 (cf. y.i) Ez. ii20 M" 34^* 36^^ 37^^- ^^Zech. S^; in P (inch H), Gn. 177.8 Ex. & 29« Lev. ii« 2233 2588 2612.45 Nu. i5"t (differently Gn. aS^^ (JE); Ex. 4!^). — To 'walk in his ways, &r'c.^ the expressions, as 8^ 430.40 &c_ — 18_ And Jehovah hath this day caused thee to say (v. ^7) that thou wilt be to him a peculiar people^ 7^ (with note), based on Ex. igS (n^JD 'h Dir^ril), the passage here referred to ("as he said unto thee"). The phrase is an expansion of the common one "to be to him {or me) for a people," the correlative of "to be to thee for a God," and often found in combination with it; 27^ (n''^"^3) Jer. 723 ii^ 13^^ 247 3022 3i33 (cf. v.l) 3238 Ez. Il20 14" 3628 3728. 27 Zgch. 2^^ 9fi, in H, Lev. 26^2; with other verbs, Dt. 2912 (d^h), i S. 12^ {r\^]3) 2 S. 723 (mD)2<' (piD; in the ||, i Ch. 1722 )nj), in P, Ex. 6^ (np^)t : and the undertaking being g"iven by a human subject, as here, 2 K. 11^^ = 2 Ch. 23^^. — And keep all his commandnients\ explanatory of the conditions involved in Israel's agreeing to be Jehovah's npJD Dy. — 19. And that he will set thee high, &r'c.\ 281^; cf., of the Israelitish king, Ps. 3g28(27) — Which he hath made] Ps. 86^. — For a praise, a7id for a nam.e, and for an honour (lit. an ornament)] i.e. to be an 294 DEUTERONOMY object of pride and renown unto Jehovah; so Jer. 13^^^ (the same words), cf. 33^ Zeph. 319-20, — ^^^ holy people, &'c.\ 7* 142.21 289; varied from Ex. 19^ (cmp "'Ij), which is referred to here ("as he hath spoken"), as v.^ is referred to in the last verse. From its position, the condition of being a holy people to Jehovah appears to be viewed here as a privilege conferred upon Israel by God (cf. 28^), rather than as a duty (which it is Israel's part to realise for itself (142-21). Naturally, con- secration to Jehovah has this double aspect, either side of which may be brought into prominence, according to the truth which a writer on a particular occasion desires to enforce. XXVII. Instructions relative to a symbolical acceptance by the nation of the Deuteronomic Code, after its entrance into Canaan. In this chapter the discourse of Moses is interrupted, and the writer uses the third person (as i^-^ 441-43 ^i 2gi (2)ff.j. it contains injunctions relative to /b«r ceremonies : (i) the inscription of the Deuteronomic law on stones upon Mount 'Ebal, v.i-*-*; (2) the erection of an altar and offering of sacrifices on the same spot, v.^-7 ; (3) the ratification of the new covenant by the people standing on both mountains, six tribes upon each, v.i^-13; (4) the twelve curses to be uttered by the Levites, and responded to by the whole people, v.i*-26. V.^-io consists of a practical exhortation addressed to Israel. The chapter presents considerable critical difficulties. Not only are the various parts of which it consists imperfectly connected with each other (see the notes), but it stands in a most unsuitable place. C. 28 forms manifestly the proper close of the Deut. Code (c. 5-26), and connects well with 261^ ; but c. 27 lacks connexion both with c. 26 and with c. 28 (the transition from 2714-26 ^q 281 being peculiarly abrupt), while at the same time it interrupts the discourse of Moses with directions, the proper place of which is after c. 28, and with a series of imprecations (v.i4-26^ which (where they now stand) anticipate unduly 2^^^^-. It is hardly possible that the chapter can form part of the original Dt. It seems that a Deutero- XXVII. 1-2 295 nomic imdeus has been expanded by the addition of later elements, and placed here, in an unsuitable context, by a later hand. 1-8. The Israelites, on the day that they cross Jordan, are to take ^eat stones, to inscribe upon them the Deuteronomic law, and to set them up upon Mount 'Ebal, at the same time erecting an altar, and offering sacrifices, to Jehovah. — The ceremony, here prescribed, is intended evidently as a public and official acceptance by the nation of the Deuteronomic Code, ratified by religious sanctions. The passage appears to be composite. V.^"* and v.* belong closely tog-ether (all relating to the stones, and to what is to be written upon them) ; but they are interrupted by v."'^ (relating entirely to the altar). Yi-4. 8 ^a^s ajgQ y 7b^ abound with marks of the Deut. style, which are absent from v.'"'». It seems that an older injunction (JE), v.*"^*, respecting a sacrifice on 'Ebal, has been taken up by D (or a follower of D), supple- mented by the addition of v.^, and combined with the instructions, written in his own words, for the inscription on stones of the Deut. law. It is a further question whether v.^'*-* itself is the work of one hand or two. Dillm. points out that v.'^'^ are repeated, largely in the same words, in V *• *, with the difference that while in v.* 'Ebal is specified as the place where the stones are to be set up, in v.^"' they are to be set up immediately after the passage of Jordan (note not only v.'' "on the day," but v.' " that thou mayest^ in," &c.) : hence he assigns v.^"' to D, v.**''''* to R<*. But the repetition may be due to the diffuse character of the Deut. style (Kuen. Th. T. xii. 299), and the other difference may arise from the fact that the writer, looking back to a distant past, may not have reflected on the time that must actually have elapsed between the passage of Jordan and the arrival at 'Ebal. In 1 1^" 'Ebal seems to be represented as nearer to Jordan than it actually is. 1. And the elders] elsewhere in Dt. Moses is represented as alone laying commands upon Israel. Why the elders (31^) are here exceptionally associated with him, it seems impossible satisfactorily to explain; the sing, ^v^i, and the pron. "I," show that in any case they are assigned only a subordinate position beside him. — All the commandment, &c.] i.e. the Deut. law; cf. on 8^ — 2. Ott the day when, &c.] hardly = ** in the time when " ; for (i) IK'S DV? is not quite the same as Di*3 (sq. inf. or pf.), Gn. 2* Nu. 3^, and where it occurs besides (2 S. 1920 Est. 9^) denotes a literal " day " ; and (2) in v.^^ only the passage of Jordan is contemplated, the occupation of XXYII. 1. -lb?*] 5^2 16' ; cf. on i".— 2. t^] v.« Am. 2' Is. 33"!. 296 DEUTERONOMY Canaan being- yet in the future. If v.* ('Ebal) is by the same hand as v.^*^, the difference, it seems, can only be explained as sug-gested above. — Great stones\ because much was to be inscribed upon them. — Plaister them with plaister\ i.e. coat them with lime or gypsum p''?')' '" order to secure a surface on which the writing inscribed might be clearly legible. The letters were not to be carved in the stone (as is usually the case in ancient inscriptions), but to be inscribed, with some suitable pigment, upon a prepared surface. The practice was Egyptian. In Egypt it was the custom to put a layer of stucco, or paint, over the stone used in architecture, of what- ever quality, even granite : and in the case of sandstone, which was porous, a coat of calcareous composition was laid on before the paint was applied. The black pigment, used in Egypt, consisted of ivory or bone black ; and figures, or characters, inscribed by this method were very permanent (Wilkinson-Birch, Anc. Eg. ii. 286-288). It was a common custom in antiquity to engrave laws upon slabs of stone or metal, and to set them up in some public place. At Carthage the regulations respecting sacrifices were thus engraved {CIS. I. i. 166-170). In Greece such slabs were called o-r»;Aat [e.g. Plato, Crit. 119 C, E; Demosth. Lept. p. 495): many laws and decrees of Athens, and other Greek states, so inscribed, have been discovered during recent years (see e.g. Hicks, Greek Hist. Inscriptions., 1882, passim). — 3. All the words oj this law] i.e. of the Deuteronomic Code (c. 5-26), according to the general usage of the expression "this law" (i^). Others have supposed the reference to be to the blessings and curses (Jos. Ant. iv. 8. 44, who says, inexactly, that they were inscribed on the altar), or to the 613 precepts which the Jews computed to be contained in the Pent. [Sotah, vii. 5; Knob., Ke.) ; but neither of these explanations is consistent with the term used. Whether the whole of c. 5-26 is intended, or the laws alone (without the hortatory introductions and comments), must remain undetermined. This inscription of the Deut. Code is intended as a declaration, on the part of the people, made as soon after their entry into Canaan as possible, that it is the rule under which in future they elect to live, while the XXVII. 3-« 297 laws inscribed upon the slabs remain as a permanent record of the fact (of. Is. 8^ 30^). — In order that thoti may est go t'n, &*c.] the phrases as 4'*° 6^. The words seem clearly to contemplate the occupation of Canaan as still future ; see on v. 2. — 4. 'Ebal] Sam. has " Gerizim," the sacred mountain of the Samaritans. No doubt, an arbitrary alteration of the text: see Ges. de Pent. Sam. p. 61 ; De Rossi, Var. Lect. adloc. — 5-7. The altar to be erected on the same spot. It is to be built, according to the ancient law of Ex. 20^5 (JE), in simple fashion, of whole, i.e. of unhewn stones, upon which no tool has been used. Burnt-offerings are to be offered upon it, and also peace-offerings (cf. Ex. 20^4), the latter accompanied by the usual sacrificial meal. The nation's public acceptance of the Deut. law in Canaan is to be marked by religious cere- monies, similar to those by which the covenant of Sinai was concluded (Ex. 2/\^- ^i). The representation cannot be destitute of an historical basis : no doubt at the time when E wrote, there was such an altar on 'Ebal, together with slabs of stone inscribed with parts of the law, which tradition told had been set up there shortly after Israel's entrance into Canaan. Comp. Jos. 8^1. Burnt- and peace-offerings are often men- tioned together in the historical books, as Ex. 24^ Jud. 20^^ 2i5 I S. 108 2 S. 617 I K. 315.— 7. Peace-offerings (Q'P^f)] else- where in Dt. (on 12^ 18^) these are denoted by the term " sacri- fices " (D'naT); see 126-11.27 x^^,—Eat\ on 12^.— And thou shalt rejoice before Jehovah^ as 12I2. This clause, if the view adopted above be correct, will be an addition made by D (or R"^) to the passage (v.^"^) taken by him from E. — 8. Upon the stones] i.e. those named in v. 2- * (see v.^a), not those mentioned in v.\ 9-10. Israel is reminded of the obligations involved in its character as Jehovah's people. — The verses have been often supposed (Ewald, Hist. i. 121 ; Kleinert, p. 183; Kuen. Th. T, 1878, p. 302 f.. Hex. § 7. 21 ; Dillm. ; Westphal, p. 99), not without reason, to have been the link which originally con- 5. f)*:n] as 23-' Ex. 20^ ; cf. Is. lo'^ In Arab, to raise aloft \ in Heb., coupled with the idea of moving to and fro, to swing or wave (the hand, &c.). — 6. 'Ji nio'^B' D':3.v] in appos. with '' n^JD nK : Engl, idiom inserts " of." So Gn. 2^ Ex. 2o25 25I8 &c. (Dr. § 195. i ; G-K. § 117. 5 i 5).— 8. ^»<3] Hab. 2^ ; cf. i'. — atJM ixa] the double inf. abs., as 9*^^. 298 DEUTERONOMY necf ed c. 26 with c. 28. On the one hand, they are unconnected either with v.'-^ or with vJi-^o (for not only does a new intro- duction follow in v.", but the expression "commandments and statutes," which elsewhere denotes the Deut. Code as a whole, is too g^eneral to be understood of the imprecations V. 14-26) . on the other hand, they are kindred in thought with 26IM9 (cf. V.9 this day with this day 26^7; and the similar argument based in both passages on the fact of Israel being Jehovah's people) ; and, while 27^^-2'^ is followed very abruptly by c. 28, 29^-10 would be a suitable and natural introduction to it. — 9. The priests the Levites]; see on 18^. — All Israel] i^ — Hear, O Israel] 5^. — This day thou art become a people vnto, (Src] 26^^. — 10. Hearken, then, unto the voice, ^yc] cf. 26^^. — Commandments and statutes] 4*" 6^ io^3 28^5 30IO, cf. 26^^. — WJiich I am connnanding thee this day] 4*'' and repeatedly. 11-13. The Deuteronomic Code to be ratified, and symbolic- ally accepted, by Israel at a national solemnity to be cele- brated on Mount Gerizim and Mount 'Ebal. — The verses have reference to ii26-3o^ where a blessing is promised, in case Israel obeys Jehovah's commandments, and a curse in case it departs from them ; and the blessing, it is then said, is to be "set" upon Mount Gerizim, and the curse upon Mount 'Ebal. The last words point evidently to some kind of symbolical ceremony ; and the present passage indicates what the nature of the ceremony intended is : six of the tribes are to stand upon one of the two mountains named, invoking a blessing upon the people, in the event of their obedience, and six upon the other, invoking similarly a curse, in the event of their disobedience. The sons of Jacob's legitimate wives, Leah and Rachel, are, it may be observed, chosen for the blessing, the sons of his two concubines, Zilpah and Bilhah (Gad and Asher, and Dan and Naphtali), for the curse, the numbers on the two sides being equalized by Reuben, who forfeited his birthright (Gn. 49''), and Zebulun, as the youngest son of Leah (Gn. 30^'"'), being transferred from the former division to the latter 9. njpn] only here. Sakala in Arab, is to be silent {e.g. Gn. 15^^ Ex. 15^* Saad.). — n^nj] the Nif. is elsewhere hardly used, except of an occurrence, to be brought about', cf. 4^^. — 13. Vy] nearly =yor (rare): cf. Ex. I2* 29" Ps. 8cy« {Lex. hv 1 g S). XXVII. 9-'3 299 (Knob., Keil., Dillm.). On the two mountains selected, see on II*. For the manner in which the instructions here given are stated to have been carried out, see Jos. 8^3 (D^). 14-26. A series of twelve imprecations, to be pronounced by the Levites, and responded to by the people, declaring God's curse against twelve typical forms of sin. — Of the offences against which these curses are directed, all are reprobated elsewhere in the Pent., though not all in one and the same Code ; thus seven are forbidden, or (the twelfth) deprecated, in other parts of Dt., six in the laws of JE (Ex. 20. 21-23. 34), nine in Lev. 17-26 (H). The following table exhibits the parallels in a synoptical form : — Ex. Deut. 27. Lev. 17-26. 20^- ^ 34" v.'" (the secret worship of an image) : cf. 4'^- ^' ^ ig* 26^* 20^^21" v.'^ (dishonour of parents) : 5^^ cf. 21^*"''^ 20® v.i^ (removal of landmark) : 19^* v.i* (misleading the blind) 22^*'*' 23® V.'* (wresting the judgment of the stranger, fatherless, and widow) : 24" v.* (incest with step-mother) : 23^ (22'") 2218(19) V. 21 (bestiality) v.*^ (incest with half-sister) v.^' (incest with mother-in-law) 20'^ 21^* v.^^ (murder) cf. 23* v.^ (receiving bribes for slaying the innocent) : cf. i6i9 * * • v.''* (disregard of the Deuteronomic law) • • • The parallels agree in substance, but the resemblance is seldom verbal : hence the imprecations will hardly have been taken directly from the corresponding prohibitions. The offences against which they are directed are the dishonour of Jehovah, certain grave breaches of filial and neighbourly duty, and certain typical forms of immorality. The principle upon which the particular offences named are selected is not apparent. Only three of the offences prohibited in the Decalogue are included ; and yet, while adultery, for instance, is not noticed, three separate cases of incest are specified. It has, however, often been observed that the offences selected for imprecation are, at least mostly (note "in secret," v.**'''^), I91* ,g33f. 188 20" 18^3 20l» 1 89 20" i8»7 20" 2^17 300 DEUTERONOMY such as would not readily be brought to justice before a human tribunal. The verses agree so indifferently with what precedes that it is hardly possible for them to have been the original sequel of v.i^-^^, or even to have formed pare of the original Deuteronomy. (i) V.'^'^' speaks of a blessing to he pronounced on Mt. Gerizim, and a curse upon Mt. 'Ebal ; and we expect accordingly (cf. n'^*) some invoca- tion of blessings and curses upon the two mountains respectively. Instead of this, however, there follows a series of curses alone. The supposition (Kcil) that the blessings are omitted, because the law, owing to the sinful character of human nature, brings chiefly a curse to man, is inadequate : this might explain why, for instance, in a general exposition of man's rela- tion to the law, the consequences of human disobedience were dwelt upon more fully and emphatically than those of human obedience (as is actually the case in Dt. 28 and Lev. 26) : it does not explain why, when an express arrangement has just been described for pronouncing a blessing upon the people, as well as a curse, instructions should follow for the latter, but not for the former. And v.''"-, interpreted in the light of ii''^^"^, seems clearly to point to some description of the consequences, respectively, of Israel's obedience and disobedience, in the same general manner as c. 28, not to an enumeration of twelve particular offences to be visited by God with His curse. Further, (2) while v.^^"!' represents the whole people as divided into two halves, six of the tribes (including Levi, which is treated here as a lay- tribe, Ephraim and Manasseh being counted as one) standing on Gerizim for the purpose of blessing, and six on 'Ebal for the purpose of cursing, in y 14-26 tj^g whole people respond to a series of curses uttered by the Levites alone. Certainly v.^* does not necessarily contradict v." (for v.^* might refer to the tribe of Levi in general, while the "Levites" of v." might denote a minority, selected to officiate on the occasion) ; but the two representations, taken in the whole, are manifestly inconsistent. (3) Had the imprecations been the work of the author of Dt., it is natural to suppose that they would have borne some definite relation to the Deut. legislation, and presented an epitome of the sins which he himself deemed ihe gravest, or the most prejudicial to Israel's welfare. But in point of fact, some of those which he warns the Israelite most earnestly against, are not included in the list (for instance, the worship of "other gods," and the sins characterized by him as Jehovah's "abomination"), while several which are not mentioned elsewhere in Dt. find a place in it. The list being thus constructed without special reference to Dt., it is probable that it is in reality not the work of the author of Dt., but an old liturgical office, used on solemn occasions, which has been inserted by a later hand in the text of Dt., and accommodated to its position there by the addition (or adaptation) of v.*®. 14. The Levites] i.e. (if written from the standpoint of Dt.) \i. m Sip] only here, the usual syn. being Vnj Sip (2 S. 15^ al.). Cf, Vip □*-)rr Ts. 13* al. XXVII. I4-I6 30I members of the tribe of Levi (whether acting as priests, or not); cf. i8^ 31"^^- If written from the standpoint of P, " Levites " in the sense of the inferior, non-priestly members of the tribe (p. 219) will be intended. — Answer] in the sense of "begin to speak," as 21''^. — 15, Cursed] a formula of impre- cation, used sometimes colloquially, as the expression of a merely human disapproval, Jos. g^^ (JE) i S. 26^^ (with "before Jehovah "), Jer. 20^*- ^5, sometimes in connexion with an oath, involving grave consequences for the persons con- cerned Jos. 6^8 (with " before Jehovah "), Jud. 21^^ j g^ i^^S4. 28^ sometimes on a prophet's lips, or in the mouth of God Himself, as the emphatic declaration of a Divine sentence, as here and v.15-26 . cf. Gen. 2^*' ^^ 4^^ 9^^ 2729 ( = Nu. 24^) 49^ Dt. 28i«-i» Jer. 11^ 175 48^*^ Mai. i^*t, Ps. 11921 (disregarding accents). The copula is unexpressed in the Heb. ; and is, be, or shall be, must be understood, according to the context. Here is is most suitable. — Jehova/is abomination] 7^5. — The "work of the hands of the craftsman (p~\T\ ^^' nt^'yo)] so Jer. lo^ ; comp. ib. v. 9 Hos. 132; also Hos. 8« Is. 4019-20 417 4^11-13 45i6._/„ secret] cf. i3'^(6). Even the secret idolater (Job 312'^) does not elude the Divine judgment. — Amen (IP^*)] lit. an adj. firm, assured, used adverbially, as an emphatic expression of assent, assuredly, verily, i K. i^^ Jer. 11^ 28*' (ironically), Neh. 5^3; as a liturgical formula Nu. 522 (px ;os) ; as here, and v. '^-26^ in ^j^g mouth of the people generally Neh. 8^ (px ps), and in the doxology to the fourth book of the Psalms, Ps. io6« (so I Ch. 1 636), cf. Ps. 41I* 7219 8953 (10NI JOX). Only twice besides (differently) Is. 65I6. 16. it is true, the other examples of the use of Amen, which are perfectly parallel to this, are post-exilic ; but the passages in Kings and Jeremiah are proof that the term itself was used at a much earlier period ; and there is no sufficient ground for supposing that it was not employed, as a solemn liturgical formula, in pre- exilic times. — 16. Dishonoiireth ('"'.^PP)] not so strong as ??i^P "curseth" (Ex. 211^ Lev. 20^); but the exact opposite of the " Honour " C?!)) of the Decalogue. Both n^j? and the cognate subst. W\> {ignominy, disgrace) are often opposed to n?? and 18. o(^) . . . nry nc'N] Jud. i^^ i S. \f^ al. (Dr. § 115). 302 DEUTERONOMY T33 honour \ see (in the Heb.) Is. 3^ 16'* (AV. ••brought into contempt"), Pr. 12^; Hos. 4^ Hab. 2^8 p^. -jSSj and cf. c. 253. — 18. TVzfl/ niaketh . , . to go astray ('"I3^'D) zn the way] cf. Pr. 2810 Job I2i«.— 19. 7%«/ wresteth, &c.] 24^^.— 29. Uncovered his father^ s skirt] see on 23^ (2230). — 22. 7%e daughter of his father ^ or the daughter of his mother, i.e. his half-sister by either parent: so Lev. 18^ 20I''. Marriage of the first kind here specified, viz. with a half-sister not uterine, was more anciently deemed admissible (see Gn. 20^2 j and in the time of David 2 S. 13^^^) ; it was practised in Jerusalem in Ezekiel's day, but reprobated by the prophet (22^^). Relationship on the father's side was regarded as not so close as relationship on the mother's side. Cf. Smith, OTJC.^ p. 370; and on the same practice among the Phoenicians and elsewhere. Kinship, p. 162 f. — 24. That stniteth . . . in secret] not the usual expression for murder : no doubt chosen here for the purpose of embracing in the curse even the murderer who is successful in escaping detection by human justice, inoa, as v.^^ 13^ 28^'^; of other crimes, 2 S. 12^2 Ps, loi^ Job 13^0 3i27_ — 25. That taketh a bribe to slay an innocent person] in 16^^ Ex. 23^ the receiving of bribes is forbidden generally, not with reference to the special case here con- templated. Cf. Ez. 22^2 "in thee have they taken bribes to shed blood." — 26. The words of this law] i.e., as v.', of the Deuteronomic law. — Confirmeth (D^p^)] lit. caiiseth to stand tip, i.e. giveth effect to (comp. io-tw/acv Rom. 3^*), as 2 K. 223-24 (of Josiah, in the same connexion); also i S. 1511-18 Jer. 35I* al. XXVIII. Peroration to the Deuteronomic Legislation. XXVIII. A solemn declaration of the blessings (v.^"^*), and the curses (v.^^^), which Israel may expect to attend the observance or neglect of the Deuteronomic law. — The Deutero- nomic Code, like the Law of Holiness (Lev. 26'"**), follows the precedent of the Book of the Covenant, which ends with a 25. 'pJ Di e'b: man"?] "to smite a soul (Lev. 24"-" Nu. 35"'"**': cf. 'to smite as to the soul,' c. 19^*), (even) innocent blood": 'pi 01 is in appos. with iTBi, in virtue of the principle cbj.t Kin di.t 12**. XXVII. i8— XXVIII 303 passage of similar import (l£x. 23''^°-88). The chapter forms an eloquent and impressive peroration to the great exposition of Israel's duty which has preceded (c. 5-26): in sustained declamatory power, it stands unrivalled in the OT. In its general literary character, it resembles the prophetic discourse of Jer. or Ez., rather than that of one of the earlier prophets: but it displays greater regularity of form, and artistic com- pleteness, than is common in Jeremiah ; and a larger variety of ideas than Ez. usually throws into a single prophecy. The blessings and the curses open symmetrically (v.^-''; v.^^'^'); but, these verses ended, the treatment in each case becomes freer, the curses being developed at much greater length than the blessings, and indeed forming the most characteristic feature of the chapter. The scheme of this part of the dis- course should be noted. It does not consist, as in Lev. 26 (see p. 304), of a series of stages, one following another chronologically, and each induced by the failure of the preced- ing one to effect a reformation in Israel's character; it is developed in a series of parallel pictures of the calamities which Israel may expect, each ending in national disaster or ruin, the last two presenting a more appalling prospect than the others (v.20-26. 27-37. 38-44. 49-57. 58-68). a recurrence of sub- stantially the same thought, though usually in different language, may be noted more than once (v.^i^- 27. ss. eo j y.^-"; v.28.34. V.S1.6I; v.82.41; v.86f. 64) . but in most cases this is attributable to the plan of the discourse, just explained ; and only twice is the repetition alien to the context in which it now stands, and liable consequently to the suspicion of being interpolated (v.^S; v.*i). In general style and phraseology the discourse is thoroughly Deuteronomic ; though naturally (on account of the special character of the subject-matter) it contains several words and phrases not found elsewhere in Dt. The occurrence in it of expressions of which Jeremiah makes more frequent use (v. 20b. 25b. 26. 37) \^ not sufficient to show inter- polation from him ; the other parts of Dt. afford little or no occasion for the repetition of such expressions, whereas Jer. (who in other instances also borrows largely from Dt., and is besides singularly apt to repeat the phrases which he uses) 304 DEUTERONOMY might consistently with his general practice both appropriate and repeat them. See, further, against the supposition either that c. 28 is a later addition, by another hand, to the main body of Dt., or that it has been to any appreciable extent interpolated, Kuenen, Hex. § 7. 21 (2). It is particularly to be noted that deportation to a foreign land (v. 36- 37. 41. 63-68^ is not the sole prospect which the author holds out before his people, it is but one beside many other afflictions, most of which are to fall upon Israel in its own land (failure of crops, &c.). It may be worth while to compare c. 28 briefly with the corresponding discourses in Ex. 23^"''^ and Lev. 26^'^'. In Ex. the treatment is consider- ably briefer as well as more special ; the rewards of obedience consisting in fertility and health for land and people, success in the struggle with the Canaanites, wide and secure territory, and the penalty of disobedience being touched on only in a single verse (v.'^^''). There is no appreciable literary dependence of Dt. 28 upon Ex. 23^""*^. In Lev. 26 the subject is developed in a style and manner bearing a greater general resemblance to Dt. 28 : the rewards of obedience (v.^'^^) are fertility of the soil, success against foes, and Jehovah's favourable presence with His people ; the penalties of disobedience are, successively, disease and defeat by foes (v.^'*'^^), drought (v.'^'^), country ravaged by wild animals (v. -^"^), invasion by foe, siege, and pestilence (v.''^"'^), desolation of cities and land, and scattering among the nations (v.^"^), in misery and distress (v.*^"^^), followed by a promise of restoration in the event of the exiled Israelites repenting (v. ■***"■**). Although, however, the thought in Lev. 26 is in several instances parallel to that in Dt. 28, and here and there one of the two chapters even appears to contain a verbal reminiscence of the other (comp. Dt. 28--* -^- ^^ ''^'' with Lev. 26^^- ^^* -*• '^ respectively), the treatment in the two cases is diflerent, and the phraseology, in so far as it is charac- teristic, is almost entirely distinct. Lev. 26 presenting affinities with Ezekiel (Z. O. /■. p. 140), Dt. 28 with Jeremiah: in fact, the two chapters present two independent elaborations of the same theme. 1-14. The blessings of obedience. — Comp. above 7^2.16 ,113-16.22-25, v.1-2 introductory. — 1. And it shall come to pass\ as remarked on pp. 294, 298, these words, continuing the discourse of Moses, stand in no connexion with 27i*"26, and were once probably the immediate sequel of 26^^"^^ or z'j^-^^. — If thou shall hearken diligently (yoKTl yiDtJ' DSl)] 11^^ 15^: cf. Ex. 2322 (also Ex. 1526 195). — Will set thee on high, &fc.\ as 26^^. — Come upon thee and overtake thee\ the blessings, like the curses, v.^^-*^, are almost personified, and represented as XXVIII. i^ 305 pursuing their objects, like living agents. For overtake (ytJTi), cf. Job 27-0 Is. 59^ Ps. 4013. 3-6. Prosperity in every department of the national life. — Six clauses, each introduced by Blessed, specifying the nature and range of the blessings just promised : city and country will alike be prosperous ; offspring of men and cattle, and the produce of the soil, will be abundant and healthy ; the fruits of the earth will be safely gathered in and stored ; success will attend every enterprise upon which the Israelite embarks. — 4. The fruit of thy womb, and the fniit of thy ground\ 7^^ (cf. also below, v. i^- 1^. 33. 42. 51. 53 ^qS) ; the thought (but not the expression) as Ex. 23^6. — The increase of thy kine, fir'c.] see on 7^^. — 5. Thy basket and thy kneading-trough\ i.e. the vessels used for garnering and utilizing the fruits of the earth. — Basket (^^39)] V.17 2&^- ^\ ,— Kneading-trough] v." Ex. f^^ i2^*t. — 6. When thou contest in, and when thou goest out] the same phrase, denoting the completion, and the beginning, of an undertaking, 31^ Jos. 14^^ i K. 3''^ Is. 37^8 Ps. 121^. 7-10. Victory against foes; prosperous seasons; Jehovah's favour ; the respect of the world. — 7. The form of the discourse here changes ; and the thoughts expressed compactly in v.^'^ are freely expanded. — 7. Smitten before thee] i*^ (Nu. 14*'^) Jud. 2o32. 3!) di^ — They shall come out against thee one way, and shall flee before thee seven ways] the compact and steady array of the advancing troops of the foe is contrasted effectively with their dispersion, in manifold directions, after the defeat. Comp. I*!x. 23^2- 2" Lev. 26"f-. — 8. fehovah command the blessing . . . ; and bless thee, &c.] in the Heb. the form of the verb is jussive (^V'.)» significant of the eagerness with which the orator watches and desires the future which he announces. So (at least as pointed) v.^i- '^^. If the form be original here, the jussive rend, should be retained throughout ; Cj uses the opt. from v.''^ to v.^^. — Connnand the blessing] Lev. 25^1 Ps. 133^. — With thee (1^^)] i.e. so that it may accompany thee in all thy labours. Not "upon thee." — Thy bams (yoDx)] Pr. s^^t. — In all that thou puttest thy hand to] 12^. — 9. Jehovah will establish thee unto himself for an holy people (7^ 14^ 26^''), ai he S7vare unto thee] He will confirm the honourable position J 06 DEUTERONOMY promised in Ex. ig^^- (thoug-h no oath is there mentioned), with tne respect (v.^^), and various material advantages (v.^^-^*), thereby ensured. — Seeing that ('3) thou wilt be keeping, &fc.\ 8^. The entire paragraph, from v.^ to v.^*, is an apodosis dependent upon the "if" (D^<) of v.^; but here (as again in v.^^) the condition upon which the promised blessing depends is adverted to indirectly by a clause introduced with '?, ^'■lahen, or seeing that (in the case supposed) thou wilt keep," &c. (comp. philol. note on 1220). — 10. All the peoples of the earth] comp. esp. Jos. 4^^ (D2) i K. 8*3 ( = 2 Ch. 6^3)60 (all Deut.), Zeph. 320 ; also i K. 8^3 Ez. 2^^^f-—'S^^(^^l see that /ehovah's name is called over thee] i.e. that He is thy Owner, and, as such, surrounds thee with His protection (cf. Is. 61^). The sense of the phrase appears clearly from 2 S. 12^, where Joab, while besieg'ing' Rabbah, sends to urge David to come in person and take it, "lest / (emph.) take the city, and my name be called over it" i.e. lest I gfain the credit of having captured it, and it be counted as my conquest. The phrase expresses thus the fact of ownership — whether acquired by actual conquest or otherwise (Is. 4^ Ps. 49*- <'^') — coupled at the same time with the idea of protection ; and occurs frequently, especially with reference to the people of Israel, Jerusalem, or the Temple. The passages are: Amos Q^* Jer. yio.u.u.so ,^9 ,^16 (^f jgr. himself), 25-8 32^ 34"> i K. 8« (Deut.)=2 Ch. (P Is. 63I9 2 Ch. 7^* Dan. 9i»-»». It is to be regretted that, in the English Versions, the phrase is generally paraphrased ob- scurely, "called by my name" (which really corresponds to a different expression 'Cca Kipj Is. 43^, cf. 48' Nu. 32^-) ; but the literal rendering, which in this case happens to be both clearer and more forcible than the paraphrase, is sometimes given on the margin of RV. {e.g. on 1 K. 8^). Shall he afraid of thee] as enjoying, viz., thus visibly, Jehovah's all-powerful protection (cf. 2^5 ii25). 11-14. Wealth accruing- from Jehovah's blessing, and conse- quent material superiority over othernations. — 11. Maketheehave in excess (^I'^^i^)] 30^ ; cf. 2 K. 4''3- ■** Ru. 2^* (*' leave thereof" : lit. have in excess, leave over). More than •* plenteous " (RV.). — Unto good] i.e. unto prosperity: so 30^. — 12. His good treasury] i.e. the celestial reservoirs, in which the rain was conceived by the Hebrews to be stored (Gn. 7^^ 8^), "the waters above the firmament" of Gn. i' ; the figure, as Job 3822 Jer. 10^3 ^^jie (Ps. 135''^). — To give the rain of thy land in its season] cf. 11^*; also Lev. 26* (onyD dd'dk'J ^nn:i). — And to bless all the work oj thine hand] with especial reference to agricultural undertakings ; XXVIII. I0-20 ^oy cf. 14^, and on 2^. — T/iou shall lend unto many nations, but thou shall not borrow] viz. on account of the abundance of thy wealth. Cf. is"; also Ps. 3726.— 13. The head, and not the tail, &"€.] Israel will take an honourable position at the head of the nations ; it will be tending only upwards, and not tending downwards, i.e. it will be ever rising" in reputation and import- ance (cf. v.^ 261^) : it will not be suppressed or forgotten among other peoples, more fortunate and powerful than itself. For the fig. use of "head" and " tail," comp. Is. gisf. (uf.) ,^15^ "For some Arabic parallels, see the ZDMG. 1892, p. 180" (W.R.S.). — 13-14. Seeing that ('?) thou •wilt be hearkening . . . and turning not aside, <2r'c.] the condition, as v.®. For the phrases, cf. 4«; 529(82); ^\i s^^ 138(2). 15-68. The curses of disobedience.— Comp. 426-28 ^\ giar. 1 1^^*"- (but as a penalty for idolatry only). V.^^ jg introductory, agreeing completely in form with v. ^-2, except that two sub- ordinate clauses are not represented ; v.^^'^^ correspond pre- cisely to v.^-^* (only v.^7- ^^ being interchanged). With v. 20 the form changes, as with v.'^ in the blessings ; but the corre- spondence with the blessings, in literary treatment, is not afterwards maintained, the subject being developed at much greater length. 16-19. Failure in every department of national life. — The expressions correspond exactly to those used v.^-^ ; see the notes there. 20-26. Disastrous years, pestilential fevers, exhausting droughts, ruinous defeat in battle. — 20. Cursing (Mai. 22), and discomfiture (7^^), and rebuke, in all that thou piittesl thine hand unto] the opposite of v.^. In the Hebrew, ctcrsing, dis- comfiture, and rebuke have each nx, with the article ; they are specified with emphasis, and almost treated as material agencies (cf. v.2). — Which thou shall do (AV. for to do)] 14-^*'^. — Until thou be destroyed (pDB'n ny)] repeated, with knell-like effect, v.2<- *5. 61. ei j cf. 723. — And until thou perish quickly] cf. v.22; 428 iii7 Jqs. 23I6 (D2).— 7%^ evil of thy doings XXYIII. 13. nSl-c'? p^] p-\^noihing but, allogether, as v.^^ Gn. 6' (vt pi) Is. 2819. Cf. IN V.-9.— 20. mKD.i] Mai. 2* (a reminiscence), 3* Pr. 3** 28^!.— niyiDi] not elsewhere : cf. nyj Mai. 2'. 3o8 DEUTliRONOMY {T^^Vp yn)] Hos. 9I5 Is. 1 16 Ps. 28*, and esp. in Jer.,— as her-;, with because of, Jer. 4* 21^2 26^ 44^'^. also 232-22 25^. D'SSyrD f.s a word which (except i S. 25-') is confined to the more elevated prose, asjud. 2^^ (Deut.), and esp. Jeremiah (17 times). Only here in Dt. — Me] on 7*. — 21. Afake the pestilence C?^ili) cleave\ in the Heb. the verb is pointed as a jussive; cf. v.*. "121 is a very g^eneral term, denoting- what we should call an epidemic^ accompanied by g-reat mortality : it is often mentioned in the OT., e.g. Am. 410 i K. S-'" ; esp. in Jer. (in the combination, "the sword, the famine, and the pestilence"); threatened, as here, in Lev. 26 (v. 2^) Q^^ina "im Tinbcn. — Whither thou goest in, <2r'c.] 7I. — 22. Seven further plagues, the first four being- such as affect human being-s, and the last three injurious to ';rops. — Consumption and fever (nrnpai nsritra)] so Lev. 26I6. — Inflammation and fiery heat (in^n^l np^Jim)] not elsewhere. — Drought] so Sam. U, Saad. : Heb. " with the sword " (^^.n?'') • but in this connexion the sword is out of place ; and "drought" (2^nai) is decidedly preferable (so Ges., Kn., Di., Oettli). How calamitous a drought might be in Palestine, hardly needs illustration: see e.g. ii^^ i K. 8^^ 171^ Am. z^''^- Jer. 142-6 Hag. i^i. — Blasting and mildew (ppi'DI pSHw^m)] so I K. 8^7 (Deut.) = 2 Ch. 628 Am. 48 Hag. 2^\ With blasting, cf. Gn. 416- 23. 27 (ai-jp nisiTt;*) ; the reference is to the deleterious effects of the hot and withering East wind (Hos. 131^ Jon. 4^). • — 23-24. The consequences of the drought, mentioned in v. 22. — 23. Thy heaven that is over thy head shall be brass, &c.] Lev. 2519 << And I will make your heaven as iron, and your earth as brass." — 24. The rain of thy land powder and dust] in con- sequence of the drought, dust and sand being blown down, instead of rain, upon the thirsty soil. In the sirocco, this is sometimes the case in Palestine: "The wind continued to increase in violence and heat, and the atmosphere was now full of dust and sand ; the glow of the air was like the mouth of a furnace " {BJ^. ii. 123). — 25. Shall cause thee to be smitten, (^c] exactly reversing the blessing of \J. Cf. Lev. 26I". 25. niyi] from yii to shake (Eccl. 12^), move in fear, tremble (Est. 5*), more common in Aram. (C tremble, Syr. totter, quake, tremble ; KJ/11 tremor, fuffiiU, trembling)', here of the object at which one trembles (cf. n^n^ Jer. XXVIII. 21-27 3^9 Tliere follows, however, an aggravation of the fate pronounced, v.^, upon Israel's foes. — And thou shall be a shuddering {^)Vp) unto all the kingdoms of the earth] i.e. an awe-inspirhig spectacle: so Jer. 15* 24^ 29^^ 34^'^ (in all, "And I will give them (you) to be a shuddering unto all the kingdoms of the earth," with reference to the impending exile of Judah) ; cf. Ez. 23*^ 2 Ch. 2(f. — Kingdoms of the earth] also freq. in Jer., viz. 154 249 2526 (but see ffi), 29^8 341-17 Is. 2317 2 K. igis. ifi (Deut.) = Is. 37^6.20 2 Ch. 3623 ( = Ezr. i2) Ps. eS^^f.— 26. The inglorious end of the Israelite warriors. — Thy carcases shall become meat unto all fowls of the heaven, and unto the beasts of the earth] so Jer. 7^3 16^ 19^ (with I "will give), 342"!; cf. i S. 1*^44. 46 Ps. 7g2_ — j\fid there shall he none to fray thein away (pxi n^nno)] no friend will remain to save Israel's corpses from such dishonour. So Jer. 7^3 (just quoted) ; the phrase also occurs frequently (10 times) besides, but in a diflferent connexion, of dwelling, or lying down, undisturbed (as Lev. 26^ Is. 172). 27-37. Loathsome and incurable diseases, mental infatua- tion and blindness, resulting in Israel's falling a prey to foreign invaders, and being led finally into an ignominious exile. — 27. The new paragraph starts with a fresh denunciation of the bodily plagues, with which Israel, if disobedient, may expect to be smitten.— 77z^ boil of Egypt (OnvD pTO'?)] the "boil" {]''n^) — properly, inflamed spot, the root in the cognate languages, Arab. Aram. Eth., having the sense of /o be hot or inflamed— \s mentioned also v.^s Ex. 9^- 1". n Lev. 13I8. lo- 20 (^ symptom of elephantiasis) 23 (a common ulcer), 2 K. 20''= Is. 3821 Job 2^1. The " boil of Egypt" must denote some form of cutaneous disease, peculiarly prevalent in Egypt. Not im- possibly elephantiasis (see v. 35) is meant, which was especially associated by the ancients with Egypt ; * but the expression does not point distinctively to that ; and as cutaneous 48*; in? Ps. 31- ; &c.). Ges. divexatio; Ew. (§ 72'') play-ball; but only the reduplicated form yiyi (Hab. 2!, and in Aram.) has the meaning shake to and fro. — 26. t'?^^] collect., as Is. 26^'. * Pliny {Hist. Nat. 26. i § 5) calls it " x'Egypti peculiare malum" ; and Lucretius (vi. 1 1 14 f.) writes, "Est elepluis morbus, qui propter flumina Nili Oignitur /Egypto in mcciiri, neque pra;terea usquam." 5 I O DEUTERONOMY eruptions, of various kinds, are common in Egypt (on 7I*), some other kind of endemic boil or malignant pustule (of. J. R. Bennett, Diseases of the Bible, p. 64 f.) may be intended. — Timiours (D'^sy^^) i S. 56- »• 12 6*- H- Properly ^7y^///«^^,— generally understood of haemorrhoidal swellings in the anus (Ges. Ke.) ; the Arab, 'afal has a similar meaning. In view, however, partly of the position of the word here between two other terms denoting- affections of the skin, partly of the rapid diffusion of the D'Vsy among the Philistines fi S. 5-6), and of the fact that the mouse (cf. Samuel, p. 48) was regarded in antiquity as the emblem of a pestilence, it is thought by others that plague-boils (RV. 2nd margin) are meant (so Hitzig, Urgesch. der Philistaer, 1845, P- 201 ; Thenius on i S. 5^ ; Schultz, adloc; Wellh. Sa7n. p. 64; Dillm. also inclines; Hastings' DB. iii. 325). With the scab (mi3l) and with the itch (oinni)] the garah is mentioned Lev. 2120 22^2; the heres only here. In Arabic, jarab is a contagious eruption consisting of pustules, the mange or scab ; and harasha and charasha both mean to scratch. (S \j/(i)pa aypta (so Lev. l.c.) Koi kvt^4>V > 5J scabies et prurigo. Similar skin complaints are still common in Syria and Egypt ; here they are specially signalized as incurable. — 28. Madness and blindness and astonishment of heart\ i.e. mental infatuation, resulting (v. 29) in ill-considered and disastrous public policy (comp. in illustration of the term, though not of its application in the present passage, i S. 2115-16 2 K. g^"), blind incapacity to perceive what the times require (cf. Is. ag^-^^-^^), and paralysis of reason in presence of unexpected disaster (cf. Jer. 4^ Is. 138). Comp. the same three words (but without " of heart ") Zech. 12*, of a panic, seizing horses and horsemen, and rendering them helpless in the fray. — 29. And thou shall he groping at noonday, as the blind gropeth in darkness] cf. Job 5^* Is. 59^" Zeph. i^'^. Israel will be reduced mentally to a condition worse than that of those who are physically blind ; it will be helpless when all ought really to be clear before it. With the graphic "shalt be groping," comp. Is. 302° "shall 27. D'^svai] the Kt. is d'^e];_^? : the vowels of the Qre belong to D'"in;p3». □•Vsy appears to have been regarded by the Massorites as a coarse, or indecent, word : for, wherever it occurs, they direct the reader to substitute Dnnt2 (which has twice, i S. 6"-", found its way into the text). The mean- ing of D-iino is obscure: see the note, p. XXII.— IcnJ^so //ta/, as v.^'-" 2'-' &c.— 29. B'B'DO n"ni] cf. on 9'.— >] as 16'" noty ik. XXVIII. 28-35 3 I I be heholding-y"'' 59^ "have come to be separating," Mark 1328 eo-ovTttt tKTTt'TTTovTfs. — 7y!' Gn. 31^ Pr. 3^^ Mic. 2't The S is the h of norm, according (q (ii"j. 3 I 2 DEUTERONOMY open to the suspicion of being interpolated or misplaced ; for it repeats the thought of v.^^ in a slightly altered form, and mterrupts the connexion between v. ^2-34 ^nd v.^^-^"^. — Upon the knees and upon the legs with an evil boit\ on " boil," see on v.^^. From the stress laid on the knees and legs, it is probable that the disease meant is that species of elephantiasis known as the "joint-leprosy," or technically, from the fact that the nerves affected by it lose sensation, as the Anesthetic elephantiasis, which "attacks the joints of the fingers and toes, and afterwards those of the larger limbs, which drop off bone by bone," while *' the limbs which are affected but do not ulcerate become at last so completely devoid of sensation that portions of them may be burnt, or otherwise injured, without the person being conscious of it " (see the Report of the College of Physicians on Leprosy, quoted in the Speaket's Comm. i. 561). The other species of leprosy, consisting of ulcerous tubercles, is called the Tuherculated. The expression, "smote with an evil boil, from the sole of his foot to his crown," is used also in the description of Job's complaint (Job 2^), which the symptoms referred to — e.g. Job 2^ 7^"® 17'^ 19!'^ (RV. 2nd marg.) 20 ^pM — show must have been one form or other of the same terrible malady. — 36-37. The climax of the series of disasters described in v. 28-34; the nation itself, with its king, abandoned finally by Jehovah, and led into an ignominious exile. — Kt^. Jehovah bring thee\ the Heb. is pointed as a jussive: cf. v.®. — ^«fl?//i>'^?"«^] powerless to aid thee. Cf. lyi*^- ; 2 K. 241^-^^ 25^^-. — Which thou hast not known, thou nor thy fathers] v.33; also v.e^b i37(<3). Comp. Jer. qI^O^) 16^^^.— And there shall thou serve other gods, wood and stone] v.^* 4^^ ; also Jer. 16^^^. — 37. And thou shall become an astonishviefit, a proverb, and a byword, &c.] viz. by the fall from thy high estate, and the unprecedented calamities overtaking thee. Hence Jer. 249 I K. 97 (Deut.) = 2 Ch. ^"^^ .—Astonishment] Jer. i8i« 198 259- 18 al.— Byword ('12^?f )] Jer. 248 i K. 9^ 2 Ch. i^^\. Lit. the object of sharp or cutting remarks. — Will lead thee] 4^7. 38-44. Failure of crops, impoverishing^ Israel, and reducinfj it to a state of dependence upon the foreig^ner resident in its midst. — The paragraph starts from nearly the same point as XXVIII. 36-43 3 ' 3 V.22, and is in designed contrast to v.^- ^^■'^*. — 38-40. The corn, the wine, and the oil, the three staple productions of Palestine (7^^), in spite of the provision made for an abundant yield, will be destroyed by plagues of insects. — 38. Thou shall carry much seed, &fc.\ci. Hag. i^; Mic. 6^^<'.— Shall finish it {-i^on")] the word occurs only here : in Aram, it means bring to an end. Hasil, one of the Heb. words for a locust, i K. 8^7 Is. 33* (A.V. caterpillar), is derived from the same root. — 39. Thou shall plant vineyards, &rc.\ Zeph. i'^. — Nor gather in (the grapes)] or store'. "IJN denotes not gathering from the trees, but gathering into stores (Pr. 6^ lo^f). — The worm] "in all probability the lij/, U of the Greeks (Theophr. Caus. PL iii. 22. 5f. ; Strabo, xiii. i. 64), a worm or grub that destroys vine- buds, the convolvulus oi the Romans (Plin. H. N. 17. 47), the vine-weevil, an insect very injurious to vineyards" (Knobel). — 40. Not anoint thyself with oil] so Mic. 6^^^, On the practice of anointing, comp. 2 S. 1220 142 Ru. 3^ 2 Ch. 28^5; also Am. 6^ Is. 6i3 Eccl. 98 Ps. 235. — /or thitte olives shall drop off] see below. — 41. The children born to Israel will go into captivity. The verse interrupts the qonnexion, and seems to be super- fluous after v.32. — 42. The cricket (^v^^iTi)] the word occurs only here ; and the particular insect meant is uncertain, though it must evidently have been one destructive to trees and crops. Probably one of the many species of locust (Tristram, NHB. p. 307 ff.) is intended. The root from which the word is derived means to clang or jingle', so doubtless the insect denoted by it is so designated from the stridulous sound of its wings. — Possess] Is. 34^1 (cf. 14^3) Hos. 9'^. — 43. Israel will thus be steadily impoverished, while the "stranger" (10'''), who is not in the same degree dependent permanently upon the soil of Palestine, will increase in power and wealth, till a condition the reverse of that promised in v.^-^^^* is reached, and the Israelite is compelled to borrow of him in order to procure the necessaries of life. 40. n'?nj Sdq] i6MEx. 13").— icn ^S [dci] Mic. 6'* 2 S. 14-'.— W'] drop off: see on 7'. rri of the fruit, as Mic. 6'^ — 42. t'l.,";] the Pi. in this sense only here: Jud. 14'^ differently. Perh. tt: should be read (cf. Is. 34" Hos. 9''). — 43. HBD HDD . . . nSi'D -Si-c] on 7--'. 314 DEUTERONOMY 45-48. Four verses, marking a pause in the discourse. Jehovah's voice has not been hearkened to, hence the calamities enumerated in v.^^^; Jehovah has not been served with joy- fulness, hence Israel will have to serve its enemies in want, and the disasters described in v.*®"*® will fall upon it. — V."-*« form thus a conclusion to v.i5-44 . v.47-*8 are introductory to v.49.68, — 45_ Shall come upon thee, and pursue thee] \.^^'^- 22b, — Because thou hearkenedst not] v.^*. The past tense is used (as v.20e7id)^ because the orator places himself in imagination in the time when the destruction is completed. — 46. For a sign and for a wonder] a sign witnessing to God's righteous intervention and judgment, a wonder (4^*) attracting men's attention, and arousing their horror. Comp. 2921-27 (22-28)_ — Ayid upon thy seed for ever] these curses will cling to Israel's posterity for ever, forming a perpetual monument of God's judgment upon wil- fulness and sin. The possibility of an ultimate repentance and restoration (429-31 30I-10) is not here contemplated by the Writer. — 47. Servedst not] as was Israel's duty: 6^^ lo^o i^^^i^). — With joyfulness, <5r'c.] such as was due to a God who had lavished upon Israel the tokens of His love (^^^- yis &c.), and such as would have been naturally rendered by Israel, had it obeyed the injunction to love Jehovah with an undivided heart (65 Sue.).— Gladness of heart (3^ 31D)] Is. 651* ; comp. on 1510. — By reason of the abundaftce of all things (?3 2nD)] which led Israel to forget God, and to offer Him a grudging, half- hearted service (610-12 ^^i^-is). — 48. A yoke of iron] Jer. 281*. 49-68. Development of v.^^^ outlining, more terribly than before, the final consequences of Israel's disobedience. (i.) 49-57. Jehovah will bring against Israel from afar a nation, fierce, destructive, and relentless, who will desolate the country, and besiege the inhabitants in their cities until they are reduced to the horrible necessity of consuming their own offspring. — 49. From afar, from the end of the earth] comp. Is. 52** (of the Assyrian). — As the vulture darteth ('^?^"'^)] descry- ing its prey from afar, and alighting swiftly and unerringly 47-48. niayi . . . ntrx nnn] z^^-^. — 48. wnW' ne'N t^'ik] v.'^''' s^**- "^ (cf. i K. V) support the correction 13'1n (Di. : cf. 21'"): comp., however, on 7'" — ITOi*)! ny] on "f^. XXVTII. 45-53 315 upon it (Job 9^" 39^^'- Mt. 24^8), For the rend, vulture, see on 14^2^ The approach of the Assyrians is likened to the swoop of the same bird in Hos. 8^ ; and that of the Chaldaeans in Hab. i^ Jer. 48^04922. " Darteth " is a poetical word, occur- ring only here and Jer. 48**> 49^2 Ps. 18" ^^^^. — Whose tongue thou shalt not understand^ cf. Jer. 5^^^. Isaiah notes the same fact in connexion with the Assyrians (Is. 28^^ 33^')' Both the Assyrians and the Chaldaeans spoke a language — that in which the cuneiform inscriptions of Nineveh and Babylon are written — which, though Semitic, and allied to Hebrew, nevertheless differed from it too considerably to be intelligible to the Israelites. — 50. Of fierce countenance (D"'3D TJ/)] lit. of strong countenance, i.e. unyielding, unmoved by considerations of equity or pity, defiant (cf. Ez. 2* D^iD ^K'P ; 3'' nVD ""prn) : so Dan. 823 (of Antiochus Epiphanes) ; comp. Pr. 7^^ 21 29 Eccl. 8^ An unmoved countenance may, under particular circumstances, be a " fierce " one ; but Pr. 7^^ shows that fierceness is not what the expression properly denotes. The direction in which the nation will display itself as unyielding is indicated in the clauses which follow. — Which shall not regard the person of the old, &c.\ comp. Is. 13I8 (of the Medes) ; 47^ Lam. 4^^ s^^r. (of the Chaldaeans). — 51. The desolation of the fields and homesteads of Palestine. — And he shall eat, €^c.\ comp. Jer. 5^^*. The expressions as before in Dt., v.*- 20 713. — 52. The siege and reduction of the strong places. — In all thy gates] i.e. cities (on 1212^^ Stress is laid (in both clauses of the verse) upon the besieging forces pursuing their work in all parts of the land. — Come down] i.e. be reduced: cf. 2020. — Wherein thou trustest] so Jer. 5^^^ — Hath given thee] the perf., as v.**- *^. Usually the ptcp. (120.25 &c.).— 53. And thou shalt eat, fi-c] comp. Lev. 262^ Jer. 19^ Ez. 5^0. — The fruit of thy womb] v.*. — In the siege and in the straitness •wherewith thine enemy shall straiten thee] the rather striking phrase recurs, as a kind of refrain, v.^s- 67 j and is borrowed hence in Jer. 19^. — 54-57. The thought of v.*^ is dwelt upon for the purpose of illustrat- ing, in two vivid pictures, the ghastly reversal of natural M. voeri] xdAom. — understand, as Gn. u' 42*^ Is. 33**.— 50. \fi\S 0'«J periphr. for ipj 'IB (G-K. § 129).— 82. lS nx.T] i K. 8*' Jer. 10" at. 3l6 DEUTERONOMY affection, to which the severity of the siege will give rise. — 54. Tender . . . and luxurious\ aTraAos /cat Tpvry nibo) " ; I S. 2^3. — Q%. Thy life shall hang in doubt before thee (";"n Vm n33D n^ D'^<^i'n)] lit. "shall be hung up for thee in front," i.e. shall be, as it were, suspended in front of thee upon a thread, which threatens every moment to break. — And thou shalt not believe in thy life] i.e. shalt expect every moment to be thy last. The same phrase in Job 24^2, of a sick man, who has abandoned all hope of recovery. — 67. In the morning thou shalt say, Would it were even ! and at even thou shalt say, Would it were morning!] thus graphically is the agonized uncertainty, pro- tracted by day and by night, depicted. — For the fear of thine heart which thou shalt fear, and for the sight of thi?ie eyes which thou shalt see (v. 3*)] because of the imagined terrors of the future, and the actual perils of the present. Comp. for the 63. ijl] only here.— 66. iV] the dat. of reference (Ex. 10^ Jos. 2* Jud IJ* 2 S. '\^ 2 K. 4" &c.).— 1J1D] in front: Gn. 2ii« 2 K. 3-^ 4'^*. XXVIII. 65-69 (XXIX. i) 319 t^ciic<.il thought, Lev. 263'"'''- (groundless panics In the land of exiie). — 68. The final scene in the drama. The survivors will be brought back to the "house of bondage," which, as they had imagined, and as indeed Jehovah had purposed, they had left behind them for ever : they will offer themselves there as slaves, but even their enemies will dread to buy them ; all men will shun them, as a people upon whom the curse of God visibly rests. — In ships\ i.e. (probably) in slave-galleys. The idea is not that the surviving Israelites will be brought to Egypt merely as exiles, but that they will be brought there to be sold as slaves, the "ships" being those of the Phoenicians, who carried on a trade in slaves (Am. 1^ Ez, 27^^ Joel 4^), and had commercial relations with Egypt (Is. 23^). — By the way •whereof I said, ^c.\ cf. 17^^, with the note. 69 (XXIX. 1). Subscription to the Deuteronomic legislation (c. 5-26. 28). — These are the words of the covenant, &c.\ the pron. these may point indifferently backwards or forwards (on 1^); and it is disputed whether the verse refers to what has preceded, c. 5-26. 28, or to what follows, c. 29-30. The former view is that of Knob., Kuenen {Hex. § 7. 21, 2), Westphal, p. 104; the latter that of Ewald {Hist. i. 122), Keil, Dillm., Oettli. The former view appears to be the preferable one. The expression '■'■•words of the covenant " implies a specification of the terms or conditions to be observed by the contracting parties (cf. Ex. 34^8 2 K. 2'^-^'^^x. ii8'^34^8); and it is said 29^ (^) that these " words " are to be observed; but no state- ment respecting what they comprise is to be found in c. 29-30; it is difficult therefore to understand how 28^^(29^) can be intended as a superscription to c. 29-30. On the other hand, c. 5-26. 28 is occupied entirely with an exposition of the terms of the covenant: so that 28*'^ (29^) would be an appropriate and natural subscription to it. — In the land of Moah\ i*. — Beside the coveyiant "which he 7nade with them at Horeb (i^)] the covenant made at Horeb is alluded to in Dt. S^-^; the covenant into which Israel has now entered in Moab (26^^^- ; x^ 29^1(12))^ while in part identical with that, is largely an extension of it, embracing many entirely new regulations: the two covenants are accordingly distinguished. 320 l)EUTEk(JNOrvrY XXIX. -XXX. Moses Third Discourse. Israel fornially called upon to enter into the Deutero- noniic Covenant. The Deuteronomic Code ends with c. 28. C. 29-30 is of the nature of a supplement, insisting afresh upon the funda- mental principle of the Code, viz. devotion to Jehovah, and calling upon Israel to yield loyal allegiance to it. The discourse falls naturally into three parts. In the first, Moses, after referring to what Jehovah has done for Israel ^2^1-8(2-9)^^ reminds them that the purpose for which they are now assembled together is that they may enter solemnly into covenant with Him, and warns them afresh of the disastrous consequences, including national ruin and exile, which a lapse into idolatry will inevitably entail (ag^'^^^^^"^^^) ; in the second, imagining the threatened exile to have taken place, he promises that even then, if Israel sincerely repents, Jehovah will again leceive it into His favour, and restore it to the land of promise I^qI-io^ ; in the third, he sums up, in brief but forcible words, the two alternatives placed before Israel, life and happiness on the one side, death and misfortune on the other, and adjures the nation to choose wisely between them (so^^'^"). In these chapters, the connection is sometimes imperfect, esp. betweea 30*""' and 30"'^'' (see on 30") ; several words and phrases occur, not other- wise found in Dt. (Dilhn. notes Vscn ag*'*', nSx oath, imprecation, 29^'' ^^- **• ii...w,i2.i4.i».2o.2ii ^o?^ idol-blocks a^nd detestations 29i8|"'i, e- [b 29'^ fi*', nnnw stubbornness 29'* W, r^K [ry and nSo 29"'<-''', .^J?^S unto evil 29-"'^^', U'«^Snr\ sick- nesses 29^' '"', forsake the covenant 2<)^* f-^', vr\i pluck up 29^^ '^*', nnn drivt awayTp'-* ; and the phrases 29' »'''''• "("*)>'. 18 (i9)b) . ^^^j t^j^e points of contact with Jeremiah are more numerous than usual. A question thus arises, whether the text is throug^hout in its orig^inal order, and whether it ia entirely by the same hand as the body of Dt. : see the Introduction, § 4. XXIX. 1-8 (2-9). Moses reminds the Israelites of all that Jehovah has wrought for them, from the time of their deliver- ance from Egypt, founding upon it a renewed exhortation to obey the words of the covenant. — The paragraph is a recapitu- lation of the substance of earlier parts of Dt., stated largely in the same phraseology. — 1 (2). And Moses called unto all Israel (i'). and said unto them] exactly as 5^. — Ve (emph.) have XXIX. ^-6^2-7) 32' seen, &^c. ] cf. Jos. 23^ (D-) ; also c. 1 1'^"^. — All that Jehovah did, dr'c. j cf. i^** 4'^'*'' 7^* 11^^-; also 3^' 4^. — Before your eyes] i^' 43*^. — 2 (3). The great provi7igs, &c.\ ^'^ (where see note), 7^^. — Which thine eyes saw\ 4^ 7^^ lo^'. — 3 (4). But fehovah hath not given you an heart to know, &c. ] the heart is named as the organ of understanding- (on 42^) ; the eyes and the ears are named as figures for the capacity of moral and spiritual per- ception (Is. 6i*> 32^). Israel's perverseness (cf. 9'^- ^4), the meaning must be, has obliged Jehovah hitherto to deal with it accordingly (Ps. iS^'^^e)), and to withhold from it the power of apprehending properly the duties which its relation to Jehovah had imposed upon it. Contrast the hope of 526 (29), and the opposite action of Jehovah, after Israel's penitence, in 30^. The remark is not very intimately connected with the context, and must be regarded as parenthetical : Israel's possession of the organ of physical sight (v.^C^)) suggests the thought of its deficiency in the faculty of spiritual insight (comp. the same contrast, Jer. 5^1 Is. 4220 438). — 4-5 (5-6). The Divine guidance in the wilderness. — 4 (5). And I led you forty years in the wilderness] verbatim as Am. 2^*', and nearly as Dt. 82, cf. 2^. From v.^C^)^, it appears that the pronoun refers to God (see on 7^). — Your clothes have not worn away, <2r'c.] as 8*. — 5 (6). Israel was not sustained by ordinary human food, in order that it might learn that Jehovah was its God, and that it was dependent upon Him for sustenance. The allusion is to the lesson of the manna, as taught in 8* (where see note). — In order that ye may know that I am, Jehovah] almost as Ex. 717 8i8(22)b ;„ je, Is. 458. The ex- pression "And ye (thou, they, &c.) shall know that I am Jehovah" occurs in P, Ex. 6^ 7^ 14*- ^ 16^2 29*0, exceedingly often (more than 50 times) in Ezek. [L.O.T. p. 276 f.), and occasionally besides, as Ex. lo^ (JE) i K. 2oi3- 28^ fhe form ':S of the pers. pron., which is very unusual in Dt. (12^0 phil. note), makes it probable that the phrase " to know that I am Jehovah " was already a current one, adopted by the Writer as one with which he was familiar: ci. Journ. of Phil. xi. 224. — 6-7 (7-8). The conquest of Sibon and 'Og, and the division of their territory: see -s?'^- 31- 3. a. i2f. — Uiito this place] 1^9' 322 DEUTERONOMY 11*. — 8 (9). These benefits, received at Jehovah's hands should constitute a motive to obedience : comp. 4^*- *" ; 1 1^-^- s. — Observe , . . and do\ 4^. — The words of this covenant\ 28''*' (29I). — That ye may understand — viz. so as to manage success- fully {h^yi^r\)—all that ye do] i K. 23b (Deut.) ; cf, Jos. i^- « (D2). 9-12 (10-13). Israel is assembled here to-day for the pur- pose of entering formally into the covenant with Jehovah, and accepting the obligations which that involves. — Ve are stand- ing (Q^?^? °?^)] more lit. are stationed, fixed, as it were, for a purpose — a more formal term than cnpi? : cf. i S. 22^- "^ Is. 31^. With "before Jehovah," comp. "take your (their) stand (iiDjfl'nn) before Jehovah," i S. 10^^ Jos. 24^ — Your tribes\ "tribes," in this connexion, between "heads" and "elders," can hardly be right. In all probability, ' ' your judges " (Dj'':2£C') should be read for "your tribes" (C3''t23*k:') : comp. Jos. 8^^ 23^ 24^ So prob. ffi (for a.pxi<^v\oi appears to correspond to "heads" alone: see Jos. 21^, and contrast c. 5^^ ©). — Your officers (dd''~iD"J')] see on i^^; and comp. 31^8 Jos. S^^ 232 24^ — (Even) all the men of Israel] summing up the whole, of which particular representative items have been previously specified, according to the usage in Dt. (p. 214). — 10(11). Your little ones] so 31^2 Jqs. 8^^. — Thy stranger that is in the midst of thy camp] Israel's "camp" (often in JE, and esp. in P) is not referred to elsewhere in Dt., except 2^^^-. "Thy stranger," as gi4 24H 3112, xhe mention of the "stranger" (cf. 31^2. jog, ^ib D^) is an indication that the Writer lived in an age when the foreigners settled in Israel had acquired, religiously as well as socially, a recognised position (comp. on lo^^ 14^^)- — The gatherer of thy {?irQ-)wood, cSr'c.] so Jos. g2i. 23. 27|^ where the Gibe'onites, after the fraud practised by them upon the Israel- ites, are cosdemned to serve in these capacities for the sanctu- ary (cf. Neh. io35(3*) 1331). But here, unless again the terms be borrowed from the institution of a later age, the reference may be to those performing these menial duties for the indi- vidual Israelites. — Gatherer] 2Dn is not connected with 3vn to hew. the Arab, hatah \s fire-wood, aid hataha is to collect fire- XXIX. 10. Tjno] G-K. § 93. 3 R^.— acnj 19* Jer. 46"^ do not show that 'n muans to " hew" : that it is used prop, oi fire-wood, appears from Ez. 39". XXIX. 8-16(9-17) 323 wood (Lane, p. 593). — 11(12). Pass over into his covenant] see below. — And into his oath] or iinprecation (i^/^), i-e. a covenant sealed by an oath, and mutual imprecations (p. 67) ; so Gn. 2628 Ez. 1713 Neh. io80(29).— 12 (13). That he may establish thee (28^) this day unto himself for a people, and that he may be unto thee for a God] a succinct statement of the mutual obligations entered into by Jehovah and Israel. For the expressions used, see on 26^''^' ^8. — As he spake unto thee (1^^), and as he sware unto thy fathers, to Abraham, to Isaac, and to facob] in Gn. \'f-^ (P) Jehovah promises "to be to Abraham for a God " ; but there is no mention of a corresponding- promise to Isaac or Jacob. But no doubt the reference is to passages such as Gn. 22^^-i8 26^* 28^^'- (JE), the conditions involved tacitly in the promises there recorded being con- verted here into a formula expressing them distinctly. The oath to the forefathers is often alluded to in Dt. (on i^) ; but usually with reference to the promise of the land of Canaan : with reference to the covenant concluded with them, 4^1 712 8'8 ; cf. also 437 78. 13-20 (14-21). And the covenant is one which must be held to bind not only those present to-day, but future generations as well ; for the danger of Israel's lapsing into idolatry is great ; and the consequences are grave for him who yields to the temptation. — 14 (15). That standeth] here the less formal word (icr) is used. — And also with him that is not here with us to-day] i.e. the Israelite of future generations. Comp. the similarly expressed contrast in 5^. — 15 (16). For ye (emph.) know how we dwelt, cSr'c.] the ground for v.^*(^^): ior ye have experience of the idolatry rife both in Egypt, and among the other nations bordering on Canaan ; and can judge consequently of the necessity of including future generations in the terms of the obligation. — How we passed through the midst of the nations through which ye passed] the idem per idem form of expression, explained on i*».— 16 (17). Their detestable things (2n^>*1p^)] a 11. nnaa •\i\i\ a phrase found only here. Possibly it may have its origin in the ceremony of oni:n pn nny (Gn. 15^" Jer. 34^*'") in concluding a cove- nant : but more prob. it means simply " to pass over (Ex. 30^^* '*) into the covenant " ; cf. the syn. enter into, Ez. 16^ Neh. 10^*. — 12. . . . D'prj |J©7 HM' Kim] G-K. § 114. 3 R» ; Dr. § 118.— 14. jb"] G-K. § 100. 5. 324 DEUTERONOMY contemptuous designation of heathen deities or idols, only here in the Hex., but frequent in writers of the age of Jer. and Ez., and sometimes subsequently, as i K, ii^ (Deut.) " Milcom, the detestation of the 'Ammonites," ^ 2 K. 2'^^-^^ Jer. 7^*^ Ez. 20^- ^ Is. 66^ al. Shiqqiiz occurs first in Hos. 9^' (" and became detestatiotis like that which they loved "). It is cognate with the verb rendered detest^ Dt. 7^^ (see note). AV., RV. usually render " abomination," confusing it thereby with to'ebah, except where it occurs by the side of this word, when "detestable thing" is adopted (Jer. 16I8 Ez. 5" 720 iii8.2i)._ And their idol-blocks (Dn''?l?3)] another contemptuous designation of heathen idols, found once besides in the Hex. (Lev. 26^0, H), used otherwise only by the compiler of Kings (i K. 15^2 2126 2 K. 1712 2111-12 2324)^ by Ezek. (39 times : e.g. 6*-6-«-9; and parallel, as here, with detestatiofis, 2o'''- ^- 1^ 372^ ; so 2 K. 2324), and in Jer. 502. The particular attribute belonging- to an idol which the term expresses is, however, uncertain. Galal is to roll {e.g. a stone, Gn. 29^) : hence Ges. supposed gilliil to denote properly blocks of stone, such as are rolled, the term being applied derisively to idols, as though dei lapidei (similarly Baudissin, Sent, Rel.-gesch. i. 95, but not limiting the material to stone, cylindrical masses, of whatever material) : Evvald, on the other hand {Die Lehre der Bihel von Gott, ii. 264), thought it probable that the word was meant as a satirical allusion to the costume and appearance of an idol, and denoted properly doll-images (" Puppen, Wickelkinder"). Wood and stone] 42^ 2826- 64. — Silver and gold] cf. 72^. — With thetn] in their possession. Not atnong them (RV.). — 17-18 (18-19). Take heed, therefore, lest there be any among you who yields to the temptation to follow the gods of these nations, and who is infatuated enough, when he hears the terms of the covenant, to imagine he may safely disregard them. — 17(18). (Take heed) lest. . .] this is the best con- struction (cf. Is. 36IS Job 3213), with a period at the end of y^i6(i7). for v.i*(i^> (which looks distinctly to ihe future) can hardly be intended to make provision for a present need (" to-day," v.^n^«)).—To go to serve] cf. 137- 14(6- is) jys..,^ root that beareth poison and wor/nwood] a significant figure, ex- 17. .t:!) ca^S] 30". Dvp] i K. u*.— 17-18. ^^3n.■n . . . n'ni . . . r' ]fi] on 4" : B" [t, as 2 K. lO''^. XXIX. i7-i8(i8-i9) 325 pressive of the bitter consequences which idolatry brings in its train, the single hidden root being the source of abundant poisonous fruit. Poison (:;'sn), as 3232-33 Hos. 10* Am. 612 Jer. 8^^ 9I* 2315 Lam. 36- 19 Ps. 6922 Job 2d"^\. AV., RV, usu. "hemlock" or "gall." It is evident, from this passage and Hos. 10*, that some poisonous plant is denoted by the term ; though what plant it is, is quite uncertain. As rosh means also "head," Ges. thought of poppies, of which several species are found in Palestine. IVormwood (njy^), as Am. 5^ 612 Jer. 9I* 23I6 Lam. 315- 19 Pr. 5^t.— 18 (19). ll^7ien he heareih the words of this oath (v.^^- -3(^2. i4)jj^ {g^ the conditions of the covenant. — That he bless himself in his heart, &c.\ i.e. mentally congratulate himself that he may nevertheless act as he pleases with impunity. — Though I walk in the stubbornness (ni"l^"iK') of my hcart\ i.e. persist in my self-chosen course of idolatry. Of course the expression represents the judgment of the Writer of Dt., not that of the imagined speaker (comp. " we have made lies our refuge," Is. 2%^^). "Stubbornness" (lit. y?rwne^5 [see below], in a bad sense), always followed by "of the heart," occurs elsewhere only in Jeremiah (3^^ 72* (^'•'' 118 1310 1612 1812 23I7) and Ps. 8ii3(i2)._ro carry off the 7vatered (Is. 58^1) with the dry] or thirsty (Ez. 19^3) ; a proverbial expression, denoting all (comp. on 2,^^^')- The two adjectives a.refc7>i. in the Heb. ; and no doubt the reference is implicitly to herbage or plants ; watered and parched alike, all will be swept away together. The clause is, of course, to be connected not with "though I walk," &c., but with "bless himself in his heart"; the meaning being that the idolater alluded to congratulates himself that he will escape all harm, in order to destroy all together, viz. through the deleterious consequences of his sin, which either (Knob.) brings down directly the Divine anger upon the entire people (cf. Nu. 1622 Jos. 6^^ 7^ 2218.20)^ or (Dillm.) spreads rapidly, and so infects the com- munity at large as to produce in the end the same result The result of the idolater's action is represented, ironically, as being his design (iVpp), as occasionally besides ; comp. Hos. 18. nnnt] -nc (Pael), "i^n (Af.), are common in Syr. in the sense o( confirm, streiigthen : and niT'iv' is fTtfiujj.x (Cd. 2*). 326 DEUTERONOMY 8* Is. 44^ Jer. 7^^. — Carry off\ or sweep away, the Arab, safd is used esp. of wind carrying away dust. In AV. the ?i^. is lost: cf. Gn. i823-24 igis.iz (av. consume)', i S. 2610 271 {be carried away. AV. perish) \ Ps. 40^5(14) a/.— 19-20 (20-21). Jehovah's anger against such a man will not be assuaged : He will mark him out amongst all his compatriots for an evil fate.— 19 (20). Will not be willing (^n^^^ \h) to pardon him] AV. "will not pardon him " is inadequate: "will" is not here a mere sign of the future. — And his jealousy] sc. at the honour which is His due being rendered to another; comp. on 42^. — Shall smoke against that man] Ps. 74^ (of anger) ; cf. So^ W (see RV. m.), Is. 65^. — All the imprecation {y^"^) written in this book] i.e. the curses (niSSj^) of 28i5ff. . cf. 2 Ch. 342*. — Shall lie down upon him] y^] is to lie down as an animal (Gn. 49^) : if the word be correct, it must be used figuratively, of the curse settling upon him ; but the metaphor is rather a forced one ; and perhaps ffi KoXk-qOria-^rai {i.e. "^P?^"!) shall cleave to hi?n (so ST) is the true reading (cf. 2821- ^^).— Shall blot out his naine from under heaven] 9^* ; cf. 25^^. — 20 (21). Shall separate him (i^nnni)] 4*^ 10* 192-7; cf. I K. 8^3 (in a good sense). — Unto {or for) evil] Am. 9* Jud. 2^^ (Deut.), Jer. 21I0 24^ 29^^ 38* 39^^ 4411-27.29 (with various verbs). — Out of all the tribes oj Israel] i S. 228 i K. 8I6 ii32 1421 2 K. 21^ (all Deut.) : cf. Dt. 12^ 18^. — 77!^ imprecations i^^'^) of the covenant, &f'c.] 28^^''^-. 21-27 (22-28). But the dreaded future will only too surely arrive; and the passer-by, when he sees the barren, depopu- lated land, and inquires the cause of its ruin, will be told in reply that it is a judgment upon Israel for its apostasy. — The tone is no longer deprecatory, as v.i''^^^^)^ but predictive; for the dreaded contingency is now pictured as a certainty. The transition from the individual of v.i9-2'>(20 2i) j-q j-j^g nation in y 2iff. (22ff.) is somewhat abrupt ; but the Writer evidently con- templates the case of the "poison" of v.i'^(i^) having com- pleted, only too thoroughly, its baneful effects. — 21-23 (22-24). 20. n3in3.i] as it stands, belongs strictly to nnan, though the part of " the covenant written in the book " specially referred to is, of course, c. 28. The versions express nainan (cf. 2 Ch. 34^) ; and it is best to read either this or nSx (sing., as v.'*). XXIX. 19-25(20-26) 327 Both the Israelite of a future generation, and the traveller journeying from distant parts, are imagined to put this question of surprise. — The folio-wing generatiori] Ps. 48^^(1^) 78^-*' 10 2^9 (18). —21(22). Riseup\]\id. 2^^.— The foreigner that shall come from afar land\ hence (in a different connexion) i K. 8*^ {Tieut.).— Plagues {stripes)] 2859- «i Jer. 198.-22(23). Brim- stone and salt, (even) a bicrning, is all its land ; it is not sown, &c.] epexeg. of the "plagues," and "sicknesses" of v. 21(22). the soil is represented as covered with a sulphurous and saline deposit, mingled with calcined bituminous matter, checking all vegetation. For the figures, cf. Gn. 192^ Job 18^^ jgr. ly^b^ The imagery (as the end of the v. shows) is drawn from the arid and barren tracts, bearing this character, — the effects probably of eruptions of bitumen, — in the neighbourhood of the Dead Sea (cf. Tristram, Land of Israel, pp. 348-358 ; Dawson, Egypt and Syria, p. I24ff.): the whole land is pictured as resembling these. — Neither doth it cause to grow (TOvn vh\: AV. beareth)] Gn. 3I8 Is. 61"; cf. Gn. 1925 "the growth (or sprouting) of the soil " (np^xn noV), — Nor aftj' herb Cometh up therein] cometh up, as Am. 7^ al. — Like the overthrow of Sodom, &fc.\ jnahpekhah is always used with reference to the cities of the Plain, either directly (Am. 4^1 Is. 13^9 Jer, 49^8 50*^), or allusively (Is. i^)! : comp. ^'^^Vt Gn. 192", and the cognate verb haphakh, Gn. 1921.25.29 jgj._ ^6^^ Lam. 4^. — Admah and Zeboim\ Hos. ii^; Gn. lo^^ i42.8|._23_24 (24-25). WJierefore hath fehovah done thus to this land? And they shall say. Because they forsook, ^fc] almost the same words, borrowed hence, and merely accommodated to the city, or the temple, in i K. 9^^- Jer. 228f- (of. 1610^-). — Forsook the covenant of fehovah] i K. 1910-1* Jer. 22^ Dan. ii^of. — Which he made with them, &yc.] v.i3(h); also i K. 821 (Deut.), Jer. 11* 34^^— 25(26). Went and served other gods] 137.14(6.13) I'j^.^WJiom 21-23. ixni carries on iDip' and n3' ; d'u.t h-2 itdni resumes [nnxn nnn -ioki after the long intervening- rel. clause (cf. on 4''2). Construe : " And the following generation will say — even your children who shall rise up after you, and the foreigner who shall come from a far land, and who shall see, &c. . . . — (23) Yea, all the nations shall say," &c. — DS'inxD] Eccl. lo^^ — D'NiVnn] Jer. 14'* 16* Ps. 103' 2 Ch. zi^'t.— 22. nsnN] the suff. refeij awkwardly to jinh v.*^. 328 DEUTERONOMY they knew not] i i^s. — A7id -whom he had not allot fed unto them] see on 41^. — 26 (27). To bmig upon it all the curse (n^S"''"') that is written in this book] 28i5ff. ; cf. v.i9-2o(20 2i) p^^{)\ Cf. Jer. 25I8. The clause is worded, like v.^^^^^), from the point of view of the Writer of Dt. ; for "this book" is hardly appro- priate in the mouth of the persons supposed to give the answer, v. 24 (25). — 37 (28). Plucked them up from off their land] so I K. 14" (Deut.), Jer. \2^^ 2 Ch. 720 (varied from "cut off" in I K. 9^) ; Am. g^^ (with not). KTlJ (opp. to j;£33 to plants Am. 9^5 Jer. 24^ «/.) does not occur elsewhere in the Hex. : it is not a very common word, being used chiefly by Jer. (i^'' 12^^- ^'^ 18'^ «/.). — In anger, and in fury, and in great wratK] Jer. 21* 32^^^. — Cast them into another land] cf. Jer. 222^. — As at this day] see on 2^^. — 28 (29). The secret things belong tinto Jehovah our God ; but the thitjgs that are revealed belong unto us and to our children for ever, that 7ve may do all the words of this /aw] by the "secret things," is meant the future: the know- ledge of this, the Writer says, belongs to Jehovah ; we and our descendants are concerned only with what He has revealed to us, viz. the practical duty of observing His law. — All the words of this law] 28^^. XXX. 1-10. Nevertheless, if Israel in the land of its exile repents and turns sincerely to Jehovah, He will again visit it with His mercy, He will restore it to the land of promise, and bestow upon it again the tokens of His favour. — The paragraph (which may be regarded as an expansion of 4'"^"^^) consists substantially of a reaffirmation of the promises given in previous parts of Dt., accommodated to the case of Israel's repentance in the land of its exile. V.'^ (see note) seems to show, however, that it cannot have been originally designed to precede v. "20. — \ When all these things are cofne upon thee, the blessing and the curse] the reference is to c. 28, where the blessings consequent upon obedience, and the curses incurred by disobedience, are successively enumerated. It is true, the 28. U'J^Si uS] the puncta extraordinaria " have here no critical sijjnifi- cance, but in all probability merely call attention, like the 7 ma /use. in v.''", to some hidden meaning, which the Jewish doctors sui)posed to attach tc the words in question" (Dillm.). XXIX. 26(27)— XXX. 4 3^9 "blessing"" might be deemed not strictly appropriate in a context which contemplates entirely the case of the nation's disobedience : but it seems that the Writer has in view Israel's future as a whole, which would not be throughout of a uniform character, but would present examples both of national obedi- ence and of national apostasy ; and the consequences of the former would afford material for salutary reflexion, not less than those of the latter. — Which I have sei before ihee] i.e. offered for thy choice (v.^^- ^^ ii^^): see on 48. — And hetliink thyself\ so I K. 8*^ (AV.). Lit. bring back to thy heart, i.e. consider (viz. the causes of thy exile, thy relation to Jehovah, &c.): see 4^^ (phil. n.). — Hath driven thee] ['""^'^ is common in this applicatiDn in Jer. (8^ 16^*^ 22^-^ 24^271^-1^ 29^'*- ^^ 22^7 4628) ; so Ez 4^3. Cf. 'nni?, v.*. — 2. And shalt return even unto pV) Jehovah thy God, and hearken to his voice] verbatim as 4^". — Which I command thee this day] so v.^- ^^ : see on 4^. — With all thy heart a?id with all thy soul] as 4^9 (see note). The repentance must be thorough and sincere. — 3. Will ttim thy captivity'] or change thy fortune (see below). Whether niat^* be derived from n^C' or iw, the expression does not mean " bring back thy captives " : it is used commonly with reference to a decisive turn, or change, in a people's fortune. Here, as also Jer. 29^* 30^ Ez. 29^*, the return from captivity is mentioned separately afterwards. — Have compassion upon thee (lomi)] 1318(1"); cf. 4". Comp. Jer. \2^^ 3326 ^Q^j^^^nil DDn:^ DS 31L"N "3). — And gather thee (*l^"3pl)] Jer. 23^ 29^* (D'lan ^30 D3ns "nvapi DK' D3nx "Timn "IK^X nioipon boi), 3i8-i0 3237; and often in Ez. (as 11^7 2&^^).—Hath scattered thee] 42^ 28*^*; cf. Jer. 9^5 30". — 4-5. However remote be the place of Israel's banishment, XXX. 3. "(TinB' riN 3B'i] by the older scholars this expression (which is a frequent one, as Am. c,^* Jer. 29I'* 30"- '^ 31--' 33^* 49*- *•) was taken to mean turn the captivity — though with the admission that it might be used meta- phorically (as Ez. 16*3 Job 42'") ; but Ewald, in 1841 (on Jer. 48^^; cf. Jahrb. Bihl. Wiss. v. 216 f.), called this expl. in question, contending that the meaning was to turn a turning (cf. s 3'"i an, 's Dp^ cpj : nOv* from 312*, like nn^ from tiS), i.e. to change decisively a person's (or nations) fortune ; and most modern scholars have followed him (as Bottch. Xeue Ahrenlese, i. 65f., Lehrb. § 464; Ols. pp. 412, 417; Kuenen, Theol. Tijdschr. 1873, pp. 519-524 ; Dillm. on Job 42*"; Nowack on Hos. 6" ; Cheyne and Kirkpatrick on Ps. 14'').— 4. Trti] hence Neh. i' : cf. Jer. 30" Mic. 4*. 330 DEUTERONOMY Jehovah will still bringf it back, and visit it again with His bounty. — The end of heaveti] in the far distant regions of the world, where, as the Hebrews supposed, the solid vault of heaven rested upon the earth : the same expression 4^2 Ps_ jg7 Is. 13^, and (borrowed hence) Neh. i^. The more usual phrase is "the end of the earth."— 5. Do thee good\ S^^ 28^^.— And multiply thee] 7^^ 1318(1") 28^^. — 6. He will, further, work in Israel a change of heart, that it may serve Him willingly, with all its powers. — IVtll circuTncise (10^^) thy heart] i.e. remove its dulness of spiritual perception (29^ W), so that it may display again the activity and willingness of 526(29). fj^g thought, as Dillm. remarks, is a Messianic one: of. Jer. 31^^ 3239^- £2. iji^ 2,6^'^^-.— And . . . of thy seed] v.i9 28^^-^^: of. Is. 5921.— Tt? love, &€.] see 6^. — For thy life's sake] a variation of the phrase usually employed, "that thou mayest (ye may) live," v. ^^4^ ^30(33) 8I1620; cf. 30^^ (iT'^m). — 7-10. The curses resting upon Israel will then be transferred to its foes ; and Israel will again enjoy the bless- ings of obedience in its own land. — All these imprecations {^'^^^)] as 29^^^- (2of.)^ ^vith reference to 28'^^^-. — 8. And thou] the pron. is emphatic (opp. to the "enemies" of v.''^). — And do all his commandments, &c.] 2S'^-'^^: cf. 15* 27^ — 9. Will make thee have in excess . . . 7/nto £ood] repeated from 28^^. — For he 'will again rejoice over thee for good, as he rejoiced over thy fathers] ci.22>^^ ; Jer. 32'*^ — 10. When thou hearkenest . . . , when thou tumest, &c.] the condition of Jehovah's renewal of His favour repeated from v. 6- 8, and introduced as in 28^- ^^ (repeated similarly from 28^). — Which are written in this book of the law] 2920(21). 11-20. No impracticable duty is laid upon Israel ; Jehovah's demands are easy alike to ascertain and to understand. The moment is a crucial one : the path of life and the path of death lie in front of Israel ; let it choose wisely between them. — The paragraph is loosely connected with v.^'^^. V.""i* 10. nainsn] the fem. sg-., with a collective force, is construed often with plurals, when the pred. is a verb (G-K. § 145. 4), and sometimes even (if the text be always sound) with a pron. suff. (2 K. 3^ i^s-s. n 1^22 \^^\^ Klost. riN^n: prob. rightly], 10'-^ [Klost. njsD], Lam. i'^ [but see (5, Lohr], Ez. 35'" [see versions, and Cornill], Ps. 145® Kt. [read as Qre, fflS2E], Job 14^* 39" • cf. Ew. § 317*) ; but these cases do not justify a fem. adj. in appos. with ni 'o: read prob. niinD.i (Jer. 51** read noin, as v.** and ffi). XXX. 5-is 33» (*' For" . . .) clearly states the reason for a present duty; in view of the contents of the four verses, it is exceedingly un- natural to suppose (Keil, Einl. § 24. 3 end) that they explain why Israel should find it easy to return to Jehovah in the future conting-ency contemplated in v.^". It is next to im- possible, therefore, that v.^^'^o can have been originally the sequel of v.^-^" (cf. the Introduction, § 4). — 11. For this com- mandment, which I C07nniand thee this day (4^)] see ii^^ ig9; and on 528(31). The commandment meant, as 11 22 igS show, is devotion to Jehovah, with the obligations which it involves, especially obedience to the moral and religious demands made by Ilim of His worshippers: this has been so emphatically and repeatedly insisted on in the preceding discourses that it may fitly be said to be well known, and "nigh" to the Israelite. — It is not too difficult (17^) for thee., neither is it far off] it is nothing abstruse or incomprehensible, like the com- plicated structure of the human frame (Ps. isg*": cf. 131^ Pr. 30^^) ; it is nothing recondite, which can be reached only by laborious and protracted study. The force of the expression is not far off is illustrated by the two figures employed in V 12-13 . {f Is jiQf ifi heaven, — in an inaccessible height, which none can scale ; neither is it beyond the sea, — in some distant region, which none can visit, for the purpose of fetching it thence, and bringing it to Israel's knowledge. — 14. But the word is very nigh to thee, in thy mouth and in thy heart, that thou may est do it] it has been brought so near to thee — viz. by prophets and other teachers, and especially in the discourses of Dt. — that thou canst talk of it familiarly with thy lips (cf. 6^ ii^^), and meditate upon it in thy heart (cf. 6^ n^^); thou art consequently placed in a position for giving it practical effect. — 15-20. Finally, Moses earnestly exhorts Israel to make a right choice in the decision now devolving upon it. — 15. Sec (i^), / have set before thee — i.e. laid before thee for thy choice (11 26) — life and good, and death and evil] comp. 1 1 26-28^ where the alternatives are the blessing and the curse. On life in Dt., see on 4^. Good (^itS"!}), i.e. pro- sperity, may be illustrated by 26^^, and the frequent use of the cognate verb in Dt. (4^0 526 (29). so (ss) 68. is. 24 jqIS) . see also 332 DEUTERONOMY Ps. 25I' (Heb. abide in good), 3411.1800. 12) 1035 job 21" 22i« 3o26. With death and evil, comp. 4^6 8^^'-. Evil {i.e. mis- fortune), as Jer. 7^ 25'^ (Heb. "for evil to you") Ps. 10^ Pr. 13!^. See also Jer. 21^ "Behold, I set before you the way of life, and the way of death," — the former being- explained (v.^) to mean desertion to the Chaldeans ; the latter, remaining- in Jerusalem. — 16-18. Explanation of what is involved in the two alternatives : if the nation elects to obey Jehovah, life and happiness ; if it elects to reject Him for false gods, disaster and ruin. The expressions as before in Dt. — 16. \If thou shall hearken to the commandinent of Jehovah thy God,] which I com- mand thee this day, to love Jehovah thy God . . ., then thou shall live and multiply, and Jehovah thy God shall bless thee, (SrT.] the Heb. text appears here to be imperfect, thoug-h its imperfection is concealed from the English reader by p^^ni. being improperly rendered ** that thou may est live" (which would require here n'nn }yop). By the restoration from © of the clause in brackets the construction becomes perfectly regular, and the form of the verse corresponds exactly with that of the alternative case stated in v.^"'^- (so Di. Oe. Marti). — The com- mandment, which I command thee this day, to love, cS^c] cf. v^ii n22 ig9, — Xo walk in his ways\ 8". — Live and multiply] 8I. — Will bless thee] 7^3 2320 288 al.—In the land, &c.] f 2320 al. — 17. But if thine heart turn (rus")] 2911^ (i^). — But be drawn away (^C^rl). &^c.] 4^^. — 18. / declare (26^) unto you this day that ye shall surely perish] ^^^%^^. — Ye shall not prolong days] 426b &c. — Upon the ground, whither, drT.] 420 ii3i 31I3 ^2^7^ — 19-20. Heaven and earth are called to witness that Israel has been fully informed of what is involved in the alternatives placed before it. — 19. I call heaven and earth to witness against you this day] verbatim as 42^. — Life and death have I set before thee, the blessing and the curse] a combination of v.i' and 1 12«. — That thou mayest live] 4^ 580(33) gi, — Thou and thy seed] 30^. — 20. To love Jehovah thy God, &c.] 6^ 48O. — To cleave to him] io20 1 1 22 i2^^'^^.—Eor that is thy life, and the length of thy days] to love Jehovah, and to follow Him faithfully, is the condition of thy life and prosperity. A variation in expression of the thought of 4^-**' &c. — Which Jehovah sware, &c.] i®. XXX. i6— XXXI. I 333 XXXI.-XXXIV. The closing Eveiits of Moses Life. With c. 30 the discourses of Dt. are broug^ht to an end, and the narrative of the Pent, is resumed, for the purpose of recording" Moses' final counsels to his people, and describing the circumstances of his death. The contents of the four chapters are somewhat miscellaneous, comprising", viz. : — 1. Moses' parting words of encouragement to the people and to Joshua, 2. Instructions for the Deuteronomic law to be read publicly, once in seven years, before the assembled people, 31*''^ 3. Commission of Joshua bj' Jehovah, -ji'"*''*-^^. 4. The Song of Moses (32'"*'*), with accompanying introductory and con- cluding notices, 21 "'■--'• '-"'"^" 3-'"- 5. Moses' final commendation of the Deuteronomic law to Israel, 32^-"- 6. Jehovah's command to Moses to ascend Mount Nebo and there die, 3,48-52. 7. The Blessing of Moses, c. 33. 8. The narrative of Moses' death, c. 34. The narrative contained in these chapters is not homo- geneous ; the same sources (JE and P) which are used in Gn.- Nu. here reappear, the nucleus being" derived from JE, which, after it had been expanded by Deuteronomic additions, was subsequently combined with excerpts from P. The various parts of the narrative are not in all cases very closely con- nected tog^ether; on the question whether they are throughout preserved in their original order, see the Introduction, § 4. XXXI. 1-8. Moses announces to the people, for the last time, that Joshua is to conduct them into Canaan, and en- courages both them and him with the promise of Jehovah's support. — Cf. i^'f- 321?. 28. The language used is repeated largely from earlier parts of Dt., esp. c. 1-3. — 1. And Moses went and spake these -words to all Israel] it is forced, and contrary to usage to refer " these words," with Kn. Ke., to what follows — in this case, "saying " (icxi?) instead of, or at least (Ex. 20^) by the side of, "these words," would have been probably used : the expression can only be naturally understood of something which has preceded (cf. Gn. 20^ 44O Nu. 14^^). The reference cannot, however, be to c. 29-30, for it has already 334 DEUTERONO:\TY been expressly stated that this was spoken to all Israel (ag^^^)), the terms used imply that " words," previously addressed to Moses, are meant. The language of the verse (taken in con- nexion with what follows) would be best explained, if it could be supposed to have been once preceded by words such as those which now stand in 32''f-, appointing Joshua as Moses' successor, and bidding Moses encourage him (Dillm. Oettii). ffi has o-weTeAccre kaXwv, i.e. "13"] P ^?^1 (32*^) for "laT*! "|^^"|, which is adopted by Klost. Pent. p. 134: this reading removes all difficulty ; but the textual change which it implies is not a very probable one. — Went] viz. from the place where he was, when he received the command about to be reported to the people. " Disposed," or "set himself" (Kn. Ke.) is not a legitimate paraphrase, either here or Gn. 3522 Ex. 2^ Jos. 9* Job i* (which have been quoted in support of it). — All Israel] w.'^-'^^. The standing expression in the narrative parts of Dt. : see on i^. — 2. An hundred and twenty years old this day] so (in P) 34^^. — J can no more go out and come in] i.e. am no more able to engage in active undertakings : of. Jos. 14^^, and on 28^. — And Jehovah hath said unto me, Thou shall not go over this Jordafi] 3^^ ; cf. J 37 42if.^ — 3_ Jehovah, thy God, he is going over before thee ; he shall destroy, ^c] cf. 9^. — Possess them] 9^. — Josh^ia, he is going over before thee, as Jehovah hath spoken\ '^'^ ', cf. i^^. — 4. As he did to Sihon, &'c.] 232ff. f«- -. cf. 3-1^.— 5. Deliver them up before you] 72.23. q^ jS ^phji. n.). — According to all the C07n- mandment, C^c] 72- 3. 5 §jq_ — g Be ye courageous atid strofig] so V. 7. 23 Jos. 1- 6. 7. 9. 18 iqSs (all D2) : cf. f^.—Fear not, neither be affrighted before them (iviyn bxi)] i2^ ; cf. 20^. — For Jehovah thy God is he that goeth 'with thee] 20*. — He "will not drop thee (4^^), nor forsake thee] v.^ Jos. i^ (D2). — 7-8. Encouragement of Joshua (cf. the injunction 328). — /« the sight of all Israel] cf. 34^2 Jos. 10^2 J an(j see on i^". — Be courageous and strong {p'wx J*DSl)] cf. 328 "encourage and strengthen him" (tn^'nxi inpTn). —For thou (emph.) shall go with this people, &c.] cf. i^*. Sam. &V, however, read ^^ bring this people" (S'^an for xnn : cf. V.23), which is adopted by Knob. Kuen. Klost. Dillm. Oettii, and is preferable in a connexion in which the stress XXXI. 3. i3iy Nin] i S. 1" (Dr. § 199 «.).- 6. l'?in,T xn] v.^ z^- XXXI. 2-!i 3 5 rests upon Joshua as leader of the people, and not merely (as 1^8) on his being permitted personally to enter Canaan. — S/iali cause them to inherit ?V] 1^8228. — g. Is he that goeth before thee] 1^0; cf. 1 3^. — //e (emph.) 7vill be ivith thee] cf. on v. ^3. — //e will not drop thee, <5r'c.] as v.^ Jos. i^ [AW fail thee). — Thou shalt not fear, yior be dismayed] i^' Jos. 8' lo^^ (D-). 9-13. Moses gives instructions for the Deuteronomic law to be read publicly before the assembled people, once in every seven years, at the Feast of Booths in the ye:ir of Release. — 9. And Moses wrote this law] cf. v.^*. The brevity of the expression shows that the statement is made, not on its own account, but as the necessary preliminary to the injunction of y 10-14 (Dillm.). Delitzsch supposes the reference, both here and 27^, to be, not to Dt. as we have it, but to its kernel, the leg^al code of which the existing book is the parenetic expan- sion [ZKli'L. 1880, p. 505; Ce7iesis^ (1887), pp. 23-25). — And gave it ujito the priests . . ., and ii7ito all the elders of Israel] i.e. he ga\e it to the joint representatives of the ecclesiastical and civil (19'^) authority in Israel, not so much for custody (see v.-'^*^), as in view of the purpose indicated in v.^<"^-. — The priests the sons of Levi {21^)] i.e. the Levitical priests; see on 18^. — IVJiich bare tJie ark of fehovali' s covenant] cf. v.'-''' Jos. 8^^ ; and see more fully the note on 10^. The clause is manifestly intended to describe a standing" privilege of the priests, not to state the fact that they were carrying the ark on this particular occasion. — 10. At the end of [ex G.ry) seven years] I5^ — The set tijne] Ex. 23^^ — 34^^; cf. p. i8c). — The year of Release] 15^"^-. — In the Feast of Booths] iS^^-'^. — 11. Mlien all Israel (i^) cometh to appear in the p?'esence of] or, witii the pointing ^'i^V, to see the face of: see the note on i6""\ — In the place which he shall choose] as i6'*^: see on 12^. — Thon shalt read] Israel is addressed (as just before, in "thy God"), the command being supposed to be carried out by the particular members, or representatives of the nation, whom it may concern (cf. 17^; and uu \-^) : the address to Israel in the 2nd pers. is, howe\er, a little incongruous by the side of the following "before all Israel," and perhaps the plural, ^^ye shall read " (isipn), should be restored from G urayi 0Kr£cri9e (Dillm. Oettli). — This law] 33^ DEUTERONOMY I.e. as regularly (see on i^), the ieg^islation of Deuteronomy.* — 12-13. All are to be assembled for the purpose, not the males only (who alone were under an obligation to attend the Feast of Booths, iSi*^), but the women, the children, and the strangers, or foreigners resident in Israel, — the women because it concerns them, not less than the men, to know what the principles of Israel's religion are; the resident foreigner, because, enjoying the protection of Israel, and being in its midst, Israel's faith ought not to be a matter of indifference to him, and he should be instructed in the practical duties and responsibilities which his position lays upon him (cf. 2g^^<-^^^; and see on lo^^ 1421J . ^nd the children (cf. 6^ 11^^), in order that the rising generation may learn betimes the duties incumbent upon them. — Assemble (^npn) ^he f)euple\ 4^". — Thy stranger that is 'within thy gates (12^2^] 5I* (Ex. 20"^), 1421. — That they may hear, and that they may learn, and fear Jehovah your God\ nearly as 4^*^ 14-^^ 17^^. — Observe to do] ^K~All the words 0/ this law] 17^^ 2f-» 2858 2928(29) 32*6; cf. 2y2ei 2 1 24^ — 13 ^// ^/i^ days that ye live upon the groufid] 4^° 12^ — IVhich ye are going over, &c.] 42*' 32""^; cf. 30^^^ also |i4 51b J j8. ii_ With the importance attached to the instruction of children, comp. 4^ 6'- 20-25 nie 3246. 14-23. Moses and Joshua are commanded to present them- selves at the Tent of Meeting, in order that Joshua may be lippointed his successor, v.**'^^ Moses is there warned that after his death Israel will apostatize ; and is directed to write the following Song (32i-*3), as a witness to future generations that the consequences of such apostasy have been foretold to them,v.*®'^^ Joshua is instituted by Jehovah as Moses' successor, v.^^ — Here it is to observed that v.^^- ^^- 2^ belong together, all relating to Joshua, and \.-'^ being the manifest sequel of V.14. 15. v^i6-22 also belong together, but they relate to a different subject, viz. the Song, The entire section has been long recognized as not forming part of the work of D (Ewald, * According- to the Mishnah {So/ah, vii. 8) it was the custom for a selection to be read, viz. Dt. 1^-6^ 6^-« ii^**^- i^^^- 26^^"- 17"-*', a-id the Blessings and the Curses (from c, 27-28). King Agrippa is menrionec' as having read this selection. XXXI. 12-13 337 ///>/. i. 123; Knob.; Schrader, Einl. (i86g), § 191. 3; Klost. St. u. Krit. 1871, p. 262 ff. (reprinted in Der Pentateuch^ 1893, p. 236 ff.); Kleinert, p. 162; Wellh. Comp. p. 118; Kuen. Hex. §§ 7. 20; 8. 15; Dillm. ; &c.). The grounds are best stated, perhaps, by Klost. I. Phraseologically, the section contains many expressions which are not those of Dt., while several (esp. in v.'^-'*-''^) recur in JE : — V.''' mo'? TD' i3-ip : the same expression, Gn. 47^^ (J), i K. 2^- V." 2^'T\n present oneself, cf. Ex. 19'", and esp. Nu. ii'^^ (RV. "stand") Jos. 24'. (The verb occurs in a different application, Dt. 7^ 9* ii-'5.) v.*** '" the references to the Tent of Meetings and the pillar of cloud are in the manner of JE, Ex. 33''-»-^'' Nu. iiiet, and esp. 12* : the former is not elsewhere alluded to in Dt. v.'" r\in with the ptcp., of the fut., as often, both in JE (as Ex. 8^^ 9'*) and Jud. Sam. Kings, &c., but never in Dt. TmzH DV 33B', as Gn. 47^' (and elsewhere : see note). — Go a whoring after, as Ex. 2^16.16 ^/_ ^sgg note): never in Dt., where " to ^0 after other gods " is the phrase reguiarly employed (on 6"). — Foreign gods (133 'h'jn) : not in Dt. (see note). Y\i6. 20 p.-i-j -^-^ to break a covenayit ; not in Dt. (see note). yir. 17. 18. 22 j-„ that day : though the expression is one that might be used bv any writer, its repeated occurrence is not in the manner of D : it occurs otherwise twice only in the entire book, 21"^ 27^^. Y',w. -0 ij^ ,^j£j iii^fi to: not elsewhere in Dt., where the phrase used is always ^o (vyi"^/- or serve. — Other gods, though frequent in Dt., is found both in JE (Ex. 23" 34'* Jos. 24-'- "'), and elsewhere (on 61^). Y IB. 19. 2J. ai children of Israel; hardly ever, if at all, used by D (on 4**), who regularly prefers all Israel (i^), or twice, in exactly the same context as v.'^, says "this people" (v.'' 3^: in i^ Israel). v.** which I sware, &c. (so v.*^- ^), and floiving ivith milk and honey, as often in Dt., but also in JE, and (rarely) elsewhere (cf. Jer. 32'-'^ ; and see on i* 6^). — Eat and be filed, occurs besides in Dt. (on 6"), but is not peculiar to it {ib.). — \V-\ grow fat, and j'KJ contemn (see note), are not Deuteronomic. V.-^ IS' imagination, Gn. 6* 8-'^ (both J). — DiB3 before : a common word (Gn. 27* &c.) ; but not in Dt. Y.17.18 liide my face, and v.^^'*^ evils and troubles, do not occur else- where in the Hex. ; hide my face and evils are perhaps suggested by 32^' ^. It is true, these are not all of equal weight ; in the case of two or three, probably, there was no other occasion in Dt. for their use ; nevertheless, taken in the aggregate their significance is considerable ; and in view of the strongly marked style of Dt., it may be fairly concluded that a section in which so few of D's characteristic expressions are to be found, while SO much occurs that he does not elsewhere use, is not his work. This coii> 22 ;i:iS DEUTERONOMY elusion, based in the first instance upon linguistic criteria alone, is con- firmed by other indications. 2. V.^*"^ interrupts the connexion between v.'"^^ and v.^'^. V.-*"" is the sequel of v.^"'^: both deal with the same subject, the disposal of the Deut. law, and v.-^'* is similarly worded to v.^. A presumption thus arises that v.^^"^^ is inserted where it now stands from a different source. 3. According to D, Joshua has been long nominated as Moses' successor (i^'^'* 3^^), and Moses has been instructed to "appoint" and "encourage" him (3-^) ; and 31^'* appears to describe how he has publicly ("in the sight of all Israel") done this. In ^i^^*'^*^, however, Joshua, having presented himself at the Tent of Meeting, is appointed to his office by Jehovah, and encouraged by Him (v.^) nearly in the same words which Moses had used before in 31^. These two representations do not properly harmonize : had both been written by one and the same hand, there is a presumption that the relation between the two ceremonies (v.'"' and y_i4. 15. 23j -would have been more clearly indicated. As the narrative stands, it is evident that v.^*"i°*^^ is written without reference to v."', and does not presuppose it. 4. V.^^"'^- is manifestly (see v.^®*''^) the introduction to the Song in c. 32 ; and after the words "And wrote this song," &c., in v.^, the Song would naturally be expected to follow at once. Instead of that, however, the Song and its introduction are separated from each other by v.^'-*'', which, where it now stands, is also clearly intended (v.^'^") as an introduction to the same Song. But two parallel introductions would hardly be written by one author. As v.^"^" contains numerous marks of the Deuteronomic style, v.^'"^^ may be presumed to be the work of a different hand. It follows that v.1^-23 is not the work of the Deuteronomic author of the context in which it is now embedded (v.^*'^- 24-30^^ Y 14-15. 23 maybe reasonably referred to JE. Whether, how- ever, v.^^-22 (relating" to the Song) belongs also to JE, is less certain : its literary character is less distinctly that of JE ; it separates awkwardly v.^*"^^ from its sequel in v.^^ (cf. on v.^s), and may not impossibly have been inserted where it now stands subsequently (cf. Stade, ZATW. 1885, p. 298 f.).— 14-15. Joshua is summoned to the Tent of Meeting, in order that he may be instituted as Moses' successor. — 14. Thy days approach for dying] so Gn. 47^9 (J), i K. 2^t. — Present your- selves (Ui'^nni)] lit. take your stand; so Nu. ii^^ 238-^5 gx. S^* 913 19I7 345 Jos. 24I (all JE), Jud. 2o2 I S. lo" Cf. 299O0). — In the Tent of Meeting (nyiD i'nsa)] as often in Ex.-Nu., both JE (Ex. 337 Nu. iiie 12*), and P (Ex. 2721 &c.). The meaning of the term is explained (by P) in Ex. 25^2 29*2 30^ as signifying the Tent in which Jehovah jnet Moses for the XXXI. I4-I6 339 purpose of speaking- with him ; it is thus practically equivalent to the Tent of Revelation. This and the next verse are the only places in Dt. in which the Tabernacle is mentioned. — That I may command Jo sht(a\ i.e. appoint him to his office. See on 3"-*, where, however, Moses'xs instructed to '* command " or " appoint " Joshua (cf. 3i"^-)' There is a third representation in P. In P, Moses, at Jehovah's direction, has already solemnly "appointed " Joshua to his ofiice, in the presence of Ele'azar the priest, and of the cong^regation (Nu. 27^^-'). The two passagfes are capable of a formal reconciliation, by the supposition that Dt. 3ii'"-23 narrates Jehovah's confirmation of the appointment made previously by Moses. But, after the solemn manner in which, according to Nu. 27'°'-^, Joshua's institution had taken place, such a confirmation would seem to be unnecessary ; and even if the case were otherwise, it is singular that the terms of v.^^ (as of v.-') make no reference to any previous ceremony having been performed, but are worded exactly as if Joshua's first (and only) institution v/ere being described. It can hardly be doubted that Dt. ^ii'i'-^s and jsjy. 27!^'^ are, in fact, two parallel accounts of the institution of Joshua, one belonging to JE and the other to P, which exhibit variations of detail, such as are often observable between the parallel narratives of JE and P. 15. In a pillar of clou d\ so Nu. 12* ; cf. Ex. 33^- 10 (both JE). 16-22. Introduction to the Song (32i-«).— 16-18. The apostasy of Israel after Moses' death. — 16. Behold, thou art about to sleep -with thy fathers] " to sleep (lie down) with one's fathers," as Gn. 47^0 (J), 2 S. 'j^^, and constantly in the Books of Kings (i K. 2^0 ii'*^ &c.). P, for the same idea, uses the expression "be gathered to one's father's kin"; see on 32^° (of Moses). — This people] with a touch of disparagement, as Ex. 329-21 NU.14I1 Is. 6^ 811 2913 al. — Go a nmhoring after (mn ^-ins)] so Ex. 3415.16 (JE), Lev. \f 20^ (after Molech) Nu. 153" (all H), Jud. 2^7 827.33. cf. "to go a whoring away from Jehovah," Hos. i2 (^inxp), 412 (nnric), 9I (^yp), Ps. 7327 (;p). The same verb (with the cognate substantives signifying whoredom) occurs elsewhere (esp. in Hos. Ez.) as a forcible figure denoting the disloyal abandonment of Jehovah for other gods. The origin of the usage is matter of conjecture. The words may have been employed in a purely figurative sense from the beginning : but in view of the fact that actual prostitution was not an uncommon feature in ancient Semitic cults (cf. on 23i8(i">), it is not improbable that this suggested 340 DEUTERONOMY the use of the expressions hi question, and that originally they were meant literally, though afterwards they came to be used metaphorically. In particular passages, it is sometimes uncertain whether the reference is to a literal or to a spiritual whoredom : but elsewhere one, and not the other, appears clearly to be intended. Hosea (c. 1-3) con- ceives the moral union between Jehovah and His people under the figure of the marriage-bond (see W. R. Smith, Prophets of Israel, pp. 166-180); and from this point of view, any infidelity towards Jehovah would naturally be expressed under the figure here used. Nevertheless in Hos. 4''^ (notice v.^^- 1^) it seems clear that the prophet has literal whoredom in his mind. — The foreign gods of the land whither it goeth in, in its 7nidst\ "in its midst" can only mean "in the people's midst" (to be taken closely with "the foreign gods of the land ") ; the pron. (which is masc.) being not referrible to "land," and the paraphrase (AV., RV.) "to be among them "being quite illegitimate. The sentence is, how- ever, an awkward one ; and Klost. [Pent. p. 239), with whom Dillm. agrees, may be right in thinking that originally it ran, "and go a whoring after foreign gods in its midst," i.e. the gods of the Canaanites living in Israel's midst (cf. Jos. <^ 16^** ; and asp. 24'-^ "put away the foreign gods which are m yonr midst''), the clause "of the land whither it goeth in" being a gloss inserted afterwards for the purpose of relieving the Mosaic age of any possible suspicion of idolatry. — Foreign gods] ^33(n) ^n>s, as Gn. 352-4 Jqs. 2420-23 (all E), Jud. ioi« I S. f Jer. 5^9 2 Ch. 331^1: cf. i?3 h^ (poet.) Dt. 32^2 Ps. 81 'Ob Mai. 2iit, 133 nV^X Dan. ii^^f. Not the word rendered "strange" in 32'** Ps. 81^°* &c., but cognate with nokhri "foreigner" (142^ 15^ 17^^ 292i(22)^_ — Forsake mc\ 2820 Jos. 24I6. 20 Jud, 2I2. 13 ,06.10.13 I s_ 88 1210 I K. 99 al.— Break my covenant loliich I have made with it] nn2 "iDn, as v. 20. Else- where in the Hex. only Gn. ly^* (P), Lev. 26^5.44 (h). The expression is, however, an ordinary one, Jud. 2^ i K. 15^^ Jer. 16. pxi "i-J '■iVn] 13: 'nSx forms a compound idea, "gods of foreign- ness" = " foreign gods," which is then qualified by the gen. " of the land"; cf. on 32". XXXI. 17-19 34^ li^*^ al. — 17. And mine anger shall be kindled against it . . ., an^i it shall be for devouring (^3s!' HTii), — i.e. for other nations to consume (7'": cf. Nu. 14^), — and many evils and (roubles (i S. ioi9) will befall (lit. fiyid'. v.21 430 Ex. iS^ Nu. 20!^) it; and it will say in that day, Is it not because my God is not in my midst {i*"^) that these evils have befallen me ?\ the sing-., as (in the Heb.) v.^^- 1^- ^o- 21^ Qf the people generally (on i^i), which is represented as thus acknowledging the cause of its disasters. — And I will forsake them] corresponding to " they will forsake me,"v.^*': the same antithesis, 2 Ch. 12^ 152 2430. — //ide my /ace] i.e. withdraw my favour : so v.^^ ; perhaps suggested by 3220. Not elsewhere in the Hex. : in other books. Is. 8'^ Mic. 3*, and frequently in later writers, esp. the Psalms. — In my midst] the sing., of the nation, as Jos. 9"- "' ly'"*- ^^ Jud. 2o2-'' &c. {L.O.T. p. 366 f.). For the thought, cf. Ex. \f Nu. 14*2 (whence c. i''2), Mic. 3^^ Jer. 14^: see also on \^^ 6^^; and add Is. 12^ Zeph. 315. i7_ — 18_ Jehovah will, however, still continue to withhold His favour from Israel: the acknowledgment, which the nation is represented as making in v.i'^, is not the expression of true penitence. — Turned (njs) unto other gods] V.20: so Hos. 3I: ^s njD also Lev. ig*- si (H), Ps. 40^ al.— 19-22. Injunction to write the following song (32^"'), in order that it may be a witness for Jehovah against the children of Israel. — 19. And now] in view of the prospect of future apostasy, opened out in v.i'''"^^. — Write you this song] if the text be correct, Moses and Joshua will be addressed. In view of v.^*' and esp. of v. 22 (<'And Moses wrote," &c.), it is con- sidered by others that the original reading was sing., "Write thee." The plural agrees, however, with 32^''. — And teach thou it, &c.] cf. 2 S. 1 18. (!!liJ teach ye it {^')^^).—Put it in their mouth] cf. Ex. 4!^, and on 18^^. GF put ye it ("P"*^'). — A witness for me against the children of Israel] viz. partly (cf. y 20b-2ij by showing them that, having been forewarned of the bitter consequences of apostasy, they have only themselves to blame if they suffer accordingly, partly (cf. 2^^'^^) t>y convict- ing them of ingratitude in deserting their Benefactor, and 17. '3 Sy] Jiid. 3'- Jer. 4-* Mai. 2'^ Fs. 139'^ "vsk Sy (29^^) is more common. — 20. Ji ijN'3K 'a] RV. *' For wheti . . . then . . ." : cf. on 8'^''^ 12'""''. 342 DEUTERONOMY establishing the justice (32^) and mercy {22^*'*^) of God. Hence the Song is to be " taught" the IsraeHtes, in order that their successive generations may become familiar with its contents, and take to heart the lessons which it contains. The idiom '2 ivh ^'^, as v.-'^ Mic. 1- Jer. 42^. The original aim of the Song, and the sense in which it was actually a "witness" against Israel, were possibly, however, different from those ascribed to it here by the author of 31^6-22; gee p. 344 /, and on 32^ — 20. For I shall bring it, cSr'r.] the pronouns, both here and in v.^^, are throughout sing., except in ser^e and contemn. — Which / sware, &c.] see p. 337. — And it "will eat, and be filled, and grow fai\ based on ■^2'^^-'^^'. cf. 6^^ 8^2f._ — ^1«flf will tnrn unto other gods\ v.^^: cf. 6^- 8^*. — And contemn me] Nu. 1411-23 i63o 2 S. 1214 Is, i4 -24. Not elsewhere in Dt.— 21. Many evils, &c.] v.^"^. — Will a7iszvcr ( ig^^) before it for a wit7iess\ cf. v.^^. — For I know its imagination {P'T.)i tvhich it (the people) worketh even now, fi-v.] i.e. the thoughts and impulses work- ing already in its heart, even before it has reached Canaan. Cf. for the thought, Nu. nH. 22 &c. ^"^:, as Gn. 6^ (hence I Ch. 28^ 29IS), 821 (both ]).— Worketh\ lit. maketh (nc'y), of the activity of the heart, as Is. 32". — Which I sware] "unto its fathers" (Wi3x!?), as is added by ffi, Sam., seems needed: cf. 81.— 22. And taught it] v.i^. 23. Conclusion of the narrative of Joshua's commission (v.i'"'). — Atid he com?nanded {or appointed) Joshua] the verse seems once to have immediately followed v.i^'- (from which it is now separated by v.^^--'^, relating wholly to the Song). For, where it stands, the subj. of " commanded " can only naturally be Moses (see v. 22); and yet, as v.^* shows, it must really be Jehovah. — Be courageous, &fc.] nearly as v.^ (D). The verse (being the sequel of v.^'"^) will originally have formed part of the narrative of JE. It may, to some extent, have been re- modelled in the style of Dt. ; but the only distinctively Deut. phrase in it is "Be courageous and strong": "children of Israel," as remarked on p. 337, is not Deuteronomic ; and " the land which I sware " is said by J E as well as by D {ib.). — And I (emph.) will be with thee] hence Jos. i^ 3" (D^) : cf. Gn. 28'^ 31^ Ex. 312 (all JE), Jud. 61*'; also above, v.«(D) T:y hm' Nin. XXXI. 20-28 343 24-30. Moses gives directions for the Deuteronomic Code tc be deposited beside the Ark. This done, he recites publicly, in the audience of the people, the following Song (32*""), fore- warning the nation of the consequences, if it apostatizes. — The passage is throughout Deuteronomic ; v. 24-27 forming mani- festly the sequel of v.^-^^ ; and v.^s-so consisting, as pointed out on p. 338, of a second Introduction to the Song: observe that v.28i> is parallel in substance to v.^^, and v.29 to v.20-2i_ — 24. Had made an end of writings &c.\ see v.^. — The "words of this law] i.e. of the Deuteronomic law (2726) : cf. on i^. — Until they were finished (D^ri nj?)] cf. v.^o 2'^^ Jos. 82^ io20 (both D2, and both after mi^aa ^^''"l), i K. 14^0. — 25. The Levites, who bare the ark of fehovafis covenant (10^)] a comparison of v.'' and jyisb shows that the reference is not to " Levites " in the sense of P (who were not permitted to enter the Holy of Holies), but to the members of the tribe officiating at the central sanctuary, i.e. to the Levitical priests {y .^) \ see pp. 122, 219. — 26. This book of the law] 29^0(2^) 30^*^ Jos. i^. — F'or a witness against thee] viz. as presenting a standard of faith and action (cf. on 4*5), from which, in the case assumed, Israel will have visibly declined. It is remarkable that the same phrase which is applied in v.^® to the Song, is used here with reference to the Deut. law. — Against thee] i.e. Israel ; the priests being addressed as the representatives of the nation. — 27. For 1 (emph.) — /, who have experienced it so often — know thy defi- ance (ino), and thy stiff neck] cf. i^^- 43 g7. 23. 24 . ^nd 96- 13 loie. — Ye have been defiant 7vith] g'- ^*. — 28-29. The Deuteronomic parallel to v. ^^-21. — 28. Assemble] v.^^ ^io_ — j-^^ elders of your tribes and your officers] cf. 29^ (^*'), also 520(23)^ fbe expression '* elders of tribes " does not occur elsewhere. CS inserts " and your judges" before "and your officers": prob. rightly, for en such an occasion (cf. 29^ (^*')) the judges would hardly be omitted, when the subordinate Shoterim (i^^) were included. — These words] i.e. the Song 32^-43, though the transition from V. 24-27 is somewhat abrupt. For another view (Dillm., Oettli, Westphal), according to which 3124-29 stood once before 0. 29-30 (so that the appeal to heaven and earth of v. 28 was the one in 30'''), see on 32*^, and the Introd. § ^.—Ca/l heaven 344 DEUTERONOMY and earth to witness\ cf. 4^^ 30^". Heaven and earth, having heard the warning (see 32^) will be witnesses against Israel in the event of its disregarding it. It is doubtful, however, whether this is the original sense of the invocation in 32^ ; see the note there.— 29. Deal corruptly (rinnL"n)] 4I6. ab ; cf. nw 912a (Ex. 32^), ix>.—Turn aside, <2r'c.] 912b. 16 (Ex. 32*), ii28._ Evil will happen to von] Jer. 4423 ; cf. Gn. 49^. Happen is N"ip, not the word used in v.^"- 21 (svd). — In the end of the days] see on 4^0. Here the reference is to the distant, but undeter- mined, future, which the Writer pictures as the age of Israel's apostasy. — That which is evil, &c.] 42^. — To vex him with the work of your hands] so i K. 16'' 2 K. 22^"^ (both Deut.), Jer. 2^6. 7 223'^. Not definitely with idols (42^), but with the system- atic engagement in idolatrous practices, uyv Ti^VO = enter- prise (on 2^) being used in a bad sense, cf. Ps. 28'*^ Lam. 3*''' Jer. 25!^ — F^jv; (d'^I/'Dh)] see on 425. — 30. All the asseinbly of Israel] Lev. 1617 (P) Jos. 8'5 (D2) i K. 8i*- 22. 55 (Deut.) \2^ : cf. c. s^^. XXXIL 1-43. The Song of Moses.— The object of this poem is (v.*-6) to exemplify the rectitude and faithfulness of Jehovah, as manifested in His dealings with a corrupt and ungrateful nation. With this aim in view, the poet, after the Exordium (v. ^•3), describes ,y?'r^//t', the providence which had brought Israel safely through the wilderness, and planted it in a land blessed abundantly by Jehovah's goodness (v.'^-'^) ; secondly, Israel's ingratitude and lapse into idolatry (v. 1^-1^), which had obliged Jehovah to threaten it (v.i^-25) with national disaster, and almost (v.26f-) with national extinction; and thirdly, Jehovah's determination to grant His people victory over their foes, by speaking to them through the extremity of their need, and leading them thereby to a better mind (v. 28-43). The thought underlying the whole is thus the rescue of the people, by an act oi grace, at the moment when annihilation seemed imminent. The poem begins reproachfully ; but, in general, tenderness and pity prevail above severity, and towards the close the strain rises into one of positive encouragement and promise. 29. '3 "niD -inn] 'd 'k is prefixed to 'D for emph. : cf. Gn. 18'^ Ps. 62" 1282 Is. 28"'-'8 Mic. 5^ I K. 8'"; also i S. 208" Ps. 66'" i4i»« Jer. 22" Job 34'" Neh. 13-'^.— nx^pi] so Jer. 44=': see G-K. § 74. 3. R.' xxxT. 29— XXXII. 345 The Song- shows jjreat originality of form, being a presenta- tion of prophetical thoughts in a poetical dress, on a scale which is without parallel in the OT. As the opening verses show, it is a didactic poem, taking the form of a retrospective survey of Israel's religious history, and developing the lessons deducible from it : in general plan, it resembles Ps. 78. 105. 106 (cf. in prose Ez. 20, and the allegories Ez. 16. 23), but the treatment is marked by greater completeness, and superior poetical power. The poet develops his theme with con- spicuous literary and artistic skill : the images are diversified and expressive ; and the parallelism is remarkably regular and forcible. A spirit of impassioned earnestness sustains and suffuses the whole. Date of the Song. — The political condition of Israel at the time when the Song was written may be inferred without difficulty from its contents. Nothing in the poem points to Moses as the author. The period of the Exodus, and of the occupation of Canaan, lies in a distant past (yJ-'^'^), the story of which may be learnt by the poet's contemporaries from \.\\^\r fathers (v.^) ; Israel is settled in Palestine (v.^^-i^), and has had time not only to lapse into idolatry (v.^^-ioj^ ^ut even to have been brought in consequence to the verge of ruin (v. 20-30) ; it is hard pressed by heathen assailants (v.^Oj cf_ V.21- 25-27)^ but Jehovah promises to interpose, and rescue His people from its foes (v.3*-43). Israel's apostasy, and con- sequent disasters, lie thus in the writer's past : all that is future is its deliverance. Such a situation, it is evident, is not that of the Mosaic age. To suppose that the poet adopted an assumed standpoint, especially one between Israel's disasters and its deliverance, is highly unnatural ; v.^'^^ reads through- out like a piece of history ; * the transition from the reproach- ful description of the past or present (v.*-^^) to the promise for the future (v.^*^) is analogous to similar transitions in the prophets (as Hos. 2^^ nSD ^OD). With the didactic tone of v.1-2, comp. Pr. 41-2-10 5I-2 Ps. 492-5(1-4) ^^\-2 (each a didactic Psalm). — 3. The verse states the ground of the invocation, v.^, and the wish expressed in v.2 : the poet w'lW proclaim Jehovah' s XXXII. 1. 'irN] except Jos. 24^ (E), used exclusively in poetry, — 48 times, of which 22 are in Proverbs and 1 1 in Job. — 2. "^ij;'] 33^ (21* al. in a different sense): cf. .ts'iv Is. 5^*. Elsewhere (5 times) '^y^ ( = Arab. ra'afa) is found in the same sense. — Dn'j'b] not elsewhere. — titdk] only found in poetry (36 times, of which 19 are in Ps. 119) : cf. Is. iS^ 32*. — 3: Sn;] of God, as 3-^ 5-' 9^ 11* Ps. 150". 350 DEUTKRONOMY name (cf. Ps. 22^3 (22))^ i,e. will declare openly, so that hia people may recogriize and own it, Jehovah's character, as revealed in His dealing-s with Israel (on \2^\ cf. Ex. 34^, where almost the same phrase, mn^ D^'2 X"ip''"i> is followed by a solemn enunciation of Jehovah's moral attributes) : let those who hear him respond in a becoming- spirit, and give, i.e. ascribe (Ps. 29^*'), to their God the greatness which is His due. 4-6. The poet's theme deiined more closely : viz., to con- trast the unchangeable rectitude and faithfulness of Jehovah with the corrupt and faithless behaviour of His people. • The Rock, his work is perfect ; For all his ways are judgrnent : A God of faithfulness, and without iniquity ; Just and upright is he. • Corruptly has dealt towards him — not his sons are thei/ blemish — A twisted and crooked generation. • Is it Jehovah that ye treat thus? O senseless people and unwise : Is not he thy father, who produced thee? Did not he make thee and establish thee? 4. The Rock (liSfn)] a title of Deity, recurring v.^^. is (««the Rock that begat thee ") ^°- ^^- ^"^ ; and found besides, 2 S. 23^ Is. 17^'^ 30-^ (where "the Rock of Israel" forms an effective parallel to "the mountain of Jehovah") Hab. i^^, and fre- quently in the Psalms (esp. iniv "my Rock"), as Ps. iS^-^^ ("Who is a rock except our God?" cf. i S. 2^ Is. 44^)*^ 19^' 281 al. : also in the proper names -|1^i^Ss, '•ntrniv, m^^'nTD, bxniv, Nu. i5. 6. 10 ^t, (all P). It designates Jehovah, by a forcible and expressive figure, as the unchangeable support or refuge of His servants ; and is used with evident appropriateness, where the thought is of God's unvarying attitude towards His people. The figure is, no doubt, like crag, stronghold, high place, &c. (Ps. 18^ (2)), derived from the natural scenery of Palestine (for another view, see Cheyne on Ps. \W-'^). In the Versions, the 4. nsn] the castis pendens, as Ps. 18^^ &c. (Dr. § 197. 2 ; A. B. Davidson, Heb. Syntax, § 106''). — bscdJ a subst., the subject being (as oft. in Heb.) identified with the quality inhering in it (Dr. § 189. 2 ; Dav. § 29^). — pw Siy] not "and not iniquity," negativing n:iDN (which would be Siv vhw Jer. 2-^), but " and there is no iniquity " = 7uithont iniquity : cf. Jer. 5-' j'Nl ^30 DJ 3^.— "riy] 25'". XXXII. 4-s 35 » metaphor is usually obliterated, the word being represented by 6'tos, fioTjOos, avTiX-^TTTwp, &c. — sometimes even KTia-rr]^, irXda-- TT/s, as though from "iv^ ; or is to acquire, usually by buying (Gen. 251° and often), but also in other ways (Pr. i^), some- times also to possess (Is. i^) : used of a parent, or of God, as the author of existence, or moulder of the human frame, it may be rendered ^e/ (Gn. 4I) ox produce (Gn. 1419-22 Ps, 13918 Pr. 822). — Make and establish (or confirvi)\ i.e. fashion (into a nation), and consolidate: cf. Ps. \\(^^ (':13313M 'iiK'y T^^) J also V.15 (in:;*y), Is. 442 (pno iivm iK'y). 7-14. Demonstration, from Israel's past, of the providential care which Jehovah had lavished upon His people. — The intention of these verses is to justify the reproach contained in v.^. Let Israel reflect upon its past history, and consider (i) how Jehovah, when He fixed the boundaries of the nations, reserved a home amongst them for His people, v.^-^; (2) how He led and sustained the infant nation in the wilderness, y 10-12. (2) how He enabled it to take triumphant possession of the fertile soil of Canaan, v.i^-i*. ' Remember the days of old, Consider the years of successive gfenerations ; Ask thy father, and he will tell thee, Thine elders, and they will say to thee : * "When the Most High gave to the nations their inheritance, " When he separated the sons of men, " He fixed the borders of the peoples '* According to the number of the children of IsraeL • " For Jehovah's portion is his people ; " Jacob is the lot of his inheritance. XXXII. 7-8 355 7. The days of old (D^iy riio^), as v.^^ show, are not the patriarchal age, but the period of the formation of the nation under Moses, and of its settlement in Canaan, cf. Is. 63^^ Mic. 7^*. D^iy, denoting- remote time (whether past or future), is a relative term : Am. 9^^ it is used of the age of David ; Is. 5812 and 61* (in both parallel to "»n) "ii"n, as here) of the be- ginning of the Babylonian exile, viewed from its close. It is manifest from the context that those whom the poet addresses belong to an age which looks back upon the exodus, and the occupation of Canaan, as lying in a distant past. — Successive generations^ on the Heb. idiom employed, see below. — Ask\ 4^2 Job 8^ 1 2^. The fathers, and elders, are to be appealed to, as the natural depositaries of historical information, in an age when knowledge of the past was largely handed down by oral tradition: comp. Job 8^ 15^^ Ps. 782^- Joel i^. — 8. The answer of the "elders," extending (Ew.) to v.^*, or rather, probably, gliding insensibly into the poet's own discourse. When Jehovah allowed the various nations of the earth gradually to settle themselves in separate localities. He so determined their boundaries as to reserve among them a home for Israel, adequate to its numbers. — Most High {\\'hv)\ a poetical title of God, Nu. 24^8 I ;. 14^* and in many Psalms (cf. Cheyne, B. L. p. 83 f.); perhaps suggested here by the thought of His supremacy over the nations of the world. — Separated (nnan)] cf. n-iB3 Gn. io32 (P). The later Jews, interpreting- the last words literally, and observing that just 70 nations are mentioned in Gn. 10 as descended from the three sons of Noah, imagined prosaically that a correspondence was intended between these nations and the 70 souls of Gn. 46''' : so, for instance, Ps.-Jon. : "When the Most High gave the world for an inheritance to the nations which came forth from the sons of Noah, when He divided alphabets and tongues to the sons of men, he cast lots with the 70 angels, the princes of 7. niD'] the fern, plural, only once besides, Ps. 9o'^ It is more frequent (by the side of the masc. form) in Aramaic. — T11 m] the 1 has a distributive force, = " of every generation (see Lex. 1 1 \.b). Except in this phrase (which is frequent, though not otherwise earlier than Lam. 5^' Is. 13^ 34" 58" 60" 61*) it is exclusively a late usage, 1 Ch. 26" 28" Est. i^-ia&c.— ^li!]] the jussive form before a suffix is found only once besides, Is. 35* (Dr. § 47 n.).— 8. "jn^p?] irreg. for '^njn? (cf. 26"): Ew. § 238^1; Kon. i. 315 ; G-K. § 53 R.'— 3»:] on this form, cf. Dr. § 174, with Obs.; Dav. p. 94. The original pronunciation will probably have been 3y:. 356 DEUTERONOMY the nations . . ., and established the borders of the peoples according to the number of the 70 souls of Israel which went down into Egypt." In clause <* (G has «,a.Ta. a.pi(fjLov «'■) yeXi/v hou, i.e. "according to the number of the sons of God" (■?« for b'xn:;"), cf. Gn. 6^-* Job i* 2^ 38^ If this reading be original (so Cheyne, Job and Sol. p. 81 ; Cornill, Einl. p. 71 ; Schultz, OT. Theol. i. 227 ; Stade, ZATW. v. 300), it will be an anticipation of the later doctrine of guardian-angels, presiding over the different nations, found in Dan. loi-*-^'''^^ 12^ Sir. 17^^, and frequently alluded to in post- Biblical Jewish literature (see the extract just quoted, and Eisenmenger, Entdecktes Judenthiivi, i. 806 flf.). The idea will then be that the nations were allotted to the care of subordinate divine beings (cf. 4^^ 29-' (^)), while Jehovah presided over Israel Himself (v.^). But the text yields a very suitable sense ; and there is no sufficient reason for preferring this reading. Cf. Geiger, Urschrift, p. 294. 9. The verse states the reason why Jehovah showed the regard for Israel impHed in v.^: when the territories of the nations were divided, Israel fell to Jehovah, and became His allotted portion. The thought is the same (though differently expressed) as 7^ lo^^ &c. p?n is a portion or share, often when applied to land, parallel, as here, with inheritance {e.g. Gn. 3114 Dt. 1212 181) ; with '> phr\, cf. Zech. a^ds). For " lot," lit. (measuring-) line (''^D). see phil. note on 3* ; and cf. jy^a Dn^m bn Ps. 10511. 10-12. How Jehovah led and sustained the infant nation in the wilderness. ^" " He found him in a land that was a wilderness, " And in the howling waste of a desert ; " He surrounded him, he cared for him, " He kept him as the apple of his eye : " " Like a vulture, that stirreth up its nest, " That hovereth over its young, " He spread abroad his wings, he took him, *' He bare him upon his pinion : " "Jehovah alone did lead him ; " And no foreign god was with him. 10. The poet starts, not with the deliverance from Egypt, but with a situation better designed ad exaggerandum Dei in eos beneficiuin (Le Clerc), and to illustrate His providential care; Israel \i2i.s found (cf. Hos. g^^*; and the figure of the exposed child in Ez. iG^") by Jehovah, at a time when it was homeless, and might readily have perished from want ; it was tenderly taken charge of by Ilim, and brought to a land XXXII. 9-II 357 abundantly provided for its needs (comp. Jer. 2'-'^). The following clause depicts the perils of the wilderness, — its barren desolation, and the howling beasts which frequented it (cf, on i^^). The word rendered waste (^nri) implies a wild and desolate expanse (Job i224 = Ps. 107*0; cf. Gn. i^ Jer. 423). — Surrounded him\ i.e. encircled him with His protection (cf. Ps. 32^*'). — As the pupil of his eye] fig. of what is tenderest and dearest, and therefore guarded with most jealous care (cf. Ps. 17^ Pr. 72). — 11. The eagle has in English poetry such noble associations that the substitution of "vulture" may seem a degradation of the figure which the Hebrew poet employs ; but Tristram's argument (see on 14^2) that nesher is not the eagle, but the Griffon-vulture, seems irresistible ; so that though eagle may be excusably retained in a popular version, it is a rendering without any pretensions to scientific exactness. The figure of Ex. 19* (cf. Dt. i^i) is here developed, so as to illustrate Jehovah's paternal affection shown in train- ing Israel to independence : as the bird stirs up its nest, with 10. The impff. (so v.^^*"* ^- ^'* ^* &c.) reproduce the past with vividness, or (sometimes) express iteration (Dr. §§ 27a, 30 ; Dav. §45 R.^). — JDB'' '?'?' inna] lit. " in the waste of the howling of a desert "= " the howling- (adj.) waste of a desert": cf. 31I® ic^&n nrj '.iVx, with note; Is. 2" din nin^J 'ry=the proud eyes of man ; Jer. 8* onaiD ipc cy=the lying pen of the scribes ; Ps. 20' irD' ytJ" nni3J3 = vvith the saving might of thy right-hand, 28^ niyiB" tiyn in'B'D ; 2 S. 8^" 23^. The disjunctive accent at i.in is no objection to this construction: see Jer. 8^ (and often). Sh\ does not occur again ; n'?'?' is the wai7 of distress (Is. 15^0/.); but there does not seem to be any diffi- culty in supposing that (like ululare) the root was also capable of being applied to the cries of wild beasts. There is thus no need to question the integrity of the text ; and the emendations that have been proposed (Klost. ; Dillm.) do not commend themselves as improvements. Ps.-Jon., with substantial correctness : jmTi jna' j''7'?"Di inK \not I'tit, which is a corruption : v. Fleischer, ap. Levy, NHWB. ii. p. 446, and Payne Smith, col. 1630]. — in::i3'] the Polel, to bestow (mental) attention on, occurs only here. The more common Hithp. jJian.T has a refl. force, to consider for oneself. — iry pb"kd] cf. Pr. 7^; yy nz jic'to Ps. 17*: also (fig. of the midst of darkness) Pr. 7^ 20''*t. The - on has prob. the force of a diminutive : cf. in Syriac n^id'jd regtilus, KrnriD little book, &c. (Noldeke, Syr. Gr. p. 73) ; and Stade, § 296°, who adds D'nqt? little moons or crescents (Jud. 8^), D'3y")t, and perhaps liEJ's?*, and pn;? Cant. 4^. — 11. ry ib-jd] "like a vulture (that) stirreth up," &c. This is always the constr. when 3 with a subst. is followed by a verb (for 3 is not a conj., like ib'n^) : so e.g. Is. 6i^*'- (4 examples) ikb ]n3' inn3 like a bridegroom, (who) &c., 62^ 1V3' TsSo like 35^ DEUTERONOMY the object of encourag-ing its young ones to flight, but at the same time hovers over them so as to be at hand to support them on its wings, in case their strength fails and they are in danger of falling, so Jehovah (the figure of the bird being still retained) spread out His wings, and bare Israel upon them, until its powers were matured, and the nation was able to support itself alone (cf. Hos. ii'*). W. L. Alexander quotes from Davy, Salnwnia, p. 87, the following pertinent illustration : " Two parent eagles on Ben Weevis were teaching their offspring, two young birds, the manoeuvres of flight." Rising from the top of a mountain, they "at first made small circles and the A'oung imitated them ; they paused on their wings waiting till they had made their first flight, holding them on their expanded wings when they ap- peared exhausted, and then took a second and larger gyration, always rising towards the sun, and enlarging their circle of flight, so as to make a gradually ascending spiral." See also Bochart, Ilterozoicon, ii. i8i. 12. Jehovah led Israel without the aid of other gods : the more groundless and ungrateful therefore was the nation's subsequent desertion of Him, v.^^-^*. Foreign god pp.3 ^X), as Ps. 8iio(9)b Mai. 2" (not '' sf range god" = ^\ h^), cf. on 31^6 . for the thought, comp. Hos. 13^ (RV. m.) Is. 43^2. In thus sustaining Israel through the desert, Jehovah was, in fact, leading him (Ex. 13^1 1513) to his home: He was, moreover, doing this alone, without the co-operation of any other god. 13-14. How Israel was enabled to take possession of the fertile soil of Canaan. ^' " He made him ride on the high-places of the land, " And he ate the fruitage of the field ; "And he made him suck honey out of the crag, "And oil from the rocky flint : a lamp (that) burneth, Ps. 42'^ ':i Jiyn S'ko, 83'*, and frequently. The impf. states picturesquely the teriittm coniparafionis (Dr. § 34 ; Dav. § 44 R.'*). — vSnj] Gn. i5''t. — ''inr] cf. Gn. i^ In Syriac the word means to hover or brood over: Wright, Apocr. Acts of Apostles, 49, 1. 15 (of angels hovering over the Virgin), Ephr. Syr. i. 1 17 E-i 18 A (of the Spirit of God brooding over, and fertilizing, the waters, like a hen Kn:3 Sj? Ncnion) ; cf. ii. 29 F the adv. n'NJBmD in hovering attitude, of the Seraphim above the throne (Is. 6^^). — 12. T13] an adv. accus., with isolation (Jer. 15" al. ; Dav. § 70 R.-) ; here = alone, though this, when it means "to the exclusion of others," is elsewhere always expressed in Heb. by 1137 ('!'?5? &c.), lit. "according to his (thy, &c.) separation," Gn. 32" &c. — 13. 'mca] Kt. is *n'iD3, the Qre '05?. So elsewhere. The ' is very anomalous : see Stade, S 330'', G-K. § 87. 5 R.'— 'T^l pausal form of "i^, tli< older form of ri-\}p (cf. n'?3 tor eo/ay, &c.). retaiiuil in poetry (11 times), f.e- I's. 8*. XXXII. 12-14 359 •* " Curd of kine, and milk of sheep, •' With fat of Iambs, and rams ; " Herds of Bashan, and he-goats, " With the kidney-fat of wheat : " And the blood of the grape thou didst drink as foaming wine." 13. In clause * the poet uses a fine imaginative figure, implying triumphant and undisputed possession ; similarly 332* (-[-nn), Hab. 3^9 ('.'Dm"), Ps. iS^* (•«:Toy"') ; and of God, march- ing as sovereign over the earth, Am. 4^^ Mic. i^, or sea, Job 98 (in all ^']'^). This passage suggests the terms of the promise in Is. 581*. — And he ate (bas^l)] Sam. ffiS li^.c?^'} and inade him eat, which is preferred by Klost. and Marti (in Kautzsch's Heil. Schriften des AT.s), and may be right (though the reminis- cences in Is. 58^*^ Ps. 8i^''(i''') hardly prove that the authors of these passages so read it) : at the same time, it is quite possible that isss"! may have been chosen purposely for variety. — Fruitage of the field ("nc nni^n)] exactly so Lam. 4^ (as the support of life) ; cf. men n3"i:n Ez. 38'^o (|| fruit of the tree) : naun also Jud. gii (of the fig) Is. 27^! : cf. the verb, Pr. lo^i Ps. 92I5. — Honey out of the crag; ^c.^ even places that might be expected to be naturally barren yielded rich and valued products, which Israel might S2ick — i.e. enjoy with relish (33^^ Is. 60^* 66^^- ^2) — in its Palestinian home. Palestine, says Tristram {DB.'^ i. 377), is by its flora well suited to bees ; and in the wadys "innumerable caves and fissures of the dry limestone rocks afford shelter and protection for the combs." Hence honey might literally be found oozing out from among the rocks. The olive also flourishes in sandy, and even in rocky soil (cf. Job 29''). — Rocky fiitit] cf. 8^^ (flinty rock). — 14. The poet eloquently continues his enumeration of the choice and varied products of Palestine — the flocks and herds which fattened upon its pastures, and the vines which clothed its hillsides with purple crops. nxcn is not "butter," but curdled or sour milk, still esteemed in the East as a refreshing beverage, and often offered to travellers. It is now called leben [DB. s.v. Milk). Comp. Gn. 188 Jud. 525 2 S. 1729 Job 20" 29*. The second line of the verse ends better with rams (Ew. 14. ]Sf2 '33] ':3 poet, for offspring, produce : cf. of animals "ip3 '33 i S, i^^"-al.; Ps. 298 ii4*-«. 360 DEUTERONOMY Klost. Dillm. Oettli, with <&, Heb. MSS., and Edd. : cf. Norzi adloc.) than with lambs', the fat of rams, as i S. 15^2, cf. Is. 34^. on^ is not the usual term for "lambs"; it seems to denote such as, from their age or kind, were a special delicacy : cf. I S. 159 Am. 6*. The combination □"•id, D'^'X, and Dmny, recurs Ez. 27^1 39^^, and Is. 34^. — Herds of Basha7i\ celebrated for their strength and size (cf. on 3^). Fat, fig. of what is best or finest, occurs Nu. 18^2 ^the "fat" of oil and of new wine), and in the phrase "fat of wheat," Ps. 8ii'^(i^) (doubt- less a reminiscence from this passage) 147^*: the fat about the kidneys being the richest (cf. Lev. 3*; Is. 34® " kidney- fat of rams"), the "kidney-fat of wheat" denotes the choicest and most nutritious wheat. — Blood of the grape\ from Gn. 49^^. — Foaming wine] not 1*^, the usual word, but ipn, common in Aram, and Arab, {chamr, from chamara, to ferment), but in Heb. found only in poetry, here and Is. 272 (where, however, very probably *ipn pleasantness should be read : see RV. marg.). Perhaps in Heb. the proper sense of the word, fermenting ox foaming draught {^s. 75^), was still felt, and it had not sunk to be a mere synonym of p\ The change to the 2nd pers. {^^ thou didst drink") is such as often occurs in Heb. poetry ; here its effect is to bring vividly home to Israel the truth of what is said (cf. v.^^. is^^ 15-18. Israel's ingratitude and defection from Jehovah, the result of the abundance of good things which it enjoyed. ^^ But Jeshurun waxed fat, and kicked : Thou waxedst fat, thou grewest thick, thou wast gorged with food ! And he forsook God which made him, And treated as senseless the Rock of his salvation. ^^ They made him jealous with strange (gods) : With abominations they vexed him. " They sacrificed unto Shedim, (to) a no-god, (To) gods whom they knew not, To new (gods) that came in of late. Before whom your fathers shuddered not. *8 Of the Rock that begat thee, thou wast unmindful ; And thou forgattest God that travailed with thee. 15. Before this verse Sam. ffir have V^K''! apr ^3N^1 (koX €>i i-iv 2 S. 22*7 Ps. 95!. The four clauses of this verse express a climax : * states the cause and beginning of Israel's lapse, ^ depicts it as confirmed, ^ describes how Israel forsook Jehovah. ^ how it ended by loading Him with con- tempt. — 16. Cf. Ps. 78^5. The verse exemplifies how Israel had treated Jehovah with contumely (v. ^5), viz. by robbing Him, its Benefactor, of the honour which was His due, and bestowing it upon false gods, — the intrinsic worthlessness of which is then further illustrated in v.^^. On the jealousy, and vexation (not anger, AV.) of God — both aroused, in particular, by a preference shown towards false gods — see on 4'-'* and 42^. — Abomhiations\ cf. 72^: in the pi., of wicked or idolatrous practices i89-i2 sqIs ; i K. 142* 2 K. i63 2i2-ii (all Deut.) ; Jer. 710 4422 ; and esp. in Ez. (39 times), as s^- " S^- 9- 13- 1*. X7. Perhaps here of the idols themselves : cf. 2 K. 23^^ Is. 44^^. — Strange ones (2'~!j)] of gods alien to Jehovah, or perhaps as introduced from foreign lands : so Jer. 225 313 (notice the con- text), IT Is. 4312, -II ^x Ps. 4421 81 10.— 17. The Shedim are alluded to besides only in a late Psalm (106^"): if the state- ment there made rests upon a genuine tradition, human sacrifices were offered to them. The precise nature of the ideas associated with the " Shedim " is un- certain, the two notices of them in the OT. being insufficient to fix them decisively. In Assyrian, shidu is the name of the divinities represented by the bull-colossi, so often found in the front of Assyrian palaces, who were regarded apparently not as gods properly so called, but as subordinate spirits, demi-gods or genii, invested with power for good or evil (Schrader, KAT.^ pp. 39, 160). The feelings with which a shidu was regarded in Assyria may be illustrated from the invocation of an Assyrian king (Lenor- mant, Les Origines de THistoire, i. 114), " In this palace may the gracious shidu, the gracious colossus, guardian of the steps of my majesty, con- tinue his presence always," &c. If the root be the same as the Arab. s&dn, to hold dominion, the word will be substantially the same as sayyid (whence the Spanish Cid), lord, master, prince (of the same form as ly from Ty, li) from in, &c. ). ffi renders by Sa;^o»/a ; and in Aram, ktb* is common [e.g. 2r Lev. 17' Is. 13" Ps. 91* ; and oft. in the Syriac Version of the NT.) in xxxii. 16-18 363 the sense oi demon or evil spirit ; but this usage hardly determines the ideas associated long previously with the Heb. Shedim. -w appears to occur as a divinenamein the Phoenician n. pr. ncij oriB'ij(N61d. ZDMG. 1888, p. 481). Most probably the term denotes some kind of subordinate spirit or demi- god. Cf. Baudissin, Sein. Rel.-gesch. i. 130 (T. ; Deiitzsch, Parodies, pp. 153, 154 ; Sayce, Hibbert Lectures, pp. 290, 440, 445, 446, 449, 450, 456, 463, The poet at once proceeds to deny the divinity of the Shedim by characterizing them as the negation of deity, as a " no-god " : see below, for other examples of the forcible and pregnant Hebrew idiom employed for the purpose. — Whom they kneiv not] as Israel "knew" Jehovah: cf. ii^s i^TCe) 2g25(26) Hos. 13* (RV. viarg.). The deities in question are described further as 7iew ones (Jud. 5^), introduced recently, in ironical contrast to Jehovah, who had been the nation's God from of old (D^iyD Is. 63^^). — Shuddered not] an uncommon word (Jer. 2^2 g^^ 27^* 32^*^!), perhaps denoting here a super- stitious horror or dread ("Das Wort veranschaulicht mit grosser Kunst das Unheimliche des Gotzendienstes," Kamp.). Even this had not been felt by the Israelites of old for the gods whom their sons had now learnt to honour. For another view of the meaning, see below. — 18. The climax of ingratitude : Israel forgot Him, to whom, as a Father (v.^-^^) it owed its existence as a nation, and who (by an effective change of figure) is represented at the same time as a mother, travailing with her infant, and bringing him painfully into the world. For the combined use of the two figures, cf. (in parallel clauses) Jer. 227 Job 382^ ; also (Le Clerc) i Cor. 4^^ Philem. 10 Gal. 4^® : the combination, with reference to one and the same subject, is bold ; but the figure of the mother is suggested, probably, partly by the parallelism, partly by the desire to emphasize the tender affection with which Jehovah regarded 17. is'i'^g tiS] cf. V.2' Vn vh and c]i vh. Is. 10" XV vh, 31® "fx vh 3in and DiK kV ain, Am. 6^^ nan n'?'? d'ookti ; Jer. 5^^ and have sworn dtiVk xSa by not-gods (cf. 2" 16^), 2 Ch. 13^ and became a priest d'.i'^k nhh to not-gvds. Is. 55* Ps. 44'» (Ew. § 2878 ; G-K. 152. i n.). With vja t6 v.» (if the text be sound), cf. 'DV kS Hos. i* 2^. — 3"ii?p] cf. Job 20* Ez. 7^ ; Jer. 23** (in /ora/ sense)t. — onyfe'] "ffi has iTitxrai, which agrees with Arab, sha'ara, to perceive, and to a certain extent with Aram, "lyo to visit, inspect, keep an eye on. The rendering seems to me to be not so unworthy of consideration as Dillm. appears to think, who does not even mention it " (W.R.S.). The same explanation is given by Barth, Etyni. Stiidien (1893), p. 67. 364 DEUTERONOMY His people (cf. Jud. 10^^ Is. 63"). — Travailed imth thee {^\r\'6)\ prop, 'writhed, was in anguish, with thee (Ps. si'^^^) Is. 51^ al. ; cf. the phrase '"i^/?^'? ''"''7 travail-paiyis, anguish, as of a par- turient woman, Ps. 48" (•'^ al.), fig. of God, as here, Ps. 90* bm ps %r,T\\, cf. Pr. 82'«- 25 ^-!JJ7\r[^ of Wisdom). 19-22. The punishment evoked by Israel's defection. ^^ And Jehovah saw, and spurned, By reason of the vexation occasioned by his sons and his daughters, ^^ And he said, " I will hide my face from them, " I will see what their latter end will be ; " For they are a g'cneration given to perversions, " Sons in whom is no faithfulness. -^ " They have made me jealous with a no-g-od, " They have vexed me with their vanities ; "And I will make them jealous with a no-people, "With a senseless nation will I vex them. 22 <( Pqp 3^ f;^g ;y kindled in my nostril, "And it burneth unto the nethermost Sheol ; "And it devoureth the earth and its increase, " And setteth ablaze the foundations of the mountains. 19. Snw\ as the occasion of the action which ensued, as Is. 59I6. — Spumed (r^P?!!)] absol. as Jer. 1421 : cf. Lam. 2^ (also of God), Jer. 332" Pr. i^o 512 155 Ps. 107I1. The vexation (Dy3) oj his sons and daughters is the chagrin and disappointment occasioned to the father by the unmerited dishonour received at his children's hands (cf. on 42^). — 20-21. Jehovah's deter- mination in consequence, expressed both negatively (v. 20) and positively (v.21). The speech here beginning extends to the end of V.27. — 20. Jehovah will withdraw from them His favour- able regard (31^"), and, leaving them, as it were, to themselves, will wait to see what their final lot (v.^^ Job 8") will then be: He will do this, because they have proved themselves to be a falsehood-loving race, sons (v.^) disloyal to a tender Parent. — Perversions (niranri)] i.e. evasions of truth and right. The word is one which otherwise occurs only in the Proverbs : cf. 18. Tn] this can be only the pausal form of "V^, from n;^, like 'n; 4^ from n;ri: but the jussive form is inexplicable, and the other Semitic languages have only saha (with n) to forget, not rr'ts' (with '). In all prob- ability we should read .te")? (cf. Sam. Ntiri), from n^j (Lam. 3" ah) to forget (Dr. § 17s). — 20. nniEnn] always in the pi. (cf. m^iann); prop, turnings about, i.e. lines of action, or modes of speech, adopted for the sake of XXXII. 19-21 3^5 below. — In toJiom is no faithfnlness\ opp. to God (v.^). — 21, They will be rewarded according to the law of a righteous retribution : jealousy and vexation (4-^- '^■') on the one side will be requited with jealousy and vexation on the other ; the " no- god " will be put to shame by a "no-people"; and Israel, "senseless" itself (v.*^), will be taught a bitter lesson by a people "senseless" likewise. — A no-god\ a contemptuous designation of the unreal gods, whom the Israelites followed after (cf. on v.^'''). — Vanities] P2n (lit. a hreatJi Is. 57^^) denotes fig. what is evanescent, unsubstantial, worthless: hence of false gods, esp. in Jer. : in the sing. Jer. lo^^ ( = 51^^) ^6^^ (comp. 2^ = 2 K. 17^^), and in the plural, as here, Jer. 8^^ 10^ 1422 I K. 1613.26 (Deut.), Ps. ai'' Jon. 2^.—A no-people] i.e., most probably, a savage, undisciplined horde (Maurer, Ew. Kamp. Oettli). In the parallel clause, the foe is termed a senseless nation (cf. Ps. 74IS senseless people, of the heathen desecrators of the temple), i.e. (on v.^) an impious nation, insensible to the claims of God or man. With a heathen nation, unworthy to be called a "people," will Jehovah now provoke Israel's jealousy and vexation, by permitting it, viz. to win successes against His own people. No-people, on the analogy of no-god, will denote something which, though in a sense capable of being termed a people, does not really deserve the name (cf. lup alupa, fiios oi^iuToi, &c.). The term "people" implies a community which has attained a certain degree of civilization, and has learnt to submit to definite political and moral restraints : the uy kV will therefore denote a nation which is in some way deficient in these respects. It might thus be used, for instance, of the irregular, loosely organized bands — such as those of the Philistines, of the Midianites and "children of the East" (Jud. 6^'*), or Aramaeans (2 K. 5^ 6^^) — at whose hands the Israelites sometimes experienced a sharp defeat ; or it might denote an uncivilized horde, like the Scythians (the prototypes of the Goths and Vandals of a later age), who swept over Canaan under Josiah (comp. Jer. 5^^'^^) ; or it might even, perhaps, denote a nation, so inhuman and barbarous in its habits, and especially in its conduct of war, as upon moral grounds to be unworthy of the name of people (comp. the terms used escaping unpleasant realities, or evading the truth, perversions of truth or right. The word is used esp. in connexion with utterances, and occurs sometimes in proximity to v^.^ twisted (v.^) : Pr. 2*^ 'n nmo cn, ^^ who rejoice yn 'na (v.^* whose paths are twisted, &c.), 6''* (a source of strife), gi3 ,o3i.32 jgaa (cf. 6'*)3» 23^^! ; cf. if^, where the v.ivhz ^snj is parallel with the twisted in heart. — pcx] only here: elsewhere d':idk or njiDK. 366 DEUTERONOMY of a barbarian foe, Is. 24'®'' 33'). To judge from such descriptions ai we possess, the Scythians, of all the peoples known to the Hebrews, were the most unlike other nations (comp. Rawlinson, Anc. Mon.*u. 225 f., and the extract in L.O.T. p. 237) ; and hence would seem to answer best to the designation Dj; k"? (thoug-h, of course, it does not follow that the Scythians are actually meant by the expression). It is probable that the poet has no definite people in view, but that, having heard by rumour of the desolations wrought elsewhere by the inroads of wild and savage barbarians, whom Israel would disdain to style a "people," he pictured such as the instruments in God's hands of the retribution awaiting Israel. The view of Schultz, Keil, and others, according to which the expression means "not a people in God's sight," a people not enjoying theocratic privileges, is not probable, or supported by the context : the term "people" being used absolutely, must connote what naturally and normally belongs to the idea of a " people," not what belongs to it (as in the case of Israel) exceptionally. " Not a people " is altogether different from " Not my people" ("oy n"?) Hos. i^ which must have been used, had this been the sense which the expression was intended to convey. — In Rom. 10^® the passage is interpreted freely so as to refer to Israel's being provoked to jealousy by the heathen being admitted to the same theocratic privileges ; but in the original context it is the favour shown to them by their being allowed to punish Israel, which moves Israel to jealousy. 22. The ground of this determination : Jehovah's wrath, or jealousy (4^*), kindled into an all-devouring flame, by Israel's shameful idolatry. The verse contains a graphic but hyperbolical description (for the context requires the judgment to be limited to Israel) of the far-reaching and destructive operation of the Divine anger. The first clause is repeated Jer. 15I*, and (with Dnmp for nmp) 17*. — In my nostril] as Ps. 18^ (^): cf. Is. 65^ (also of a fire kindled by the spectacle of Israel's idolatry). — Nethermost She6l\ cf, Ps. 8613; the stream of Jehovah's fire penetrates even to the Underworld (cf. Am. 92). — Increase y'^'y)\ cf. 11*^ (phil. n.). — Foundations of the mountains] Ps. 18^(7). 23-25. The manifold forms of calamity in which Jehovah threatened that the judgment would discharge itself upon Israel. " " I will add evils upon them ; " Mine arrows I will exhaust against them : ** "(So that they may be) sucked out by famine, " And eaten up with the Fire-bolt and bitter Destruction ( " And the teeth of beasts I will send upon them, "With the venom of crawling things of the dust. 22. nmp] Jer. 151* 17* Is. 50" 6^H : nr;-]P 28^^ Lev. aG^'^t. XXXII. 22-24 3^7 • "Without the sword shall ocrcave, "And in llie chambers terror, "(It shall destroy) both young man and virgin, "The suckling with the man of grej' hairs. 23. Add (nscs)] point nSDX (from ^1?;) ; and cf. Ez. 5^^ Lev. 26^1. I^S^i?^, from n^D (_>gi8(i9)) to carry or sweep aivay, yields no suitable .sense, to "sweep together, heap up,'' being a questionable paraphrase. — Evils\ 31^^-21. — Exha!isl\ X\\.. fuiish'. none will remain unused. — Arrows] fig. of Divine chastise- ments, as v.*2 Ez. 5I6 Ps. 71*113) 383 (2) Job 64 : cf. Lam. 312-13. — 24. (5 omits a7td before the teeth, in which case the verse will be unconnected with v. 23, and "so that they may be" must be omitted; the meaning being, "When they are already exhausted by famine and pestilence, wild beasts and poisonous reptiles will be sent amongst them." Famine, particularly in a siege, is a judgment frequently threatened, as Is. 513 and esp. in Jer. Ez. : the former has often the com- bination, "The sword, the famine, and the pestilence" (1412 2i« 278-13 &c. : cf. Ez. 512511 715), to which Ez. (1415-21) adds "evil beasts," as the fourth of the "four sore judgments," which Jehovah sends upon a sinful land (cf. here v.2*-25). — Eaten up CPH?)] ^D-' is a poet. syn. of. ^7^, found chiefly in Pr. (Pr. 417 95 231-6 Ps. \^\^\).—The Fire-bolt (^f^)] a poetical designation of the fiery darts, sent by Jehovah, to which the poet (or popular imagination) attributed fever, or other pestilential complaint. Cf. Hab. 3^ (where the terribly active malady is almost personified) " Before Him goeth Pestilence (13^ : comp. here 3pp) ; and the Fire-bolt proceedeth at His feet." In Heb. I^l is a poet, word for a flame, esp. a pointed, darting flame Cant. 8* Job 5' Ps. 76* (npp 'Sjsy-i, fig. of arrows) 78^^!. In Phoenician, 23. nscx] (E tuii.\u, "E congregabo, & r:3N, — no doubt vocalizing njpk (Mic. 4'), from ipx. — 24. 'ipj from sg. niD only here, though restored by Hitz. Ew. Del. Cheyne, Di. in Is. 5'*. The word is not above suspicion : but if correct, it most probably means drained or sucked out, from !^]0 — Arab, mazza, to suck (cf. njt?, Syr. t<;fp, by the side of ['so, Syr. fp), a variation of the more usual mazza (which agrees with Aram. {'jD, Heb. j'S? Is. 66^'t). ffi T»ix«^£>«, as though from nipc, Syr. kijo: unsuitable, as an effect of hunger. A.V. burnt follows Ibn 'Ezra and Kinichi 3jn 'mc who compares KiP7 Dan. 3'* (Aram. inf. of njn), though allowing that tht root of this has no D. Gratz conjectures M") emaciated, — 'TTD] only here. 368 DEUTERONOMY however, the name (or title) of a deity is derived from it : CIS. 1. \. 89, in a biling-ual inscription from Idalion in Cyprus, a prince Ba'alrani erects an image, in the Greek text ru ' A-roXXuvi tu 'A;/.v>cXo7, in the Phoenician ■jDD f\v-h (Resheph of Amyklas) ; ib. 90 'ns I'jD ;n'3'?D I'^D p' b-n tn pn ypnD Vp yocs "jnNi 'riD h]i -2hr:h n n^c^ Sa ni'a Snxn '?aD f]ti'i'? '^kV a-hii2 p 'jnm Tin', ?.^, "This is the patten [from ypT to spread oui\ of gold [ = Heb. j'lin] which Milkyaton, king of Kition and Idalion, son of Ba'alram, gave to his god, Resheph of Mikal, in Idalion, in the month of Bui [i K. 6^^], in the 2nd year of his reigning over Kition and Idalion, because he listened to his voice: may he bless (him)!" 'jdd fjtfn occurs also ib. 91, 93, 94: DirnSx f]iyi= AcraXft/v/ tcoi AXoctnaiTo.!, and n"7N t]ef\=^ A-JTiiXuvi Tui 'EXitTo.i, are found on two inscriptions from Tamassus, also in Cyprus (see Euting, Sitzungsberichte of the Berlin Acad. 1887, p. Ii5f. ; or Proc. Bibl. Arch. 1887, ix. pp. 47 f., 100 f., 153 f.; and cf. Clermont-Ganneau, Recueil d Arch. Orient, pp. i76f., i98f.); i-nacn is the name of another local ']B'T {CIS. ib. 10), conjectured by Clermont-Ganneau, I.e. p. 179 ff., to be ' Kt'oXXuv Ayvnvs ; the pr. names jn'SB'i " Resheph has given," and fityiNiaj; occur {ib. 44, 88, 393) ; Raspu or Resoup, as the name of an Asiatic god, is named on Egyptian Inscriptions {ib. p. 38) : it can thi's hardly be accidental that the modern name of the town which occupies the site of the ancient Apollonias, near Jaffa, should be Arsuph (Ganneau, p. 177). As Apollo, under one of his aspects, was the author of pestilence (//. i. 50 f.; cf. his epithets Ixxipyos, ixrifiiiXos, iKarnlioXos), it is not (in view of the senses borne by the Heb. '^E'^) too bold a conjecture that fityT {Resheph, or Resheph ?) was the name of the Phoenician Fire-god, who smites men and cattle with his fiery darts, pro- ducing in them fever and other plagues ; and that liyn, here and Hab. 3*, denotes the fiery bolts, by which Jehovah was imagined to produce pesti- lence or fever. G (ipaia-u ipviav, Onq. fjiy '^SN, Aq. [Piipipufiivoi vrntu], IB devorabunt eos aves, & pJN dVcx ntbVi, in accordance with the interpreta- tion of fje'T 'J3 in Job 5' els — birds (cf. Hab. 3'' A2e 5i ; Sir. 43" Heb. and ffi). Destruction (^Pi?)] properly, it seems, excidium; of a pesti- lential epidemic, as Ps. 91^ (|| 1?"7. pestilence). Only Is. 28^ besides 3Di5 nyb'; cf. 3Dp Hos. 131*. By bitter is meant poisonous or malignant. — The teeth of beasts] a poetical varia- tion of ny-j n»ri evil beasts (Lev. 26*5 Ez. 517 al.), or ^'jh'r^ n'n Lev. 2622 (with '^nni't^'m) Hos. 2i*(i2) g^^^ — Crawling things of the dttst] cf. Mic. y^^ p^j i^nf, The root signifies to withdraw, retire ; and the expression denotes reptiles such as crawl away to hide themselves under stones, plants, &c. For the threat itself, cf. Jer. 8^'''. — 25. The terrible realities of war will wreak bereavement alike through the streets and in the houses : 23. DmnD . . . pno] jd is off, idiom. = 2 K. 8^2 Lam. 221 Jer. i82i 5122 2 Ch. 36^^: the young men, in particular, are often specified as the victims of an invasion. 26-27. In fact, only dread of the adversaries' taunts had withheld Jehovah from resolving on Israel's annihilation. ^ " I should have said, ' I will cleave them in pieces, " ' I will make their memory to cease from men ' ; * " Except I dreaded the vexation caused by the enemy, " Lest their adversaries should misdeem, " Lest they should say, ' Our hand is exalted, " ' And not Jehovah hath wrought all this.' " 26. On clause *, see below ; with clause ^, cf. 25I8 Ps. 9^ 34^^ 109^5 Job 18^^. — 27. Jehovah is represented again (cf. v. ^9) construed with an accus. of the person bereaved, here it is followed loosely, after the athnah, by an accus. of the person carried off. — 26. ch'^sn] a very uncertain word, nss is a comer; but no verb nxs is otherwise known in Heb. ; and Syr. 't^, 'rv ]'?!? Job 17-, nsj^Dn isv'^ Nu. 17" al.\ and Piel forms, as nSon S^j Est. 3', l'?Dn tjn 2 K. 2i'S cy 3iJ'n Lev. 25** &c.) tending to show that it is due here to the guttural of niuj; ; but it is doubtful if this explanation is correct, for the pathah occurs also where there is no gutt., as Lam. 2^ Lev. 25*'^ Is. 14'^ al. (cf. ib. ii. 286). Stade, § 213* 107*, cites other analogies for - , but only when next to a gutt., or T. — n'lay] cf. n'ira, n'incg, ninu:, nivn, ninan, nion, niyiB", nnn*, nwo, nini:D, ninnD (v.''-), n'iDp:, nipii-, ninoty, n'i:ian, &c. (cf. Dav. § 17 R.^). The pi. in such cases (chietiy poet.) has an intensive force ; whatever kind of counsel, under- standing, might, &c., there may be scope for (cf. G-K. § 124*). xxxii. 28-30 371 •^ Fur they are a people lost in counsel, And there is no understanding in them ; ** If they had been wise, they would understand this, They would discern their latter end. V.'^^ emphasizes Israel's lack of insight, and assigns it ("For") as the ground of the withdrawal of Jehovah's favour ^v 20-27) J v.'^^ declares that had Israel been wise, it would have understood this, viz. the necessity of such chastisements as those just described (v.-o-^s), and discerned their latter end (v. 20), i.e. the final issuo of the course they were pursuing, in case either they themselves neglected to repent, or God out of regard to His honour (v.^^f) did not interpose to save them. For lost {pv perishing) in respect of counsel, cf. Jer. 49'''. 30-33. Israel's disasters are due only to Jehovah's aliena- tion, occasioned by Israel's sin : the heathen gods have not the power to produce them (v.^') ; the heathen nations are too corrupt to do so (v^^^*). *" How should one chase a thousand, And two put ten thousand to flight, Were it not that their Rock had sold them, And Jehovah had delivered them up? "^ For their rock is not as our Rock, Our enemies being the umpires. ^ For their vine is from the vine of Sodom, And from the fields of Gomorrha : Their grapes are grapes of poison. They have bitter clusters. '^ Their wine is the venom of reptiles, And the cruel poison of cobras. 30. How could a mere handful of the foe have routed whole battalions of Israelites, unless Jehovah had deliberately abandoned them ? The verse points to military disasters actually experienced by Israel's troops, and argues that, as they cannot be reasonably attributed to Jehovah's inability to defend His people, they must be taken as proof that He has, for some suflRcient cause, designedly cast them off. With the image used to describe the rout, conip. Is. 30^'^, and the contrasted promise of Lev. 26^; Jos. 23''*. — Their Rock\ i.e. Jehovah (v.*- ^^). — Sold\ the same figure which is found Jud. 214 38 ^2.» iqT (all Deut., except 4'-'), i S. la^ (Deut.), Ez. 301a 29. cn-inxS ira'] Ps. 73'" cnnnxS nj-zx.— 30. 'D nS cn] v. Lex. '? ad fin. 372 DEUTERONOMY Ps. 44^^t- — 31. For, as the nations themselves are obliged to own, their "rock" (i.e. their god, or gods) cannot vie in might with Israel's "Rock" (comp. e.£: Ex. 14^^; Nu. 23-24; Jos. 2^'"- ; I S. 4^ 5''- '0^- I K. 2023-30)^ and cannot therefore have brought about Israel's disasters. — 32. The "for" is parallel to the "for" of v.^i; and the verses describe, for the sake of setting it aside, a second cause that might be imagined for Israel's disasters : the moral corruption of the heathen nations is such that Jehovah can have had no inducement to aid them against Israel (v.^^^-*^) on their own account ; He must have been alienated by Israel's sin. — Their vine] i.e. their nature, represented under this figure. The nations are compared to a vine whose stock is derived from the growth of Sodom and Gomorrha : its fruits are accordingly poisonous and bitter ; and the wine made from them is as deadly as a cobra's bite. The comparison brings out the fact that their doings are the natural outcome of an innate corrupt disposition^ a corrupt natural stock. — The vine of So(ioni\ i.e. a vine whose juices and fruits were not fresh and healthy, but tainted by the corruption of which Sodom was the type. — 33. Poiso7i\ 29^^ (^^). — Reptiles (D^riiri)] a generic term, commonly applied to marine monsters (Gn. 1^1 al.), but sometimes used of land-reptiles, Ex. 79- lo- 12 Ps. 9i^3b_ ^^ Dragon" (AV., RV.) is merely an old English synonym oi serpent (Spa/cwv). — Cobras] jHS recurs Is. ii^ Ps. 58^ gji3a (II p3pi^ as here). Job 20^*- ^^f. According to Tristram {NUB. p. 275; DB". s.v. Asp), the species of serpent denoted by ;n3 is the hooded cobra of Egypt, the Naja haj'e, which though it is not found in the cultivated districts of Palestine, is well known in the plains, and the downs S. of Beersheba*. It is the species upon which serpent-charmers (Ps. 58^) usually practise in Egypt, as they do upon an allied species, the Naja tripudiafis, in India ; it is also in the habit of frequenting holes in rocks or old walls (Is. ii^). 31. D'SSb ira'iNi] a circumst. clause, as Gn. 18^^ jpi 'nNi = " my lord being old" (Dr. § 159; Dav. § 138a).— c'V'js] Ex. 2122 Job 3i"t ; nS'SB Is. iS^t; cf. 28'' Job 31'-*. The rare word (with its cognates) appears to have ex- pressed the idea of arbiter, arbitration : cf. '?'?b to mediate i S. 2^ Ps. 106^* Ez. 16^*.— 32. '33y] G-K. § 20. 2 (2) 6.— nmo] n-x\-^ only besides Job 13^^ ; 20** (a':nB mnc) ; and, in the sense oi gall, ib. w.^. XXXII. 31-34 373 The view of v.^^'^ adopted above is that of Ew. Kamp. Dillni. According to others (Kn. Keil, Oettli) these verses describe the moral character oi Israel, for the purpose of deducing' from it directly the disasters which have befallen it. In support of this interpretation, it might be urged that the thought of Israel's corruption as the ground of its misfortunes is the general theme of the poem, and that the figures employed are else- where frequently used with reference to Israel (the vine, as Hos. lo^ Jer. 2** Ps. 8o*^"; the comparison to Sodom, as Is. i^" 3** Jer. 23^* Ez. i6^^'^' Lam. 4^). The alternative view is, however, supported by the context in y S4ff.^ which plainly speaks of Jehovah's vengeance on Israel's foes, and where, if v.^^* do not describe the corruption of the heathen, there is nothing for Kin ("that") to refer to : it is, moreover, to be noticed that in v.^^ it is not said that the vine has degenerated from its original stock (as might have been expected, if Israel were intended, cf. Is. 5^ Jer. 2-'), but that it is corrupt in its origin (its vine is from the vine of Sodom). 34-36. But such corruption cannot remain for ever unnoticed by Jehovah : it calls for vengeance ; and in the end He will interpose on His people's behalf, and abandon their enemies to destruction. ^ Is not that laid up in store with me, Sealed up in my treasuries? '^ Mine is [Sam. ffi: Against the day of] vengeance and recompense. Against the time when their foot slippeth ; For near is the day of their calamity. And the destined future hasteth upon them. ^* For Jehovah will judge his people. And repent himself concerning his servants ; When he seeth that support is gone, And that neither fettered nor free remaineth. 34. The reference is to the moral corruption of the heathen, and its fruits (v.^^f) ; these are not forgotten, or disregarded by Jehovah, but (as it were) stored up with Him, till the day of retribution shall arrive. For the figures employed, cf. Hos. 1312 (Dnsx pi; n^^y), Job 14^7 (^yc'Q nnya nnn), where sin is spoken of as bound up, or sealed in a bag, viz. against the day of punishment ; for treasuries, also, in various figurative applications, see 28^2 jer. 10^3 5025 Ps. 33^ Job 38-2. That the reference both here and v.^' is to the guilt of the heathen, not 34. 02 r] no Semitic root 0D3, with a meaning suitable here, is known. Most probabh' 0j3 should be read, from D3D to collect, gather together, Ps. 33^ (II nni'iKn jm:) al. : in the old character D and 3 might easily be confused. This, at least, is the sense that is required ; and it is expressed by the Versions (fflt becomes 'riN, 3"irin a^rin, &c. — t\\\h] the Aram, form of the 3 pf. fern.,— 376 DEUTERONOMY competence (cf. Lev. 25^^ jg^ 28^ 5710 ; and short-handed^ im- plying impotence, Nu. 1 1^3 Is. 37^7 1^^ ''"lyp, 50- 59I) ; sometimes, also, of an artificial hand, or support (Ex. 261''- '^) — The fettered and the free (aiTJ/l IIVJ?)] an alliterati\e pro\ erbial ex- pression, recurring in the Deut. passages i K. 141*' 2121 2 K. 9' (^S"i'^'"'2 y\\vr\ -iivy), 142^ (niry D^wXI ii^'y DDXI)!, the precise sense of which it seems impossible, as Dillm. remarks, to determine with certainty, but which is meant evidently to be a compre- hensive formula denoting all (comp. similar expressions 29i8(''') Job I2l6b). fiV is to shut up, restrain, confine (e.g. in a prison, Jer. 2)'^^ ! ^'i'l '" contrast to this, must, it seems, be used in the old sense, which it has Ex. 23* (cf. Job 10'), of /o let loose. Nevertheless the particular idea which the two words here express is far from clear ; and many explanations have been proposed : (i) the imprisoned a-wA the released (Saad.); (2) bond and free (Ges. , Dietrich, Abhandl. z. Heb. Gr. 1846, p. 205); (3) kept in (restrained by legal impurity from entering the sanctuary : cf. ^i'J;3 Jer. 36* Neh. 6"*, and ni,T •js'? -\Yi^ \ S. 21*) and at large (Ew. Antiq. p. 199; Smith, Rel. Sew." p. 456, Smend, AT. Rel.-gesch. p. 126, Nowack, Arch. ii. 213) ; (4) under and over age (Thcnius, Kamp.) ; {5) married and celibate (De Dieu, Keil) ; (6) confined a\. home (by age, weakness, &c.) zwd free to move about (the able-bodied warriors), Oettli. That of Ew. is perhaps as probable as an}'. The sense celibate (5) is established for the Arab. 'asTb, but the meaning paterfamilias, alleged by De Dieu for 'a'saru, rests upon an error (see Rod. Thes. Append, p. 104). The meaning celibate is, however, too specially an Arabism to be adopted with safety for the Heb. any. The versions render no help, the meaning of the expression being evidently unknown to them {e.g. ffi ikXiXoivoii ko.) ■jrapufiivo; ; Onq. pSn'^KO pp'3iyi ; Pesh. "no helper or supporter"). Similar examples of phrases which name two categories, under one or other of which e\erybody is (virtually) included, are quoted from the Arabic ; e.g. " the binder and the bound" (master and servant), Dietrich, I.e. ; "he that has a companion and he that is alone" (Ew. Gesch. i. 182); "he that moveth and he that is still," "he that giveth to hear and he that heareth " {'al-musmi'u wa'ssdmtu) : see further Ges. Thes. pp. 1008, 1362. For the alliteration, cf. ^:J1 yh njv] ny (Mai. 2'^), njs-i -iv, n^i i"?^. 37-39. God will speak to them through the extremity of their need, bringing them to own, by the logic of facts, that the gods in whom they trusted are unworthy of their regard, in reality, of course, the original form of the ending, though in Heb. (as in the ordinary fern, of substantives) the n is usually softened to n (Wright, Compar. Granim. p. 167 f.). This is the only example of the form with a strong verb in Heb. : a few other cases occur with verbs r\"h, i"v, &c. (G-k! SS 44 R."; 72 R.» [Ez. 46»'] ; 74 R.^ ; 75 R.i).— Sin] i S. 9^ Jer. 2»« Job 14" Pr. 2o'^t. In Aram, the usual word for to go aivny. XXXII. 37-38 ^T] and 80 making it possible for Himself to interpose on theii behalf. — The verse supplies the thought that was missing in v.^^, viz. of the moral change wrought in Israel by its need, which would be the necessary condition of Jehovah's being able to "repent," and receive them again into His favour (Ew. Dillm.). ''^ And he will say, " Where are their gods, " The rock in whom they sought refuge? ^8 " They that ate the fat of their sacrifices, '* And drank the wine of their drink-offerings — " Let them rise up, and help you, " Let there [Sam. ffiSSTU : them] be a shelter over you. * " See now that I, I am he, " And there is no god with me : *' / slay, and make alive, " I have wounded, and / heal ; " And there is no deliverer out of my hand. 37. In their need, Jehovah ironically bids the Israelites have recourse to the gods, on whose help they had relied, and whose favour they had sought to win by their sacrifices (cf. for the thought Jud. lo^* Jer. 228). The manner in which God is here supposed to address His people is through the circum- stances of their need : in that need they, as it were, hear His voice convincing them of the folly of their self-chosen course, and moving them to look to Him as their true and sole support. Rock is used here ironically of the false gods, as v.3^. — Sought (or took) refuge] the verb (non) found so often in the Psalms of taking refuge in Jehovah: e.g. Ps. 2^^ 7^(1) i83(2) (13 npriN -\Vi); cf. the subst. nonp refuge, Ps. i4« 462 61* al. The proper sense of the verb is apparent from the passages where it is followed by a word, such as shadow or wings, definitely expressing a locality, as Jud. 9!^ (lit.), Is. 14^2 302 Ps. 368 (p-'Dm "I'DJD ^vn) 572. — A shelter (i^^^P)] cf. the masc. "trip, of Jehovah, Ps. 32^ gi^ iig^^'* al. The clause is, however, worded less definitely than is probable ; and no doubt we must read either, with ffiSOEF Sam. Ew. Di. Marti, VH' ("let thejn be") for TiS or, with Kamp. (who observes that the fern. mriD does not occur elsewhere), O'jnp for iT|np 37. von] G-K. § 75 R.*.— 38. ints" . . . i'?3N'] frequent., as v.^*'-— cd'dj] always elsewhere Tjpi or ^Dj, yoi, except here, meaning only a prince.. T,yS DEUTERONOMY "let ^/leir shelter be over you." — 39. With Impassioned eloquence the poet, speaking- in Jehovah's name, bids Israel now, whatever may have been the case hitherto, recognize, from the impotence of their false gods, His sole divinity, and own that He has the power both to smite and to heal — it is He who has brought Israel to its present extremity, and it is He who is also able, if it so pleases Him, to restore to it its lost prosperity. — T/ia^ /, I am he] the duplication of the pro- noun marks the passion and fervour of the speaker : cf. Hos. 5^*^ Is. 4311-25 ^ii2 (gge the writer's Isaiah, pp. 182, 200). — 1 am he (sin *dn)] so Is. 41^ ^■^^- ^^ (followed as here by ^i^D pxi h'^'o), 46'' 48^2, and (with thou) Ps. 102287. An emphatic asser- tion of the personality of Jehovah: " I am He,^^ i.e. He who is — as opposed to the unreal gods of the heathen (v.^"^-, and the context of the passages in II Isaiah), or to the transitory fabric of the world (Ps. 102^-^^-) — the Unseen, yet Omnipresent and Self-consistent, Ruler of the world. — And there is no god with ine\ cf. 4^^- ^*'. Similar monotheistic affirmations are frequent in Deutero-Isaiah : see above, on 6* (p. 91).— / slay, and make alive] cf. i S. 2*^ 2 K. 5''^ Wisd. 161^ Tob. 13^ (a quotation). The reference is not, of course, to the resurrection of the dead, but (as in the passages quoted) to Jehovah's power to rescue from mortal peril (cf. Hos. 6^ 13^*; Ps. 16^^ 30'* (3) 56^(13) 8613 Jon. 23-7(2. 6)), _/ /lave wounded, and I heal] cf. Job 5I8 (nrs^n vn^i ^no^). Is. 1922 3026^ (n2T inso )'np^), Hos. 61. — i^''^^D •'TO psi] Is. 4313 Job lo^: of. Hos. s^^ Is. 4311-13 contains very clear reminiscences of this verse. Though Jehovah has smitten His people with war and other scourges, He will now heal them, and visit their foes with irretrievable disaster. 40-42. In conclusion, Jehovah solemnly promises that He will whet His sword, and grant His people vengeance on theii foes. *• " For I lift up my hand to heaven, " And say, ' As I live for ever. *^ " ' If I whet my glittering- sword, " ' And mine hand seize hold on judgment, '* • I will render vengeance to my adversaries, " ' And will recompense them that hate me. XXXll. 39-42 379 ** " * I will make mine arrows drunk with blood, '*• ' And my sword shall devour flesh, " * With the blood of the slain and of the captives, " ' From the long--haired heads of the foe.' " 40. To lift up the hand is the gesture of a person taking an oath, intended to imply that he appeals to God as a witness to the truth of his affirmation, and that he is willing" to incur the vengeance of Heaven in case he speaks falsely: it is here applied, ayOpwiro-n-aOws and figuratively, to Jehovah Himself. The same phrase p) Nt;'3) in P and esp. in Ez. (Ex. 6^ Nu. 14^0; Ez. ao-"^- 6- 15. 23 '(hence Ps. Io626) 28. 42 36^ 44I2 ^yUj) . so ■"' ^'li? Gn. 14": cf. Dan. 12"; Ex. ly^^.—As I ('3:x) live for ever] an emphatic variation of the usual formula **As I live" ('3X 'n), Nu. 1421.28 jgr. 2224 ^^518 Zeph. 2^ Is. 49^^, and often (17 times) in Ez. (5^1 1^^16.18.20 &c.)t. — 41. My glittering sword is lit. "the lightning of my sword" (cf. Nah. 3^ pini 3"in irh n-in, Hab. 3^1 in":!"! p-13 nj3^, Ez. 2ii<'(^'^)), which here, by a bold poetic figure, is said even to be "whetted." Jehovah is figured as a warrior, arming himself for the fray (cf. Ex. 15^ Is. 42^^ SQ^'^) • He "seizes hold" of judgment, as though it were a weapon, lying at His side, and so is ready for the combat with His foes, whose time of triumph over Israel is now drawing to its close. As the context shows, the foes whom the poet has in view are the victorious heathen (v.^o-^^j ; the sinners in Israel itself (though of course, if pressed, he would not deem them included in the promised salvation) lie, as before (v.^^), outside the range of his thoughts. — Ve7igeance\ on V.35. — 42. The figure of v.*^^ is developed ; and Jehovah's vengeance is pictured as accomplished amidst a scene of carnage, such as the Hebrew prophets, esp. the later ones, love to imagine {e.g. Is. 34^'^- 492*5 63^"^ 66^*5 Jer. 12^2 2530-33 ^510 ^025-29^^ Clause '^ answers to, and completes, clause *, and clause '^ completes similarly clause ^ (cf. Is. 492). The "arrows," which were formerly (v.2-<) to be exhausted against Israel, will now be directed, with fatal eflFect, against Israel's foes.— Z)t"z;o/^r (lit. eat)\ cf. 2 S. 2-^' Ii25 Is. \^^.— Blood of the 40. 'm.tNi] on the tone, see on 2'-'. — 41. 'ri":e' irreg. for Tiijc : cf. Job 19'' (see Del.) ; G-K. § 67 R.'^—mNni] i = w that (Dr. §§ 61, 62, 138 i. /3).— 42. ono] p as Gn. 9-^ (Is. 51^'). — 'Tar] 21". — 3'ik mvis r.y-ic] y-is \s /Jo-wing locks 380 DEUTERONOMY slain] Nu. 23^* 2 S. i^^. — A^id the captives] an allusion to the custom of slaughtering" prisoners after the victory, — a trait meant to exemplify the completeness of the vengeance. — Long-haired heads] alluding either to the exuberant vigour and pride of Israel's wild assailants, or perhaps (W.R.S. in Black's Judges in the Smaller Comb. Bible for Schools, p. 39) to their being as warriors consecrated to their sanguinary work, the unshorn locks being the mark of a vow : cf. Ps, 682^. — Another rendering (cf. below) is " From the chief of the leaders of the foe," i.e. from the king, the " slain " and the '* captives " being the common soldiers. 43. The conclusion to the Song, corresponding to the exordium, v.^"^. *^ Sing joyously, O nations, of his people : For he will avenge the blood of his servants, And will render vengeance to his adversaries, And clear from guilt his land, his people [Sam. ffi5^ : his people's land]. The nations are invited to congratulate Israel on possess- ing a God like Jehovah (33^^ Ps. 144^^), who will thus effectu- ally take up His people's cause. Such an invitation, addressed to the nations (cf. Is. 42^'^-i2 Ps. 47- (^^ 671-'^ a/.), involves implicitly the prophetic truth that God's dealings with Israel have, indirectly, an interest and importance for the world at large. With clause ^ comp. v.^^*'^, with clause *^ v.^ic. From the terms in which the nations generally are here addressed, it follows, as Kamp. remarks, that the " adversaries " who are threatened with vengeance are not the heathen in general, but a particular people hostile to Israel. — Avenge the blood of his servants] cf. 2 K. 9^ (in a Deut. insertion, \.'-'^^^\ see L.O.T. Nu. 6® Ez. 44'^''t (cf. the verb Lev. 10^ al.) ; hence the rend, (nvis^fns) long- haired heads (Schult., 0pp. Min. p. 159, Kn., Ke., W. R. Smith, who renders similarly Jud. 5^ "for that flowing locks were worn in Israel." Those who render leaders (Schultz, Kamp. Di. Oettli : cf. ffi a.fx.'o^rw^') compare the Arab. _/ara'fl, to surpass, excel, far , a prince, noble: for the fern., of an office, see G-K. § 122. 4^ AV. (following Kimchi) has " revenges," which is based upon the common sense of ins in Aram. ; but it yields here an unsuitable sense. — 43. loy c'u imn] pjnn means elsewhere (a) cause to shout Ps. 65** Job 29^* ; {b) shout Ps. 32^^ (absol.) 81- (with ■?)!. " Cause his people to shout, O ye nations," is not, however, a probable rend.; and "Shout, O ye nations, his people" (Aq. Theod. J. D. Mich. XXXII. 43-44 3^1 p. 1 86), Ps. 79^'. — And will clear from guilt (21*) his land, his people] viz. by slaying those who have polluted it, whether by shedding innocent blood in its midst (21^ Nu. 35^^), or by practising in it idolatry and other abominations (Lev. iS^s- 28). The acrov^^Tov "his land, his people" {\0V "inDlx) is, however, hard and unnatural ; no doubt *' the land of his people " (no^K loy) should be read with Sam. ffiF Klost. Dillm. Oettli, Marti. According to the context, the reference will be to the heathen adversaries, who have massacred innocent Israelites, and committed other excesses in the land (comp. Joel 4 (3)^^- ^^) ; but it is possible, in the concluding words of his poem, that the poet may mean his words to be understood more gener- ally, and to include a reference to the defilements wrought by the sins of Israel itself. Upon this view, the poem will end appropriately with the thought of Israel freed not only from the calamities which it has so long endured, but also from its sin (cf. Is. i^'^^- 4* 33^4 &c.), and so restored completely to Jehovah's favour. 44, Concluding notice respecting the Song. — The verse forms the conclusion, corresponding to the introduction 31I6-22. It is tautologous with 31^^ (D), but is the natural sequel of 31^2 : 3122 states how Moses wrote the Song, 32^ how he recited it before the people, ffi makes this reference clear by repeating 3122 before 32**. — And Moses came] viz. from where he was when he received the instructions 31^^"^^, or ** wrote" the Song 31^2. <*Came and spake" (as Klost. Pent. pp. 249- 251 points out) implies that some instructions or information had previously been given elsewhere : cf. Gn. 47I (see 46^^), Ex. 19'^ (see v.^), 24^ (see ao^i). — This song] 3119-21.22. — Hoshed] prob. a textual error iox Joshua , as is read by Sam. ffiUS (Klost. p. 249 f.): Joshua' is called Hoshea' only in Nu. Ew.) either requires D'U to be taken in the very improbable sense of the two kingdoms of Israel (Ew.), or introduces abruptly the thought of the nations now become God's people (J. D. Mich.), which, though suitable elsewhere {e.g. Ps. 47^" (^)), is alien to the present context. It is best there- fore to suppose that l':"in is construed as \r\ (Ps. 51'® 59'^), and to treat iDV as the object of the verb. (5 (which expands this verse into 8 lines) has fiiTa. Ttu katv auTou (so Rom. 15^"), either rendering freely, or reading iDj; oj/; but the Massoretic text yields a more forcible and appropriate sense. 382 DEUTERONOATY 138. i«(P), all the Pentateuchal sources using otherwise uni- formly the name Joshua'. 45-47. Moses' final exhortation to Israel to obey the Deuteronomic law. — The passage is not connected with v.**. It contains many Deuteronomic expressions ; and its literary affinities are with 3128-29^ not with 31I6-22 or 32''4._45. i* ^y]] 20* 26^2 3 1 24^ — ^11 these words] i.e. the Deuteronomic dis- courses. Dillm. Oettli, VVestphal, however, suppose v.''^*" to have formed the close of the same final hortatory address, to which they conjecture 3124-29 j-q have been the introduction (on 3i28) ; and refer all these words (as in 3128) to that. — All Israel] li. — 46. Set your heart to\ i.e. give heed to, pay attention to {vow -rrpoa-exii-v), the heart being the organ of understanding (429) : so I S. 920 Ez. 40* ; Ex. 921 i S. 2525 (sq. ^i<) ; cf. (with DK') Ex. 723 2 S. 1320 al. — IVhere^vtth I testify against you\ see 2 K. 17''^ Neh. (f^. Not tmto (RV.) : God's law is viewed as a testimony against human sin (cf on 4*^). Comp. the absol. use of the verb in emphatic or earnest protestation, in popular language Gn. 43^ i K. 2^2^ and in a religious sense Jer. 11^ Ps. 50^ 8j^.— This day] 8^^ and often (on ^^).— That {^^o) ye may lay them as a charge upon your children, for them to observe to do (5') all the words of this law (28^^)] the verse inculcates, not attention to the Deut. law, as such, but the duty of impressing upon the rising generation (cf. 6^ ii^^ 3113)^ for practical purposes, the exhortations accompanying it. — 47. For that is not a thing too empty for you] the Deut. law is not something unworthy of your regard, not something so desti- tute of moral force and value that you can afford to put it aside with disdain. On the contrary, it is yotir life, — the foundation of your moral and material well-being (302*^; see on 4^). — And through this thing ye shall prolong days, ^c] the natural Deuteronomic sequel of "your life " : cf. 3020 and 0042*^. — Whither ye are passing over, Crc] 42^: similarly 6' and frequently. 48-52. Moses is commanded to ascend Mount Nebo, and view Canaan, before lie dies. — This passage belongs to P, the marks of whose style (see the notes) are unmistakable. It is a duplicate, somewhat expanded, of Nu. 27^2-14^ which is intro- XXXII. 45-49 3^3 duclory to P's account of the institution of Joshua (Nu. 2J^^'^), as the present passage is to P's account of the death of Moses, contained in parts of c. 34. The additional matter consists principally of more particular instructions relative to Moses' ascent of Nebo. Whether the duphcation is to be attributed to P himself, is uncertain : the repetition of a command is not in his usual manner (cf. Dillm. p. 179). At the same time, in the original priestly document (before its combination with JE and Dt.), the command of Nu. 27^2'''* will have been separated from the narrative of its execution in Dt. 34 by Nu. 28-31, parts of Nu. 32, Nu. 33-36 Dt. i^; and a repetition of its terms, with more particular in- structions to Moses, may have been deemed, under these circumstances, not unsuitable (cf. Wellh. Comp. p. 115). This is the simplest supposition. According to others, the duplication is due to a later hand, the motive for it being the distance by which, when P was broken up for the purpose of being combined with JE and Dt., Nu. 27'^'^'* was separated from the narra- tive of Moses' death in Dt. 34. Thus Dillm. conjectures that Dt. 32**"^* originally stood where Nu. 27'-"" stands now, and that it was removed to Us present position, as an introduction to c. 34, at the final redaction of the Pent., an abridgment, sufficient as an introduction to Nu. 27^^'-^, being placed instead of it at Nu. 2 7'-"''* : Bacon {Triple Tradition, pp. 239 f., 268) thinks Dt. 32'*'^"''^ an expansion of Nu. 27'^"", inserted by a later priestly hand, for the same purpose, before c. 34. 48. Oti this selfsame day (nin DVn Q^'t'l)] a standing- ex- pression of P's (Gn. 7^^ 1^23. 26 ^q_) . seeZ. 0. 7". p. 124, No. 12. The " day " referred to will be that named in i^ (also P), which is probably to be regarded as identical with the one to which P refers the laws stated by him to have been given in the Steppes of Moab, Nu. 33^*^-36^^. — 49. Go up to this mountain of the 'Adcif'ifn] verbatim as Nu. 27^2. The " mountains of the 'Abarim, in front of Nebo" are mentioned also Nu. 33'*'''^- (P), as the last station of the Israelites before they reached the "Steppes of Moab" (on 34^). Comp. Jer. 22-'^. The name — properly, no doubt, meaning, "of the parts beyond" — appears to have been applied to the range of mountains "beyond" {i.e. East of) Jordan, in which Nebo formed a particular ridge, '/ye (ruins of) 'Abarim was the name of a station of the Israelites in the high ground S.E. of Moab (Nu. 2'ii 33'*^). — U?ito Mount Nedo . . . fronting J ericho\ these words are not in Nu. 27^2^ ggg on 34^ — In the land of Moab\ there is no occasion to attribute these words to a different source ; 334 DEUTERONOMY for thougli P speaks habitually of Israel as encamped in the "Steppes of Moab " (on 34^), Nebo was not situated in the Jordan valley, so that some more g^eneral expression would naturally have to be employed. — And see, Qyc.\ nearly as Nu. 27i2b^ Here (as also v.^^j ,jj^ ;§ usg^j for <' I," as regularly in P [L.O.T. p. 127, No. 25) : Dt. uses as regularly the other form ■•^JX (12^", phil. n.). — IMiich I am giving to\ exactly as Lev. 143-1 2310 252 Nu. 132 152 {V).— For a possession {^]^^^)] as Lev. 143*, and often in P {L.O.T. p. 125, No. 22). D in a similar sentence would use "'D3S for ""JX, and would end with "for an inheritance" ('^PH??) instead of "for a possession": see 421 jgio 2oi'5 2i23 24* 261.— 50. And die, &€.] Nu. 27^^^ though more briefly expressed, agrees with this verse in substance. — And be gathered to thy father s kiti] a standing phrase of P's (Gn. 25S 3529 Nu. 2o2^- 26 2713 2i2 al.) ; not found in any other writer [L.O. T. p. 126, No. 25 b). On the vand. father s kin, see below. — In Hor the inountain\ so (in this unusual order) always; see Nu. 2022-27 2i fix the date precisely, the historical allusions of the poem being either indefinite or obscure, and hence affording room for divergent conclusions. The Blessing presupposes a period when Reuben had dwindled in numbers, and Sime'on had ceased to exist as an independent tribe, when the tribe of Levi was warmly respected (v.^'^i), when the Temple had been built, and was regarded with affection by the pious worshippers of Jehovah [v.^^), when Ephraim was flourishing and powerful ^v^i3-i6. i7j^ and Zebulun and Issachar commercially prosperous fyigcd^ ; Judah, on the contrary (vJ), would seem to have been in some difficulty or need, and (see the note) severed from the rest of Israel. The circumstances of the nation must have been very different from those under which the Song ^ 21-13 ^ya.s composed: no trace of idolatry, or of Israel's declension from its ideal ; no foes, threatening Israel with ruin, — at most the allusions to local or contingent troubles in V 6b. Tc-d. iic-d . fjQ word of censure or reproach: v.27-29 f^ay be said to be parallel to ^2^^-^*, but on all the melancholy history that follows (32^^*^) the Blessing is silent. It breathes the bright and happy spirit of the earlier narratives of Kings (as distinguished from the Deuteronomic additions made by the compiler). The periods to which the criteria just noted have generally been considered to point, are either one shortly after the rupture under Jerobo'am i.,* or the middle and prosperous part (cf. 2 K. 1425) of the reign of Jerobo'am 11. {c. 780 B.c.):t * Schrader, Einl. § 204 ; Dillm. ; Westphal, ii. 50. t Graf, pp. 79-82; Bleek, Einl. § 127; Kuenen, Hex. § 13. 16; Reuss, La Bible, ii. 360 f.; Stade, Gesch, i. 150, 152; Cornill, § 13. 6 ; similarly Baudissin, Priesterthum, pp. 74 f., 266. Ew. (Hist. \. 128) assigned the Blessing to the age of Josiah. Kleinert (pp. 169-175: so Konlg, Einl. p. 202 f.) assigns it to the close of the period of the Judges, when Judah also played a part distinct from the other tribes, and was relatively much less prominent ; v.^'^ he refers to the territory of Benjamin generally, observing that all the principal places named at this time as religions centres (Bethel, Gilgal, Mi^pah, Nob) were within its borders Riehm {Einl. i. 313) places it during the rivalry of the two kingdoms of David 388 DEUTERONOMY the intermediate period is improbable on account of the Syrian wars (cf. p. 346) ; and a date later than the age of Jerobo'am would be unsuitable on account of the anarchy and unsettle- ment which ensued in Israel after his death, and the deporta- tion of the N. and E. tribes by Tiglath-Pileser in B.C. 734 (2 K. 15^^). There seems to be no sufficient reason why the first of these dates should not be accepted : * under Jerobo'am 11., Israel had too recently recovered itself, and its prosperity (see Amos, passim) was too superficial, to be con- templated by a prophet of Jehovah with the admiration and satisfaction which the Blessing- displays. The sympathy shown for the Northern tribes, and especially the glowing eulogy bestowed upon Joseph, — while Judah is dismissed in a few words, with the wish that it may be united to the nation generally, — is an indication that the poet represents the Ephraimite point of view, and that he belongs to the Northern kingdom.! It is most probable that the Blessing was in- tended from the first to pass under Moses' name : if this was the case, it will be most natural to suppose that (like the poetical utterances placed in Bala'am's mouth in Nu. 22-24) it was the poetical development of an ancient popular tradi- tion,! which, as it took shape in the poet's breast, received in parts the stamp of the age in which he lived ; and the aim of which (Dillm. p. 416) was **to rally the nation anew around the banner of the Mosaic institutions, and to awaken in it a and Ishbosheth (2 S. 2-4 : with v.' cf. 2 S. 5^'*) ; Oettli, p. 23, inclines to the same view. * Unless, indeed, the familiar use of the term covenant (v.**) pre- supposes a later age (cf. on 4^^). t Cf. Westphal, ii. 50, " Le verset 7 ne s'explique parfaitement que si la pi^ce 4 laquelle il appartient a dt^ ^crite au lendemain meme du Schisme des dix tribus, en ces temps i la fois prosp^res et douloureux, oi les deux moiti^s de I'ht^ritag'e de David souhaitaient encore de se rejoindre. La forme du vceu, — qui n'est point la plus naturelle, puisque c'est Israel qui s'est separ^ de Juda, — montre assez que I'auteur de la pi^ce est un homme du royaume du Nord. On sent d'ailleurs aussi fr^mir, dans les demiers mots de la benediction de L^vi, le ressentiment que I'lsrael fiddle ^prouvait contre les institutions impies de Jeroboam i. (comp. i Rois xii, surtout le verset 31)." Cf. the note on v.^ :J: Westphal, ii. 48 : " L'amplificalion po^tique d'un souvenir ancien dans la tradition populaire." XXXIII. I 389 fresh and vivid consciousness of the happiness implied in its being Jehovah's people." The Blessing contains several words or forms, not occurring elsewhere (two or three due prob. to a corrupt text) : v.* me'N (?), v.^ 33n, iDn, nnai, V.' fjONn.T (elsewhere the Nif. IDn:), v.'" miop (elsewhere mop), v.'* p as conj., V." 'isn, V." b*ij, v.^' vsv, ]^sh, v.^ pn, v.^^ nay, v.^ VyjD (elsewhere ViyjD), H21. Rare words are v.* .nSnp (usually 'ynp), v.''-^* jme", v.^'^^^ i:d, v.^ Tiy, Of these 33n, p:i, yrtr, and n:D have an Aramaic, or (iJD) North- Israelitish, tinge. As to the manner in which the Blessing was incorporated into Dt., nothing definite can be said, Dillm. and Cornill (§ 13. 6) think that it formed part of E ; Bacon {^Triple Tradition, p. 269 fF.) argues in favour of its having belonged to J ; but the arguments on both sides are slight and inconclusive. It displays no literary connexion with the narrative of either c. 31-32 or c. 34 : the sole noteworthy points of contact with the Song in c. 32 are Jeshurun v."-^*, iny v.^^^, and the figure in v.^®* (see 32^^'2»-i3a) ; in general style and tone it differs from it completely. Nor do remin- iscences, or other traces of its influence, appear in the discourses of Dt. : hence it is quite possible that it was incorporated from an independent source — perhaps a collection of ancient national hymns — after the book had, in other respects, reached its present form. The question is not, criticall)', one of importance. As regards the order of the tribes, the series is opened naturally by the first-born, Reuben ; in Gn. 49 Reuben is followed, in order of seniority, by Sime'on, Levi, Judah, and then by the two younger Leah-tribes, Issachar and Zebulun : here (Sime'on being omitted) Judah precedes Levi, — on account, doubtless, of its political prominence ; the two Rahel-tribes, Benjamin and Joseph (which in Gn. 49, as Jacob's youngest sons, come last, in the opposite order) precede Zebulun and Issachar, — in view, no doubt, of their superior theocratic or political importance, Benjamin stand- ing first on account of the Temple ; and the series is closed by Gad, Dan, Naphtali, Asher, the two Bilhah (Rahel's handmaid)-tribes coming oetween the two Zilpah (Leah's handmaid)-tribes. Monographs on the Blessing : K. H. Graf, Der Segen Moses, 1857 ; \V. Volck, Der Segen Mose's, 1873 : see also Stade, Gesch. i. 150-172. XXXIII. 1. Superscription. — The man of God] so, of Moses, Jos. 14^ Ps. 90 title\. Frequently of prophets (i S. 2^7 gfi I K. 12^2 131^- 2 K. 4-8 (oft.), &c.), or messengers of God (Jud. 13^-^). — Before his death] Gn. 27^ 50^^ i Ch. 22^. 2-5. Exordium. How Jehovah, revealing Himself majes- tically to His people in the desert, gave them a law through Moses, and secured for the tribes, united under His sovereignty, the possession of Canaan. XXXIIL 1. 'Ji Tia nB-K] the double accus., as 12' 15'* (G-K. § 117. 5*; Dav. §§ 75^ 78 R^). 390 DEUTERONOMY * J ?hovah came from Sinai, And beamed forth unto them from Se'ir ; He shone forth from Mount Paran, And approached out of holy myriads ; From his right hand was a [burning-] fire for then. • Yea, he had affection for the peoples [ffir : his peopie|; All its holy ones were in thy hand : And they [followed] at thy foot, Receiving' of thy words. * A law Moses commanded for us A possession (for) the assembly of Jacob. • And he became king- in Jeshurun When the heads of the people were assembled. All togfether the tribes of Israel. 2. It is not said that Jehovah came to Sinai, but that He came from it ; hence the verse cannot relate to the delivery of the law, when Jehovah "came down iipon Sinai" (Ex. ig^^-^o), but describes, under grand poetic imagery, how from spots bordering on the wilderness of the wanderings, Jehovah had displayed Himself gloriously to His people, assisting them with His presence, and guiding them on their journey to Canaan. Cf. the theophanies described in Jud. 5^^- (whence, with variations, Ps. 688f- ("•)), Hab. f^- Ps. 77I6-20, sjnai, which is already called the "mount of God" in Ex. 3^ (cf. 19^), must, it seems, have been a sacred spot before the Israelites made it their halting-place (cf. Wellh. Hist. p. 343 f. ; W. R. Smith, Rel. Sent. p. iiof., ed. 2, 1894, p. iiyf.). The majestic mountain ranges on the other side of the great desert, which stretched as far as the eye could reach on the S. of Canaan, impressive both for their solitude (.5". dr^ P. p. 12 f.) and for their savage grandeur, appear to have been regarded by the Israelites, before the establishment of the sanctuary on Zion, as Jehovah's earthly dwelling-place, whence He issued forth for the defence or guidance of His people. — Sinai\ D always speaks oi Horeb (i^). — Beamed forth (mr)] viz. as the 2. iro'D] ]□ may express either out of, from, or off, on the side of— at (Ps. t6*and oft.) : the former is more suitable here.— ni»N] so Mass., with the note jnn npi in a'riD, i.e. to be written as one word, and read as two (iTi B>t<). m, for the reason stated above, cannot be correct : hence we are driven to conclude that the text is corrupt. Most of the suggestions that have been made are, however, questionable philologically : so "t^'N (Graf) support, viz. for Israel (of. Aram. Ko:nf'f=Heb. n^n; i K. 7** 10^*), nHnip'ij XXXIII. 2 39^ rising sun, illumining the horizon with the splendour of its rays. This is what mi always denotes : cf. i? mr Gu. 3222(31). and fig., as here, of Jehovah, Mai. 32": so h]} HIT Is. 60^ • 2. — Unfo thc?n\ viz. the persons whom the poet has in his mind (Is. 13^ 33^ > Nah. i^ '* its place"), i.e. here the people of Israel. — From Seir\ i.e. from Edom (p. 6). The mention of Edom — a country generally so hostile to Israel — as a place whence Jehovah manifests Himself for the salvation of His people, is remarkable ; but it recurs in Deborah's Song, Jud. 5* ("Jehovah, when thou camest forth from Seir, when thou marchedst from the field of Edom"), and in the Ode of Habakkuk, Hab. 3^ ("God came from Teman [a district of Edom], and the Holy One from Mount Paran ") ; and in Jud. 55 the theophanic storm on Sinai appears to be represented not as a consequence of Jehovah's descent from heaven, but as a consequence of His issuing forth from Edom. Were we better acquainted than we are with the ancient religion of Edom, the reason for this representation might be apparent. — Shone forth (ysin)] Ps. 50^ (from Zion), 80^ 94I : the thought also as Hab. 3* n\nn 11X3 nj:i. — From Mount Paran] or (collect.) the mountains of Paran : so Hab. 3^ (just quoted). The data at our disposal do not enable us to fix with con- fidence the locality intended (cf. p. ^): by some (Schultz, Keil, Palmer, Desert of the Exodus, p. 510, cf. pp. 288 f., 339, 344 f.) it is identified with Jebel Mugrah, a height of some 2000 ft., about 29 miles S. of 'Ain Kadis, 50 miles W. of Edom, and 130 N. of Sinai, forming the S. part of the mountain plateau, now inhabited by the Azazimeh Arabs ; by others (Delitzsch on Hab. 3^, Volck) with the range of hills extending in a N.E. direction from Sinai, along the W. side of the Aelanitic Gulf, (Friedr. Del. ZKWL. 18S2, p. 342, tentatively) standing-places (from the Assyr.), nSn^'N (Ew. Knob.) lightning--/! ashes (Aram, he's to pour forth, but not spec, of light), nnB'x (Bo. Kc.) Jire shot forth (of lightning, lit. fire of throwing, from VH and btb* from Aram, na to throw, Heb. .Ti(j' in the n. pr. ^1N'^.f' Nu. i' 2'®), a sense which Ges. seeks to extract from MT., by treating nT as contr. from nv, from m* to throw. Dillm., observing that the idea oi lightning is best suited to the context, proposes either n'l[97] CX (Ex. 20^*) or nT[i5'] ts^x ; these are by far the best proposals that have been made, the latter (as the f. pi. of TsV is not found except as a n. pr.) being the preferable one. j92 DEUTERONOMY towards Edom. The latter range of mountains appears to be the loftier and more imposing- (cf. Hull, Mount Seir, Sinai, &c. pp. 55-61), if such characteristics may be presumed to have determined its selection in the present connexion. And El oj Paran, if this be rightly identified with Elath {2^), at the head of the Aelanitic Gulf (ct. Dillm. on Gn. 14^), would seem to connect Paran somewhat intimately with that neighbourhood. — Approached {p^^)\ nnx is the Aram, synonym of X3 to come (cl. ^), found sometimes in Heb. poetry (v. 21 Is. 21^2 jer. 322 al.). Approached is adopted merely to avoid the repetition of the same word came. — Out of holy myriads] i.e. from His abode in heaven, where He sits enthroned, surrounded by angelic hosts (i K. 22^9 Ps. 89" Dan. 7^0 al.). But the sense thus produced is here unsatisfactory ; and it is very doubtful if the text is correct. A periphrasis for heaven is not a probable parallel to Sinai, Se'ir, arr^' Paran ; and the thought of Jehovah's coming- forth from His heavenly abode (Mic. i^) should precede the three earthly localities : moreover, the angfel hosts would be more naturally pictured as accompanying their Sovereign (Zech. 14^ Ps. 68i®(^'*)> than as left behind by Him in heaven. (& (for Jioly) has Ka'ivs ; whence Ew. {Hist. ii. 198 ; Jahrb. Bibl. IViss. iii. 234), Dillm. read cip nnnoD "from Meribath-Kadesh (32^^), to which Oettli also inclines ; Bottcher, A'^eue Ahrenl. (less probably) trip na^yn " from the steppes (34^) of Kadesh"; \V°llh. {Hist. p. 344) tyip nnno "and came to Meribath-Kadesh." Kadesh (as its name implies) was an ancient sanctu- ary, and for long a resting-place of the Israelites (i^ : cf. p. 32 f.), though details of their sojourn there are not preserved in our present Pentateuch. Its mention here would thus not in itself be unsuitable : though the geo- graphical character of Kadesh — a recess in a low limestone range, rising out of the plain (p. 6) — in view of the fact that Jehovah's theophanies are habitually associated with great mountain regions, does not lend prob- ability to the idea of a theophanyyVow it. Wellh.'s reading may thus be worthy of greater consideration than Dillm. (p. 417 f.) is disposed to give to it ; for, to judge from its other name (Gn. 14^) ' En-Mishpat, " Spring of judgment," contending parties sought at Kadesh authoritative settlement of their disputes ; hence it is quite possible that tradition may have con- nected part of Moses' legislative activity with the period of Israel's sojourn there. Other slight emendations, deviating less from the existing text, and none unsuitable to the context, would be naai? for namp (cf. p. 31 n.) "and came -with holy myriads"; cnp nam nhxi "and ivith him (so, for came, Sam. SSTU: for the n, see on 34^) were holy myriads"; or nnx) tip ni3?"iD (mentioned by Graf), "and with him were holy chariots" {ci. Ps. 68^** <'''* Hab. 3'^''). It is impossible to determine with confidence what the original text was. — The passage, as understood by the Jews (ST "and xxxiii. 3 393 with him were myriads of holy ones " ; cf. ffi in clause •* U iiliuv alrti ayyiXoi fur' avToZ), gave rise to the behef that the angels assisted at the delivery of the law, Acts 7** Gal. 3'* (see Lightfoot), Heb. z^ Jos. Ant. XV. 5. 3 al. ; cf. Weber, Altsynag. Theol. p. 259. A bnmiyig fire for the'ni\ the Heb. text has 10^ m C^'S "fire was a law for them." But m *' law " is a Persian word, found only in the latest parts of the OT. (Ezr. Est. Dan.) : it is next to impossible that it can have been used in Heb. at the time when this Blessing- was written. Various emendations have been proposed (see below), of which the most plausible is that of Dillm., here adopted, nip^ for HT : for the thought, cf. Hab. 3* " He had rays of light (coming forth) from his hand," Ex. 20I8 Ps. 50^. The theophany is described (as Hab. '^^■') as accompanied by a flood of brilliant light. — 3. The verse, with its many aTra^ elprj/xeva, and Other difficulties, can hardly be in its original form : as it stands, the general sense expressed by it is Jehovah's loving guidance of Israel, and the instruction which He vouchsafed to give it. — Had affection for (33n)] only here ; common in Aram, and Arab, in the sense of to love. The thought as 'f-^ &c. — His people (iDJ?)] so <&. Dillm. Oettli, Marti : cf. the sing. pron. its in cl. ^. The text has peoples (d^IDV). This regularly denotes the heathen nations (so Schultz, Keil), God's regard for which is, however, here entirely foreign to the poet's train of thought. — Its holy ones] i.e. Israel's, the "holy nation" (Ex. 19^; Dt. 7^ 142-21 26^^). The pron. can hardly be rendered his, on account of the very harsh enallage 3. 3 3 h] the ptcp. without the subj. expressed is defensible (v.^': Dr. § 135. 6 ; Dav. § lOo") ; but here, as pff. precede and follow, 3317 (ffiS^TU, Kn. Di. Oe.) is preferable. — D'Dy] on the strength of Gn. 28' 48* Jud. 5" Hos. 10", it has been supposed (Onq. Ibn 'Ezra, Rashi, Graf, Kn. a/.) that D'Dy may mean the tribes of Israel : but it is very doubtful if the promise that Jacob is to become " a company oi peoples" (cf. " of nations " Gn. 35"), or Jud. 5^* Hos. 10" (where " thy coy " appears to mean " thy kinsfolk " : see on 32'"), justify the supposition that D'ny used absolutely would express this sense. — isij] would be a pf. Pu. from nan : but no root n:n is known. De Dieu, Ges. Rod. (in Thes.) al. render reclined, comparing Arab, 'ittaka'a (viii. conj.) to lean, recline {e.g. on seats Qor. 18*" 43^) : but this rend, is very dub. ; there is no genuine root taka'a in Arabic ; 'ittakaa, like 'atkaa (iv.), is a secondary formation from -wakda (Freyt. s.v. ; Lane, p. 2962). Graf, Knob, would read ^sn, comparing Arab, thakka peregrinatus fuit ; but ti-J fibould correspond to Heb. v, not n. Other explanations are still less satis- 394 DEUTERONOMY pcrsonne, which would then be involved in the following thy — Followed] the rend, is given conjecturally, "inn being in fact a vox niJiili; see below. — At thy foot\ i.e. at thy guidance (see below) : cf. i^^ &c. — Thy words] i.e. commands, laws, &c. — 4. Possession (H'^niD)] otherwise only Ex. 6^ (P), and Ez. J, 15 25^"' 33^* 362-3.5^ Qf a territorial possession. n?n3 in- heritance lends itself to fig. uses ; and hence a late Psalmist can speak of the law as his nbn3 (Ps. 1 19^") : but the metaph. use of n::nio is not probable ; and the reference is no doubt to Canaan, of which the cogn. verb ^y* is constantly used (Dt. 4*^ &c.). — Assembly ('^^''7?)] only Neh. 5'^: ?^P is the usual word (232(1)). — 5. Became king, cfyc] Jehovah assumed, as it were, the sovereignty over Israel, when the tribes with their leaders (v. 21) were gathered about Him, on the " day of the assembly " (910 10^ I SI") at Sinai. — Jcshurun] the designation shows that Israel is here contemplated under its ideal character (32^^^. — King] of God, as Nu. 2321 ; cf. Jud. S^s Is. 3322. Graf, Wellh. [Hist. p. 254), Stade [Gesch. i. 177), Reuss, Kuenen [Hex. § 13. 16), Cornill, § 13. 6, render "And there was a king," &c., sup- posing the reference to be to the recognition of Saul as king by united Israel. But this, as Dillm. observes, does not seem to lie in the line of the poet's thought. CI. '^ leads on appro- priately to the notices of the separate tribes, which follow (Di.). 6. Reuben. Let Reuben live, and not die ; But let his men be few. factory. The Versions, and Jewish authorities, render no help, in most cases merely conjecturing- from the context ; (5 u^o a-s (as though nnn for idh), S ]'^-i-iO /o/hwetl, Aq. percussi {a.s thoug-h 53n), H qui appropinquant pedibus tuis, Ibn 'Ezra idcdj, Kimchi -t>yh ij'^ni i-i:jnn: iDipo 'd^ u'jy. n^i, or lycj, is the idea that is required (see the note on iSjn'?) : but there is no Heb. word expressing- it, which graphically resembles i3n : the corruption, it is evident, is deep-seated. — "'^Ji'?] the S does not express locality, but is the "? of norm (11"), as i S. 25*^ "who went according to her foot," i.e. attended her wherever she went, Gn. 30^* 33" {ace. to the foot — i.e. pace — of the cattle). Is. 41^ (RV. 2nd w.), Hab. ^. — nc] the " synchionistic" impf., as Is. 42'^ Jer. 15* i S. i8» Ps. 26' (Dr. §§ 34 <'«a', 163 ; Dav. § 141. R.8). — Trui-iJ^] with JD part. The form iTia^ (not elsewhere) excites sus- picion.— 4. nSnp] poet, for n'^npS : cf. Is. 28* 481* (G-K. § 119. 5).— 5. i.t] beginning the clause with emph. : cf. Job 3I® 16^* 19^^ ah; and nrr v.' Is. , j7. u 21 1 al.—Q. ',Ti] the sg., as 32'^ — vno] on 4^.— isdd] lit. number {GK. xxxiii. 4-« 395 The series opens with Reuben, the first-born (Gn. 498). The blessing is a qualified one, and corresponds with the position actually taken by Reuben in history. The tribe main- tained its existence, but was not politically important ; and its numbers were probably greatly reduced. It is reproached by Deborah (Jud. 5^^^-) for its indifference in a great national crisis; and many of the cities assigned to it in the "table- land" (niC'"'Dn) N. of the Arnon (Jos. 1313-23) appear afterwards (see the Inscription of Mesha' ; Is. 15-16; Jer. 48) in the possession of Moab. It is rarely referred to in the history. The dwindling numbers, and national insignificance, of the tribe, are reflected in the Blessing; Reuben is to be saved from extinction, but its existence is to be a precarious one. — Sime'on, Leah's second son, who would naturally follow Reuben (as Gn. 49^), is passed by. This, it seems, is to be explained by the fact that Sime'on at an early period was virtually absorbed by the tribe of Judah, in the S.W. of whose territory, about Beer-sheba', its possessions lay : all the Sime'onite cities enumerated in Jos. ig^-^ are classed in 1^26-32. 42 as belonging to Judah (cf. also Jos. 19^ i Ch. 427. 3i) ; after the division of the kingdom, Sime'on hardly figures as an independent tribe ; nor is a single member of it named as resident in the same cities (Neh. nscff.) after the exile (cf. Ew. I/isL ii. 287 f.; Stade, Gesch. i. 154 f.). Its early close connexion with Judah is attested by Jud. i^-i^. Cod. A and other MSS. of fflr insert Su/acwv in cl. **, rendering (falsely) koI Svftewv lo-To) TToXus ev api6fi 622(1); cf. Gn. 2117 Nu. 20^6); the prayer that it may be "brought unto its people" implies that it is separated from them. And the tribe being spoken of as a whole, the ** people" to which it is to be brought can only be the rest of Israel. When, however, was Judah, relatively to the rest of Israel, in the situation thus presupposed ? And what is the separation alluded to ? Onq. paraphrases : ' ' Hear, O Jehovah, the prayer of Judah when he go eth forth to battle, and bring him back to his people in peace " ; and the words are explained similarly by Keil and others. But this exegesis is question- able : the limitation expressed in the first italicized clause is not suggested by anything in the text, which implies that Judah is generally, at the time contemplated by the poet, in need of assistance. And we at least know nothing from the history of its having been the custom for Judah to fight on behalf 0/ the other tribes, and t'n separation from them ; Jud. ^» 20^8 do not prove it. Judah, during the period of the Judges, so far from having been the champion of the other tribes, appears rather to have held aloof from them, and pursued an independent course of its own : in the Song of Deborah, it is not even named. By many the words have been interpreted as a prayer, uttered from the point of view of an Israelite of the Northern kingdom, for the reunion of Judah and Israel, either (Riehm, Einl. i. 313) during the rivalry (2 S. 2-4) between the two kingdoms of David and Ishbosheth, or at some period (see p. 387 f.) after the rupture under Jero- bo'am I. (so Ew. Hist. i. 128; Graf, p. 28 f.; Wellh. Hist. p. .382; Stade, Gesch. i. 160; Dillm. ; Westphal, ii. 50J XXXIII. 7 397 Although, from a Judaean point of view (i K. 12 Is. 7''^ &c.), the rupture was viewed as a defection of the Northern tribes from the dynasty of David, yet Judah was the smaller unit, and the Northern kingdom retained the national name of " Israel," so that an Ephraimite, who, whether on religious or political grounds, regarded the division as a misfortune, might well speak of Judah as being brought to the larger whole, of which it was naturally a part, viz. "its people" Israel.* It is not a decisive objection to this view that bring back {^iy^T\) would be used of a reunion, rather than merely bring (ijs'DD) : see Dt. 30^ Ez. 362* 3721 al. Clause '^ will then allude to the leadership naturally assumed by Judah under David and Solomon: the victorious wars of David (2 S. 8, &c.) might well be described poetically as contests in which the tribe was engaged for the common weal. This is the best explanation of which the words admit : our ignorance of the exact circum- stances under which the Blessing was composed, naturally precludes us from being confident that it is the correct one. Clause*^, "if it be not meant quite generally, could be readily understood as an allusion to the invasion of Shishak, i K. I425f. " (DlUm.). — With his hands, dlr'c.] justifying the desire for reunion, just expressed, by a reference to Judah's services for the common weal. But i? 3^"! 1^1' (addressed to God) "with thy hands contend for it" (Is. 492^ 5122 &c.), is (as Di. also allows) a plausible conjecture (Stade, I.e.). The brevity of the blessing of Judah, and the martial terms of v.", which seem unsuited to the character of Levi, led K. Kohler {Der Segen Jacob's, 1867, p. s) to conjecture that v.' was misplaced, and that it ought to follow v.i", in which case v." would of course relate to Judah. Gratz {Gesch. derjuden, ii. i (1875), p. 486 f.) went further, following' R. Eli'ezer, a Talmudic author of the 2nd cent, a.d., in applying to this verse the 7. i"? m it] constr. as Ps. 3* if^- " 44^ &c. (G-K. § 144. 4* ; Dav. f 109 R.s). • On the theocratic relation of the kingdom of Israel to that of Judah, see an excellent paper by the Rev. A. Robertson, D.D,, in the Thinker, Jan. 1895, who points out well that though Judah became ultimately more important, nevertheless, during the two centuries following the division of the kingdom, Israel was both politically the more powerful and also the chief centre of spiritual life and activity (Elijah, Elisha', Amos, Hosea'). 398 DEUTERONOMY somewhat bold exeg^etical canon that when a word did not suit a passage a. lather more suitable might, if necessary, be substituted for it, and, in reading accordingly, Simeon (twice) for Judah. Heilprin, Hist. Poetry oj the Hebrews (New York, 1879), i. 113-116, and Bacon, Triple Tradition, pp. 270-272, argue stronglj' in support of this correction, and, combining with it the emendation suggested by Kohler, obtain, as the Blessing of Sime'on (v.^), " Hear, O Jehovah, the voice of Sime'on, And bring him to his people " (the reference being supposed to be to the remnant of Sime'on- ites, who found refuge in Se'ir, i Ch. 4*^') ; and, as the Blessing of Judah (v."), "Judah with his hands contends for himself. And thou art an help from his foes : Bless, O Jehovah, his might, And accept the work of his hands ; Smite through in the loins those that rise up against him. And them that hate him, that they rise not again " (Heilprin, p. ii6f.; slightly differently Bacon, p. 315). The correction is an ingenious one: but no reason appears for the transposition, and other alterations, which it postu- lates : and it is difficult not to feel the justice of Dillmann's verdict, that it is "too violent" to be probable. (The play on Sime'on in "Hear" (sh^md') is no appreciable argument in its favour ; for though the names of the tribes are played on in Gn. 49 (v.** ^^' ^^), this is not elsewhere the case in Dt. 33, — VT in v.'', on .tii.t, being very doubtful.) 8-11. Levi. * Thy Thummim and thy Urim be for the man, thy godly one, Whom thou didst prove at Massah, With whom thou contendedst at the waters of Meribah : • Who saith of his father, and of his mother, I have not seen him. Neither doth he acknowledge his brethren, Nor knoweth he his own children ; For they keep thy saying, and observe thy covenant : ^* They show Jacob thy judgments, And Israel thy direction (law) ; They set incense in thy nostril, And whole-offerings upon thine altar : ^^ Bless, O Jehovah, his might, And favour (accept) the work of his hands ; Smite through in the loins those that rise up against him, And them that hate him, that they rise not (again). Contrast Gn. 49^''^. — 3. Jehovah is addressed, with the petition that the privilege of guarding for Israel the sacred lot may be confirmed to Levi, whose fidelity had been so severely tested in the wilderness. — ThuTtimini and Uriiri\ else- where always Urim and ThumTniniy Ex. 28^^ Lev. 8^ Ezr. 2^^ ( = Ne. 7^5), and esp. i S. 14^^ S ("Wherefore hast thou not answered thy servant this day? if this iniquity be in me or in Jonathan my son, O Jehovah, God of Israel, give brim . out it it be in thy people Israel, give Thummim ")t : the Uri?n alone XXXIII, 8 399 are named Nu. 27^1 i S. 28"!. — For the man, thy godly one\ i.e. the tribe Levi, conceived collectively, and personified as an individual ; in clauses ^' '^ it is then described as being "proved" at Massah, and "contended" with at the waters ot Meribah, viz. (if the reference be to what is described in our existing Pent.) in the persons of its two representative leaders, Moses and Aaron. This rend, is supported by the prominence which it gives (in agreement with the other blessings) to the tribe itself: but the sense put upon cl. ^' '^ is rather strained. Dillm. Oettli render "for the men of thy godly one," viz. of Moses, the men of his tribe {^^■^ being collective, as Jos. q**'- Jud. 8^2 Is. 5^-^; and often); in this case the relatives in cl. **• '^ will refer directly to Moses. The passage, however, occasions difficulty : for (i) the words, taken in their natural sense, refer to the tribe generally (notice the plurals in v.®^-), which however is not mentioned upon either of the occasions referred to (Ex. ly^-^ ; Nu. 20^"^^) ; and (2) even if it be granted that the tribe is conceived as represented by Moses or Aaron, nothing is elsewhere said of either having been tried by Jehovah at these places : but (with a play on the two names) it is said in J (Ex. i72i^-7: of. Dt. 61^ 922) that the people " proved " (see on 6^'^) Jehovah at Massah ("Proving"), and in E (Ex. 17^*- ^) that they "contended " on the same occasion with Moses at Meribah ("Contention"); further, at a much later period of their wanderings (Nu. 20^^ J), that they "con- tended " with Moses, — or (in P) with Jehovah (Nu. 20^^, cf. 27"), — at the "waters of Meribah," in Kadesh. Upon the supposition that the present passage alludes to the incidents thus recorded, it is commonly understood to say, with another play, that Jehovah "proved" the tribe in Moses' person — or (Di. Oe.) "proved" Moses himself — at Massah (Ex. 17), viz. by observing how he would behave under the provocation of the people's complaints; and "contended" with him at the waters of Meribah (Nu. 20: cf. Ps. 81^ "I tested thee [Israel] at the waters of Meribah "), viz. indirectly, by subjecting him to the test of a trying and arduous situation.* But this ex- * Which, at least according to P (Nu. 2o'^-''" 27" Dt. 32''; cf. Ps. io6^^'-), neither Moses nor Aaron endured. This representation certainly 400 DEUTERONOMY planation cannot be said to be a natural one. Wellh. {htsi. p. 134), Bredenkamp {Gesetz u. Proph. p. 177, Smend, Alttest. ReL-gesch, p. 78: Dillm. also inclines) render cl. ^ ^^ Fot whom thou contendedst" (Is. 1^7 5122) — viz. by enabling Moses and Aaron to satisfy the people with water : but even so, as Bred, allows, the reference to Ex. 17 Nu. 20 remains difficult ; and the possibility must be admitted that another version of the incidents at Massah and Meribah was current, in which the fidelity of the tribe was in some manner tested directly by Jehovah. — Godly (T'Dn)] lit. kind or kindly (akin to npn, p. 102) ; but as in ancient Israel kind men were also commonly God-fearing men, the word acquired the sense of godly ^ pious. It is so used often in the Psalms, esp. late ones (4* 30^ 31^^* 37^^ &c.) ; and in the Maccabaean ag-e it became the name of the pious, or patriotic party, who opposed the Hellenization of their countrymen ('Ao-tSaiot, i Mace. 2*2 ^13 2 Mace. 14^). — 9. The subject is the tribe generally, "who referring to man (or men) in v.^, the numbers alternating in the parallel clauses, as is often the case in Heb. poetry, when a group of persons is spoken of. The intention of the verse is to predicate of the members of the t ibe a repudiation of all considerations based upon earthly relationship. The reference is, however, disputed. The verbs in cl. *' ^' ^ may be either present or past {said, did, knew). It is often understood to refer to the incident Ex. 3227-29^ when the " sons of Levi," dis- regarding all ties of relationship, signally manifested their zeal for Jehovah, and were rewarded, it seems (see v.^^; and cf. on lo^), with the prerogative of the priesthood. Others (J. D. Mich., Graf) suppose the words to be meant more generally, and to denote hyperbolically the disregard of even the closest of worldly ties or interests, with which the discharge of a sacred office — whether the administration of justice (on 17^), or other duties (Mai. 2^) — should be conducted. Thus Onq. paraphrases: *' Who has no compassion on his father or his mother when they are convicted by the court, and regards not the persons of his brothers and sisters." The causal clause, cannot be alluded to here, where the context shows that something' credit* able to the tribe (or its representatives) is in the poet's thoughts. XXXIII. 9-10 4OT the wording" of which is quite general (" For they keep," &c.), favours this interpretation. Probably, however, the other should not be excluded (Baudissin, Priesterthum, p. 77 ; Oettli ; cf. Dillm.). The intention of the poet is to describe the disinterested spirit in which the ideal Levite discharged his priestly office ; but in doing this he so expresses himself as to allude at the same time to the occasion Ex. 32^7-29^ on which a similar spirit was displayed in a conspicuous degree. As Oettli remarks, the words are applicable, in a certain sense, to every sacred trust: cf. Mt. loS^Lk. 142^!; alsoDt. i37(«)ti^.. For another view of the meaning of the passage, see Wellh. Hist. p. i35f. — I have not seen hini\ a hyperbolical expression of repudia- tion (Job ^"'^).—Ack7iO'wlcdge ("'"'?'?)] 21^"^.— For they keep, &c.\ the ground of this disinterestedness, viz. their strict observance of Jehovah's commands. — Saying\ i.e. command (Is. 524). — Covenant\ cf. on 4^^. Here of the conditions under which the priesthood was entrusted to the tribe of Levi (so Jer. 33'"^^ Mai. 2*- 5- 8). — 10. Two great duties of the priestly tribe are indicated in these words: (i) to decide, in cases brought before them, in accordance with the principles of Jehovah's "direction," or "law," f which they are the guardians (Jer. 8^) ; (2) to maintain the service of the altar. (For three other duties, see on lo^.) Show is lit. direct {horah), corresponding to the following direction, (law) : the two terms are used, which denote regularly the priestly duty (see on 17IO; and cf. Ez.. 4423) of giving direction [Torah) on points of ceremonial observance. Micah (3II) charges the priests with granting "direction" for money: Ez. (2226) and Zeph. (3^) speak of Jehovah's " direction " (law) suffering violence ; for an example of "direction" being inquired for, see Hag. a^^-^^. ^y judgments will be meant decisions in civil and criminal causes, or the ordinances founded upon them (see Ex. 21^ Ez. 442* ; and cf. on 4^ 17^). In neither case is, however, a moral element to be re- garded as excluded. "Jehovah is distinguished from the gods of Israel's neighbours, and towers above them, as the God in whose name justice was administered, and of whom it could be said that He was not kn«wn where the laws of honour and 9. raxS] S- about, as Gn. 20" al, 26 402 DEUTERONOMY good faith were violated ; " hence the priest, as His organ and interpreter, is "the bearer and appointed upholder of righf^ (Kuenen, Hihb. Led. p. 90). And so Hosea represents Jehovah's Torah as a moral agency (4^"*), and attributes the crimes rampant in Israel (v.^^- 2) to the priests' forgetfulness of its true character (v.^^), and to their worldly unconcern for the "knowledge" of God, which its possession implies (v.^**) ; many moral precepts, also, are embodied in Lev. 18. 19 (H) ; and the "judgments" of Ex. 21-23 ^''^ directly designed for the maintenance of justice, and civic righteousness, between man and man in Israel (comp. Kuen. I.e. pp. 83-91 ; Hex, § 10. 4; Smend, Alttest. Rel.-gesch. pp. 77 f., 277; Wellh. Hist. pp. 394-396, 434-439; Montefiore, Hibh. Lect. pp. 45 f., 49, 64f., 69-71; Benzinger, pp. 321, 324, 412 f.; Nowack, ii. 97 f.). — Incense\ to burn incense was the duty (and privilege) of the priests: see i S. 228, and (in P) Nu. le^-^o \f (16*0). (Wellh. Hist. p. 64 f., Nowack, ii. 246 f., and others, contend that here and Is. i^^ not incense,, but sweet-smoke, is meant, and that the reference is to the fat of the thank-offerings burnt upon the altar : cf. Ps. 66^^^ and the cognate verb '\'\:ipr\ "send up in sweet-smoke," Lev. 3^ &c.) — In thy nostril\ for the fig., cf. Ps. 1 89 (8), and Gn. 821 Am. 521 Lev. 2&^ .— Wliole- offerings (^""^d)] see on 1317(16). — With the entire passage, comp. Mai. 2*-^, where, in terms recalling those used here (/flw= "direction"), the prophet deplores Levi's declension from its ideal. — IL His mighi\ i.e. his ability for the efficient discharge of his sacred trust (so ffi tcr;)/!;?, U fortitudo ; Graf, Ke. Di. Stade, Oettli). In itself the word might equally mean iubstance, possessions (AV. RV.), as 8^'^; but wealth is not, either elsewhere in Dt., or generally in the earlier historical books, the predominant characteristic of the tribe. — The work of his hands] i.e. (at least chiefly) his services in connexion with the altar, which, if they are to be efficacious, must be favoured (or accepted) by Jehovah : cf. Hos. 8i3 = Jer. 14I*' (D^-j x!5 nin^i), Am. 522 Ez. 20" 432^ ; and for acceptance ip^) Jer. 620 Is. 56^ 60^ Lev. i^ al. (rendered favotir Ps. 518(12) jg. 60IO al.). — Smite through (KOP)] or wozind severely (32^9), con- 11. D'jnD] as to, or on, the loins : cf. Ps. 3*, and on 19® (Dav. § 71).— XXXIII. II-I2 403 lusc. cf. of the head (irremediably), Jud. 5" Ps. 68^2 uo" Hab. 3'^. — The loins\ named as the centre of strength (Ps. 66'^ 69--^» Na. 22-11 Ez. 297).— VOi?] Ex, 157 Ps. iS^o^^o) al. (poet.). Cf. Ps. i8^^(38)q^p ■^y, ^^ DVnON. — The general picture given in these verses, of the rights and privileges of the tribe of Levi, harmonizes with the representation contained in other passages of Dt. ; see the notes on lo^'- iSi-^ (pp. 214, 219 f.). 12. Benjamin. •* The beloved of Jehovah dwelleth securely beside him : He encompasseth him all the day, And He dwelleth between his shoulders. Contrast Gn. 492^^. The tribe is characterized (so to say) as Jehovah's darling, enjoying in a special degree His pro- tection and regard. " Certainly the whole people is Jehovah's TT Jer. 1 1^5 [cf. 12'], all His faithful servants are D"'nn^ Ps. 60'' [=108''], but the tribe which He has chosen to put His name there (Dt. 12^ &c. ; cf. Ps. 87^), is specially honoured by Him, and receives this title in a special sense (cf. Ps. 127^), as Solomon was once named Jedicfiah 2 S. 1225" (Graf). Perhaps the smallness of the tribe, and the recollection of the aflFection with which, as tradition told, its ancestor, the child of Jacob's old age, had been regarded by his father (Gn. 43^"^^ 44^*^ &c.), may have contributed towards its being so described. 1"!^ is a poetical word, choicer than 2inx, and occurring, besides the passages quoted, only Is. 5I Ps. 45i('''''^) 84^. — Dwelleth semrely] lit. in confidence : a frequent phrase, denot- ing undisturbed security, Jer. 23^ 33^^ Ps. 16^ (of freedom from the fear of death); cf. with aC'', v.^s 1210 Lev. 2518-1^ &c. — Beside him (v^y)] the word is doubtful (see below) ; it intro- duces an idea which harmonizes imperfectly with the figures in cl. **• ^ ; and the thought of cl. * is complete without it (for the vcp] poet., as often, for v'jy o'Dpn (Dav. § 98 R.^). — pnip' jd] i.e. JiDip' n^g" poet, for Dipp (Is. 24^" &c.): Dr. § 41.— 12. Sam. GS omit the first v^i' (G 6\o; mig^ht be thought to be a paraphrase of jvVj; ; but this is elsewhere regularly u^taroi) ; U and several Heb. MSS. omit the 2nd. In view ol the wide use of Vy to denote beside {Lex. hi) 6), it cannot perhaps be saiil that hi! J^ty would not be a possible constr. ; still hii = beside is rarely said oi persons except with icy and asj (Gn. 18^45' &c.), which are not quite parallel (being' prop, to stand over), and never elsewhere with pr or 3B". The first clause is, in fact, complete at securely : in cl. '' it seems that v"?s 404 DEUTERONOMY ground oi Benjamin's security follows in cl. ^'''). It has not improbably come into the text here by error. — He encompasseth htm] God encircles Benjamin with His protection (cf. Is. 31^). — And He dwelleth between his shoulders] alluding to the site of the Temple, just within the rocky border of Benjamin (Onq. Nri33K' ^ni'-n ^'T^^':^\ Rashi, Ew. Graf, Dillm. &c.). The boundary between Benjamin and Judah ran close along the S.E. of Jerusalem (cf. Jos. 15^ iS^*^); according to the later Jews, the Temple itself was in Benjamin, and the courts in Judah. Benjamin is pictured as a reclining man ; the use of the term shoulders (rcriD) being facilitated by the fact that it has also a geographical sense, denoting the shoulder or side of a mountain (^.^. Jos. 15^ iS^^the " shoulder of the Jebusite," of the same mountain-side on the top of which the Temple stood), pj:* is the usual expression for Jehovah's dwelling among His people, as Is. 8I8 Joel 4^7.21 Ps. eS^^Oe) 742 Ez. 43'^ al.\ cf. (in the causative conj.) Dt. 12^^ with the note. The expl. "Between his (Jehovah's) shoulders — i.e. on His back — he (Benjamin) dwells" (Schultz, Volck, Ke.), intro- duces an unsuitable idea, as well as one which is incongruous with the preceding clause ; Jehovah may be said finely to hear His people (32^1 Ex. 19* Is. 46*), but Benjamin could hardly be described as dwelling w^ow Him. 13-17. Joseph. — Fertility of soil, and indomitable military strength, are the blessings for which the poet eulogizes the double tribe of Ephraim and Manasseh. The verses contain several unmistakable reminiscences of the Blessing on Joseph in Gn. 4922-28. *^ Blessed of Jehovah be his land, From the choice fruits of heaven, from the dew \conj.: of heaven above], And from the deep that coucheth beneath : f^n and vSy ^isn are alternative readings, and one of the two vVy should be omitted. — '■|£3n] only here. The meaning surround (rather than cover) is supported by Arab, haffa (Qor. iS-*' of a garden surrounded by palm-trees, 39'^ of angels surrounding God's throne), I'm shore (as surrounding the sea), n^n bridal chamber Ps. 19^ Joel 2^^ (as enclosed). Is. 4^ nsn seems to mean canopy ; but the text is here doubtful. Aq. -xaaTutit (whence U quasi in thalamo morabitur), treating fjEn as a denom. from n^n. XXXIII. 13 405 ** And from the choice fruits of the crops of the sun, And from the choice fruits of the yield of the months ; '• And from the top of the ancient mountains, And from the choice fruits of the everlasting' hills ; *• And from the choice fruits of the earth and its fulness, And the favour of him that dwelt in the bush — Let them come upon the head of Joseph, And upon the crown of the head of him that is prince amongf his brethren ! " His firstling: bullock, — it hath majesty. And its horns are horns of a wild-ox; With them he pusheth peoples, All togfether the ends of the earth : Those are the myriads of Ephraim, And those are the thousands of Manasseh. 13. The poet beg^ins with the primary requisites of a pro- ductive soil, an abundant supply of rain and dew from the sky, and of fertilizing springs in the earth. From (v.^^-^^) denotes the source of the blessing': English idiom would naturally say with; but as this could not stand in v.^^*'-^^*, from has been adopted throughout for the sake of uniformity. ^J|P by usage (see below) denotes " choice yr«/Vj " ; rain and 13. ijd] v."-" Ct. 4i»'i6 7»* (each time of fruits)t. Arab, majad is honour, dignity, nobility ; Syr. NnJD (rare) is fruit, 5t «1JD (also rare) is choice fruit. The word may be a North Isr. Aramaism.— 16. '33ty] the ' is an old case-ending, having in Arab, the force of a gen. (as ' ibnu 'hiialki, son of the king), but in Heb. retained only exceptionally as a binding vowel, connecting a word in the st. c. with its gen.: viz. in certain pr. names (as pi:»'3'?D, Sun^J, '?K'3n &c.), in the particles 'n'?3 (regularly), and 'n'?ii (Dt. i"^ 4^ Jos. 11'^ I K. 3^* I a''" Ps. i8^"t)i otherwise in prose only Gn. 3i39.s9^ and (doubtfully) Lev. 26'»2-*2-*2: in poetry, in '3P (for id), some 30 times (not in the Pent.), otherwise about 30 times, esp. in participles before a noun provided with a prep. (G-K. § 130. i ; Dav. § 28 R.'), viz. in the Pent. Gn. i^^^- " Ex. 15* n33 mx:, and here ; in other books, Hos. 10" trrh 'nanK, Is. i'-^ escD tin'^d, 22^^*" Jer. 10^' nisoa 'n^ifv, 22-' jtJaVn "tcmv D'nN3 'n:pD, 49i»-i« 51" Ez. zf Ob.^ Mic. 7" Zech. 11". i7 Lam. ii- 1-1421 Ps. loi* no* ii35-«-''.» 1,48 ,23!^ prob. in niy 'dsni 'jk Is. 478- 1» Zeph. 2I', very doubtfully in Ps. 113^ (read la^cin'?), 116I : where the word is a ptcp. fem., the Massorites often substitute a more regular form, as Jer. 10". See further G-K. § 90. 3*. The facts of the usage have but to be stated for it to become at once apparent that it is no "archaism," upon which an argument can be founded for the Mosaic authorship of the Pentateuch (of. L.O.T.^ p. 528 f.). — tin] Ex. 3-"*t. — n^iNian] an impossible form: read either (Dillm.) n:Ni3n (i S. 10^), of. |"nn Gn. 49^"^ ; or (Rod. in Thes. Index, p. II, Ols. p. 452, Kiinig, i. 646 f., G-K. g 48. 3 R.) nx'tan, the cohort, with the 3rd pers., as Is. 5'' (Dr. § 45 n.). 406 DEUTERONOMY dew are poetically pictured as the fruit of heaven. As the text stands, dew is explanatory of ** choice fruits of heaven " ; rain seems thus to be excluded : it is probable that, by a very slight change, we should read above for from the dew (^yo for h^'o), improving at the same time the parallelism of the verse. Heaven above, exactly as Gn. 272^, and esp. 49^^, the same verse from which the following words, " the deep that coucheth beneath," are also borrowed. The "deep," like the "deeps" of 8'^ (see note), is used of the subterranean waters {4^^), the supposed source of springs and rivers, as of nutriment to trees (Ez. 31"*). — Coucheth (nVDh)] properly, as an animal (on 2gX9(20)^; perhaps the subterranean deep was pictured as a gigantic monster. — 14. The allusion is to the various crops of fruit, vegetables, grain, &c., which ripen at different seasons of the year. — Crops (ns^3Pi)] lit. in-cotnes (cf. N^3n bring in, 2 S. 9^°): in the sing. usu. rendered increase (1422-28)^ Jn the pi. used of the crops of successive years (2 K. 8^ Lev. 25^^. i6j_ — Yield (^'7-1)] properly something thrust forth: only here. — Months (2''nT)j with a play upon n^.J moon, in poetical parallelism with sun. — 15. Cf. Gn. 49^6 ("the blessings of the perpetual mountains [read '^'p^'^ for ^lin ; see Hab. 3^], the delectable things of the everlasting hills "). May the mountain sides, to their very top (Ps. 72^^), be fertile with good things, for the support of man or beast ! — 16. The first part of the blessing here reaches its climax : may Nature at large be prodigal for Joseph of her best gifts ! may he secure, above all, Jehovah's favourable eye ! The earth and its fulness, as Ps. 24I Mic. i2 a/. ; cf. Ps. 50^2 3^12 (i?3n). — Favour {]\T\)] cognate with ny-1 to favour {or accept), v.ii; cf. Ps. 513(12)308(7)5120(18) (AV. good pleasure), 891^(1"). AV. here goodwill. It corre- sponds to evSoKia. " In ' Him that dwelt in the bush ' (Ex. 32-*), God, by an advance beyond Gn. 492*^-, is designated emblem- atically as the God of the Mosaic covenant" (Dillm.). To dwell, or inhabit (pL'*),— the word used regularly of Jehovah's abiding with His people (v.12), — suggests a more permanent occupancy than is implied in the narrative Ex. 32-* ; and is possibly the survival of an ancient belief to that effect (cf. W. R. Smith, Rel. Sem. p. i76f., ed. 2, p. 193 f.). Clauses '^'^ XXXIII. 14-17 4^7 are exactly as Gn. 40"^, with the one change of let them comt for let them de.—y^i< I'M] so Gn. 492'}. Lit. either "the separate one p"?'?)," or " the crowned one. ("".t.^) of his brethren," i.e. either distmgzushcd from the others, in influence, wealth, &c., or actually a prince among them: cf. Lam. 4^ (RV. nobles)\ ; ^^IJ^P Nah. 3I" (RV. thy crowned)\. In either case, a title of distinction, implying superiority to the other tribes, and reflecting the affluence, dignity, and power which, in its flourishing days, belonged in a pre-eminent degree to the double tribe of Joseph. — 17. The poet proceeds here to describe, in hyperbolical language, the invincible military power possessed by Joseph's firstborn; and ends by stating explicitly that the people thus blessed are the thronging multitudes of Ephraim and Manasseh. — His Jirstliyig btillock^ i.e. Ephraim, in accordance with Gn. 48^^'2o_ Ephraim is figured as a young and nobly- built bullock, possessing horns of immense size and strength, with which it pushes, or butts (i K. 22^^ Dan. S'*), with such efl'ect that even remotest nations are powerless before it. — Wild ox] Heb. r^ em, a gigantic species of ox, now extinct, the formidable horns of which are also alluded to in Ps. 22^2 92^* Nu. 2322 ( = 248). The characteristics of the r^etn are, in particular, its formidable horns, its size and streng-th, and its untamableness (see esp. Job 39'"''). Tristram (NHB. pp. 146-150) pointed out that the animal meant must be one now extinct, the Auerochs of the old Germans, the Urus of Csesar [B.G, vi. 28, — described as being nearly as large as an elephant and untamable), the Bos primigenius of naturalists ; Mr. Houghton has shown more recently, from the pictorial representations on the Assyrian sculptures, that the Assyrian rimu was a gigantic species of Bos; and it is remarkable that four teeth of an ox similar to the Bos primigenius should have been dis- covered (Tristram, I.e. p. 150; Land of Israel , pp. 9-12) in the valley of the Nahr-el-Kalb, in the same neighbourhood in which Tiglath-Pileser I. (B.C. 1 1 20-1 100) claims to have hunted and killed the rimu, "opposite the land of the Hittites, and at the foot of Lebanon" (Houghton, Trans. Soc. Bibl. Arch. V. (1877), pp. 33, 326fF.; Nat. Hist, of the Ancients, p. 171 ff.: see also Cheyne on Is. 34^ ; Friedrich Delitzsch, The Heb. Lang, in the Light of Ass. Research, 1883, p. 6f., Proleg. eines neuen Heb.-Aram. IVurter- buches, p. 16 f.). Comp. Schrader, ICAT.^p. 456, where Shalmaneser n. says, " His land I trod down like a rimu." — The Arab, ri'm is the Antilope leucoryx, a graceful, gentle creature, inhabiting the sandy wastes of Arabia and N.E. Africa, which cannot be the Heb. r^em. 17. me' 1133] the cos. petide7is, as 32''. — nn'] cf. on v.*. 408 DEUTERONOMY Ends of the eartJi\ parallel to peoples, as to nations in Fs. a* 2228(27) js^ 52^^. — Those (an)] i.e. such as have been described: so Knob. Ke. Volck, Stade, Dillm. Oettli, Marti; of. sin Job 819 j^ie 159 3i28, And^ at the beginning- of clause®, is best omitted with Sam. ffiSF. AV., RV., al. (in both clauses) And they, in which case the two horns will be referred to, and explained as signifying Ephraim and Manasseh respectively. With this verse contrast Gn. 49^^^-, where Joseph, though victorious through the aid of its God, is described as having severely suffered in contests with its foes. 18-19. Zebulun and Issachar. " Rejoice, Zebulun, in thy going out, And, Issachar, in thy tents : ^ They call peoples to (the) mountain , There they offer sacrifices of righteousness : For they suck the abundance of the seas. And the hidden treasures of the sand. 18. A poetical variation of the common phrase, '* going out" and *' coming in" (Ps. 121^; see on 28^), used to desig- nate a man's whole activity and enterprise. Zebulun, though, to judge from Jos. ig^^-^^, its territory, at least in the main, was inland (Asher extending along the sea-coast), is spoken of in Gn. 49^^ as reaching to the sea ("about Carmel," Jos. Ant. v. I. 22); and Issachar, in Gn. 49^**^-, as devoting itself only too readily to the easy task of cultivating its fertile soil : here, accordingly, it is Zebulun who is to rejoice in its "going out," i.e. in the enterprises which an approach to the sea would open to it, and Issachar in its "tents," i.e. in the more sedentary pursuits of an agricultural community : each, in other words, is to be attended with success in its own prin- cipal, or most characteristic, occupation. There is no trace here of iVie disparagement with which Issachar is regarded in Gn. 49^*^-. At the same time, the two ideas are not each to be limited rigidly to the clause in which it stands ; the dis- tribution is poetical rather than logical; cf. Pr. 10^ Is. 11" (where in the Heb. outcasts is masc, and dispersed fern.). — 19. It seems that these two Northern tribes, whose position gave them facilities for commercial intercourse with foreigners (cf. Gn. 49" "And he (Zebulun) is for a haven of ships; and his XXXIII. i8-i9 409 furthest point reacheth unto Sidon "), were in the habit of holding sacrificial feasts, in which foreign nations were invited to take part. Gz//, i.e. invite to a feast, as i S. g^^- 2* i K. i^- ''i. What "mountain" is meant is quite indeterminate: at the time when the Blessing was written, local altars and sacrifices would be customary (p. 137) ; hence Herder and Graf thought of Tabor, Knob, of Carmel (cf. i K. iS^ob) : Zion (S: Rashi [both, however, understanding by peoples the tribes of Israel : cf. on V.3], Ew., Bredenkamp, p. 140) seems too distant to be alluded to here ; the high land (32^) of Canaan generally (Schultz, Keil) is too wide an area to be probable, especially where two particular tribes are concerned. There may have been more than one mountain sanctuary in Zebulun and Issachar ; and the reference may be to these generally. The indefiniteness of the expression, coupled with our ignorance of the customs of the time, prevents our interpreting the passage with entire certainty. Graf (p. 56) and Stade [Gesch. 1. 171) may be right in conjecturing that sacrificial feasts were held periodically in the territory of these two tribes, which were frequented by the people of the surrounding districts, and utilized by them, in the manner of a fair, for purposes of trade ; Stade compares the Mina festival of Mecca (Sprenger, Geogr. Arab. p. 222 flF.). — Sacrifices of righteousness^ i.e. sacrifices offered in a right frame of mind, the outcome of a right spirit (Ps. 4^<^J 5121 (i9)t). — For\ the reason why the two tribes invite foreign nations to such feasts : the wealth derived by them from the sea enables them to do so. — Stick\ fig. for drawing rich nutriment and sustenance (Is. 60^^ 66ii- 1^), — The abund- ance of the seas, &'c.\ the allusion appears to be to the wealth accruing to the two tribes from the sea, partly through fisheries or maritime commerce (cf. Gn. 49^^), partly by the manufacture 19. ysr] only here : nysB' Job 22" 38** (of waters) ; 2 K. 9" Is. 60* Ez. 26^" (a troop of men or animals)t. The root in Aram, is to stream over, overflow : see JJT Pr. 3*" 5^*, S Rom. 5" (for \%x%x.vra.i) ; cf. Is. 48^ C ySif*? ni? Tn:. — Sin ':idb 'jsi?] cf. Job 20" vi-^ 'Vnj nnj ; and see on 21" (Dav. § 28 R.'). jSb (only here) is merely another orthogfr. of iso v.", which is generally used fig. of covering in walls with panelling- (Jer. 22"). [DB is to hide, esp. in the earth (Jos. 7^); cf. D'JonD buried s/ores Jer. 41®, ':icbc o'inoD Is. 45'. 4IO DEUTERONOMY of g^lass from the sand about 'Akko. Ps. -Jonathan para- phrases : " For they will settle on the shore of the Great Sea, and delight themselves with tritons, and catch mussels, and dye purple with their blood the cords (Nu. 15^8) of their mantles, and from the sand they will produce mirrors [specti- iana) and vessels of glass ; for the treasures of the deep are revealed to them." Josephus [BJ. ii. 10. 2) states that the sand of the Belaeus, which runs into the sea a little S. of 'Akko, was much used in the manufacture of glass (cf. Plin. Fi.N. V. 17, xxxvi. 65 ; Tac. HisL v. 7) ; and Strabo (xvi. 2. 25) says the same of the sand on the coast between 'Akko and Tyre. 20-21. Gad. ** Blessed be he that enlargeth Gad : He dwelleth like a lioness, And teareth the arm, yea, the crown of the head. ^ And he looked out a first part for himself. For there a commander's portion was reserved : And he came to [conj. with] the heads of the people He executed the righteousness of Jehovah, And his ordinances with Israel. 20. Gad's "enlarger" is God, who frees him from the foes who hem in, and broadens his territory (Gn. 26^2 ; cf. with !?^33 border Am. i^s Ex. 342^ Dt. 1220 198). In cl. ^- *= the warlike character of the tribe is signalized (cf. Gn. 49^^ ; i Ch. 128 Gadite warriors, whose " faces were like the faces of lions, and as swift as roes upon the mountains ") : it lies on its broad and picturesque table-land [S. & P. p. 320), like some huge lion, ready to tear in pieces, not only the arm, but also the head, of any one who presumes to assail it. Gad was the strongest tribe on the E. of Jordan (Nu. 323*-86 Jqs. 1324-2SJ j and it maintained its position and importance there long after Reuben had become insignificant, though it proved unable to cope with Tiglath-Pileser (i Ch. c^^^).— Dwelleth (ptj')] cf. Nu. 242 Jud. 5^7 Gn. 49^3^ The comparison to a lioness, as Nu. 2324; 249i> ( = Gn. 49M)._21. Gad, the first of the tribes to find 20. '^y>''\^ 1.x vni] f]K in poetrj' introduces a climax, or sometimes a syn- onym, with force : cf. i S. 2' CDiTD f]K "j'SsyD, Ps. 65^* n-c »jt< lyynn', 74!^ Is, 4.2^' n-ii- f)N v"i% 46^ ; and on 2^^. XXXIII. 20-2I 4^ ^ a settled home, was not unmindful afterwards of its dutj towards the rest of Israel. The allusion appears to be tc what is narrated in Nu. 32, according to which Gad, on con- dition of assisting afterwards in the conquest of Canaan, secured an allotment in the rich pasture-country, E. of Jordan. — A Jirst part (n''L"X"i)] i.e. a district that was both a best part (i S. 15^^), and also, as it were, the firs ffruits (Dt. 18'* al.) of the newly conquered territory. — For there, cSr'c.] in the place where Gad made his choice, a commander s portion, i.e. a district worthy of a martial leader, was reserved. — Portion ('^P?!!')] viz. of land, as 2 K. 921.26 ^of Naboth's estate), Jos. 24-^2 ^/_ — Commander (Piping)] pipn is to cnt in, engrave (hence \>\\ statute, 5I, lit. something" inscribed or engraven on a public tablet), fig. to decree^ enacts Is. 10^ Pr. 8^^ : \>\>)'^'^ is thus properly a pre- scriber of laws ; in a primitive warlike community, however, the prescriber of laws would also be the sovereign military authority ; hence ppiriKJ comes to mean commander, Jud. 5^* (where the context points manifestly to persons holding some military office : cf. the ^S"it^'* ''ppin of v.^), Is. 3322 {pur com- mandeTy of Jehovah) ; also of a commander's staff, or wand oj office, Gn. 49^0 Nu. 21I8 Ps. 60^ (=io89). Here the term is applied, kot iioxijv, to the warlike tribe of Gad, which is said to have obtained, in the allotment of the conquered territory, a portion worthy of its martial character. ST (paraphrastic- ally), .SF, and some moderns, "For there was the portion of the hidden {i.e. buried) lawgiver," vis. Moses ; but Nebo, like Pisgah, was in the territory of Reuben (Nu. 32^^ ; Jos. 1320), not Gad ; portioft would hardly be used of a burial-place ; and the For is then inexplicable. — And he came, cSr'c.] he took his part afterwards with the other tribes, and executed with them Jehovah's behests, in the conquest of Canaan. — Heads of the people] v.^ Nu. 25* (JE). — With] an emendation. The text can hardly be made to yield a tolerable sense ; see below. — JehovaKs righteousness] i.e. what is righteous in Jehovah's 21. "h . . . KTi] saw for himself —provided (cf. Gn. 22^ i S. 16^). — jiso] covered in (on v.^^), fig. for laid up, reserved, — unless, indeed, pas (cf. Pr. 13^ Job 21^* al.) should be read. The masc, by attraction to ppino (Day. § 1 16 R.2 ; G-K. § 146. i).— tp, Ps. 90^ (cf. 91^). — And underneath, &'c.\ not only is God a dwe Hi fig-place (Ps. 90^) for His people. He is also their unfailing support ; His almighty arms are ever beneath them, bearing them up, and sustaining them, alike in their prosperity and in their need. For the fig., cf. Hos. ii^ Is. 33^ 51^ Ps. 44* 8922. — TJiTmst (or drave) out] the word used in Ex. 2328-31 332 3411 (jE), Jos. 2412.18 jud. 23 69 (l^n3). Not else- where in Dt., where the same idea is generally expressed by t'''"!iri dispossess (see on 43^ 9^), — in AV. RV. rendered likewise, unfortunately, drive out. The tenses in this and the next verse show that when these words were written the Israelites must have been long settled in Canaan. — And said, Destroy'] thereby authorizing Israel to take possession of Canaan (cf. Ex. 23278-. Dt. 72-24 ^z.).— Destroy] i27 (phil. n.).— 28. The con- sequences of Jehovah's protection : Israel's security in a home blessed by nature's bounty. — The fountain of Jacob] i.e. the constant succession of his descendants, figured as a stream ever welling forth freshly from its source (cf. Is. 48^ Ps. 682^(26)). — Securely'] v. 12. — Alone] or solitarily (Mic. 7^* RV.) ; i.e. secluded from foes, isolation being regarded as the guarantee of security. So elsewhere : see Jer. 4931 (|| abide securely [RV. •without care], as here), Ps. 4^(8) (render: "Thou makest me 28. nD3] adv. accus., as I2i**: so na (32"). — '?K]=Sy : see 1 S. 17^ 19"; and cf. Lex. Sk, notei. — So ifjiy' VDC ^n] -jN, as Ps. le'-'** iS''^ 68*- ^' jy"***; cf. on v.-". ^ny, as 32*t. XXXIII. 27-XXXIV 417 dwell solitarily, in security"), Mic. 7^* ; and cf. Jud. 18^. — Com and wine (cilTl) j see on 7^^. — De'w\ dew is often heavy in Palestine (G. A. Smith, Geogr. p. 65: cf. Jud. 6^'^-*^)\ and at seasons when rain is deficient, is important for the land ; hence it is frequently alluded to in the OT. as a source of fertility (Gn. 2728 Pr. 1912 Hos. 146; 2 S. i^i i K. ,7i)._29. There is none (v. 2*5) like the God of Jeshurun ; and so Israel holds a unique position among the nations. — Saved] i.e. victorious (Zech. 9^ Ps. 33^^) : cf. salvation (i.e. deliverance, victory) Ex. \d^^ i S. ii^^ 1^5 ^x. 2\^^ al. — Shield] of God, as Gn. 15^ Ps. 3*(^) igs. 31(2. 30) 2320, and elsewhere. — The sword of thy dig7tity] i.e. the sword which maintains thy dignity (v. 26). Jehovah is to Israel both armour for protection, and a weapon for attack.— C(0;«^ cringing to thee] properly lie to thee, i.e. yield feigned obedience (RV. m.), of the unwilling (and insincere) homage rendered — especially in the East — by the vanquished to the conqueror. So Ps. 18^5(^^)66^81^^. — Tread upon their high places] i.e. march over them in triumph ; see on 32^^. XXXIV. The narrative of Moses' death.— The death of Moses will naturally have been narrated by all the principal Pentateuchal sources ; and accordingly it is not surprising that the present chapter should comprise elements derived from JE, D, and P. The analysis is in most cases sufficiently clear ; the only uncertainty is in one or two places where the phraseology displays so little that is characteristic that it might have been used by any narrator. To P belong — v.* certainly /Vowz the Steppes of Moah unto Nebo (see 32^: and note that Steppes of Moab is peculiar to P : L.O. T. p. 128, No. 50) ; and probably that is fronting J encho as well (see on 32''^). V^" to -when he died (note the exact conformity of the sentence with Nu. 33^* ; also with the other similarly constructed sentences Gn. 12" i6i« 17^ 21* 25^" 41''^ 50'''" Ex. 7^— all P) ; perhaps also v.'^^ V.*'^ (in v.^ notice "the Steppes of Moab," and the great similarity in form of Nu. zo'^^ : v.^* points back directly to P's account of the institution of Joshua, Nu. ay^^''-^*'; v.^** to Nu. 27"^ lyoe" ; and with And they did according as Jehovah commanded Moses, comp. Lev. 8^ 163^" Nu. 20*7 2722 3i=*S— all P). Probably also v.*""' "at the command of Jehovah" (see Nu. t,-;^^^, of Aaron ; and note that 'D Vy is a standing expression of Ps, L.O.T, p. 127, No. 41). 27 4l8 DEUTERONOMY The rest of the chap, shows no signs of P's style. " The mention of Pisgah V.' (Nu. 21^ 23^*: also Dt. 3^^^), the phrasing of v.** (which agrees verbally with Ex. Z'^^^^ *^he characteristic expressions in v.*'^, and the affirmation, v.'*, of the fact that no prophet had since arisen in Israel whom Jehovah had known ' face to face ' (see Ex. 33" ; and cf. Nu. 12'''^), all point unmistakably to the pro- phetical narrative of JE" (Westphal, p. 46 f.). One or two ex- pressions in v."'** are, however, possibly additions by D: and y n-12 (which abounds with Deut. phrases) is a supplement to v.^*, attached certainly by a Deuteronomic hand. 1. From the Steppes of Moah (3XiD nbij?)] Nu. 22^ 263- 63 21I2 3348-50 3ji 3513 Jqs_ 13^21, The term (which is used only by P) denotes the open plain, between Jordan and the mountains of Moab, into which the Jordan-valley expands immediately N. of the Dead Sea, now called the Ghor-es- Seisebd7i, about 9 miles from N. to S., and 5-7 miles from E. to W. The corresponding plain on the W. side (about 8 miles from N. to S., by 6i from E. to W.) is called the Steppes of Jericho (Jos. 4^8 5^^ 2 K. 25^ Jer. 39^ 52^). The term is elsewhere used of a desert land (Is. 35^ 51^ al.), and seems to have been given to the region in question on account of its barren, unproductive soil : at least, the plain about Jericho (except the immediate environs of the city ; see on v.^) has this character (Jos. Bf. iii. 10. 7 ip-q/xLav ; Rob. BJ?. i. 542 ; S. & P. 296, 297; PEF. Survey, iii. 168), — the Ghor-es- Seiseban, is, however, described as well watered, and covered with trees (Tristram, Moab, p. 349; Land of Israel, 513 f.). — Went up] Nebo would be more than 3500 ft. above the level of the Jordan-valley. — Unto Mount Nebo, to the top (or head) oj Pisgah, that is fronting Jericho] a comparison of 3^^ with 32*^ shows that " Mount Nebo," and *' the top (head) of Pisgah " are two alternative designations of the same spot — the one, perhaps, fixing it more precisely than the other — used by different writers : here they are combined, — probably by the final compiler of the Pent., who to the words of JE, "And Moses went up to the top {or head) of Pisgah " (cf. 3-^ ; and in JE, Nu. 2i20 23I*), added the geographical definitions of P (cf. 32*^). On the name Pisgah, see on 3*^^. — Fronting] 'JD jy usually suggests East of {cL on 1 1^^) : so e.g. Gn. 25^^ i K. 1 1^. The spot referred to can be fixed, at least approximately, XXXIV. I 419 with tolerable confidence. The table-land (the Mishor, 3^"^ or Moab, a plateau about 3000 ft. above the level of the sea, descends gradually to the Jordan-valley by a multitude of irregular mountain ridges and summits, intersected by numerous Wadys. Among these ridges there is one which "runs out west from the plateau, sinking gradually ; at first a broad brown field of arable land, then a flat top, crowned by a ruined cairn, bearing the name Neha " : this is just 5 miles S.W. of Heshbon, and 9^7 miles due E. of the N.H. end of the Dead Sea; its height is 2643 ft. above the Mediterranean Sea, or 3935 ft. above the Dead Sea. West of Neba, the ridge becomes narrower : at about a mile from Neba are the ruins (Byzantine) of Sidghah', and i a mile S.W. of this, the ridge terminates in a projecting spur called Rds Sidghah (the head of Siaghah), whence the slopes fall steeply on all sides down to the Jordan-valley, and the Dead Sea, 3586 ft. below (Conder, Heth and Moab,^ p. 132 f.).* About a mile N. of these two heights, the ridge of which they form part slopes down into the picturesque Wady 'Ayun Musa, in which are the cascades mentioned on 3^^. This ridge is stated to bear indifferently the names of Neba and Siaghah. Neba is doubtless the ancient NSbo. The name Pisgah has not been preserved. Presumably, it was the ancient name of the entire ridge. n^DSn K'Ki may be rendered either the top or the head of Pisgah ; if t^xi be top, the locality meant will have been the modern Neba, the culminating point of the ridge ; but in view of the fact that it is described in Nu. 2120 as looking forth over Jeshimon (whether this be the wilderness of Judah, or the long tract of barren land on the E. of Jordan, N. of the Dead Sea), it is more natural to understand it of the projecting headland at the W. extremity of the ridge, the Ras Siaghah, which commands the better prospect of the Jordan- valley below. From neither point is there much to be seen towards the E. and S., the high plateau of Moab behind, and the ridge of Maslubiyeh on the S., intercepting the view in those directions. But towards the N., W., and S.W., the panorama is superb, * On Siaghah, see further Survey of E. Palestine, pp. 154-156 ; and oA Neba, ib. pp. 198-203. 420 DEUTERONOMY though the terms of Dt. 34^"^ are hyperbolical, and must be taken as including points filled in by the imagination, as well as those actually visible to the eye (see the notes). Actually the prospect embraces — on the N.E., the Belga (p. 52), a "waving ocean of corn and grass " ; on the N. the undulating forests of the Southern half of Gile'ad, terminating in the Jebel 'Osha (3650 ft. above the sea), behind es-Salt ; the snow- clad top of Hermon ; Tabor (in Zebulun) ; Ras Ibzik (Bezek), S. of Gilboa' (in Issachar) ; 'Ebal and Gerizim, with the cleft between them indicating where Shechem lay ; in front, as the eye moves Southwards, the heights of Benjamin and Judah with the Jordan-valley spread out beneath ; the gap in the hills leading up from Jericho, with the height of Karantania on the right ; further off, on the horizon, the lofty peak of Neby Samwil, the ancient Mizpeh (2935 ft.) ; next, the Mount of Olives, with the hill of Zion behind, and the ridge on which Bethlehem and Hebron lie, stretching out to the left ; in the valley below, the lower course of the Jordan, fringed with its growth of semi-tropical vegetation, the "pride of Jordan" (Jer. 12^, 49^^ = 50'**, Zech. 11^); the plain of es-Seiseban (East of the river), the old Abel Shittim, immediately beneath the spectator ; opposite, the dusky, barren plain of Jericho, with the " rich green islets " of 'Ain es-Sultan and 'Ain Duk, underneath the hill of Karantania ; lastly, the Dead Sea, as far as 'Engedi, stretched out like "a long strip of molten metal, with the sun mirrored on its surface," and bordered by the bare and stern limestone rocks forming the edge of the "Wilderness of Judah."* And Jehovah showed him all the land, (even) Gilead as far as Dan, ^and all Naphtali, and the land of Ephraim and Manassehf and all the land of Judah as far as the hinder sea, ^ and the South, and the Round, (even) the plain of Jericho, the city of palm-trees, as far as Zoar\ "all the land" is the obj. of "showed," the following words, to the end of v. 3, defining the extent of land that is meant (RV. renders wrongly). The * See further Tristram, Land 0/ Israel, p. 526 f. (from the "lower Nebbeh," i.e. probably Siaghah, cf. p. 524); Moab, pp. 325f., 329f. ; Conder, I.e. pp. 134-139; G. A. Smith, Geogr. p. 563 f. XXXIV. 2-3 421 description begins with the N., and follows the eye round to the S. On Gile'ad, see on 3^'. The Dan meant can be only the well-known place of that name, formerly Leshem or Laish (Jos. 19'"' Jud. i828), near the foot of Hermon, where one of the principal sources of the Jordan takes its rise, often men- tioned as the extreme N. limit of Cana'an (i S. 320 al.), now Tcll-el-Kadi. Keil and others have supposed that another place of the same name in N. Gile'ad, mentioned also Gn. 14^* 2 S. 24^, is intended ; but the existence of such a Dan is extremely questionable (see Del. or Dillm. on Gn. 14^*; DB.'^ •• 703? 714: in 2 S. 24^ read, after©, "And they came to Dan, and from Dan they went round unto Sidon ") ; and the terms of the description here imply some well-known locality. The words "as far as (ly) Dan" do not mark the point to which the writer supposed Gile'ad to reach, but the point to which Moses' view extended. Dan is not, however, as a matter of fact, visible from Neba (Conder, I.e. p. 139), nor, if Tristram (p. 527) be right, is more than a part (to Jebel 'Osha) even of the Southern half (3^^*) of Gile'ad ; and hence Conder supposes that "ly has the force of towards. But ny means distinctly as far as: no doubt the limit named is intended hyperbolically, and is not to be understood au pied de la lettre. Hermon being visible from Pisgah, Dan is probably named as the N. limit of Israel, near its foot. — 2. And all Naphtali\ the territory N. and N.N.W. of the sea of Gennesareth (on 33^^), reaching a little further N. than Dan. Mentioned as an import- ant Northerly region of Canaan, the hills of which (many about 2500 ft. in height) might (to judge by the map) be discernible in dim outline from an eminence such as Pisgah. — And all the land of Judah as far as the hinder sea] i.e. the Mediterranean Sea (ii^'i). This again is not visible from Neba (Conder, I.e.), the view being intercepted by the high central ground of Palestine. The same explanation must be adopted as in the case of Dan. — 3. The South] the Negeb, or southern tract of Judah (Jos. i^2i-32j . see Qn i^ (p. 13). — And the Round] we should perhaps say the Oval. Kikkar, a round (often of a round loaf of bread, I S. 10^, and of a talent, i.e. a eireular leaden weight, Zech. 5^), is used technically, as a geographical term, of the circulat 42 2 DEUTERONOMY (or oval) basin into which the Jordan-valley (the 'Arjibah) expands, at about 25 miles north of the Dead Sea : so Gn. 13I2 19i7.26.2s. 29 2 S. i823, and " the Round of Jordan " Gn. 1 310- 11 I K. 7*« ( = 2 Ch. 4"): RV. " Plain " (with a capital P). fflt here ra Trept^wpa, in Gn. and 2 Ch. 17 ■mpL-^(Mpo<; (cf. Mt. 3*). See S. & P. pp. 284, 287, 488 f. — (Even) the plain of Jericho] not " of" (RV.) ; the words are in apposition to " the Round," and (with as far as Zo'ar) define its extent. The expression "Plain of Jericho" occurs only here; but T\^\>2, a broad "cleft," or plain between mountains (see on 8^), would be quite suitably applied to the broad depressed plain in which Jericho lies. — The city of palm-trees] so (in appos. with Jericho) 2 Ch. 28^5; alone (as a name of the city) Jud. i^^ 3^^^ Jericho was renowned in antiquity for its palm-groves. The site of the ancient city was, no doubt, close to the beautiful fountain 'Ain es-Sultan, or Elisha"s Spring, which gushes forth in a copious stream about a mile from the foot of the mountains which lead up into the high ground of Judah. At present the site is neglected, and haunted only by wandering Bedouins ; but under cultivation it must have presented a very different appearance. Josephus seldom mentions Jericho, without praising the richness and productiveness of its soil. He calls it the most fertile tract of Judaea ; and in speaking of the fountain says that it watered a tract 70 stadia long by 20 broad, covered with beautiful pleasure-gardens (TrapaSeio-oi KoAAio-Tot T€ KOL -irvKvoTaToi), and groves of palms of different species, besides many other choice and rare trees {BJ. iv. 8. 3, an eloquent description; cf. Rob. BR. i. 559). — As far as Zdar] the site of Zo'ar has been disputed. In Roman and Mediaeval times (cf. Jos. BJ. iv. 8. 4 ; Euseb. Onom. s.v. (iaXa), a city called Zoara by the Greeks, and Zughar by the Arabs, at the S. end of the Dead Sea, was pointed to, as the ?o'ar of the OT.; and it has been located accordingly either (Rob. BR. ii. pp. 107, 518, and others) at Mezraa, at the mouth of the Wady Kerak, on the isthmus of the peninsula El-lisan, or (Wetzstein, ap. Del. Gen.* p. 564 fF.; Dillm.) in the Gh8r es-Safia, at the S.E. end of the Dead Sea. The fact, however, that here and Gn. 13'" i(f>-^^ (cf. I4*-*) Zo'ar is alluded to as being in (or very near to) the Kikkdr (see above) of Jordan, which was visible from the E. of Bethel [ib. 13^", see v.* 12*), — as is actually the case with the lower course of the Jordan, though not with the S. half of the Dead Sea, — inclines XXXIV. 4-6 423 others to believe that it lay in reality somewhere at the North end of the Dead Sea : see G. Grove in BD?^ (1863), s.v. ; Tristram, Moab, pp. 330-334; Conder, Heth and Moab,^ p. 154 f., who identifies it with Tell Shagflr, 6 miles N.E. of the Dead Sea, at the foot of the Moab range, near the Wady f^esban (though owning, p. 137, that this site is not dis- tinguishable from Ras Siaghah). The S. site is the more probable, and is now generally accepted (Hastings' DB. iii. 151): even the present passage implies that Zo'ar was some distaiit place, not one at Moses' foot. 4. The land which I sware, &'c.^ verbatim as Ex. 33^. See on i^. — Catiscd thee to see] in the Heb., the same verb which is rendered "showed" in v.^ — Thou shalt not go over thither] cf. i37 32T 421. 22 (D) . 3252 Nu. 2012 (P).— 5. Moses, the servant of Jehovah] so often in the Deut. sections of Joshua' (i^- ^- 7- 13. i* &c.): in Nu. i2'^-8(JE) Jehovah calls Moses "my servant." Also sometimes in later books: i K. g^^- *^ 2 K. 21^ (Deut.) Mai. 322 Ps. 10526 I Ch. 634 2 Ch. i^ 246- » Neh. i^- s gU ^q%^ Dan. 9^1. Comp. Jud. 28 nin"' "i^y pj p ycnn'- no"'1. — According to the command {mouth) of Jehovah] so Nu. 33^8 (P), of Aaron. Mouth in the sense of command is a common Hebrew idiom ; and the phrase here used occurs frequently (in P) with refer- ence to Jehovah {e.g. Nu. 316.39^37.41^18.20.23^. nevertheless, the Jews understood it here literally ; ST paraphrases n|TC^j pj? "in^T NiD^D ; and hence the Rabb. legend that Moses died by the kiss of God. — 6. And he buried him] though Heb. idiom (see phil. n. on 152) would permit the verb to be fairly repre- sented in English by they buried him ((J5 lBa\\iav), or he was buried {see the RV. of i K. 13^ 2 K. 2i26 — the same word as here — Is. 53^), yet, in view of clause*', the subject intended is doubtless Jehovah. — In the ravine . . . infronto/Beth-Peor] i.e. in the very ravine in which (according to 32^ 4^^^ Israel at the moment was. Probably the Wady Hesban (described in Tristram, Moab, p. 343 ff.); for this (to judge by the map in the Survey of E. Palest. : cf. also Palmer, Desert of the Exodus, p. 525 f. ; Tristram, p. 346 [remains in it of an ancient Roman road]) will have been the natural route for the ascent from Livias to Heshbon, which, according to Euseb. (see note on 3^), passed by Beth- pe'or (though the present road is a more circuitous one to the N.). Beth- pe'or, it is thus probable, overlooked the Wady Hesban, the "top of Pe'or " (Nu. 23^) being an eminence on the hills above it. Cf. on 3™; and see more fully the writer's art. Beth-PEOR in the Encycl. Biblica. On apocryphal literature relating to the death of Moses, see Jude*, J. 424 DEUTERONOMY E. Gerhard, De sepult. Mosis, 1667 ; J. A. Schmid, De tnorte Mosis, 1703 (cited by Dillm.); Evv. Hist. ii. 224, 226 f. ; PRE? xii. 352 f. ; Schiirer, N. Zg."^ ii. 630-638 (where other literature is cited). The (incomplete) Assumptio Mosis was first published, in an Old Latin version, by Ceriani, Monumenta sacra et pro/ana, 1861, I. i. 55 ff. ; Hilgenfeld retranslated it into Greek in his Messias Judceorum (1S69), p. 437 ff.; the latest edition is Charles' Assumption of Moses, 1897: p. 106 fF. of this work contain the patristic quotations referring- to the legend of the devil claiming the body of Moses from the Archangel Michael, on the ground that he had been guilty of the murder of the Egyptians, which was repelled by Michael in the words quoted in Jude ®, WiTifj-mat voi h'os. See also the riB'D ^b" nYua in Jellinek, Beth ha-Midrasch, 1853, i, p. ii5fF. 7. And Moses was an hundred and twenty years old when he died] the age stated ag^rees with Dt. 312; it was, no doubt, traditional. The clause is derived from P (p. 417): it is the natural complement of Ex. 7^ Nu. 33^^. — I/is eye was not dim (Gn. 27I), neither had his freshness fled\ freshness (H/) occurs only here: but the cogn. adj. Hp means moist, fresh, of fruit (Nu. 6^), or of growing or freshly-cut wood (Ez. 172* Gn. 30^^), opp. CT dry. The natural moisture and freshness of his body was not reduced by age. — Fled\ fig. ; cf. of sleep (in:) Gn. 31*0 Est. 6^ Dan. 6^^(18). There is nothing distinctive in the phrase- ology of this clause ; hence it is difficult to feel assured whether it belongs to JE, or whether, like cl. *, it is to be assigned to P. Wellh. [Cojnp. p. 118) is led by its terseness and force to refer it to J ; but it connects so well with cl.^ that it may be part of P. — 8-9. These two verses belong certainly to P. — And the children of Israel wept for Moses in the Steppes of Moab (v.i) thirty days] cf. Nu. 2o29 (P), of Aaron: ''And all the house of Israel wept for Aaron thirty days." — 9. Was filled with the spirit of wisdom] cf. Ex. 28^ (P). — Wisdom] i.e. practical, administrative ability. — For Moses had laid his hands upon him] see Nu. 27^^- ^3 (Pj^ which is here evidently referred to. The same ceremony (for different purposes) is also mentioned often besides in P (as Lev. i* Nu. S^^-^^j nowhere else, except 2 Ch. 29^3). — Hearkened unto him] Nu. XXXIV. 7. -Tn?] the older form of the suffix, retained regularly in Moabitish, but in Heb. (in our existing texts) only sporadically, 14 times in the Pent, (as Gn. 9'-* 49'' Ex. 32"*^), some 40 times in other books (as Jen 2^'^^ gs. 10 ,^24 20^ 22'^). See Samuel, p. xxxv, and on 2 S. 2* 21*. XXXIV. 7-II 4^5 27^ "hearken" (RV. "obey").— 10. Arisen] Ex. i^ Jud. 2I0 ; also 2^^ 3^- ^^ Dt. iS^^- 1^, with which the present passage is not inconsistent, for "Hke" there expresses similarity, not equality. — Whom Jehovah knew] i.e. took notice of, deemed worthy of His self-revealing friendship and regard (Gn. 18^® Am. 3^; I Cor. 8^). — Face to face] in personal converse ; so Ex. 33'^ (E) : cf. Nu. 12^ (nc fjN ns) ; and on 5*. The words denote the special pre-eminence of Moses among the prophets. — 11-12. Two verses calling attention to Moses' pre-eminence in other respects, viz. on account of the wonders wrought by his instrumentality. The verses are attached loosely to v.i"*', and express really a new point of view. The phraseology is Deuteronomic ; but their imperfect connexion with v. 10 makes it improbable that they are the work of D ; they are rather the work of a later (and inferior) Deut. writer, who sought to supplement v.^*^ by a notice of particulars in which it seemed to him to be deficient. — As regards all the signs and wonders, <27^c.] for the expressions used, see 4^* 6^2 71^ u3 26^ 29^(2)b_ —11. In the eyes of all Israel] 31^: cf. also 434 end 522 291(2). Additional Note on 153 (218 32''3). The note on 21^ was so worded as to give the general sense of this term, whether its primary meaning were assumed to be (from the Syriac) to wipe, wipe off, or (from the Arabic) to cover. Akhough, however, there are many passages in which the use of the word could be naturally ex- plained upon the former supposition, there are others (esp. Gn. 32^') in which this is hardly the case : the latter (which is also the usual explana- tion) must accordingly be deemed the more probable one. The various applications of the word are best explained in the note in Wellh. Comp. P* 335f- Kipper \s to cover — never, however, in a purely literal sense (like HDD), but always morally, viz. with the collateral idea of either conciliating an offended person, or screening an offence or an offender. It is used in three applications, (i) Its most primary application appears in Gn. 32^', where Jacob, in dread of Es.tj's anger, ?«iys nnjoa r:s n^g^N I will cover his face with the present — i.e. conciliate him, the fig. being that of a person blinded by a gift (Ex. 23' i S. 12') so as not to notice something (cf. Gn. 20^'). Hence {face being omitted) kipper acquires the gen. sense of to conciliate, propitiate, appease, the means employed (the "irs) being', according to circumstances, a gift, an entreaty, conciliatory behaviour, and esp. (see 2) a sacrifice : so Ex. 32^ D^nxon nj(3 .t;s3n 'Sin (by interces- sion : v.*"-), fig. Pr. 16" (of a king's wrath) nnss' can b-ki, Is. 47" (of calamity) msjD 'Vain nV (|| mn^ to charm it away). The subst. kopher, lit. a covering, i.e. a. propitiatory gift, is, however, restricted by usage to a gift 426 DEUTERONOM\ offered as an equivalent for a life that is claimed, — the iversrild so rigforously prohibited by Hebrew law (above, p. 234) in the case of murder, but per- mitted in certain other cases, and evidently a familiar popular institution.* This sense of /Jo/A^r illustrates 2 S. 21 ^ where David says to the repre- sentatives of the murdered Gibe'onites ns?x na^i wherewith shall I malie propitiation? the satisfaction demanded being the lives of Saul's sons, who are thereupon sacrificed to appease Jehovah's anger (v.*; of. v.' 24*). See also Nu. 35^, comp. with v.*i'**. (2) In the distinctively priestly phraseology (Ez. and P), the subject o{ kipper is the priest, J the means a sacrifice — usually the blood of the sin-offering, or the guilt-offering (Dtrn), occasionally the burnt-offering (Lev. i* 16^), now and then something else : § the object was perhaps orig. nirr "lij (of. Gn. 32^^, and ni.T ':d n^n), the verb being construed absolutely, to perform a propitiatory rite, with Sj; {on behalf of) the person, less freq. with nyn (Lev. 9'' iS**- "• "• ^ Ez. 45") ; but the use of the accus. of a material object (Lev. 16^-'^ Ez. 43-"-2'> 45'-"t) supports the view that the idea involved is to cover up (of. '?V '1^33, •\^i Dnn), screen, viz. by a propitiatory rite : there follows (if required) JO of the guilt from which one is freed (Lev. 4"^ 5*- '" 16'^ a/.), or hv (on account of), Lev. 4^ 5^^- 1*. ffi usually i^ikarKofiai. See more fully on Lev. 4^. (3) Sometimes God is the subject, who " covers " — i.e. treats as covered, overlooks, pardons, condones — either (a) the offender, or [h) the offence : so (a) Dt. 2\^ 32^ Ez. \(F' 2 Ch. 30I8 ; {b) Jer. iS^^ Ps. 65* 78=^ 79* Dan. 9*" (obj. in all pj? or D>i'B's)t. God is also, no doubt, conceived as tht implicit agent where the verb \s passive : viz. Dt. 21^'' i S. 3''* (py nSDn' on d'?ij; nj; nn:D3i nata 'Vy n-n), Is. 6' isp^ inxoni njijr noi (the means a purging or atoning rite) ; Is. 22''* (means not specified) ; Is. 27' Pr. 16^ noxai lona jiy nsp; (the means meritorious conduct) : in all these cases, the subj. is the iniquity, which, when the verb is in the active voice, is the obj. in (36), but never in (2). On Nu. 35^^, see above. No. i, at the end.|| In actual usage, the primary sense of covering was probably altogether forgotten. The connexion between the three applications may, perhaps, be best pre- served by rendering in (i) and (2) propitiate, or make propitiation, and in (3) deal propitiously with (see more fully Propitiation in Hastings' DB.). * Kopher is an interesting word, which carries us deep down into the feeling and usage of the ancient Hebrews. It is the price, or equivalent, of a life : Ex. 21^ (JE), 30'^ P (a half-shekel to be paid by every one, at the time of a census, as the wsj nss), Nu. 35''- ^ P (not to be accepted from a murderer), i S. 12^ (a bribe to screen a murderer: so Am. 5'^), Pr. 6^' (the injured husband will accept no ^£33 from an adulterer), 13^ 21'^ (|| nnn). Is. 43' (II nnn), Ps. 498P) (no man can ransom a brother from death, or give God a kopher for him) ; fig. of the discipline of suffering, Job 33^* 36'*t- % Or sometimes the offering : Lev. i* 17'^ Ex. 3o'"' Nu. 31''* 35'*^. § See Ex. 3o"" ^' (the half-shekel paid at a census), Nu. 8'* (the Levites taken in lieu of the firstborn), 17"'' (i6'*^'-) (Aaron with incense, quelling Jehovah's wrath), 25'^ (Phinehas, by slaying the offenders, and so arresting Jehovah's anger), 31** (spoil offered on behalf of survivors in a campaignJi; 35*^ (the blood of a murderer). II Is. 28'" i5f] is either simply be effaced, or an error for isn] (see 24^). INDEX Aaron, death of, lo*. 'Abarim, mountain of the, 32'*^. Abib, 16I. "Abomination" (n3Vir>), xxixf., Ixxxiii f., 7'-^ 14^ 32'^. 'Ain Kadis (Kadesh), 6, 20. "Alllsrael,"' i^. 'Amalek, 286-288. "Amen," 27'®. 'Ammonites, 40, 46, 261 f. Amorites, 11 f., xix. Anachronisms in Dt., xlii, xHii, 38, 77. 322. 'Anak, 'Anakim, 23 f., 37. 'Ar, 36, 45- 'Aribah, the, 2f., 35, 133. Sea of the, 58. Arabic customs or beliefs referred to, 126, 147, 156, 164, 188 f., 199, 223 f., 224, 225, 226, 234, 240, 241, 24s. 255. 257 w., 259, 284 «. Archaisms, imagined, Ixxxviii-xc, 19 n., 79"., 405 n. Argob, 48-50. Ark, 117 f., i22f. Arnon, 45. 'Aro'er, 45. "As at this day," z"". " As Jehovah spake," xvi, Ixxxi. Asher, 33-^-. Asherah, 201-203. 'Ashtaroth, 8, xviii. 'Ashtoreth, 202. Assumptio Mosis, 424. "At that time," xlii, Ixxii n., 15. " Avenger of blood," xii, 232-234. 'Avvim, 2** Ba'al of pe'or, 4'. Baldness, a mark of mowminp'. u' Bashan, 3' 2,2^*. Bastard, 23^. "Belial," not a pr. name, 13'*. Benjamin, 33'*. Beth-pe'or, 3^ 34^. Betrothal, 22^. " Beyond Jordan," xlii f. Blood, the seat of the "soul," 12^. not to be eaten, 12'*- ^. innocently shed pollutes land, 218 32« Booths, feast (pilgrimage) of, 16''"'' 31IO. Bribery, 10" 16^' 27^. Caleb, 36. Canaan, seven nations of, 7^. Canaanites, 11 f., 13 f., 133. extermination of, xxii, xxxii, Ixii, f^- 20^8-18. places, or objects, venerated by, to be destroj'ed, y^-^si. \2'^''. rites or customs of, xxxii n. " Captivity, to turn the," 30^, XXIII. Children, instruction of, xxvi«.,4' 3,1^ "Choice" of Israel by Jehovah, Ixxx, 7*. of Jerusalem, Ixxx, 12' Circumcision of the heart, 10^*. Cities of Refuge, Ixviii n. , 78, 231 , 233. " Clean " and " unclean," xii. animals, 14^'^, 164. Cobras, 32*". " Coney," 14''. 427 428 INDEX " Consecrate " a war, to, 237. Copper in Palestine, 8®. Covenant, 4^' 2<)^^\ Ark of the, lo^ Book of the, iii. Dan (tribe), 33^. (town), 421. Dathan and Abiram, ii*. Dead, food for the, 291 f. "Dead" Sea, 58. " Demons " (Dnc), 32". "Detestation ' ({'piy, ppt^), 7-" 29'" <"*. Deuteronomic school, xcif. , 68, 95, 96, 141, &c. Deuteronomy — aim and scope of, xix-xxv. aims at realizing in practice ideals of prophets, xxvii-xxix. authorship of, xxxiv-xlviii. of C. 1-4, Ixvii-lxxiii. of c. 29-31, Ixxiii-Ixxvi. of 32i-«, 345-348. of c. 33, 386-389. ceremonial institutions, attitude towards, xii-xiv, xxxf., xl. contents of, i-ii, iv-vii. discrepancies with JE, xxxv- xxxviii. with P, xxxviii-xli, xlviii. eudsemonism of, xxxii f. history in, based on JE, and not on P, xiv-xvii. incidents named in, not mentioned in Ex. Nu., xviif., xlviii. influence, theological and literary, of, Ixiv, xciff., 68, 81. laws in, based mostly on pre- existent usag-e, Ivi, Ixi. compared synoptically with others in Pent., iv-vii. expansion of those in JE, viii-x. parallel to those in H, x f . differ often from those in P, xi-xiv, xxxviii f. • represent the usage of a different age from either JE or P, xxxvii-xli, 137, 138, 145 f.. Deuteronomy — 165, 171-173, 178, 184, 185, i86f. 191, 192, 216, 218-221, 231. leading ideas of, xxv-xxxiv, lix. name, i. objections to critical date of, con- sidered, Iv-lxiv. parenetic element in, ii, ix, xvii, xix, xxvi, lix, Ixi. present form of, how reached, Ixxvii. presupposes an age later than that of Moses, xlii-xlviii, 2^' 3''' ,gi4 29io,n)32i3ff. (p. 433f.)3327. not written by Jeremiah, xciv. relation of, to JE (an enlarged and revised edition of the Book of the Covenant suited to needs of a later age), viii-x, xiv-xvi, xix, xxxviii, xlvi, xlviii. to P (shows acquaintance with priestly institutions, bu> with neither legal nor historical parts of P), xi-xvi, xix, xxxviii- xli, xlviii. style of, xli, xlvii, Ixxvii-lxxxviii. supposed allusions to, in early prophets or historians, Ixii f. written under Manasseh or Josiah ? xlix-lv. " Devote," to, " devoted " thing, 2^* " Discipline" ("13!, id-d), 4M n". Divergent traditions or representa- tations in the Pent., 26, 27, 28, 33, 56, 61, iigf., 338, 339, 400. Divination and magic (i8^*""), 223- 226. " Direct," to, "direction" (law), 17''. Divorce (24^"''), 269-273. " Do that which is evil {or right) in the eyes of J.," to, Ixxxii, 95 f. " Dowry," wrong rend, of vio, 22"*. " Dragons," 32^. Dreams, 13*. " Eagle," wrong rend, of "M^iy 14^*, 32". Eating, as sacrificial act, 143, 186. INDEX 429 •Ebal, ii»27*-" Edre'i, 8. Edom, Edoniites, 33-35, 262, 391. Egypt, deliverance from, to be a motive for gratitude, 85, 183. diseases of, 7^*, 28-'^- "". servitude in, to be a motive for sympathy, 10"*, of. 16'-. Egypt and Egyptians, how to be dea't with by Israel, 211, 262. Egyptian customs, Ixiiif., 93, 129, 279, 280, 292, 296. Elath, 36. Elders of city, 19'*. Ele'azar, lo**. Emim, 36 f., 40. Ephraim, ;ii^''. Eunuchs, 23^. " Excellency," bad rend, of .11x^,416. Familiar spirits (d'jivt), 225 f. Fear of Jehovah, 6^^ 10^-. Festivals, 188-190. F.rc-bolt (rjcn), 22^. •'Fire-offering" (nfJ<), 18'. First-fruits, iS"* 26'"". Firstlings, 15^*'^. "Fool," "folly," inadequate rend. of ^2), nVaj, 22^1 32'*- 15- -1. Foot, watering with the, 11^". Forbidden kinds of food, i^^'^- 2i». Forced labour (-D), 20". Free-will offering, 143. " Fringes," wrong rend, of 0'*?'"^, 22»2. Gad, 3I2 3320.. Galilee, 413. "Gates," of cities of Israel, Ixxix, 12I2. Gateway, the Oriental forum, 21^^ Gennesareth, 58, 413. GSr, the, I'o Joi» 14" (p. 165). Gerizim, 11^ 27^^. Geshur, 56. Ghor, the, 3. Ghosts (mnx), 225 f. Gile'ad, 52. Gilgal, ii**, XXI. Glass, 33". " Go a whoring after," 31"". Gudgodah, 10^. Havvoth-Jair, 55 f., 57. Heart, the seat of intellect in Hebrew ps3'chology, 4"-^. " With all the heart and with all the soul," xxi n., 73, 91. Heathen religions, part of Jehovah's providence, 4^^ 29-^ 1^'. " Heave "-offering, inexact rend, of ncnn, 142. Heb. words and idioms — HON, 26^ 3IN, 226. ]-^^ 23''- jn-N, 2I^ •?!< (for n'?N), Ixxxix, 4««. niVx, 32'^ C'nht<, construed with a pi., 4^. '3N, rare in Dt., 12^" 29". '3Ji\*, preferred in Dt., Ixxxvii. «]N, 2'1 33-"- 28. nnts'N, 3'7 (p. ^8 w.). itya, a link of relation, 4*. . . . Nin y^K, 20^". nx, anomalous (difierent cases of) J 19. 22 g25 ,^22 208. nya, Ixxx, 13" 26". '■? -1^3, 4«>. .^>'P3, 8'. hen, 16^. Vnj, IOI. Din Vn:, 232-234 D'hih:, 29'". ho:, 32'-. nij, mjnn, 2K sf^^, 2 2^ 23-2. n-, suff. of 3 masc. sg., 34'. Van c''7nn, 32-^ rnn, i«. Kin, of /'em., Ixxxviiif. Kin, emph., 1^" 322.28 ^34 ^,j after icx, 7" 20**. Vnih, i'. ^"V^y '34> 208, 275, 401 .Tn and ptcp., 9^*^. 430 INDEX Heb. words and idioms — (1-, leim. of 2 and 3 pi. impf. i". J1-, rare term, of 3 pi. perf., 8^ nji, D'nni, 141 f., 215. nat (verb), 145 n, noi, Ixxxix, i6^^ nnx n:i, 31I*. niyi, 28'^^ jn, 188 f., 195. 3Qn, 29'". ^?n, 32I*. ion, 102. Ton, 400. I^n, 33^^ pn, 4^- ppn, ppno, 3321. □■jri, C"1l!'7, 2^ 7^. Sen, D'Stynj, 25^*. \ attached to a word in const, state, as binding- vowel, 33^^ id:, 4^" 21^^ Dip;, u«. 'ini:, Ixxxix. CT, XIX, Ixxxii. with personal object, 9^ nyi;, Ixxi w. , 2^. cmn, Ixxix, 4^* 9*, 416. B", I3*(»). jB" (jB'i:), 4^. 3, use of, i^'' 32". ni.T Dvn3, 6^. "3, idiom, use of, 12**. nin DV3, 2***. VV3, i3>' 33^0. Dy3, D'VDH, 42»32l«-"'-". IS?, 425 f- wa, 32^*. h, of norm, ii"28='2 33S. expressing the tertium com- parationis, i^". distributive, i^^ V reflexive, with verbs of motion, i*. with trans, verbs, i'^ 2^. 33'', p«eferredto 3^, Ixxi n.,lxxxvii. irjHO = ativ one of, 15'. 1J0 33" "inb, 22". ileb. words and v'iiom*- nyiD, 188, 189. I'D, I4». mc'D, 52. ]D in inxp, 15^ DD, 20". n5J3CD, xc, 8*. ODD (of the heart), i» j?po (with force of inf.), \tP npp, 1 61*, XXII. Vyo, idiom., 13". hue, to break faith, 32". .13 SD, 1 6-, nnn, nicn, i^s. mocD, 1 1 1. D'na, 2**. •?;!:, .1^33, "^iJ, 22^1 32«- '»• 31. ^n;, 39. e^n^, c'njp, 224. ■13.J, 31'^. D':s T3n, i". "ij?:, cisfeni., Ixxxix, 22^*. ra:, 12^ 14-^ i9^n., 21^^23'* 24" bvi (two roots), 7I, XXII. -iB'j, 1412 32". T3 jn:, 32. 'jeS jn:, i^ ; 4*. l'?o, 1 6^8. Vdd, 4I8. B3y, B13;', 15'. m-iv, 4'". piV, IJiV?;, 224. Vj?, idiom., 16^ ; 22*. niVSy, 22^-'. oy, idiom., 8^ 'JS'? HDV, i^ 10* (p. 123). D'Cy, 32^0 ; 333. ■cynn, 21". njy, to be humble, 21'*. 3nyi ni^y, 32'^. nii-y, 16*. nan — to sacrifice, x"f ""■ jn HB-y, i6i"'". ncB ntyy, 16^. n3i5' nB'y, 5^*. 'ntfy, i^ n. jKs niTiB-y, 7I*. Tny, nn^ny, 32". INDEX 431 Heb. words and idioms — me. 7^ D'S'^a, 32^'. >iS2, f^ 250. niyu:, 32**. •■■xs. 23". n'rx, 22". DCP, 223 f. a"3ij, Ixxxiii. '' »J3 PN (n.X-l) HKTJ, 16". ffiCI, I*, BNl, 33"- n'CNi, 18^, 290. D3^ 3-1, I*. f>m, 32". pj/l, 12^ pn, 32^. 02c and ntsD, 1". one*, 32". oneir, i7f., 237. ixyu, 22". n)sy, i2f. f^E*, 106, 161. Pi??*, 29I*. Tnb, 2'**. nnne', 29^*. jn^*, 14I8, XXII. n-, in 3 fern. sg. perf., Ixxxix. msienn, 32-'". .mn, 208 f., 275, 401 f. pn-n, XXI. q:?;'"?, 59- noTin, 142. Accus. of state, 4" 5*- 1* 9'. Apposition, generalizing, 15^^ i8^ loose, 2^ 3* 17^ Asyndeta, Ixxxvii «.*, t, and §. Beth essentia, i" lo^* 26* 28«2 3328. pretii, 14^ 19-^ Casus pendens, 2^ 4^. Constr. state, foil, by rel. clause, 4». Daghesh euphonicum, z**. Elatives, 242 n. Fern. sing, construed collectively with pi., 21' 30^". Heb. words and idioms — Impersonal passive, 21'. Impf. with a frequentative force (of custom, habit, &c.), i3'2'*-^ 4" 521 111" ,210. Impf., synchronistic, 3;^'. Inf. abs., various uses of, i'* 3** b'-" g21 ,^21 ,-2 285«. Inf. constr. Hif. with liireq (?) in first syll., 3^ 4''> 72^ 28^. Inf. fern, in •%, xc-xci. Nithpael, xc, 21*. Partic. of the imminent future {fut. instans), 2* 4^. Pausal form (emph.), 7', Pron. after verb (emph.), s^'*. Pron. sufF. anticipating object, 3'^ Order of words, noticeable cases Qf j36 -6. 14 Tg54. 56 _ ,:;6. 27_ Order of words, emi^hatic, 1^ 4''*" 14.20 613 8» ,^13 ,^5 20" 312" 326. Perf. with Waw consec, with force of imper., 4!^ carrying on an impf. after ly, jVdV, ;s, &c., 320 4I. 16. 25 611, carrying on an impf. with freq. force, 5^ ii^**. introducing apodosis, 437-S8 Resumption, cases of, i**4''2 13I. Verb with implicit subject, 15I. High-places, xlixf., 139. Hinder Sea (the Medit.), ii»* 342, Holiness, Law of, iv. parallels with Dt., iv-vii, xf. Holiness of Israel, 7', 164. Holy things, 12-" 26'^ Honey in Palestine, 32'^. " Hor the Mountain," ^2^, Horeb, xvf., 6. Horites, 37 f. Hormah, i**. Host of heaven, worship of, xlvi, 70. *' I am he," 32^. " I am Jehovah," 29'. Idols and idolatry, xxi, 7'"'" 12*"* *"■" c. 13, 172-'' 32=". Idoii, sarcasm on, 4*. 432 INDEX Imag-es, ^^^-^^ 58 27^*. Incense, 23^'*' Incest, 22»'(23i) 2f'>-'^-'^. Individual responsibility, 7^" 24^^. Inscriptions, Aramaic (Zinjirli), Ixxxviii. Moabite, Ixxxviii, 98. Palniyrene, 204 n. Phoenician, Ixxxviii, 69 w., 79«., 155 n., 203, 204 n., 223, 264 n., 368. "Instruct," "instruction," wrong- renderings of "ID", "1D1D, 4^ II*. Interest, 2320-21. feeling- of ancients on, 266 f. Iron in Palestine, 8^. Israel, treated collectively, i*' 2^-'^n. (p. 42), 31!^. Israel, " chosen " by Jehovah, Ixxx, f- holy to Jehovah, 7^ Jehovah's "peculiar pos- session," 7^. Jehovah's people, 26"* 27''- Jehovah's " sons ' (or "chil- dren "), 14I 32'. Israel, kingdom of, 397. Issachar, 33'*'*. Jair, 3". Jealous, of God, 4** 32"^ Jehovah, Israel's duty to, xix fF. Jeremiah, influence of Dt, on, xcii- xciv. Jericho, 422. orthography of the word, Ixxxix f. Jeshurun, 32'^ ^Ti^. Joseph, 32^^'^''. Joshua, divergent accounts of, 26, 28, 61, 338, 339. Josiah, reformation of, xlv, li. Judah, 33''. Judges in Israel, i8f., 199 f., 206- 209. Kadesh-barnea', 6, 392. sojourn of Israel at, 31-33. Kedcshim, 23"'- '*. Kingdom, law of the, \i^^'^, Kinn^reth, 58, 413. Laceration of person in mourning, 14^ Land defiled by crime, 21*^ 24^ Landmark not to be removed, 19'* 27I' ; cl. p. XXII. " Latter days," phrase explained, 430. "Law" (fordh), xi, 14*1., I7'*''' 24* 33^" (p. 401 f.)- Law, Hebrew, growth of, Ivii. Leaven, prohibition of, 192. Lej'a, the, 49-51. Leprosy (elephantiasis), 24*'- 28^^ Levi, tribe of, Levites, 1 21-124, '44' 168, 300 f., 343, 398ff. (33'-")- Levirate-marriage, 25'''-"'. " Levite," double meaning of term, 219, 300 f., 343. Levitical cities, 218. Life, meaning- of, in Dt., 4^ 30^*' *. Loans, legislation for, 177-180, 276. " Long-haired head," 32'*-. Love, Jehovah's, for Israel, xx, xxviii, 4-*' 7*. Love of Jehovah, Israel's primary duty, xxi, xxviii, Ixxviii, 91, 125. Ma'acah, 56. Machir, ;i^\ Manasseh, 3'* 33". Manna, lessons of the, 8^' '*. Manslaughter and murder, ig^'^^ Mantle (no'?E'), 241". Marriag-e-customs, 255, 257, 25S. Marriage-bond, figure of, 340. Marriage, Levirate, 2^^'^". Marriages, prohibited, 23^ (22-**) 2^20. 22. 23_ Massah, 6'* 33*. Mazzoth (Unleavened Cakes), festival of, i6^-*. Meals, sacred, 143, 169-173, 186. " Mercy" (nonV 7* Meiibah, 384, 399 1. (33"). Mesuzah, 93. INDEX 433 Mishor, the, 52, 419. Moab, Moabites, 52, 261. Moabite customs, 98. Molech-worship, 222 f. (iS'"). Monotheism in Dt., xx, xxviiif., 90 f., 378. Moreh, terebinths of, 1 1'*. Moserah, Aaron's death at, 10". Moses, death of (in apocryphal literature), 423 f. " Name," force of in Heb., 141. " Name called over," 28'". Naphtali, 2,y^- Nebo, 418 f. " Neck, stiff," 9«. Negeb, the, 13, 421. "No-god," "no-people," 32"-''''. Oath to the patriarchs, i" 29'''. •Og. I* 3'^- sarcophagus (?) of, 3". " Other gods," xxi, xlix, Ixxviii, 95. Paran (i^; 33'), 4, 391 f. Parapet on roof, 22^. Parents, duties towards, and au- thority of, 2ii8-2i 27'*. Passover, i6''®. Peace-offerings, 18' 27'. ' Peculiar" people, 7*. Pe'or, 64. "Perversions" (ni3i2nn), 32*^. Phoenician customs referred to, 203, 204, 222, 223, 264 f., 302, 36S. Pilgrimages (c':n), the three annual, 1 61-". significance of, 189 f. " Pillar" (obelisk). 16-- (p. 203 f.). Pisgah, 58, 418 f. view from, 4igf. Pledges, law of, 24«- 1"". Plurality of altars permitted before Dt., 136-138. Polyandry, 284. " Portent" (n:ia), 4**. Post, A. H., quoted, 234, 255 n., 257, 257 n., 258, 273, 281, 284 f. Priests, 18'- ^ 21* 24* (p. 401 f.). 28 Priests with army, 20*. Priests' Code (P), iv. how related to Dt. {see under Deuteronomy). idioms peculiar to, 7, 383-385, 417. Primogeniture, 2i'*-'^ Prophets, iS^''*^. " Prove," to, "proving" (idj, noc), 434 616 gs. 16, " Provoke to anger," to, "provoca- tion," wrong rend, of 0'i'3.i, CV3, ,25 gl8 ^2'^- 19.27. Punishment, corporal, 256, 279. Rain in Palestine, ii"*'*. Ramoth in Gile'ad, site of, xx, 79. " Ransom," to ('Tis), 7^ Ras Siaghah, 419 f. Release, year of, i^^'^ 31'". Rephaim, 37, 40, 53, 54. Restoration, promise of future, Ixxvi, Reuben, 312- 1' 33*. Roads from Sinai to Canaan, 6. " Rock," title of God, 324. " Round " (ir?) of Jordan, 34''. Sacrifice and slaughter once identi- cal in Israel, 145 f. Sacrifices (cnnt), 142, 215. Salchah, 53. Sanctuary, law of the single, xliii f., 138, 140. Se'ir, 6, 30, 391. SSnir, 3^. Sheuim, 32". Shephelah, the, i2f. "Show," sense of, in AV. , 5*. " Shut up or left at large," 32-^' "Sign " (n'N), 4'^. Simeon, 395, 398. Similes in Heb. prose, i". Sinai, 33^^. Si'on (name of Hermon), 4**. Sirion (do.), 3*. Slavery, law of, I5'-''*. different from laws of JE and P, 182, 184, iS.s. 434 INDEX Smith, W. R.,MS. notes of, 5 (i^), 40 (2"), 156 (14'), 240 (20^"), 241 (21=*), 259(232), 259 n.(23i), 2G6 ;i. (23=«), 307 (2S'«), 363 (32'J). •'Solemn assembly" (miv), 195. "Solemn feast" (iVID), 189. Sonship of Israel, 14' 32^ (p. 352). "Soul," ideas connected with, in Heb., 1220 1428 ig^n. 21^'* 23^5 24'^ "South" (ajj) of Judah, 13, 421. "Stand before" ( = "attend on"), l38 108. '' Steppes of Moab," 417, 418. "Stranger" (Ger), 1^^ 10^" 14^^ Temple, in Benjamin, 404. " Tempt," " temptation," wrong rend, of no:, hdd, 6^". " Tent of Meeting," xiii, 31"'-. " Testimonies," 4'"'. Thank-offerings (D'ohef), 18^ 27^ "This law," iii, 8. et-Tih, wilderness of, 20. Tithes, law of, 166-173, 290-292. irreconcilable with law of P, 169-173. TSrdh, see " Law," Totemism, 70. Tribunal, supreme central, 17"-" i9»7-i9, "Tributary," inadequate rend, of DO^, 20". Trees, sacred, 11^" i62^ Uncleanness, xii, 249, 263, 272, 291. " Vanities " (o'San), 3221. Vengeance (cpi), 32^^* '*^. "Vex," "vexation" (cyan, 0^2), 4^^ r>18 ^-,16.19.27 Vows, 143, 267 f. "Wady,"39. " Waters under the earth," 4'* 8''. Weeks, feast of, 16''"^*. Wergild, 234, 426. Wild ox (cNn), 33". Witness, law of, 17^ 19"***. Zamzummim, 22". Zebulun, 33'^''. Zered, 2^*. Zin, 32". Zo'ar, 42*1 V^AR ^-^ '^ llttttll