THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 ^e /
 
 T I •.■ •.• 
 
 THE 
 
 WAT OP FAITH; 
 
 OR, 
 
 THE ABRIDGED BIBLE; 
 
 CONTAINING 
 
 SELECTIONS FROM ALL THE BOOKS OF HOLY WRIT. 
 
 DR. M. BUDINGER; 
 
 TRANSLATED FROM THE FIFTH GERMAN EDITION 
 BY 
 
 DAVID ASHER. 
 
 SPECIALLY SANCTIOiSrED BY THE REV. DR. ADLEE. CHIEF RABBI 
 OF THE UNITED CONGREGATIONS OF THE BRITISH EMPIRE. 
 
 JntenBeli for tje use of Jetoisij Schools anC JFamilfcs. 
 
 ' Grass withereth, the flower fadeth. 
 But the word of our God endureth for ever." 
 
 Isaiah xl. 
 
 LONDON: 
 SAMUEL BAGSTER AND SONS, 
 
 ■WAEEHOUSE FOE HEBREW AND POLYGLOT BIBLES, LEXICONS, GR.\MMARS, 
 
 CONCORDANCES, AND PSALTERS, 
 
 IN ANCIENT AND MODERN LANGUAGES. 
 
 15, PATERNOSTER ROW. 
 IloXXai fiei' OjT)TOts r\a>TTat, fiia S'A.Oava.TOKnv.
 
 -r 
 
 55i 
 DR. BIJDINGEP.'S PREFACE 
 
 FIRST EDITION OF THIS WORK. 
 
 The connection which exists between the volumes containinL' 
 the Divine Revelation and the Jewish religion, is as manifold, 
 essential, and decided, as the influence of religion itself is on 
 the higher destiny of man. Hence revealed religion and reason 
 assert an equal authority and an equal right in promoting the 
 spiritual welfare of the Israelite. Wliile reason seeks, revelation 
 shows him the way to happiness, and enlightens the path with 
 the light of faith. Though the free spirit of inquiry penetrates 
 even into this sanctuary (revelation), removing, with a pre- 
 sumptuous hand, the holy veil from consecrated monuments, 
 for the purpose of bringing to light sterile probabilities, which 
 can at best but imperfectly satisfy the understanding, and leave 
 the heart cold ; yet it behoves, and is incumbent on the Israelite, 
 to believe in the word of God,^ as it behoves, and is incumbent 
 on him, as a rational being, to obey the moral law. 
 
 These sacred volumes, however, have, for a considerable 
 time, been sealed up as it were to Jewish females, especially to 
 
 ' It is well known that (strictly speaking) the dogmas of the Jewish religion 
 may be reduced to three heads, or principles of faith, whence the rest are derived: 
 they are — 1. The belief in God, as the only Creator, Benefactor, and Preserver of 
 all things. 2. The belief in divine revelation: and 3. The belief in divine reward 
 and punishment. Compare on this subject the book " Ikarim," by B. Isaac Albo. 
 
 '^rnO'^t^yf^***
 
 IV PEEFACE TO THE FIRST EDITION. 
 
 the youthful portion of them. This is owing partly to the 
 difficulty of making them understand the original language of 
 the text, and partly to other circumstances, which cannot here 
 be detailed. But if we consider the important functions which 
 woman exercises in human society, as wife, mother, and (first 
 and best) instructor of her childi-en, and, on the other hand, 
 the decided effect of religion, or rather, of religious training, 
 on this latter calling, and on the obhgations with which it is 
 coupled ; if we further consider, how much depends on the 
 first education man receives from his mother ; what power a 
 pious-minded, religious mother, who is well versed in the 
 Bible, has over the moral disposition and sentiments of her 
 children ; and how, on the contrary, a neglected and vicious 
 education, in our earliest infancy, produces the most unhappy 
 results, and how deeply these good or evil consequences 
 afiect social hfe, and whole generations ; we certainly must 
 allow a knowledge of the Bible to be as necessary and im- 
 portant to Jewish females, as revelation is to rehgion itself. 
 This argument acquires still greater force, when we bear in 
 mind, that the life of the Jew, religiously speaking, is 
 entirely interwoven with the Bible. It not only contains 
 the history of the origin of his nation ; but, moreover, his 
 religious ceremonies, his private and public worship of God, 
 his festivals and fasts, and his prayers, — all these are founded 
 on, and stand in the closest relation to. Holy Writ, including 
 all the books that are comprised in the term. And do not all 
 the precepts and doctrines of the moral law flow from that salu- 
 tary source ? And are not those doctrines tantamount to divine 
 laws, enjoined on man by revelation ? And of all this, the 
 daughters of IsraeP should be allowed to know but little or 
 
 ' It cannot surely be maintained that the divine law excludes them, for it is 
 therein said (Deut. xxxi. 12), " Gather the people together, men, and women,
 
 PREFACE TO THE FIRST EDITIOX. V 
 
 nothing, as if, forsootli, they had but little or nothing to do with 
 religion, and had no right to happiness here and hereafter ; or 
 should be obliged to continue strangers in the house, to which 
 they legitimately belong ? . . . . But I should be transgressing 
 the limits of a preface, were I to treat, in its full extent, 
 so important a subject, as that of the religious education and 
 training of the female sex of the Israehtes. These few pre- 
 liminary remarks are intended merely to point out what im- 
 provement is needed, and in how far it may be carried out. 
 Our immediate object, however, does not require of us that we 
 should furnish the whole of the contents of the divine books ; 
 for, in their totality and original language, they should be 
 reserved for the more serious study of the adult, while for the 
 religious culture of the juvenile members of our community, 
 especially of the female portion, a suitable selection from those 
 sacred volumes is sufficient. That such culture will prove the 
 more successful the earlier it is begun, needs scarcely to be 
 mentioned ; nor can it be doubted, that a selection such as is 
 here offered will be found a most useful and necessary auxiliary, 
 if it is considered, how the sublime and unaffected narrative of 
 the Bible is so well adapted to the simplicity, innocence, and 
 tenderness of the infant mind. But hitherto we have strongly 
 felt the want of such an auxiHary. And yet, how is it possible 
 religious doctrines should be retained on the minds of the 
 young, and benefit them, when they hardly know the name, and 
 much less tfie value and the contents, of these sacred volumes, 
 whence all those doctrines are derived ? Let faith first be 
 strengthened by the word of God ; let the youthful mind first 
 acquire a knowledge of God, and a love for the good, by an 
 
 aud children, aud thy stranger that is within thy gates, that they may hear, and 
 that they may learn to fear the Lord your God, and strictly to observe the words 
 of this law." 
 
 1^
 
 vi PREFACE TO THE FIRST EDITION. 
 
 intimate acquaintance with the bibUcal facts, descriptions, and 
 characters ; then only, and not until then, let a systematic 
 instruction in religion succeed, and it shall prove as salutary 
 as a vernal shower upon the young grass. To supply so urgent 
 a want, and to point out to my coreligionists generally, and 
 to my sisters of the house of Jacob particularly, the way to the 
 faith of our fathers, were the motives which induced me to 
 undertake this task. That such a work really is an urgent 
 want, will be acknowledged by every one who holds the word 
 of God sacred, and who does not wish to exclude the Jewish 
 females from the pale of rehgion, in its more limited sense. 
 How far I have succeeded in accomplishing the object I had 
 in view, it is for those to judge who know the difficulties of 
 such a task, and who will, for this reason, treat me with in- 
 dulgence. 
 
 As regards the manner of execution, I have retained the 
 unaffected biblical form, having been convinced by experience, 
 that this is the best, and the most suitable for my purpose. 
 .... The notes, which are partly of a didactic, and partly of 
 an exegetical nature, are intended to illustrate to the adult 
 female reader, the sense of difficult passages, and to facilitate 
 instruction to the teacher. AYant of space would not admit of 
 longer and more frequent notes. In the headings of the 
 chapters, I have endeavoured to indicate the religious and 
 moral lessons that may be deduced therefrom. That I may 
 have been too circumstantial in some parts, and too concise in 
 others, — that I should have omitted here, and added there, — 
 is, after all, perhaps, mere matter of opinion ; and here I would 
 beg it to be remembered, for what public, and for what portion 
 
 of the public, the work is more immediately intended 
 
 In the arrangement of the Proverbs of Solomon, I have not 
 regarded the succession of the chapters, but the contents ; and
 
 PREFACE TO THE FIRST EDITION. Vll 
 
 as to the Psalms, I have selected those which are less famihar 
 to the yovmg, not being contained in the Daily Prayers. 
 
 In conclusion, may I be permitted to add a few observations 
 on the use of this book. 
 
 To you, my dear sisters in the faith, who are well educated, 
 I have but little to say on this head. I only beg of you to 
 read it, and would simply advise you to look upon this short 
 Bible, wliich contains the word of God, as a prayer-book. 
 A quarter of an hour — for one chapter — may easily be found 
 every day ; while on Sabbath, perhaps, two or more chapters 
 might be perused. Your rehgious feeling, in course of time, 
 probably made the way to faith more agreeable to you, and so 
 you have more frequently walked it.' And if the mother 
 thus lead the way, the good daughter will certainly not fail to 
 follow her. 
 
 For the faithful teacher, whether male or female, a few hints 
 will sufl&ce. Let your pupils read but little at a time, and 
 exhaust that little by repetition and interrogation. The notes 
 and headings will guide you in your task. The Scriptural 
 verses, frequently quoted at the commencement of a new 
 chapter, may be used both as a means to illustrate the purport 
 of the chapter and as moral apothegms in themselves, fit to 
 be committed to memory. Thus, for instance, the quotation 
 (ch. 11), " Thou shalt love the Lord thy God," &c. having 
 
 ' It need scarcely to be mentioned, that there is a great difference between 
 edifying or devotional works and every other kind of books. The latter, especially 
 books of mere amusement, if once perused, have attained their aim ; but with the 
 former the case is quite the contrary. What are they, but means to strengthen 
 the soul in morality and religion, — therefore prayer, or worship of God in a wider 
 sense. That which is most familiar to us is here frequently the most efficacious, 
 the most edifying portion. And looked at from this point of view, the reading 
 of the Bible undoubtedly asserts the first rank in the education of man. 
 
 1=*
 
 viii PREFACE TO THE FIRST EDITION. 
 
 been read by the pupils, tlie teaclier should put the question 
 to them, How is this love to be exercised ? What is meant by 
 " with all thy soul ?" Again, the pupils having read or recited 
 the verse, " He sent deliverance," &c., the teacher should ask, 
 In what connection does this verse stand with the contents of 
 the succeeding chapter ? Who was the deliverer ? Again, 
 " The slanderer," &c. Who was the slanderer ? What is 
 meant by slander ? Used in such a manner, and economically 
 proceeded with, this short Bible will, for a considerable period, 
 prove an entertaining and instructive class book. It is par- 
 ticularly adapted for girls, from nine to fourteen years of age ; 
 but it will also be found highly useful in schools and in private 
 families for those boys who, from their or their parents' position, 
 cannot enjoy the advantages of a thorough instruction in the 
 Bible, in the original language of the holy text. 
 
 In conclusion, may I be permitted to express the wish, that 
 my labour may be blessed with the salutary results of faith and 
 virtue, for the sake of which I undertook, and, with the assist- 
 ance of the Almighty, have completed my task. 
 
 BUDINGER. 
 
 Stuttgard, ill the Autumn of the Year 5583. 
 
 1823.
 
 PREFACE 
 
 TO THE FIFTH EDITIOX, 
 
 BY THE 
 
 WIDOW OF THE AUTHOR. 
 
 Eecommendation is no longer needed for a work which has, 
 in a short period, not only called for a fifth edition in Germany, 
 but which the Rev. Dr. Adler, Chief Rabbi of the Jews in the 
 British Empire, has even thought deserving a translation into 
 the English language, for the purpose of being introduced into 
 the schools under his superintendence. I shall, therelbre, 
 content myself with simply expressing my sincere wish, that 
 the pious spirit of its author may find an entrance into the 
 hearts of the children who shall be instructed in this book, so 
 that they, Hke him, may, by an assiduous study of its contents, 
 acquire the knowledge of the way of the Lord ; and still, like 
 him, pursue that way by a constant and unremitting discharge 
 of their duties. If docile youths would but imbibe the lessons
 
 X PKEFACE TO THE FIFTH EDITION. 
 
 of lioly scripture, with all that vigour of heart and mind which 
 the author exerted in teaching it, the great task which he 
 imposed on himself during life would be performed, liis object 
 would be accompUshed, and the fear of the Lord would pre- 
 serve the young in the covenant, into which they have been 
 received. 
 
 AMALIE BUDIXGER, 
 
 Principal of an Educational Establishment 
 for Young Ladies. 
 
 CaSSEL, April, 5607. 
 1847.
 
 THE TRANSLATOR'S PREFACE. 
 
 After the elaborate preface of tlie aiitlior, it would be super- 
 fluous in me to oifer any fuitlier explanation on the nature, 
 design, and utility of tlie volume, which is here presented to 
 the Jewish public ; all I have to add to Dr. Budinger's re- 
 marks is, that whatever he has stated relative to the want of 
 such a work among his German coreligionists, applies with 
 much greater force to my English brethren in the faith, who 
 have as yet no version of their own of the sacred scriptures 
 to place in the hands of their children. Having myself been 
 engaged, for a series of years, in the capacity of teacher and 
 manager in some of our national schools in this country, I 
 have more pecuHarly felt the absence of a work, which should 
 form an antechamber, as it were, to tlie sacred and lofty halls 
 of the doctrinal portion of our holy religion, which should 
 prepare the young for the reception of the more abstract truths 
 revealed to us on Sinai, and which, by making the young 
 student acquainted with the great and worthy characters of 
 the Bible, with the leading facts recorded therein, and with 
 some of the sublime effusions of the Prophets and inspired 
 writers, preserved in that Book of books, should gradually 
 lead them on the vmy to faith. Dr. Budinger's short Bible 
 appeared to me to supply this desideratum ; and encouraged 
 by the Revereiad the Chief Rabbi, who shortly after his arrival 
 in this country, recommended this book to my attention, I at 
 once undertook the task of translating it, having previously 
 obtained the permission of the respected widow of the author, 
 as testified by the brief, yet masculine and spirited, preface 
 which she kindly forwarded to the Rev. Dr. Adler, for the 
 express purpose of its preceding my translation. 
 
 Under such favourable auspices (to use a current phrase), 1 
 proceeded to the execution of my task, cheerful and replete
 
 xii THE translator's PREFACE. 
 
 with hope, yet, not without apprehension ; for, besides labour- 
 ing under the disadvantage of writing in a foreign language, I 
 had to contend against difTiculties of no ordinary kind. The 
 authorised version is, in this country, the standard translation 
 of the Bible ; its phraseology is as familiar to an Englishman as 
 the voice of a dear friend ; the least departure from it is offensive, 
 and startles from its novelty ; and yet, great as is the merit 
 of this very scrupulous version, it was impossible for me to 
 adopt its renderings in every instance, since I found, that 
 wherever the text presented any difficulty, the translators, 
 perhaps most wisely and judiciously for their purpose, literally 
 adhered to the original.^ On the other hand, Dr. Bildinger, in 
 his version, has followed the renderings of Mendelssohn, 
 Euchel, Wolfssohn, J. Levi, J. Wolf, Dr. C. W. Justi, and 
 Friedlander ; not, however, without regard to his immediate 
 and primary object, and hence occasionally differing from his 
 models in their construction of the text. Thus fettered, 
 havinsf had to consult both the Eno-lish version and the 
 Hebrew text, I determined, in the narrative portion of the 
 work, to adopt, with but slight deviations, the language of the 
 former, and to retain the spirit of the latter. A greater license, 
 however, was required for the just rendering of the poetical 
 passages which occur throughout the work, and more particularly 
 in the Prophets and the book of Job, not from any arbitrary 
 inclination or novelty-hunting propensity of my own, but 
 because it appeared to me, and indeed it must be admitted by 
 all who are conversant with the Hebrew language and its 
 spirit, that the authorised English version, though even here 
 scrupulously literal, has sometimes mistaken the sense of the text, 
 or from that very close adherence to it left it unintelligible. 
 This observation likewise applies to the Preacher, the Proverbs 
 of Solomon, and the Book of Sirach, where the immediate 
 object of this work frequently required a paraphrase, rather 
 
 ' In some few instancss they have even departed from the Masoretic reading 
 of the text.
 
 THE TRANSLATOnS PREFACE. xiii 
 
 than a translation ; the text being, in many instances, so 
 obscure as to admit of a variety of constructions, nay, even to 
 defy all attempts at a satisfactory elucidation ; and, finally, to 
 the Psalms, which present equally numerous and great difficul- 
 ties. In all those instances, therefore, I deemed it the safest 
 course for me to be guided by my author, and to imitate his 
 arrangement of the verses, without, however, intending them 
 to be metrical ; and although I may not have always agreed 
 with him in his interpretation of the text, not much would 
 have been gained by my departure from his translation, since 
 in differences of this nature, in the conflict of opinions of even 
 acknowledged authorities, it is impossible for the ablest, and 
 would have been presumptuous in me, to pronounce the de- 
 cision. 
 
 These few explanatory remarks I have felt it incumbent on 
 me to make, lest I should incur the severity of critics. Yet I 
 would by no means be understood to deprecate criticism alto- 
 gether ; on the contrary, any real improvement that may be 
 suggested will be thankfully received, and treated with due 
 attention in a future edition of the work. This much only I 
 would beg to have borne in mind, by those who shall sit in 
 judgment upon me, that I did not for a moment contemplate 
 producing a standard Jewish version of the Bible, — such a 
 design would have been incompatible with a mere abridgment, 
 — ^but a useful class-book, comprising select portions from the 
 Scriptures, and pointing out to the young the beauties and the 
 holiness of that Book of books. With regard to the notes, 
 I frequently, in the course of writing, felt an inclination to 
 enlarge them ; on a more mature consideration, however, it 
 appeared to me unadvisable to make such an addition, as the 
 teacher ought to have an opportunity left him of making his 
 own comments on the chapter read by his pupils, and of orally 
 conveying to them the moral lessons to be deduced therefrom, 
 the living voice possessing so superior a power to, and being so 
 much better calculated than, any other medium, for impressing 
 on the mind that which is intended to be inculcated.
 
 xiv THE translator's PREFACE. 
 
 Before conclu(Iini2: I must not omit to state, that, in the Book 
 of Genesis, 1 took the liberty of following, in most instances, the 
 translation pubHshed some time ago by the Kevds. D. A.De Sola, 
 I. L. Lindcnthal, and Dr. ]\I. J. Kaphall, who had endeavoured 
 in their performance, to combine correctness with taste.' 
 
 I also take this opportunity of gratefully acknowledging the 
 valuable contributions of Messrs. Sampson Samuel, and M. 
 Angel, Head-Master of the Jews' Free School ; the former of 
 whom kindly furnished me with a metrical translation of the 
 loth and 84th Psalms, and the latter with that of the 1st, 8th, 
 and 139th Psalms. 
 
 With these prefatory remarks I send this volume forth to 
 the world ; and although I only appear before the public in the 
 capacity of translator, I believe I have stated sufficient to con- 
 vince the reader that my task was not one of the easiest ; and, 
 tremblingly aUve as I am to my own deficiencies, I should cer- 
 tainly have shrunk from performing it, had I not been upheld 
 by the consciousness, that though I might fail in doing entire 
 justice to this divine book, its contents may be outwardly dis- 
 figured, but can never be stripped of their intrinsic beauty and 
 subhmity. May I, therefore, in conclusion, express the hope, 
 that my coreligionists, appreciating my humble intention of 
 serving them, and evincing their sense of the Chief Eabbi's 
 zeal in the cause of education, will accord this book a favourable 
 reception ; and that parents, and mothers especially, will lend 
 their powerful aid in instilhng into the minds of their children 
 those excellent lessons of piety and morality which are here 
 afforded to them, and which alone can render them happy here 
 below, and ensure their felicity in the life to come. 
 
 London, Teheth, 5608. 
 
 ' This translation is on sale by tlie publishers of this work.
 
 CONCISE CHRONOLOGICAL ACCOUNT 
 
 PRmCIPAL PERSONS AND EVENTS MENTIONED. 
 
 From the Creation 
 of the World. 
 
 The Death of Adam 930 
 
 Noah and the Deluge 1655 
 
 The Building of the Tower, Origin of Languages . . 1990 
 
 Abraham commences to propagate the Knowledge of the 
 
 true God 2022 
 
 Isaac about to be sacrificed by his father .... 2074 
 
 Birth of Jacob and Esau 2108 
 
 Jacob removes to Haran . . . . . . .2185 
 
 Joseph is sold ........ 2216 
 
 Jacob removes with his family to Egypt .... 2238 
 
 Death of Jacob ........ 2255 
 
 Death of Joseph 2309 
 
 Birth of Moses 2368 
 
 Departure of the Israelites from Egjrpt, and Revelation on 
 
 Sinai 2449 
 
 Joshua brings the Israelites into the land of Canaan . 2488 
 
 Deborah, Judge in Israel ...... 2636 
 
 Jephtha, Boaz, and Ruth ...... 2780 
 
 Samson 2811 
 
 Samuel, Judge and Prophet ..... 2870 
 
 Saul, King of Israel 2882 
 
 David, King of all Israel 2892 
 
 Solomon, Kingr 2924
 
 Tf Yi From the Creation 
 
 of the World. 
 
 Deatlv of Solomon, and division of the kingdom into the 
 house of Judah and of Israel, Jeroboam and Rehoboam 
 being Kings ....... 2964 
 
 Achab, Elijah . 3026 
 
 Elisha, Jonah, Jehu, Athaliah ..... 3059 
 
 Hosea, the last king in Israel, Salmanasser . . .3190 
 
 Hezckiah, Sennacherib, Isaiah, Amos, Micah . . 3218 
 
 The pious King Josiah, Jeremiah, the Prophetess Shildah, 
 
 Judith 3290 
 
 Destruction of Jerusalem and the (first) temple by Nebu- 
 chadnezzar. Jeremiah, Ezekiel, Daniel . . 3338 
 Cyrus, Zcrubbabel. Termination of the Babylonian Captivity. 
 
 Haggai, Zechariah ....... 3390 
 
 The History of Esther 3400 
 
 Ezra and Nehemiah go to Jerusalem. Consecration of the 
 
 newly built temple . . . . . . .3412 
 
 Victory over the Syrians and Inauguration of the Temple by 
 
 the Maccabees. Antiochus Epiphanes . . 3622 
 
 This work not being intended for a history of the Jews, the chronological 
 table here given will be sufficient for immediate purposes. The dates adopted 
 are those of Ral)bi David Ganz, in his Chronological Manual, and differ, as is well 
 known, from those generally accepted; this circumstance, however, is of little 
 importance to the object here in view.
 
 THE WAY OF FAITH. 
 
 THE FIRST BOOK OF MOSES. (GENESIS.) 
 
 I. THE CREATION. 
 
 THE POWER AND WISDOM OF GOD. 
 
 " Ah, Lord God ! behold thou hast made the heaven and the earth by thy great 
 power and out-stretched arm, and nothing is too hard for thee." Jer. xxxii. 17. 
 
 In tlie beginning God created tlie heaven and the earth, and 
 every thing contained therein, in six days. But the earth was 
 without form, and a confused mass, and all was darkness. 
 Then God said. Let light be: and light was. And God 
 divided the light from the darkness; he called the light, Day, 
 and the darkness he called Night. Then God made the ex- 
 panse of heaven, and gathered together the waters under the 
 heaven, so that they became sea, and the dry land was 
 separated therefrom. God bade the earth bring forth all kinds 
 of herbs and trees. In the expanse of heaven he placed the 
 two great lights and the stars, to divide the day from the 
 night, the hght from the darkness, and to give light upon 
 the earth ; and that they might also be for .signs and for 
 seasons, for days and for years. God then bade the waters 
 teem with all kinds of animated creatures, and created the 
 fowl to fly under the heaven. He also bade the earth bring 
 forth cattle and the various beasts of the land, each after its 
 kind. And on the sixth day God created man out of the dust 
 of the ground, and breathed into his nostrils the breath of life.' 
 
 ' The immortahtv of the human soul. 
 
 2
 
 2 THE FIRST BOOK OF MOSES. 
 
 Thus the Lord created man and woman — Adam and Eve ' — 
 m his own image, and after liis likeness.- And the Lord God 
 blessed them, and said unto them : Bear rule over the whole 
 earth, and over every thing upon it, over ail animals and 
 herbs, as well as over the fish of the sea.^ And God saw all 
 that he had made, and behold, it was very good. Then God 
 rested on the seventh day from all his work which he had 
 made, blessed the seventh day and sanctified it.* 
 
 II. THE FALL OF MAN. 
 
 " My son, if sinners entice thee, consent thou not." Prov. i. 10. 
 
 The Lord God planted a garden in Eden, eastward, and there 
 he placed Adam and his wife Eve, to cultivate and to guard it. 
 And the Lord God had caused to grow out of the grovmd 
 every tree that is pleasant to the sight and good for food. In 
 the midst of the garden were the tree of life, and the tree of 
 the knowledge of good and evil. And God commanded 
 Adam, saying, Of every tree of the garden thou mayest freely 
 eat; but of the tree of the knowledge of good and evil, thou 
 shalt not eat ; for on the day thou eatest thereof, thou must 
 assuredly die. 
 
 But the serpent Avhich was more subtle than any other beast of 
 the field which the Lord had made, beguiled the woman so that 
 she took of the fruit of the tree of knowledge, and did eat 
 thereof; she also gave to her husband, and he did eat. They 
 now heard the voice of God in the garden, and Adam and his 
 Avife hid themselves amongst the trees of the garden from the 
 presence of the Lord. And the Lord God called vmto Adam, 
 and said unto him, Where art thou ? He said, I heard thy 
 voice in the garden, I was afraid, and hid myself.'^ Then God 
 
 ' Adam signifies earth, and Eve (Chava) having life ; i. e. mother of all 
 living (human) beings. 
 
 - The high rlignity of man. He is created in the image of God ; that is, God 
 has endowed liim with reason and an immortal soul, and has bestowed on him 
 the disposition and capacity for that moral perfection by which he can attain 
 felicity, and resemble his divine Creator. 
 
 ^ The especial favour of the Creator in preferring man to the rest of his 
 creatures, and granting him dominion over them. 
 
 ^ The peculiar dignity and sanctity of the Sabbath. 
 
 ^ Adam had committed a sin, and his conscience reproaching him v^ith it, he 
 was ashamed and afraid of the voice of God, and tried to hide himself from God, 
 who knows and sees all things.
 
 CAIN AND ABEL, ETC. 3 
 
 said, Hast thou eaten of tlie tree, whereof I commanded thee, 
 that thou shouldest not eat ? And Adam replied, The Avoman 
 whom thou hast given me, gave me of the tree, and I did eat. 
 Then said the Lord God to the woman. What is it that thou 
 hast done ? And the woman said, The serpent beguiled me, 
 and I did eat. The Lord then said to the serpent. Because 
 thou hast done this, be thou cursed above all animals ; upon 
 thy belly shalt thou go, and dust shalt thou eat all the days of 
 thy life. And I will put enmity between thee and the woman, 
 and between thy progeny and her progeny ; it shall bruise 
 thy head, and thou shalt bruise its heel. To the woman 
 he said. Thou shalt suffer much jijain, and thy husband sliall 
 rule over thee. And unto Adam he said, Because thou liast 
 hearkened unto the voice of thy wife, and hast eaten of the 
 tree, therefore the earth shall henceforth bring forth to thee 
 thorns and thistles, and thou shalt eat the herb of the field. In 
 the sweat of thy face shalt thou eat bread, till thou returnest 
 unto the ground, out of which thou wast taken ; for dust thou 
 art, and unto dust shalt thou return. So the Lord drove 
 Adam and his wife out of the garden of Eden, that they 
 might till the ground ; and at the east of the garden he 
 placed the cherubim, and the flaming sword which revolvetli 
 to guard the way to the tree of life.^ 
 
 III. CAIN AND ABEL. SETH. DEATH OF ADAM. 
 
 Liberality and joy dwell in the kind heart, jealousy and dissatisfaction in the bad. 
 How pernicious is en\'y ! 
 
 Adam and Eve had two sons, Cain and Abel. Cain, the 
 elder, who was a tiller of the ground, brought of the fruit 
 thereof an offering to the Lord. And Abel, who was a keeper 
 of sheep, he also brought of the firstlings of his flock, and of 
 the fat thereof, a sacrifice to the Lord. The Lord had regard 
 unto Abel and unto his offering, but tuito Cain and his offering 
 he had not regard.'^ At this Cain was much ejrieved, and liis 
 
 1 The wise Creator drove the first human beings out of paradise, and made them 
 cultivate the ground; because it had been shown, that an idle life was not good 
 for them, as it had seduced them to sin. Thus, Divine Prondence, even in 
 punishing, aims at the salvation of man. 
 
 - Because Abel brought his offering from motives of gratitude, and as a pious 
 and voluntary acknowledgment of the goodness and the favours of the invisible 
 Creator and Preserver ; while Cain, on the contrary, brought his inferior offering
 
 4 THE FIEST BOOK OF MOSES. 
 
 countenance was cast clown. And tlie Lord said unto Cain, 
 ^Hiy art tliou grieved, and why is tliy countenance cast down? 
 If thou doest well, canst thou not raise it? but if thou doest 
 not well, sin couches (as it were) at the door ; unto thee is its 
 desire, yet thou canst rule over it. And when Cain was in the 
 field with Abel, he rose up against his brother, and slew him. 
 Thereupon the Lord said unto Cain, ^Tiere is Abel thy 
 brother? He said, I know not : Am I my brother's keeper ? ' 
 The Lord said, \Yhat hast thou done? The voice of thy 
 brother's blood crieth vmto nie from the ground. And now 
 be thou cursed from the ground which hath opened its mouth 
 to receive thy brother's blood from thy hand. Wlien thou 
 tillest the ground it shall no more yield unto thee its strength ; 
 a fugitive and a vagabond shalt thou be on the earth. ^ Cain 
 said imto the Lord, J\ly punishment is too great to be borne. 
 Behold, thou hast driven me from the face of the land, and 
 from thy presence I must hide myself; if now I am a fugitive 
 and a vagabond on the earth, it will come to pass, that who- 
 soever findeth me will slay me. Then the Lord appointed a 
 sign unto Cain, lest any one finding him shoidd kill him. And 
 Cain went away from the presence of the Lord, and dwelt in 
 the land of Xod, east of Eden. One of his descendants was 
 called Lamech; he had three sons, ^-iz. Jabal, who was the 
 father (or first) of such as dwell in tents and rear cattle ; 
 Jubal, who was the father of all such as handle the harp and 
 pipes ; and Tubal Cain, the first that wrought tools of copper 
 and iron. Adam had a third son, called Seth, and several 
 more sons and daughters. Adam died, being 930 years old ; 
 but j\Iethuselah attained a higher age than any other man of 
 that period, for he hved 969 years.^ 
 
 with reluctance, and as if by compulsion. Here, as in the discharge of every 
 religious duty, it is not the act only, but also the spii-it which actuates us in the 
 performance thereof, that gives it a value iu the eyes of God. " For man looketh 
 on the outward appearance, but the Lord looketh on the heart." 1 Sa. xvi. 7. 
 " The sacrifice of the wicked is abomination, for he bringeth it with a wicked 
 mind." Prov. xxi. 27. 
 
 ' Stubbornness and a bold-faced denial are the usual consequences of a bad 
 deed. One \'ice ever leads to another. 
 
 - Constant agitation, caused by remorse, is the heaviest punishment of the 
 sinner. 
 
 ^ The all-wise Creator, in his kindness to man, permitted the first generations 
 to attain so high an age, in order that they should gain much experience, and 
 make useful inventions for the benefit and iustmction of posterity.
 
 IV. NOAH. THE DELUGE. 
 
 " A calamity ariseth, and the wicked are no more ; but the house of the righteous 
 shall stand." Prov. xii. 7. 
 
 God saw man that he was corrupt, and that every device of 
 his heart was only evil continually. Unto Lamech a son was 
 born, whom he called Noah (i. e. the comforter); for, said he, 
 this one shall comfort us for our labour, and the weariness of 
 our hands, because of the ground which the Lord hath cursed. 
 And Noah found favour in the eyes of the Lord; for Noah was 
 a sincerely pious man, and walked with God. And God said 
 unto him, The end of all flesh is come before me; for the earth 
 is filled with violence through them, therefore will I destroy 
 all living beings from the earth. INIake thee an ark, three 
 hundred cubits long, fifty cubits broad, and thirty cubits high. 
 And I will establish my covenant with thee, and thou shalt 
 come into the ark, thou, thy wife, th}'- sons, and thy sons' 
 wives with thee. Of every clean beast, as well as of all clean 
 fowl, thou shalt take to thee seven pairs of each species ; but of 
 beasts and fowl that are not clean, only two pairs. Also, of all 
 kinds of reptiles, two shall come in with thee, to keep them 
 alive. And take thou unto thee of all food that is eaten, that 
 it be as sustenance for thee and for them. For, seven days 
 hence, I will cause it to rain upon the earth forty days and 
 forty nights; and I will destroy every being that I have made 
 from off the face of the earth. Noah did according to all that 
 the Lord had commanded him. And he went with his Avifie 
 and three sons, Shem, Ham, and Japheth, and their three 
 wives, into the ark, because of the waters of the deluge. It 
 was in the six hundredth year of Noah's life, on the seventeenth 
 day of the second month, that the waters of the deluge came 
 down upon the earth. The rain was upon tlie earth forty days 
 and forty nights; and the waters rose so high as to cover all 
 the mountains that are under the heaven. Then perished 
 every living being, both man and beast, every reptile, and 
 bird of the air ; all was extirpated from the earth ; Noah alone 
 remained, and what was with him in the ark. Then God 
 remembered Noah, and every living thing that was with him 
 in the ark; and he caused a wind to pass over the earth, and 
 the waters subsided. And in the twelfth month from the 
 commencement of the flood, Noah sent forth a dove, to see if 
 
 Q2
 
 6 THE riRST BOOK OF MOSES. 
 
 the waters were decreased from oflf the surface of the ground, 
 but the dove found no rest for the sole of her foot, and she 
 returned unto him into the ark, for the "waters were still on 
 the surface of the whole earth. He put forth his hand, took 
 her, and brought her back unto him into the ark. He then 
 waited seven days more, and again sent forth the dove out of 
 the ark. When the dove came back at even-tide, she had an 
 olive-leaf in her mouth ; then Noah knew that the waters were 
 diminished. He now removed the covering of the ark, and 
 looked, and behold the surface of the ground was dry. And 
 Noah went forth out of the ark, with all that were with him; 
 took of the clean beast and of the clean fowl, and offered them 
 as burnt-offerings on an altar, in honour of the Lord.* The 
 Lord graciously accepted the offering, blessed Xoah and his 
 sons, and said unto them, Be fruitful and mvdtiply, and 
 replenish the earth. Wliatever moveth upon the earth, and 
 all the fish of the sea, are delivered into your hand. Never- 
 theless, flesh with the life thereof, which is its blood, you shall 
 not eat. And surely your own blood will I require, of every 
 beast will I require it, and at the hand of man; yea, at the 
 hand of every man will I require the life of man his brother. 
 Whoso sheddeth man's blood, by man shall his blood be shed; 
 for in the image of God made he man.^ And the Lord spoke 
 further and said, I have set my bow in the cloud, as a sign of 
 the everlasting covenant between me and you, and every 
 living creature on the earth, that the watei^s shall no more 
 become a deluge to destroy all flesh. Henceforth, while the 
 earth remaineth, seed-time and harvest, cold and heat, summer 
 and winter, and day and night shall no more be interrupted. 
 
 V. INTEMPERANCE. 
 
 " Wine is a mocker, strong drink an agitator, and whosoever indiilgeth in them 
 cannot become wise." Prov. xx. 1. 
 
 NoAH cultivated the ground, and was the first that planted a 
 vineyard. He drank of the wine, and became drunk, and 
 exposed himself within his tent.^ Ham, the father of Canaan, 
 
 ^ Gratitude towards their all-honntiful heavenly Presener was the first sen- 
 timent with which the saved family, on their quitting the ark, greeted the earth 
 in adoring joy ; and a thanksgiving was their first work. 
 
 - The first rehgious commandments of the human race. 
 
 ^ The evil consequences of drunkenness.
 
 THE BUILDING OF THE TOWEE. 7 
 
 saw the nakedness of lils father, and told his two brethren 
 outside. Then, Shem and Japheth, took the garment, laid it 
 upon their shoulders, went backward, and covered the naked- 
 ness of their father; but their faces were averted, so that they 
 could not see their father's nakedness.' When Noah had 
 awoke from his wine, and learned what his younger son had 
 done unto him, he said, Cursed be Canaan, a servant of 
 servants shall he be unto his brethren. Moreover he said, 
 Blessed be the Lord God of Shem, and Canaan be a servant 
 unto him. May God enlarge Japheth, so that he abide in the 
 tents of Shem, and Canaan be a servant unto them both. 
 Noah lived after the flood 350 years, and died, being 950 
 years of age. 
 
 VI. THE BUILDING OF THE TOWER, 
 
 " There are many devices in a man's heart ; nevertheless, the counsel of the 
 Lord, that shall stand." Prov. xix. 21. 
 
 The descendants of the sons of Noah were numerous, and 
 were divided into various families and nations. (At that pe- 
 riod the whole earth was of one language and of one speech.) 
 When they journeyed eastward, they found a plain in the land 
 of Shinar, and settled there. Then said they one to another, 
 Come, let us build a city and a tower, whose top may reach 
 unto heaven; and let us make ourselves a name, lest we be 
 scattered abroad upon the face of the whole earth.^ This 
 project however displeased the Lord, who therefore confounded 
 their language, that they could not understand one another's 
 speech.^ So the Lord scattered them abroad from thence upon 
 the face of all the earth, and they left off building the city and 
 the tower. Therefore was the name of the city called Babel, 
 (i. e. confusion), because the Lord did there confound their 
 language, and from thence did he scatter them abroad upon 
 the face of all the earth. 
 
 1 Only bad, degenerate children, delight in the faults of their parents ; good and 
 pious children, endeavour to cover them. The former share the curse of Ham ; 
 the latter, the blessing of Shem and Japheth. 
 
 - The expression, " let us make ourselves a name," is very arrogant, and evinces 
 a haughty disposition. Hence, punishment soon followed. Man should never 
 boast of a work which he has not yet, or only just begun, as he cannot tell, whether 
 the Lord will permit him to complete it. If it prove a failure, the disappoint- 
 ment wiU be the more mortifying. Modest and rational activity is of itself 
 sufficient to acquire for us a good name, without our pre\iously bestowing a 
 thought upon it, or giving utterance to such intention. 
 
 3 The origin of the cUfFerent languages.
 
 VII. ABRAHAM. BY HIS INSTRUCTIONS HE SPREADS THE 
 KNOWLEDGE OF THE ONE GOD. 
 
 CONFIDENCE IN THE PROTECTION OF GOD IN A FOREIGN LAND. 
 PEACEABLE DISPOSITION. 
 
 The followinor are the generations of Terah, -svlio was a de- 
 scendant of Sliem.^ Terali begat Abraham, Xahor, and Haran, 
 and Haran begat Lot. But the Lord had said to Abraham, 
 Depart from the land of thy birth, and from thy father's house, 
 unto the land that I will show thee. And I vrill make of thee 
 a crreat nation,- I will bless thee and make thy name great. So 
 Abraham departed from L'r-Casdim as the Lord had spoken 
 unto him, together with his wife Sarah, his brother's son Lot, 
 and with all the substance which they had gathered, as Avell as 
 the souls thev had acquired, to go to the land of Canaan ; and 
 they arrived in the land of Canaan. Abraham was seventy-five 
 years old when he departed from Haran. He pitched his tents 
 east of Beth- El ; he there built an altar unto the Lord, and 
 proclaimed the name of the Lord. But Abraham was very 
 wealthy in cattle, in silver, and in gold ; he also had many 
 men servants and maid servants, she asses and camels. And 
 when he returned from Egypt, whither the Lord had com- 
 manded him to go because of the famine in the land of Canaan, 
 a strife arose between the herdmen of Abraham's cattle and 
 those of Lot's cattle. For Lot also, who went with Abraham, 
 had flocks, and herds, and tents. Therefore the land could 
 not support their dweUing together. Then Abraham said unto 
 Lot : Let there be no strife, I pray thee, between me and thee, 
 between my herdmen and thy herdmen : for we are kinsmen. 
 Prav separate from me : wilt thou go to the left, then will I 
 proceed to the right; but if thou wilt go to the right hand, then 
 will I remove to the left. Hereupon they separated one from 
 the other. Abraham dwelt in the land of Canaan, and Lot 
 chose for himself the whole plain of the Jordan, which was 
 very fertile, and pitched his tent unto Sodom. Xow the men 
 of Sodom were wicked and exceedingly sinful before the Lord. 
 But the Lord had spoken unto Abraham after Lot had sepa- 
 rated from him, saying: Lift up now thine eyes and look from 
 the place where thou art, northward and southward, eastward 
 
 ' The Noachite aboriginal tribes spread upon the earth, — Shem settling in Asia, 
 Ham in .\frica, and Japheth in Europe. Mizraim and Canaan were sons of Ham. 
 - Abraham in Hebrew implies : The father of many nations.
 
 THE HISTORY OF ABRAHAM. 9 
 
 and westward. For the whole country which thou secst to 
 thee will I give it, and to thy descendants for ever. And I 
 will make thy posterity numerous as the dust of the earth, so 
 that if any one can number the dust of the earth, then shall thy 
 seed also be numbered. Arise, traverse the land, in the length 
 and in the breadth thereof; for unto thee will I give it. Then 
 Abraham pitched his tent in the grove of Mamre which is in 
 Hebron, and built there an altar in honour of the Lord. 
 
 VIII. THE HISTORY OF ABRAHAM CONTINUED. 
 
 THE LOVE OF MANKIND. 
 
 " Stand not aloof when thy neighbour is in danger." Levit. xix. 16. Dis- 
 interestedness. Hospitahty. The comfort of the good is God. 
 
 About the same period there arose between the kings of 
 several countries and cities a war, in which Lot was taken 
 prisoner. And when Abraham heard of this, he armed his 
 trained servants, three hundred and eighteen in number, 
 pursued the kings at night, and defeated them. And he 
 brought back all the captured property, also Lot and his pro- 
 perty, and the women hkewise, and the people. And i\Ialchi- 
 Zedek, king of Salem, ordered bread and wine to be brought. 
 He was a minister of the Most High God. And he blessed 
 Abraham, and said : Blessed be Abraham of the IMost High 
 God, possessor of heaven and earth. The king of Sodom said 
 unto Abraham : Give me the restored persons, and take the 
 goods to thyself But Abraham said to the king of Sodom : I 
 swear by the High God, that I will not take from a thread to a 
 shoe latchet; that I will not take aught that is thine. ^ The 
 men, however, who went with me, may take their share. 
 
 Soon after these occurrences the word of the Lord came 
 unto Abraham in a vision, saying: Fear not, Abraham ! I am 
 a shield unto thee, thy reward shall be exceedingly great. 
 Then Abraham said : Lord God, what wilt thou give me ? 
 Lo, I go childless, and the steward of my house Js Eliezer of 
 Damascus. And Abraham said further: Behold, to me thou 
 hast not granted issue, therefore shall the inmate of my house 
 be mine heir. But the word of the Lord came unto him, say- 
 ing: This shall not be thine heir, but one that shall proceed 
 from thee shall be thine heir. And he brought him forth 
 
 ^ Disinterested philanthropy of Abraham.
 
 10 THE FIRST BOOK OF MOSES. 
 
 outside, and said : Look now towards heaven, and count the 
 stars if thou be able to number them ; — and he said unto him : 
 So shall thy posterity be. Abraham believed in the Lord, 
 who accounted it to him as righteousness. 
 
 ^Vlien Abraham was ninety and nine years old, the Lord 
 appeared unto him, and said to him: Walk before me, and be 
 thou perfect. And I will appoint my covenant between me 
 and thee, and thy descendants after thee, tliroughout their 
 generations. And my covenant shall be marked on your flesh, 
 as the token of an everlasting covenant.^ And I will give unto 
 thee, and to thy seed after thee, the land of Canaan, for an 
 everlasting possession; and I will be their God. Then Abra- 
 ham fell on his face before the Lord. And on behalf of his 
 son Ishmael (whom the Egyptian woman Hagar had born 
 unto him) he prayed to the Lord and said : that Ishmael 
 might live before thee and be acceptable in thy sight. ^ 
 
 One day, as Abraham sat at the entrance of his tent in the grove 
 of Mamre, he beheld three men standing near him. He ran to 
 meet them, and prostrated himself towards the ground. And 
 said : If I have found favour in your eyes, pass not away, I pray 
 you, from your servant. Permit that a little water be fetched, 
 wash your feet, and rest yourselves under the tree. They 
 replied: So do, as thou hast said. Then Abraham hastened 
 into the tent unto Sarah, and said : Quickly bring from the 
 finest flour, and make cakes of it. He then ordered the young 
 man to prepare a tender calf, and set it before them, together 
 with butter and milk; and he stood near them luider the tree 
 while they did eat. And one of them said : I will return unto 
 thee about this time next year, when Sarah thy wife shall have 
 a son. Sarah heard this at the entrance of the tent, and 
 laughed within herself, saying: After I am worn with age, 
 shall I indeed bear a child ! But he said : Is anything too 
 wonderful for the Lord? At the time appointed I will return 
 unto thee, and Sarah shall have a son. The men now arose 
 from there, and turned towards Sodom, Abraham going with 
 them to conduct them. But the Lord said: Shall I conceal 
 from Abraham that which I am about to do, seeing that 
 Abraham shall surely become a great and mighty nation, and 
 
 ' The covenant of circumcision. 
 
 - That is, that he might be virtuous and happy. Tlie most ardent wish of 
 parents is the well being and happiness of their childi'en.
 
 THE DESTRUCTION OF SODOM, ETC. 11 
 
 that all the nations of the earth shall be blessed in him ? For I 
 have chosen him as my friend, knowing that he will command 
 his children and his household after him, to keep the way of the 
 Lord, to practise equity and justice, so that the Lord bring upon 
 Abraham that which he hath promised concerning him. And 
 the Lord said further: The cry against Sodom and Gomorrah 
 is very great, and their sin is very grievous. When Abraham 
 perceived that the Lord was about to destroy them, he entreated 
 for them, and said: Lord, Judge of the whole earth! wilt 
 thou slay the righteous with the wicked? Perhaps there are 
 fifty righteous among them ; wilt thou not rather spare the 
 whole place for the sake of the righteous ? Shall the righteous 
 perish with the wicked ? And the Lord said : I will forgive 
 the whole place if I find there fifty righteous. And Abraham 
 continued and said : Behold, I have taken upon myself to 
 speak unto the Lord, I who am but dust and ashes; perhaps 
 there should lack five of the fifty, wilt thou, for the w^ant of 
 five, destroy all the city? The Lord said: I will not destroy 
 it, if I find there forty and five. Abraham again said : let 
 not the Lord be angry, that I do yet speak: perhaps there may 
 be found there thirty, or twenty, or ten righteous. And the 
 Lord replied : I will not destroy it for the sake of the ten. 
 Hereupon Abraham returned unto his place. ^ 
 
 IX. THE DESTRUCTION OF SODOM. LOT'S DELIVERANCE. 
 
 " The Lord hath appointed the destiny of every being ; yea, even that of the wicked 
 in the day of evil." Pro v. x\i. 4. 
 
 Two of the angels^ came to Sodom at even. Wlien Lot 
 saw them he went to meet them, and bowed his face towards 
 the ground. And said : Behold now, my lords ! turn aside, I 
 pray you, into the house of your servant, tarry all night, and 
 to-morrow you can proceed on your journey. But they said: 
 Nay, for we will pass the night in the street. But as he urged 
 them greatly, they entered his house; he then prepared a meal 
 for them, baked unleavened cakes, and they did eat. They 
 had, however, scarcely lain down, when the men of Sodom, 
 both old and young, came from every quarter of the city to 
 
 ' Tlie truly rehgious man has pity on the erring sinner, he prays for him, and 
 endeavours to save him. 
 
 ' Of the three who had been with Abraham.
 
 12 THE FIRST BOOK OF MOSES. 
 
 surround tlie house. And they said unto Lot : Where are the 
 men who came to thee this night ? bring them out unto us, 
 that we may know them. Then Lot went out to them and 
 said: I pray you, my brethren, do not act wdckedly ! Leave 
 these men in peace, since they have come imder the shadow of 
 my roof. But they said : Stand back ! And they continued 
 and said: This one came here to sojourn, and will already be a 
 judge ! Now will we deal worse with thee than with them. 
 And they stepped nearer, to break the door. But the men 
 within put forth their hand, and brought Lot back to them 
 into the house. And the men that were at the door, they 
 smote with blindness, both small and great, so that they 
 wearied themselves to find the door.^ But unto Lot they said: 
 Bring out of this place all that belongeth to thee, for we will 
 destroy this place, because the cry against it hath become so 
 great before the Lord, that the Lord hath sent us to destroy it. 
 Lot now went out and spoke to his sons in law, who had married 
 liis daughters, and said: Arise! get out of this place, for the 
 Lord will destroy this city. But he seemed to his sons in law 
 as one jesting. And when the morning dawn arose, the angels 
 hurried Lot, saying : Arise ! take thy wife and thy two 
 daughters, who are here, lest thou perish in the iniquity of the 
 city. And when he still lingered, the men laid hold of his 
 hands, of the hand of his wife, and of the hand of his two 
 daughters (the Lord being merciful unto them), and conducted 
 them without the city. And they said unto Lot : Escape for 
 thy life; tarry not in all the plain, and look not behind thee; 
 escape to the mountain, lest thou be swept away. Then Lot 
 said unto them: Behold now, thou hast shown me thy great 
 mercy in saving my life ; yet, I cannot so quickly escape to the 
 mountain, the evil might therefore overtake me, and I die. 
 Behold ! this city is near to flee unto; let me escape thither, 
 it is but small ! (Therefore the name of the city was called 
 Zoar, meaning small.) Permit me to escape thither, that I 
 may live. And he said: See, I will even grant thee this, I 
 will not overthrow the city of which thou hast spoken. Haste 
 thee, escape thither ! When the sun had risen upon the earth, 
 
 ^ The men of Sodom intended to ill use the supposed strangers ! This is a 
 proof of their bad (Usposition, and of their sinful practices. He who offends the 
 stranger who seeks protection and shelter at the hands of his fellow men, instead 
 of rendering him affectionate assistance, evinces a bad heart and a wicked dispo- 
 sition, and makes himself hated bv God and men.
 
 THE BIRTH OF ISAAC, ETC. 13 
 
 Lot arrived at Zoar. Then tlie Lord caused it to rain upon 
 Sodom and Gomorrali brimstone and fire down from heaven. 
 And he overthrew those cities, and the whole plain, and all 
 the inhabitants of the cities, and the growth of the ground. 
 Wlien Lot's wife looked back behind liim, she became a pillar 
 of salt. So, when God destroyed the cities of the plain, God 
 remembered Abraham, and sent Lot out of the midst of the 
 overthrow, when he overthrew the cities, among which Lot 
 had dwelt. 
 
 X. THE BIRTH OF ISAAC. HAGAR. ISHMAEL. 
 
 THE ALL-MERCIFUL PROTECTS THE SUFFERER, AND UNEXPECTEDLY SENDS 
 HIM SUCCOUR AND DELIVERANCE. 
 
 The Lord visited Sarah as he had said. And she bare Abraham 
 a son, in his old age, at the time which God had appointed. 
 Abraham called the name of the son, whom Sarah had born to 
 him, Isaac. Abraham was a hundred years old, and Sarah 
 ninety, when Isaac was born. Sarah said: A laughter' has 
 God made me ! all that hear it will laugh at me, for I have 
 born a son unto Abraham in his old age. ^Tien Isaac was 
 eight days old, Abraham circumcised him, as the Lord had 
 commanded him. The child grew, and was weaned ; and 
 Abraham made a great feast on the day Isaac was weaned. 
 
 But Ishmael, the son of the Egyptian woman Hagar, derided 
 Isaac and mocked him. Then Sarah said to Abraham : Send 
 this bondwoman away with her son; for the son of this bond- 
 woman shall not inherit with my son, with Isaac. This thing 
 displeased Abraham, on account of his son. But God said to 
 Abraham : be not displeased on account of the lad, and of thy 
 bondwoman; in all that Sarah shall say unto thee hearken to 
 her voice ; for in Isaac only shall thy seed be denominated. 
 But I will also make of Ishmael a nation, because he is thy 
 son. The following morning Abraham took provisions and a 
 skin bottle of water, put them on the shoulder of Hagar, and 
 sent her away with the child. ^ She departed and went astray 
 
 ' The proper sigBification of the word Yitschak (Isaac). 
 
 - Thus had the Lord commanded him to do, else he ■would not have acted 
 ^vith such apparent harshness towards Hagar. But his domestic peace was to be 
 restored, and at the same time, after being miraculously saved in the desert, 
 Ishmael was to be the founder of a tUstinct tribe in Arabia, which, in process of 
 time, branched out into numerous di\"isions. So, to this day most of the Bedouins 
 (Nomadic Arabs) call Abraham and Ishmael their ancestors. 
 
 3
 
 14 THE FIRST BOOK OF MOSES. 
 
 in the wilderness of Beer-slieba. And when the water in the skin 
 bottle was spent, she cast the child under one of the shrubs. 
 And she went and sat down over against him, at the distance 
 of a bow shot, for she said : I will not see the death of the 
 child. She therefore sat at a distance ; raised her voice, and 
 wept. God heard the voice of the lad ; and an angel of God 
 called to Hagar from heaven, and said unto her: What aileth 
 thee, Hagar? Fear not, for God hath heard the voice of the 
 lad. Arise, raise up the lad, and clasp him in thy arms, for I 
 will make a great nation of him. Then God opened her eyes, 
 and she saw a well of water ; she went thither, filled the bottle 
 with water, and gave the lad to drink. And God was with 
 the lad, and he grew ; he dwelt in the wilderness, and became 
 an archer. And he dwelt in the wilderness of Paran, and his 
 mother took him a wafe from the land of Egypt. 
 
 XL ABRAHAM'S UNBOUNDED LOVE OF GOD. 
 
 " Thou Shalt love the Lord thy God with all thy heart, and vrith all thy soul, and 
 with all thy might." Deut. \i. 5. 
 
 It happened soon after these things, that God tried Abraham, 
 and said unto him, Abraham ! And he said. Behold, here am 
 I. Then God said: Take thine only son, whom thou lovest, 
 that is Isaac, and go to the land of Moriah, and bring him there 
 for a burnt-oifering, upon one of the mountains, which I will 
 tell thee. Abraham rose up early in the morning, saddled his 
 ass, took two of his young men and his son Isaac with him, 
 cleft wood for the ofiering, and went toward the place which 
 God had pointed out to him. On the third day he saw the 
 place afar off. Then Abraham said unto his young men. Stay 
 ye here with the ass; but I and this lad will go yonder, there 
 to worship, and then to return to you. Abraham took the 
 w^ood of the burnt-offering, laid it upon his son Isaac, took in 
 his hand the fire and the knife, and thus they went both 
 of them together. And Isaac said, My father ! here is the 
 fire and the wood: but where is the lamb for a burnt-offering? 
 Abraham replied: God will provide himself the lamb for a 
 burnt-offering, my son ! Thus they went on together. When 
 they had arrived at the place which God had told him, 
 Abraham built an altar, arranged the wood, bound his son 
 Isaac, and laid him on the altar, upon the wood. Abraham
 
 THE DEATH AND BURIAL OF SARAH. 15 
 
 then stre tolled fortli liis hand, and took tlie knife to slay liis 
 son. But an angel of the Lord called unto him from heaven, 
 and said, Abraham ! Abraham ! He said. Here am I. And 
 he said, Stretch not forth thy hand against the lad, neither do 
 thou anything unto him; for now I know^ that thou fearest 
 God, since thou hast not withheld thy son from me. And an 
 angel of the Lord called from heaven the second time, and 
 said: By myself have I sworn, saith the Lord, because thou 
 hast done this thing, and hast not withheld from me thine 
 only son, that I will bless thee, and multiply thy posterity, 
 as the stars of the heaven, and as the sand which is on the sea 
 shore, so that they shall possess the gate of their enemies, and 
 all the nations of the earth shall bless themselves with them, 
 because thou didst hearken to my voice. And Abraham raised 
 his eyes and beheld a ram entangled in a thicket by his horns :"^ 
 then Abraham went and took the ram, and offered it up for a 
 burnt-offering instead of liis son. Abraham now returned to 
 his young men, they arose, and went together to Beer-sheba, 
 and Abraham settled at Beer-sheba. 
 
 XII. THE DEATH AND BURIAL OF SARAH. 
 
 " There is a time to weep, and a time to laugh ; a time to mom-n, and a time 
 to rejoice." Eccle. iii. 4. 
 
 When Sarah was one hundred and twenty-seven years old, 
 she died in Hebron, in the land of Canaan; and Abraham 
 came to mourn for her, and to weep for her. He arose from 
 before his dead, and went to Ephron, who dwelt amongst the 
 children of Hetli, to purchase of him a field, for a burying- 
 place possession.^ And Abraham bought of Ephron the cave 
 
 1 God is omniscient, and had therefore surely known it previously; but by this 
 trial he wished to make manifest Abraham's indomitable piety, and to assure him 
 of his eternal reward. 
 
 - Perhaps by this predestined occurrence — which to Abraham seemed an acci- 
 dent — the Lord intended to show that he rejects and abhors human sacrifices. 
 Abraham perceived the ram as it were by chance ; and behold ! it served him for 
 an olfering and for an important lesson. Thus it is that an all-wise Providence 
 knows how to regulate tilings. There are many occun-euces in life, looked upon 
 by men as mere accidents ; in the sequel, however, it becomes evident, that they 
 were brought about for definite ends. " For the Lord is a God of knowledge, and 
 by him actions are ordained." 1 Sam. ii. 3. 
 
 ^ The children of Heth, indeed, offered to give him a hurying-place gratuitously, 
 but this he nobly refused. " He that is gi-eedy of gain troubleth his own house ; 
 but he that hateth gifts Uveth happy." Prov. xv. 27.
 
 16 THE FIKST BOOK OF MOSES. 
 
 of Maclipelah, togetlier with tlie field which was before Mamre, 
 in the land of Canaan, for four hundred shekels of silver. 
 After this Abraham buried Sarali, his wife, in the cave of the 
 field of Machpelah, before Mamre, that is Hebron, in the land 
 of Canaan. And thus was the field and the cave therein made 
 sure unto Abraham for a burying-place possession. 
 
 XIII. ISAAC'S MARRIAGE. 
 
 " House and riches are inherited from parents, but a prudent (i. e. a virtuous) 
 wife is a gift from the Lord." Prov. xix. 14. 
 
 Abraham was now advanced in days, and the Lord had 
 blessed him in all things. And he said unto his servant, who 
 ruled over all that he had, I adjure thee by the Lord, the God 
 of heaven and earth, that thou do not take a wife unto my 
 son of the daughters of the Canaanites amongst whom I dwell ; 
 but thou shalt go unto my country, and to my birthplace, and 
 take a wife unto my son Isaac. The servant then said unto 
 him, Perhaps the woman may not be willing to follow me 
 unto this land, must I then bring thy son back unto the land 
 whence thou camest? But Abraham said unto him, Beware, 
 that thou bring not my son thither again. The Lord who 
 took me from my father's house, and from the land of my 
 birth, and who sware to me, saying, To thy seed will I give 
 this land, he will send his angel before thee, so that thou shalt 
 take a wife unto my son from thence : but if the woman should 
 not be willing to follow thee, then shalt thou be clear from 
 this my oath, only bring not my son thither again. And the 
 servant swore to him concerning that matter. He then took 
 ten of the camels of his master, and of all his goods, arose and 
 went to Aram Naharaim (Mesopotamia), unto the city of Nahor. 
 And the camels he made to kneel down without the city, by 
 a well of water, at eventide, at the time of the maidens going 
 out to draw water, and said, Lord God of my master Abra- 
 ham, I pray thee, grant me a happy meeting this day, and 
 show kindness to my master. Behold, I stand here by a well 
 of water, and the daughters of the inhabitants of the city are 
 coming out to draw water. If it come to pass, that the damsel 
 to whom I shall say. Incline, I pray thee, thy pitcher, that I 
 may drink, shall say, Drink, and I will give thy camels drink 
 also, her thou hast appointed for thy servant Isaac; and by her
 
 Isaac's marriage. 17 
 
 I shall know that thou hast shown kindness to my master.' 
 He had scarcely done speaking, when Eebeka came out (she 
 was a daughter of Bethuel, the son of Milcah, who was the 
 wife of Abraham's brother, Nahor), with her pitcher upon her 
 shoulder. The damsel was of fair appearance and was un- 
 married. She went down to the well, filled her pitcher, and 
 came up. And the servant ran to meet her, and said, Let me 
 sip, I pray thee, a little water out of thy pitcher. She said, 
 Drink, my lord; and she hasted, and let down her pitcher 
 upon her hand, and let him drink. Wlien she had given him 
 sufficient, she said, I will also draw for thy camels, until they 
 shall have drank enough. She then hasted, emptied her 
 pitcher into the trough, ran again unto the well, and drew for 
 all his camels. When the camels had done drinking, the man 
 took a golden nose-ring and two golden bracelets, and said, 
 Whose daughter art thou? tell me, I pray, is there in thy 
 father's house room for us to pass the night? She replied, 
 I am a daughter of Bethuel, whom Milcah bare unto Nahor; 
 and she added. We have both straw and provender in 
 abundance, also room to pass the night in. He now gave 
 her the nose-ring and the bracelets. The man then bowed 
 down his head, prostrated himself to the Lord, and said, 
 Blessed be the Lord, the God of my master Abraham, who 
 has not withdrawn his mercy and his truth from my master, 
 having led me in the right way to the house of my master's 
 kinsman. The damsel ran, and told this occurrence in her 
 mother's house. Laban, Rebeka's brother, ran out to the man 
 at the well, and said. Come in, thou blessed of the Lord ! I 
 have prepared the house, and also a place for the camels. 
 Then the man came into the house; the camels were ungirded, 
 straAv and provender were given to them; and to the man 
 they gave water to wash his feet, and the feet of the men that 
 were with him. And food was set before him to eat; but he 
 said, I will not eat until I have told my errand. Then he 
 
 ' A kind and obliging behaviour towards travellers, as well as hospitality 
 generally, was at that time esteemed a particular virtue, for which the nolder and 
 superior families of the pastoral tribes were distinguished, so that the pious and 
 faithful servant, accustomed, from what he had seen at his master Abraham's, 
 to such patriarchal \drtue, could justly hope to discover, by such a sign, the 
 better and more well-bred maid of the family of Abraham, and deem her worthy 
 of his master's son. And, in some respects, things continue so to this day ; at 
 least, a proper and obliging behaviour speaks greatly in favour of a superior 
 education and mental cultiu'e. 
 
 32
 
 18 THE FIRST BOOK OP MOSES. 
 
 (Laban) said, Speak. And he said, I am tlie servant of 
 Abraham, the Lord hath blessed my master abundantly, so 
 that he hath become great; he gave him flocks and herds, 
 silver and gold, bondmen and bondwomen, camels and asses. 
 Sarah, also, my master's wife, bare a son to my master, when 
 she was old; and to him hath he given all that he hath. Now 
 my master adjured me, saying. Thou shalt not take a wife for 
 my son of the daughters of the Canaanites, in whose land I 
 dwell; but thou shalt go unto my father's house, and to my 
 kindred, to take a wife for my son. 1 came this day unto the 
 well, and said, Lord God of my master Abraham, if thou 
 wouldst but prosper my way on which I go, behold, I stand 
 here by the well; if now it come to pass, that the maiden who 
 cometh forth to draw water, and to whom I shall say. Pray let 
 me drink a little water from thy pitcher; and she shall say to 
 me. Drink thou, and I will also draw for thy camels, let her 
 be the woman whom the Lord hath appointed for my master's 
 son. I had not yet ceased to speak "within myself, when lo ! 
 Rebeka came forth, with her pitcher on her shoulder. And 
 having said to her, Let me drink a little, I pray thee, she gave 
 me to drink, and drew for my camels also. Then I bowed 
 down, and worshipped the Lord, the God of my master 
 Abraham, who had led me the right way to take the daugh- 
 ter of my master's brother for his son. And now, if you will 
 act kindly and truly towards my master, tell me ; and if not, do 
 but tell me; that I may turn to the right hand or to the left. 
 Then Laban and Bethuel answered and said: The thing hath 
 proceeded from the Lord; we cannot speak to thee in this 
 matter, either bad or good. Here is Eebeka, take her, and 
 depart, and let her be the wife of thy master's son, as the Lord 
 hath spoken. When Abraham's servant had heard their 
 words, he prostrated himself to the earth, to worship the 
 Lord. And he brought forth jewels of silver, and of gold, 
 and raiment, and gave them to Rebeka; and to her brother 
 and to her mother he gave other precious thmgs. They then 
 did eat and drink, he and the men that were with him, and 
 tarried all night. When they arose in the morning, he said, 
 Send me away unto my master. Then her brother and her 
 mother said. Let the damsel abide with us a year, or ten 
 months; after that she may go. But he said unto them, 
 Delay me not, since God hath prospered my way. They said, 
 We will call the damsel, and ask her herself They called
 
 DEATH OF ABRAHAM, ETC. 19 
 
 Rebeka, and said unto lier, Wilt thou go with this man ? She 
 said, I will go. Thereupon they blessed Eebeka, and said 
 unto her, Our sister ! be thou the mother of thousands and 
 myriads, and may thy seed possess the gate of their enemies. 
 Rebeka then arose, and with her maids followed the man on 
 liis way. Xow Isaac happened to be walking in the field 
 towards evening, when they came in the neighbourhood of his 
 dwelling. And Rebeka said to the servant, What man is this who 
 walketh in the field to meet us? The servant said. It is my 
 master. And she took a veil, and covered herself. The ser- 
 vant then told Isaac all the things that had happened. And 
 Isaac brought Rebeka into the tent of his mother Sarah, and 
 she became his wife: Isaac loved her, and she was to him a 
 consolation after his mother's death. 
 
 XIV. DEATH OF ABRAHAM. CONTINUATION OF THE HISTORY 
 OF ISAAC. JACOB AND ESAU. 
 
 " The just man, who walketh in his integritj', leaveth a blessing to his children 
 after him." Prov. xx. 7. 
 
 The years of Abraham's life which he lived were one hundred 
 and seventy-five. And Abraham died at this advanced age, 
 an old man, and full of years, and was gathered to his people. 
 His sons, Isaac and Ishmael, buried him in the cave of Mach- 
 pelah, in the field which Abraham had purchased of Ephron, 
 and where his wife Sarah was also buried. 
 
 Isaac walked in the ways of his father, and the Lord loved 
 him and blessed him. And Rebeka bore him twin sons ; the elder 
 was called Esau, and the younger Jacob. As the boys grew 
 up, Esau became a cunning hunter, and was much out in the 
 field ; but Jacob was a pious man, abiding in tents.' Isaac 
 loved Esau, because he provided venison for him ; but Rebeka 
 loved Jacob. 
 
 And Isaac dwelt in Gerar, in the land of the Philistines. The 
 Lord was with Isaac; he advanced, and went on increasing, 
 until he grew very great. He had flocks and herds, and many 
 domestics. And Isaac removed from Gerar to Beer-sheba. 
 There the Lord appeared unto him one night, and told him, 
 I am the God of Abraham, thy father; fear not, for I am Avith 
 
 1 " Even a child is known by his doings, whether liis work shall be pm-e and 
 straightforward." Prov. xx. 11.
 
 20 THE FIRST BOOK OF MOSES. 
 
 thee ; T will bless thee, and multiply thy seed, for my servant 
 Abraham's sake. Isaac there built an altar, proclaimed the name 
 of the Lord, and pitched his tent ; and there also his servants 
 dug a well. And Abimelech, the king of the PhiUstines, came to 
 Isaac, together with several of his companions, and Phichol, 
 the chief of his host, to contract an alliance with him. Isaac 
 made them a feast, and they stayed with him over the night. 
 In the morning they swore one to another; Isaac then con- 
 ducted them, and they departed from him in peace. 
 
 Xow Esau hated Jacob, because of the blessing which he had 
 obtained of his father Isaac : for one day, when Isaac had sent 
 Esau out, to hunt some venison for him, and to prepare him a 
 savoury dish of it, in order afterwards to receive the blessing 
 of his aged father before his death, Piebeka dressed two kids 
 of the goats, ordered Jacob, her favourite son, to put on Esau's 
 garments, and to bring the dish to his father, under pretence 
 of his being Esau with the venison. Isaac being old, and his 
 eyes having become dim, so that he could no longer see well, 
 partook of the dish, and blessed Jacob instead of Esau, saying, 
 
 The Lord give thee of the dew of heaven, 
 
 And of the fatness of the earth, 
 
 With plenty of corn and -ttdne : 
 
 People shall serve thee, 
 
 And nations bow down to thee : 
 
 Be lord over thy brethren. 
 
 Thy mother's sons shall bow to thee : 
 
 Cursed be they who curse thee, 
 
 And blessed they who bless thee. 
 
 A\lien Esau returned from the chase, and heard how he had 
 been outwitted, he was bitterly grieved, and his anger was 
 kindled against Jacob, so that he was heard to say. The days 
 of mourning for my father are at hand, — then will I slay my 
 brother Jacob. ^ ^-lien Rebeka was told this, she said to 
 Jacob, Behold, thy brother Esau purposeth kilKng thee : there- 
 fore, my son, obey my voice; arise, and flee to my brother 
 Laban, to Haran ; tarry with him for some time, until thy 
 brother's fury subside ; then will I send, and fetch thee from 
 thence. Isaac also called Jacob, blessed him, charged him, 
 and said, Do not take a wife of the dausrhters of Canaan: 
 
 ' Rude and wrathful though Esau was, yet was he not wanting in Jue respect 
 for his father.
 
 Jacob's journey to haran, etc. 21 
 
 arise, go to Padan Aram, to tlie house of Betliuel, the flither 
 of thy mother, and take thee a Avife from thence, of the 
 daughters of Laban, thy mother's brother. And God Almighty 
 bless thee, and multiply thee, that thou mayest increase and 
 become an assemblage of people. And may he give Abraham's 
 blessing to thee, and to thy seed with thee, that thou mayest 
 possess the land of thy sqjournings, which God gave unto 
 Abraham. 
 
 XV. JACOB'S journey TO HARAN. HIS ARRIVAL AND 
 MARRIAGE THERE. 
 
 GOD PROTECTS THE PIOUS, AND SHOWS HIM THE WAY TO SALVATION. 
 
 Jacob obeyed his father and his mother, departed from Beer- 
 sheba, and went toward Haran. On his way he lighted upon 
 a certain place, and tarried there all niglit, because the sun 
 was set ; he took one of the stones of that place, put it under 
 his head, and lay down there to sleep. And he had a dream : 
 a ladder was set upon the earth, but its top reached to heaven, 
 and the angels of the Lord were ascending and descending on 
 it. And the Lord stood above it, and said, I am the Lord, 
 the God of Abraham thy fiither, and the God of Isaac ; the 
 land whereon thou liest, to thee will I give it and to thy seed. 
 Thou shalt spread abroad to the west, and to the east, to the 
 north, and to the south ; so that in thee and in thy seed shall 
 all the families of the earth be blessed. Behold, I will be with 
 thee ; I will keep thee wherever thou goest, and will bring 
 thee again unto this land ; for I will not forsake thee, but fulfil 
 unto thee all that I have promised thee. When Jacob awoke 
 from his sleep, he said, Verily, the Lord is in this place, and I 
 knew it not. How awful is this place ! this is none other than 
 the house of God, and this is the gate of heaven. In the 
 morning, Jacob rose early, took the stone that he had put 
 under his head, set it up for a monument, and poured oil 
 upon the top of it. And he vowed a vow, and said, If God be 
 with me, and keep me on this way that I am going, and will 
 give me bread to eat, and raiment to put on ;^ and if I return 
 
 ^ The moderation and contented disposition of Jacob. lie prayed only for the 
 most necessary things in life, for bread and raiment, and for the divine pro- 
 tection. This appeared to him sufficient to attain his destiny here below, and to 
 enjoy happiness.
 
 22 THE FIRST BOOK OF MOSES. 
 
 again to my fatlier's house in peace, and tlie Lord will be my 
 protector, then this stone which I have erected for a monument 
 shall become God's house (i. e. dedicated to divine worship), 
 and all that thou shalt give me I will assuredly tithe unto 
 thee. Hereupon Jacob continued his journey to the land east- 
 ward. He looked, and beheld a well in the field, and three 
 flocks of sheep lying by it, for out of that well the flocks were 
 watered ; but there was a great stone upon the mouth of the 
 well ; therefore all the flocks were gathered thither, the stone 
 was then rolled from the mouth of the well, and the sheep 
 watered. And Jacob said unto the shepherds, IMy friends, whence 
 are ye ? and they said, Of Haran are we. He said unto them. 
 Know ye Laban, the son of Nahor ? They said, We do know 
 him. He then said unto them. Is he well ? They said, He is 
 well ; behold, his daughter Eachel is just coming witli the 
 sheep. Rachel was of a goodly figure, and of a fair com- 
 plexion. And while he yet spoke with them, Eachel came with 
 her father's sheep, for she was a shepherdess. Allien Jacob 
 saw her, he drew near, rolled the stone from the well's mouth, 
 and watered the flocks of Laban. And he told Rachel that he 
 was her father's kinsman, namely, Rebeka's son. She ran and 
 told it her father. When he heard the tidings of Jacob's 
 arrival, he ran to meet him, embraced and kissed him, and 
 brought him to his house. And Jacob told Laban all that had 
 happened.^ Wlien Jacob had been with him for a month, 
 Laban said unto him. Is it because thou art my kinsman that 
 thou shouldst serve me for nought ? tell me, what shall be thy 
 wages? But Jacob loved Rachel, and he said, I will serve thee 
 seven years for thy youngest daughter, Rachel. And Laban 
 replied. Better I give her to thee than to another, abide then 
 with me. Hereupon Jacob served for Rachel seven years ; 
 but they seemed unto him as a few days, in his love to her. 
 "Wlien the time had expired, Laban assembled all the people 
 of the place, and made a feast. But he gave Jacob his eldest 
 daughter, Leah, for a wife, and his bondwoman, Zilpah, he 
 gave her for a maid. And Jacob said to Laban, Was it not 
 for Rachel I have served thee ? Wherefore then hast thou 
 deceived me? Laban repHed and said. In our place we are not 
 in the habit of giving away the younger before the elder. 
 
 ' Viz. : what had occurred in the family, and what had occasioned his journey 
 to Haran.
 
 Jacob's seceet departure, etc. 23 
 
 When the wedding week shall he past, thou shalt have this 
 one also, for the servitude wliich thon shalt serve with me 
 seven other years. And Jacob consented. Wlien, therefore, the 
 wedding week of Leah had expired, Laban gave him also his 
 daughter Rachel for a wife, and Bilhah, his bondwoman, he 
 gave her for a maid.' Leah bore unto Jacob six sons, viz. 
 Reuben, Simeon, Levi, Judah, Issachar, and Zebulun ; and a 
 daughter, whose name was Dinah. Zilpah, Leah's maid, bore 
 him two sons. Gad and Asher. Bilhah, the maid of Rachel, 
 bore him also two sons, Dan and Naphtali. And Rachel, too, 
 bore unto him a son, who was called Joseph. 
 
 XVI. JACOB'S SECRET DEPxVRTURE. LABAN'S PURSUIT AFTER 
 HIM. RECONCILIATION AND AMICABLE FAREWELL SCENE. 
 
 "When a man's ways please the Lord, he maketh even his enemies to be at 
 peace vritli him." Prov. xvi. 7. 
 
 Jacob served Laban as shepherd other six years, for the cattle 
 which was his reward. And Jacob increased exceedingly, 
 and had much cattle, bondmen and bondwomen, camels and 
 asses. But he heard the words of Laban's sons, who said, 
 Jacob hath taken away all that was our father's ; and of that 
 which was our father's hath he acquired all this wealth. Jacob 
 also noticed the countenance of Laban, that it was not toward 
 him as before. The Lord said unto Jacob, Return unto the 
 land of thy father's, and to thy kindred, and I will be with 
 thee. And Jacob did as the Lord had told him. He arose, set 
 his sons and his wives upon camels, and carried away all his 
 cattle, and all his goods, which he had acquired in Padan 
 Aram, to go to Isaac, his father, in the land of Canaan ; for 
 Laban was gone to shear his sheep, and so Jacob succeeded in 
 making his escape, and he turned toward Mount Gilead. 
 When Laban was told that Jacob was fled, he pursued him, 
 and overtook him. And Laban said to Jacob, Wherefore 
 didst thou abscond secretly, and carry away my daughters Hke 
 captives taken in war ? Why didst thou not tell me, that I 
 might have sent thee away with mirth and with songs, with 
 tabret and with harp ? But now thou hast not even suffered 
 
 1 Accorfling to the then prevailing custom of the age and the countn-, a man 
 was permitted to have more than one wife.
 
 24 THE FIRST BOOK OF MOSES. 
 
 me to kiss my sons and my daugliters ; behold, tliou hast acted 
 foolishly. Jacob answered and said to Laban, Because I was 
 afraid thovi wouldst by force take thy daughters from me. I 
 have now been twenty years in thy house ; I served thee four- 
 teen years for thy two daughters, and six years for thy cattle. 
 That which was torn I brought not unto thee, I bore the loss 
 of it ; and that which was stolen thou didst require of me. 
 By day the heat consumed me, and the frost by night ; and 
 my sleep departed from mine eyes: but thou didst, never- 
 theless, alter my wages ten times. Unless the God of my 
 father, the God of Abraham, and the revered One of Isaac, had 
 been with me, surely thou hadst now sent me away empty. 
 God hath seen mine affliction, and the labour of my hands, 
 and hath decided. Laban answered and said unto Jacob, 
 The daughters, the sons, the cattle, and all that thou seest, are 
 mine ; but what can I now do to my daughters, or unto 
 their children, whom they have borne ? Come, let us make a 
 covenant (of brotherhood), I and thou, and let it be for a 
 witness between me and thee. And they erected a monument 
 of stones upon Moimt Gilead. Then Jacob slaughtered a 
 beast, and invited Laban and his kinsmen to a repast. They 
 partook of it, and tarried over night on the mount. The 
 morning after, Laban rose early, kissed his grandsons and 
 daughters, and blessed them ; he then departed and returned 
 to his home. 
 
 XVII. THE NAME OF ISKAEL. RECONCILIATION OF JACOB 
 AND ESAU. 
 
 HUMILITY AND GRATITUDE TOWARDS GOD. FRATERXAL LOVE. 
 
 Jacob sent messengers before him to his brother Esau, unto 
 the land of Seir, in the plain of Edom. And commanded 
 them to tell Esau, Thus hath thy servant Jacob said: With 
 Laban have I sojourned until now, and there acquired con- 
 siderable property: I now send to tell my lord, that I may 
 find grace in thy sight. The messengers returned, and said to 
 Jacob, We came to thy brother, to Esau, and also he cometh 
 to meet thee, having four hundred men with him. Jacob was 
 greatly afraid and distressed ; and he prayed, and said, God 
 of my father Abraham, and of my father Isaac, Lord, who 
 saidst to me, Return unto thy country and kindred, and I will
 
 THE NAME or ISRAEL, ETC. 25 
 
 deal well with thee : I am too unworthy of all the mercies and 
 truth which thou hast done unto thy servant ; for with my 
 staff only I passed over this Jordan, and now I am become 
 two camps. deliver me, I pray, from the hand of Esau, for 
 I fear him, lest he come and slay me, mother with children. 
 He stayed there that night, and took from the cattle he had 
 with him a rich present for his brother Esau, namely: two 
 hundred she-goats, twenty he-goats ; two hmidred ewes, and 
 twenty rams; thirty milch camels, with their foals; forty cows, 
 and ten bulls; twenty she-asses, and ten asses. All these he 
 divided into herds, sent them on with the shepherds before 
 him, and commanded the foremost to say. This is a present 
 sent unto my lord Esau, and thy servant Jacob himself followeth 
 behind us. Thus he commanded the second and the third 
 shepherd: for he said, I will appease his anger with the 
 present that goeth before me, and afterwards I will see his 
 face ; perhaps he will receive me the more favourably. Thus 
 the present went on before him, but he stayed that night in 
 the camp. And he arose that night, and conducted his wives, 
 his children, and all that he had, over the brook Jabbok. 
 Jacob remaining thus alone, a man' wrestled with him until 
 the rising of the morning dawn, but he could not prevail 
 against him. In the struggle, however, Jacob's thigh was 
 sprained ; the man then said, Let me go, for the morning 
 dawn ariseth. Jacob said, I will not let thee go unless thou 
 bless me. He then said unto him. What is thy name? And he 
 said, Jacob. And he said. Thy name shall no longer be called 
 Jacob but also Israel ; for thou hast contended with a God- 
 like being, and with men,^ and hast prevailed. Then Jacob 
 asked him and said. Tell me, I pray thee, thy name. And he 
 said. Wherefore dost thou ask after my name ? And he blessed 
 him there. Jacob called the place Peniel (divine countenance), 
 for (said he) I have seen a God-like being face to face, and my 
 life was preserved. Therefore the children of Israel eat not of 
 the nerve Nashe, which is upon the hollow of the thigh, ^ unto 
 this day, because he struck the hollow of Jacob's thigh. 
 
 • An angel, as we learn from the sequel.. 
 
 ' The original signification of the word 7N"1{J'''. 
 
 •* This gave rise to the prohibition (Gen. xxxii. 33) of eating from the hind 
 quarters of oxen and sheep, imless previously prepared in a peculiar manner l)y 
 one whom the higher rehgious functionaries have specially instructed and 
 authorised for the purpose. 
 
 4
 
 26 THE FIKST BOOK OF MOSES. 
 
 When Jacob raised his eyes he saw Esau was coiiiing, with 
 four hundred men. He passed on before the women and the 
 children, and bowed himself to the ground seven times, in 
 drawing- near to his brother. But Esau ran to meet him, 
 embraced him, fell on his neck, and kissed him ; and they 
 wept.^ And Esau raised his eyes, and beholding the women and 
 the children, he said. Who are these with thee ? He said. These 
 are the children which the Lord hath graciously given thy 
 servant. Then the women and the children approached and 
 bowed down. And Esau said, What meanest thou by all that 
 drove which I met ? Jacob answered, These are to find grace 
 in the sight of my lord. Esau said, I have plenty, my brother; 
 keep to thyself what thou hast. But Jacob said. Nay, if I 
 have found grace in thy sight, then receive my present at my 
 hand ; for therefore have I seen thy face, as though I had seen 
 the face of a god-like being,- and thou didst accept me. Take, 
 I pray thee, my present that was brought to thee, because I 
 have every thing. So he urged him, and Esau took it. Esau 
 returned that day on his way to Seir ; but Jacob journeyed to 
 Succoth, built for himself a house, and made booths for his 
 cattle ; therefore the name of the place is called Succoth 
 (booths). Thus Jacob came safely to the city of Shechem, in 
 the land of Canaan, and there bought part of a field. 
 
 XVIII. DINAH. THE DEATH OF RACHEL AND ISAAC. 
 
 " The seducing mouth is a deep pit ; the abliori'ed of the Lord fall into it." 
 Prov. xxii. 14. 
 
 Dinah, the daughter of Leah, went out to see the daughters 
 of the land. And when Shechem, the son of Hamor the 
 Hivite, prince of the country, saw her, he took her, and 
 retained her with him. And he became attached to Dinah, 
 the daughter of Jacob ; he loved the damsel, and spake kindly 
 to her. And Shechem spake unto his father Hamor, saying. 
 Get me this young maiden for a wife. Now Jacob had heard 
 what had happened to Dinah ; but his sons were with the 
 
 ' The better qualities of man often do not appear until an opportunity arrives. 
 It is not the rude, revengeful Esau, but the tender brother whom we here behold. 
 All hatred lias disappeared. 
 
 - Having found thee the affectionate, comforting brother, instead of the hostile, 
 and threatening Esau.
 
 DIXAH, ETC. 27 
 
 cattle in the field, therefore lie remained silent until they came 
 home. And Hamor, the father of Shechem, went out unto 
 Jacob to speak to him, regarding his daughter. AA^ien the 
 sons of Jacob came from the field, and heard the matter, they 
 were much grieved and very wroth ; and they said, It would 
 be an infamy for us to give our sister to a heathen, such ouglit 
 not to be done. And they contrived a scheme, by which they 
 feigned to consent to the marriage of Shechem with their 
 sister. And on the third day, when they knew that they could 
 overcome the city, Simeon and Levi, brothers of Dinah, took 
 each his sword, and surprised the city, which thought itself 
 secure, and slew all the males, and plundered the city, and 
 took the herds, with all that was in the field. Also Hamor, 
 and Shechem his son, they slew with the edge of the sword ; 
 and took Dinah out of Shechem's house, and left the place. 
 Then Jacob said to Simeon and Levi, Ye have troubled me, 
 by rendering me abhorred by the inhabitants of the land, the 
 Canaanites and Perizzites ; seeing that I have but few men , 
 they will gather themselves against me and slay me, so that 1 
 shall be destroyed, I and my house. And they said. Should 
 he deal with our sister as with a harlot ? ' 
 
 God appeared unto Jacob when he came from Padan Aram, 
 and blessed liim. He said unto him, Thy name shall not be 
 called any more Jacob, but Israel shall henceforth be thy 
 name. Thus he called his name Israel.^ The Lord also said 
 unto him, I am God Almighty ; thou shalt increase and mul- 
 tiply, numerous nations shall come of thee, and kings descend 
 from thee. And the land which I gave Abraham and Isaac I 
 will give to thee, that is, to thy posterity. Jacob erected a 
 
 • Such were the dreadful consequences of a desire to please, and of the im- 
 moral conduct of Dinah. A whole town was desolated, and many hundreds of 
 innocent people were slain by the sword of the wrathful brothers, who vented 
 theh" rage in taking an unsparing revenge upon the whole place, where their 
 sister had been dishonoured. The purity of morals of their house and tribe they 
 would not suffer to be violated with impunity. Dinah was gone abroad to be seen ; 
 such is not the conduct of the good and chaste maiden, who should stay at home 
 with her parents and attend to her domestic duties, and not create an opportunity 
 for temptation to evil, by improperly roaming about, in order to see and be seen. 
 Dinah's punishment was bitter and severe. She brought soitow and woe upon 
 herself and her family, and caused the shedding of innocent blood, and many 
 other crimes. " A bad daughter causeth father and mother to be hated, and 
 whoever looketh at her hateth her." Su'ach. 
 
 2 A confirmation of the blessing (already mentioned above) which he had 
 received from the angel.
 
 28 THE FIRST BOOK OF MOSES. 
 
 monument of stone in the place where the Lord had appeared 
 unto him, and poured oil over it. As he was journeying 
 with his family from Beth-el toward Ephrath, Rachel bore 
 him a son ; she was in hard labour, and died. Dying, she 
 called her son Ben-oni (son of pain), but Jacob called him 
 Benjamin (son of age). Thus died Rachel ; she was buried in 
 the way to Ephrath, now called Beth-lehem. Jacob erected 
 a monument upon her grave : this is the monument of Rachel's 
 grave unto this day. Jacob now came with his wives, his 
 twelve sons, and his daughter Dinah, as well as with all his 
 goods which he had acquired in Padan Aram, to his father 
 Isaac in Hebron, which is in the land of Canaan. When Isaac 
 was a hundred and eighty years of age he died, being old and 
 full of days, and was gathered unto his ancestors. His sons 
 Esau and Jacob buried him in the cave of Machpelah, which 
 is near Hebron. 
 
 XIX. JOSEPH'S BRETHREN ARE JEALOUS OF HIM. THEY FORM 
 HOSTILE INTENTIONS AGAINST HIM, AND SELL HIM. 
 
 TALKATIVENESS AND TALE-TELLING ARE BAD HABITS: ENVY LEADS TO HATRED 
 AND WICKED DEEDS. 
 
 Jacob now dwelt in tlie land of Canaan. The following are 
 the adventures of Joseph: — Joseph, being seventeen years of 
 age, was feeding the flock with his brethren, and was as a lad, 
 with the sons of Bilhah and of Zilpah, his father's wives : but 
 Joseph brought their father all kinds of evil reports regarding 
 them.' Now Israel loved Joseph more than all his children, 
 because he was the son of his old age ; and he made him a coat 
 of various colours. When his brethren saw that their father 
 loved him more than any of his brethren, they hated him, and 
 could not speak unto him peaceably. And Joseph once had a 
 dream, and told it to his brethren, saying to them. Hear, I 
 pray you, this dream which I have dreamed. Behold, it was 
 as if we were binding sheaves in the field, and as if my sheaf 
 arose, and stood upright, while your sheaves stood around, and 
 bowed down to my sheaf Then his brethren said unto him. 
 Dost thou think thou shalt reign over us as king ? or have 
 
 1 Probably not ^vith an evil design, that is, with a view to slander ; neverthe- 
 less, he drew down upon himself hatred and hostility. Let this be a warning 
 for us, and teach us to be silent where we cannot say anything good.
 
 Joseph's brethren are jealous of him, etc. 29 
 
 dominion over us? So tliey hated him still more for his dreams 
 and for his words. He dreamed yet another dream, and told 
 it to his brethren, and said, Behold, it was as if the sun, the 
 moon, and eleven stars, were bowing down to me. His father 
 rebuked him, and said, What dream is this that thou hast 
 dreamed ? Shall we, I, thy mother, and thy brethren, come to 
 bow down ourselves to thee to the earth? And his brethren 
 became jealous of him, but his father preserved the thing in his 
 memory. One day, his brethren being gone to feed their 
 father's flock in Shechem, Israel said unto Joseph, Go, I pray 
 thee, see whether it be well with thy brethren, and with the 
 flocks, and bring me word again. He said, I am ready ; and 
 he left his father to go to Shechem. On his way, a man found 
 him, as he was straying in the field; the man asked him, A^Hiat 
 seekest thou ? He said, I seek my brethren ; pray, tell me, 
 where they are feeding their flocks. The man replied. They 
 are departed hence ; for I heard them say, Let us go to Dothan. 
 Then Joseph went after his brethren, and found them in 
 Dothan. When they descried him at a distance, they com- 
 plotted against him, to slay him. And they said to each other, 
 Behold, there the dreamer cometh. Now come, let us slay 
 him, and cast him into one of the pits, and we will say, Some 
 wild beast hath devoured him ; we shall then see what will 
 become of his dreams. Wlieu Reuben heard this, he delivered 
 him out of their hands, saying. Let us not kill him. And he 
 also said to them, Shed uo blood ; cast him into the pit that is 
 in the wilderness, but lay no hand upon him. This he said in 
 order to deliver him out of their hands, and to bring him back 
 to his father. When Joseph was come unto his brethren, they 
 stripped him of his coat, namely, the coat of varioiis colours he 
 had on, took him, and cast him into a pit. Then they sat 
 down to eat ; and lo ! a caravan of merchants came passing by, 
 with camels laden, to go down to Egypt. And Judah said 
 unto his brethren. What profiteth it that we slay our brother, 
 and conceal his blood ? Come, let us sell him to these mer- 
 chants, and let not our hand be upon him ; for he is still our 
 brother, our flesh: and his brethren obeyed him. They drew 
 Joseph out of the pit, and sold him to the merchants for twenty 
 pieces of silver. When Reuben returned unto the pit, and 
 found Joseph no longer in it, he rent his clothes, returned 
 unto his brethren, and said. The lad is not here; and I, whither 
 
 shall I go? The brethren took Joseph's coat, and having killed 
 
 42
 
 30 THE FIRST BOOK OF MOSES. 
 
 a kid of the goats, tliey dipped tlie coat in the blood ; and 
 sent the coat of various colours, and brought it to their father, 
 saying, This have we found, know now whether it is thy son's 
 coat or not.^ He recognised it, and said. It is my son's coat, 
 a ferocious beast hath devoured him ; Joseph hath been torn in 
 pieces. Then Jacob rent his garments, put sackcloth upon his 
 loins, and mourned for his son a long time. All his children 
 came to comfort him ; but he refused to be comforted, and said, 
 I will go down into the grave unto my son, mourning. Thus 
 his father bewailed him. 
 
 XX, JOSEPH IS BROUGHT DOWN TO EGYPT, AND SOLD FOR 
 A SLAVE. 
 
 The fear of the Lord guards against sin. A pure, guiltless conscience affords 
 soothing consolation in times of trouble, and renders the most disagreeable 
 condition supportable. 
 
 Joseph was meanwhile brought down to Egypt ; and Potiphar, 
 an officer of Pharaoh, and captain of the body-guard, had 
 bought him of the merchants, who had brouo-lit him down 
 thither. The Lord was with Joseph, and whatsoever he did 
 in the house of his master the Egyptian, the Lord caused to 
 prosper in his hands. When his master saw this, Joseph found 
 favour in his sight, and he appointed him overseer over his 
 house ; and all that he had he entrusted to him. And the 
 Lord blessed the house of the Egyptian for Joseph's sake, so 
 that the blessing of the Lord became visible upon all that was 
 his, both in the house and in the field. Xow Joseph was a 
 comely person, and well favoured. And it happened, that one 
 day his master's wife wished to entice him to a bad action ; but 
 he refused, and said, Behold, my master hath confided to me all 
 that he hath in the house, and hath not withheld any thing 
 from me ; how then should I commit this great wickedness, 
 and sin against God ? As she, however, continued to make 
 attempts at seducing him, and as he would not hearken unto 
 her, she spoke unfavourably of him to the men of the house. 
 
 ^ Thus does one vice lead to another: here we have first, jealousy; then, hatred; 
 then, design of murder and cruelty towards a brother ; and then, falsehoods, which 
 overwhelm the aged father with grief. " Beware of the first step to sin. In- 
 chnation and passion hurry thee imperceptibly on, and hire thee into ruin."
 
 JOSEPH IS BROUGHT DOWN TO EGYPT, ETC. 31 
 
 And when his master was come home, she traduced Joseph 
 in his ears, and accused him falsely. When the master heard 
 the words of his wife, his wrath was kindled. And he took 
 Joseph, and put him into the prison, the place where the 
 king's prisoners were confined. But the Lord was with 
 Joseph,^ and showed him mercy, and gave him favour in the 
 sight of the keeper of the prison. This keeper committed to 
 Joseph's care all the prisoners that were in the prison ; and 
 whatsoever they did there, he directed to be done. The keeper 
 looked not to any thing that was under his care, because the 
 Lord was with him ; and that which he did, the Lord caused 
 to prosper. 
 
 It happened about the same time, that the chief butler and 
 the chief baker offended their lord, the king of Egypt. Pharaoh 
 was wroth against these two officers, and had them put into 
 the prison, in which Joseph was confined ; and the latter was 
 appointed to wait upon them. When they had been a year in 
 custody, they both dreamed a different dream in the same 
 night. And when Joseph came to them in the morning, he per- 
 ceived that they were in trouble; and he asked them. Why are 
 your countenances so sad to-day ? They replied. We have had 
 a dream, but there is none to interpret it. Then Joseph said. 
 Do not interpretations belong to God ? tell me the dreams, I 
 pray you. Hereupon the chief butler told his dream, and said. 
 In my dream, it was as if a vine appeared before me ; and on 
 the vine were three branches ; they seemed to bud, and to 
 shoot forth blossoms, and the clusters thereof became ripe 
 grapes. And Pharaoh's cup was in my hand ; I took the 
 grapes, and pressed them, and put the cup into Pharaoh's 
 hand. Then Joseph said unto him, This is its interpretation : 
 The three branches are three days ; within three days shall 
 Pharaoh lift up thine head, and restore thee to thy office. 
 And thou shalt deHver Pharaoh's cup into his hand in the 
 
 ^ Tnie %-irtue is not overcome by any calamity, nor discouraged by any danger; 
 nay, it even acquires fresh vigour after everj' temptation resisted, and sliines with 
 increased lustre within the soul that harbours it : thus, resembling gold, which 
 not only is not destroyed by fire, but issues from it with a greater brightness. 
 And thus was it with Joseph : with that tranquiUity of mind, which is the result 
 of conscious innocence, he bears cheerfully the transition from a happy state 
 to a dungeon; hut the Lord was with him: for the Lord loves his pious fol- 
 lowers, and protects them. Hence the prison became unto Joseph tlie friendly 
 dwelhng of peace and useful activity; and, strange enough, the preparation for 
 his happiness, and for the highest dignities.
 
 32 THE FIRST BOOK OF MOSES. 
 
 same manner as at first, when thou wast his butler. Therefore, 
 if thou wilt remember me, when it shall be well with thee, 
 pray show kindness unto me, and make mention of me unto 
 Pharaoh, so that thou bringest me out of this house : for, 
 indeed, I was stolen away from the land of the Hebrews, and 
 here also I have done nothing for which they should put me 
 into a dungeon. When the chief baker saw that he had inter- 
 preted the dream for good, he said to Joseph, In my dream it 
 appeared to me as if three wicker baskets were on my head ; 
 in the uppermost basket there was of all manner of food for 
 Pharaoh, pastry work ; and the birds were eating them out of 
 the basket upon my head. Joseph answered and said. This is 
 its interpretation : the three baskets are three days ; within 
 three days shall Pharaoh lift up thy head from off thee, and 
 shall have thee hanged on a tree, where the birds shall eat thy 
 flesh from off thee. On the third day, being the day on which 
 Pharaoh was born, he made a feast unto all his servants ; on 
 which occasion he reinstated the chief butler in his office, but 
 the chief baker he hanged, as Joseph had interpreted to them ; 
 yet, the chief butler did not remember Joseph, but forgot 
 him entirely. 
 
 XXI. JOSEPH IS LIBERATED FROM PRISON, AND PROMOTED TO 
 HIGH DIGNITIES. 
 
 " He that pursueth righteousness and mercy, findeth long life, righteousness, 
 and honoui-." Prov. xxi. 21. 
 
 Two years after these events, Pharaoh also had a dream. He 
 dreamed he stood by the river ; and from the river there came 
 up seven kine, goodly in appearance, and fat in flesh, and fed 
 in the reed grass: and seven other kine came up after them 
 from the river, bad in appearance, and lean in flesh, whicli 
 devoured the better kine ; whereupon he awoke. And he 
 slept and dreamed a second time ; and it was as if seven ears 
 of corn came up on one stalk, rank and good ; and seven ears, 
 thin and parched by the east wind, sprung up after them, and 
 swallowed the seven full ears ; whereupon Pharaoh awoke. 
 The following morning his mind was uneasy. And he sent 
 for all the wise men of Egypt, and told them his dream; 
 but none knew how to interpret it. Then spake the chief 
 butler to Pharaoh, and said. My transgression do I call to mind
 
 JOSEPH IS LIBERATED EROM PRISON, ETC. 33 
 
 this day. Pliaraoli was once wrotli -with his servant, and 
 placed me and the chief baker in custody. We each dreamed 
 a dream in one night. And there was with us a Hebrew 
 youth, servant to the captain of the body-guard ; we related 
 our dreams unto him, and he interpreted them unto us. And 
 as he had interpreted, so did it come to pass; me they replaced 
 in my office, and him they hanged. Then Pharaoh sent to the 
 prison for Joseph. And he shaved himself, changed his raiment, 
 and appeared before Pharaoh. And Pharaoh said to Joseph, I 
 have dreamed a dream, and none knoweth how to interpret it; 
 but I have heard say of thee, that thou understandest a dream 
 to interpret it. Joseph answered Pharaoh, and said, Far from 
 me, but God will give an answer of peace to Pharaoh.' 
 Pharaoh now told Joseph his dream. And Joseph said to 
 Pharaoh, The seven goodly kine denote seven years, and the 
 seven good ears also denote seven years ; the two dreams are 
 only one. And the seven bad kine, as well as the seven thin 
 ears, denote seven years of famine. Behold, there will come 
 seven years of great abundance in the whole land of Egypt ; 
 but there will arise, immediately after them, seven years of 
 famine, so that all the abundance of the land of Egypt shall be 
 forgotten. Let Pharaoh then select a man discreet and wise, 
 and set him over the land of Egypt, that he may store up 
 provision in the years of plenty, lest the land perish in the 
 seven years of famine. This thing pleased Pharaoh, and all 
 his servants. And Pharaoh said to his servants. Can we, 
 indeed, find a man like this, in whom is the Spirit of God ? 
 And to Joseph he said, Since God hath made known all this 
 unto thee, there is none so discreet and wise as thou art ; thou 
 shalt be appointed over my house, and according to thy word 
 shall all my people be guided, only in the throne will I be 
 greater than thou. He then drew off his ring from his hand, 
 and put it upon Joseph's hand, arrayed him in vestures of fine 
 linen, and put a gold chain around his neck ; he also let him 
 ride in a state carriage, and they proclaimed before him, Bend 
 the knee : thus did he set him over the whole land of Egypt. 
 Pharaoh called Joseph's name Zaphnath Paaneah (i. e. the 
 revealer of secrets) ; and gave him to wife Asenath, the daugh- 
 
 1 This is the language of a nohle modesty and piety, far from all boasting and 
 self-sufficiency. " The Lord, to whom all secrets are manifest, will answer 
 Pharaoh, through me ; but I alone cannot do it."
 
 34 THE FIRST BOOK OF MOSES. 
 
 ter of a priest of On. Joseph was then thirty years of age. 
 He now made a tour over the whole land of Egypt, and every- 
 where heaped up grain as the sand of the sea, exceedingly 
 much, and laid iip stores in the cities. And Asenath bore unto 
 Joseph two sons, the first-born of whom he called jNLinasseh, 
 and the other Ephraim. 
 
 When the seven years of plenty were ended, the seven years 
 of famine began to come, according as Joseph had said. Now 
 the famine was in all countries, but in the whole land of Egypt 
 there was bread. The people cried unto Pharaoh for bread ; 
 but Pharaoh said to all the Egyptians, Go unto Joseph, what 
 he saith to you, do. And Joseph opened all the storehouses, 
 and sold unto the Egyptians. And all countries in the vicinity 
 came to Egypt, to Joseph, to buy corn, because the famine 
 was grievous in the land. 
 
 XXII. JOSEPH'S BRETHREN IN EGYPT. 
 
 TRIAL. REPENTANCE. 
 
 " He that covereth his sius, shall not prosper; but whoso confesseth and for- 
 saketh (his sins) shaU have mercy." Prov. xxviii. i3. 
 
 When Jacob heard that there was corn to be sold in Egypt, 
 he said unto his sons, Go down to Egypt, and buy for us from 
 thence, that we may live and not die. And Joseph's ten 
 brethren went doAvn to Egypt to purchase corn; but Benjamin, 
 Joseph's brother, Jacob sent not with his brethren; for he said, 
 Perhaps an accident may happen to him. Thus the sons of 
 Israel came to Egypt to buy corn, amongst other comers. 
 And they came before Joseph, and prostrated themselves before 
 him to the ground. Joseph recognised them, but they recog- 
 nised not him. And he feigned himself a stranger to them, 
 spoke harshly unto them, and said. Whence come ye ? And 
 they said. From the land of Canaan, to buy food. Joseph 
 continued, and said, Ye are spies ; ye are come to see the 
 nakedness of the land. They replied, Nay, my lord, thy ser- 
 vants have come only to purchase food. We, thy servants, 
 are all the sons of one man in the land of Canaan; the youngest 
 is now with our father, and one is no more. Joseph said to 
 them, It is as I have spoken unto you, saying. Ye are spies. 
 By this shall ye be proved: by the life of Pharaoh ye shall not 
 go hence unless your younger brother come hither. Send one 
 of you, and let him fetch your brother ; and ye shall be kept
 
 JOSEPH S BRETHREN IN EGYPT. 35 
 
 in prison, that your words may be proved, whether there be 
 truth in you ; for if not, by the Hfe of Pharaoh, ye are spies. 
 Hereupon they were put into custody for three days. And on 
 the third day, Joseph said unto them. This do that ye may 
 live; I fear God. If ye be honest men, let one of your brethren 
 be confined in prison ; but ye go home, and take corn for the 
 famine of your houses. Then bring your youngest brother 
 unto me, that your words be verified, and that ye die not. And 
 they said to each other. Verily, we are guilty because of our 
 brother, for we saw the anguish of his soul when he implored 
 us, and we would not hear, therefore hath this distress befallen 
 us. Reuben answered them and said. Did I not then tell you, 
 when I said. Sin not against the child ; but ye would not hear, 
 and now his blood is required. Now, they knew not that Joseph 
 understood them, for he spoke unto them through an interpreter. 
 He turned away from them, and wept.' He then returned and 
 spoke with them, took Simeon^ from them, and bound him 
 before their eyes. Joseph commanded to fill their vessels with 
 corn, also to restore the money of each into his sack, and to 
 give them provision for the way: and thus did he unto them. 
 And they loaded their corn on their asses, and departed. And 
 they came unto their father Jacob, unto the land of Canaan, 
 and told him all that had occurred unto them. When they were 
 emptying their sacks, every man had his bundle of money in 
 his sack. They saw the bundles, and were terrified, and said 
 to each other. What is this that God hath done unto us ? But 
 when they also reported that they had been commanded to 
 bring their youngest brother before the man, down to Egypt, 
 Jacob, their father, said unto them.. Ye will deprive me of my 
 children ; Joseph is no more, Simeon is no more, and now ye 
 will also take Benjamin ; all these misfortunes befall me. But my 
 son shall not go down with you ; for his brother is dead, and 
 he alone is left ; if now mischief should befall him on the way, 
 ye would bring down my hoary head with sorrow to the grave. 
 
 ' Their repentant confession moved his tenderness so strongly, that the noble 
 brother, full of fraternal affection, could not refrain from shedding tears of sym- 
 pathy. Hence it is evident, that his conduct towards his brothers was by no 
 means dictated by designs of vengeance; but it seemed to him necessary to test 
 their sentiments, in order to discover, whether they really repented of their mis- 
 deed towards him, and whether they were truly attached to their aged afflicted 
 father, as well as to their younger brother. 
 
 - Probably, as Simeon had once treated him most harshly and inimically, he 
 now had to sustain a more severe trial.
 
 XXIII. JOSEPH'S BROTHERS A SECOND TIME IN EGYPT. 
 
 SECOND TRIAL. BENJAMIN. 
 
 " As silver is tried in the cauldron, gold in the furnace, so man according to the 
 worth of what he praiseth." Prov. xx^-ii. 21. 
 
 Meanwhile the famine was still grievous in the land. And 
 when they had consumed the food which they had brought 
 from Egypt, their father said unto them, Keturn and buy us a 
 Uttle food. Then Judah answered. If thou sendest not our 
 brother with us, we cannot go down, for the man warned us, 
 and said, Ye shall not behold my face unless your brother be 
 with you. Send the youth with us, and we will arise and go, 
 that we live and die not, we as well as thou, and our children. 
 I will be surety for him ; at my hand shalt thou demand him : 
 if I return him not unto thee, I will have sinned to thee all 
 my days. Then spake Israel their father unto them, Since it 
 must be so, do this : take of the best fruit of the land in your 
 vessels, and carry down a present to the man, a little balm, a 
 little honey, spices and laudanum, pistachio nuts and almonds. 
 And take double money with you, namely, the money also 
 that was put into your sacks ; perhaps it was an oversight. 
 Your brother also take; arise, and return to the man. And 
 God Almighty grant you mercy before the man, that he may 
 dismiss your other brother and Benjamin ; but I, if I am to be 
 bereaved of my children, be I bereaved of them. The men 
 took the present, and double the money, arose, and went down 
 to Egypt, and came before Joseph. Joseph ordered his steward 
 to conduct the men into his house, and to prepare a meal, for 
 (said he) they shall dine with me at noon ; but when the men 
 were brought into Joseph's house, they were much afraid, on 
 account of the money which they had found in their sacks ; 
 indeed, they thought they would be surprised and attacked, 
 their asses would be taken from them, and themselves made 
 bondmen. And they spoke unto the steward and said. Pardon, 
 my lord, when on our return we came to the inn, we opened 
 our sacks, and found, each of us, his purchase-money at the 
 mouth of the sack. This we have brought back with us, as 
 well as other money to purchase food: we know not who put 
 our money into our sacks. He answered. Be of good courage, 
 fear ye not; your God, and the God of your fathers, gave you 
 a treasure in your sacks ; your money I received. He then
 
 Joseph's brothers a second time in egypt. 37 
 
 brought out Simeon unto tliem. The man brought them water 
 to wash their feet, and also gave provender to their asses. 
 They, meanwhile, prepared the present against Joseph's arrival 
 at midday ; for they had heard that they were to dine there. 
 When Joseph came home, they brought him the present, and 
 bowed themselves to him to the ground. And he inquired after 
 their welfare, and further said, Is your old father well, of whom 
 you spoke ? Is he yet alive ? They answered. Thy servant, our 
 father, is well, he is yet ahve ; they again bowed and prostrated 
 themselves. He lifted up his eyes, and beheld his brother 
 Benjamin, his mother's son, and said. Is not this your younger 
 brother, of whom you spoke to me ? And he further said, Be 
 God gracious unto thee, my son. Joseph hastened away, for 
 his tenderness was excited towards his brother. And he entered 
 the inner chamber, and wept there. He then washed his face, 
 went out and restrained himself, and said. Serve up the pro- 
 visions. They served up for him alone, for them alone, and 
 for the Egyptians that dined with him also alone, because the 
 Egyptians deemed it an abomination to eat with the Hebrews. 
 They Avere told to sit down before Joseph, the first-born 
 according to his seniority, and the youngest according to his 
 youth. And the men wondered at this to each other. They 
 drank, and were intoxicated at his house. But Joseph com- 
 manded his steward, and said, Fill the men's sacks with food, 
 as much as they are able to carry, and put every man's money 
 at the mouth of his sack, and my silver cup put at the mouth 
 of the sack of the youngest. He did according as Joseph had 
 spoken. When morning dawned, the men were dismissed, 
 they with their asses. They had not, yet gone far from the 
 city, when Joseph sent the steward to pursue them. He over- 
 took them, and said. Why have ye repaid evil for good ? Is 
 it not the cup from which my lord drinketh ? He will surel}^ 
 discover the truth ; ye have acted wrongly in so doing. They 
 said unto him. Why speaketh my lord thus? It were unworthy 
 of thy servants to do the like. Behold, the money which we 
 found in our sacks, we brought back out of the land of Canaan ; 
 how then should we steal silver or gold from the house of thy 
 master? He of thy servants with whom it is found shall die, 
 and we also will become my lord's bondmen. He said. He 
 with whom it is found shall be my bondman, but ye shall be 
 guiltless. Each having let down his sack on the ground, the 
 steward began to search, commencing at the eldest, and finishing 
 
 5
 
 38 THE FIRST BOOK OF MOSES. 
 
 at the youngest, and the cup was found in Benjamin's sack. 
 They rent their garments, and returned unto the city. And 
 they came to Joseph, and fell down before him on the ground. 
 And Joseph said unto them, What deed is this ye have done ? 
 Know ye not that a man like me will discover the truth? 
 Judah then said. What shall we say unto my lord, or how 
 shall we justify ourselves ? God hath determined the pimish- 
 ment of thy servants ; here we are thy bondmen. And he 
 said, Far be that from me ; he only with whom the cup was 
 found shall be my bondman, but ye go up in peace to your 
 father. Then Judah approached him and said. Pardon, my 
 lord, and let not thine anger kindle against him, for thou art 
 even as Pharaoh. My lord asked his servants, Have ye yet a 
 father, or a brother ? And we said unto my lord. We have yet 
 an old father, and a younger brother, the child of his old age, 
 Avhose real brother is dead ; he alone is left to his mother, and 
 his father lovetli him. Thou saidst unto thy servants, Bring 
 him down unto me, that I may set mine eye upon him. And 
 we said unto my lord, The lad cannot leave his father ; for if he 
 should leave his father, he would die. But thou saidst unto 
 thy servants, Unless your youngest brother come down with 
 you, you shall not again appear in my presence. Now when 
 we came up imto thy servant, my father, we related to him 
 the words of my lord. Our father said. Go again, buy us a 
 little food. But we said, We cannot go down ; if our youngest 
 brother be not with us, then we will go down ; for we cannot 
 appear in the man's presence unless our youngest brother be 
 with us. Then thy servant, my father, said unto us. Ye know 
 that my wife bare me .two sons ; the one went away from me, 
 and I said. Assuredly he is torn in pieces, as I have, hitherto, 
 not seen him again : if now ye take this one also from me, and 
 mischief should befall him, ye will bring down my grey hair 
 with sorrow to the grave. Now, therefore, if I come to thy 
 servant, my father, whose life is bound up with the lad's hfe, 
 and if he should see that the lad is not with us, he would die ; 
 and thy servant would have brought down the gi'ey hair of 
 our father in sorrow to the grave : for thy servant became 
 surety for the lad unto my father, saying. If I bring him not 
 Hgain unto thee, then 1 shall bear the blame to my father for 
 over. Now, therefore, I pray thee, let me remain instead of 
 the lad, a bondman to my lord, that the lad may go up with 
 his brethren.
 
 ^^■r XXIV. JOSEPH MAKES HIMSELF KNOWN. 
 
 " Kind words are as honeycomb, agreeable to the soul, and comforting to the 
 heart." Prov. xvi. 24. 
 
 Then Joseph could no longer restrain himself before all that 
 stood by him, so he cried, Let every man withdraw. And 
 there stayed no man with him besides his brethren. And he 
 wept aloud, while he said, I am Joseph. Is my father yet 
 alive? But his brethren could not answer him, for they were 
 astounded at his presence. Then Joseph said unto his brethren. 
 Approach me, I pray you. They approached, and he said, I 
 am your brother Joseph, whom ye sold into Egypt. And now 
 be ye not grieved, nor angry with yourselves, that ye sold me 
 hither ; for to preserve life God sent me before you. For two 
 years hath the famine now been in the land, and yet five years 
 wiU come, in which there shall be neither plougliing nor 
 reaping. Therefore, God sent me before you, to preserve for 
 you an existence on the earth, and to save your lives by a 
 great deliverance ; for not ye sent me hither but God : he 
 hath appointed me as father to Pharaoh, as a lord over all his 
 house, and ruler throughout all the land of Egypt.^ Haste ye, 
 go up to my father, and tell him all that ye have seen here, 
 that he may come down here with his cliildren, his children's 
 children, and all that he hath. He shall dwell in the land of 
 Goshen, that he be near unto me, and that I may nourish you 
 all, during the years of famine. Therefore, haste ye, and bring 
 my father hither. Then he fell upon the neck of his brother 
 Benjamin, and wept ; and Benjamin wept upon his neck. He 
 also kissed all his brethren, and wept ; and after that, his 
 brethren talked with him. When Pharaoh heard that Joseph's 
 brethren were come, it pleased him well, and his servants. 
 And he told Joseph to let his father and his household come ; 
 and to assign to them the best portion of the land of Egypt. 
 Joseph now gave them waggons and provision for the road. 
 He also gave to all his brethren changes of raiment ; but to 
 Benjamin he gave three hundred pieces of silver, and five 
 changes of raiment. And to his father, he sent ten asses loaded 
 
 ^ Again, the gentle language of the truly reUgious and noble-minded man. 
 He is convinced of the repentance of his brothers, and he now comforts them in 
 affectionate terms, so that they shall no longer see in him the governor of Egypt, 
 but the pacified brother.
 
 40 THE FIRST BOOK OF MOSES. 
 
 Avith the best productions of Egypt, and ten she-asses loaded 
 with corn, bread, and food for his father by the way. They 
 went up out of Egypt, and came into the land of Canaan, imto 
 Jacob their father. And they reported to him that Joseph was 
 yet alive, and that he was governor over all the land of Egypt; 
 but the heart of the aged man was now too weak, so that he 
 believed them not. A\T;ien they told liim all the words of 
 Joseph which he had said unto them, and when he also saw 
 the waggons which Joseph had sent to cany him, the spirit of 
 Jacob revived. And Israel said, It is enough ; Joseph my son 
 is yet alive ; I will go and see him before I die. 
 
 XXV. JACOB GOES DOWN WITH HIS FAMILY TO EGYPT. 
 
 '• 0, how doth the father of the righteous rejoice ! how delighted is he with the 
 wise child ! " Prov. xxiii. 24. 
 
 Israel journeyed with all that he had, and came to Beer- 
 sheba, where he offered sacrifices unto the God of his father 
 Isaac. God spoke unto Israel in a vision of the .light : I am 
 the God of thy father ; fear not to go down into Egypt, for a 
 great nation 1 will make of thee there. I will go down with 
 thee to Egypt, and I will also assuredly bring thee up again, 
 and Joseph shall put his hand upon thine eyes. Israel rose up 
 from Beer-sheba, he and his sons, their wives and children, 
 together with all their goods, to go down to Egypt. And the 
 family of Jacob that arrived in Egypt, with the two sons of 
 Joseph, consisted of seventy persons. 
 
 Joseph went up in his chariot to meet Israel his father, to 
 Goshen, ^^'^len he presented himself before him, he fell on 
 his neck, and wept on his neck a long while. And Israel said 
 imto Joseph, Now let me die, since I have seen thy face, that 
 thou art yet ahve. Jacob was now with his family in the land 
 of Goshen. Soon after, Joseph went out and reported to 
 Pharaoh, saying. My father and my brethren, with their flocks, 
 their herds, and all that is theirs, are come from tlie land of 
 Canaan, and are now in the land of Goshen. And from the 
 youngest among his brethren he took five men, and presented 
 them before Pharaoh. Pharaoh said to Joseph, The land of 
 Egypt is before thee ; settle thy father and thy brethren in the 
 best of the land ; let them dwell in the land of Goshen : and if 
 thou knowest any men of ability among them, appoint thou
 
 THE LAST "WILL, ETC. 41 
 
 tliem overseers over my own cattle. Joseph also presented his 
 father Jacob before Pharaoh. Jacob saluted Pharaoh. And 
 Pharaoh said unto Jacob, How mauj are the years of thy life? 
 Jacob repHed, The years of my pilgrimage are a htmdred and 
 thirty years : few and unhappy have the years of my life been, 
 and they have not reached the years of the life of my fathers, in 
 their pilgrimage. Jacob again saluted Pharaoh, and withdiew 
 from his presence. Joseph now settled his father and his 
 brethren in the best part of the land, in the land of Kameses, 
 a& Pharaoh had commanded. The children of Israel thus 
 settled in the land of Egypt, in the land of Goshen ; they held 
 possessions there, and increased exceedingly. And Joseph 
 supphed his father's house with bread, according to the num- 
 ber of children. He also supplied the whole land of Egypt 
 with corn, during the years of famine ; but all the money, the 
 cattle, and the land, which he received in exchange for the 
 corn, he appropriated to Pharaoh. 
 
 XXVL THE LAST WILL, AND DEATH OF JACOB. 
 " Precious in the sigiit of the Lord is tlie death of his saints." Psalm cxvi. 15. 
 
 Jacob hved in the land of Egypt seventeen years, so all the 
 years of Jacob's life were one hundred and forty-seven years. 
 AMieu the time of Israel's death drew near, he caUed his son 
 Joseph, and said to him. If I have found favour in thy sight, 
 act towards me wth kindness and truth, and bury me not in 
 Egypt. When I shall be dead, do thou carry me out oi' 
 Egypt, and biuy me with my forefathers. Joseph said, I will 
 do according to thy word. He said. Swear to me, and he 
 sware to him. Then Israel bowed towards the head of the 
 bed. ^Vlien, some time after, Joseph was told that his father 
 was iU, he took with him his two sons, iManasseh and Ephraim. 
 This was announced to Jacob, saying, Thy son Joseph cometh 
 unto thee. Then he strengthened himself, and sat upon the 
 bed. And he said to Joseph, Almighty God appeared unto 
 me at Luz, in the land of Canaan, and blessed me: and said, 
 I will make thee fruitful, aad midtiply thee, and I will make 
 of thee many nations; and I will give this land to thy posterity 
 after thee for an everlasting possession. And now, thy two 
 sons, who were born unto thee in the land of Egypt, before I 
 came unto thee, shall be as mine. Ephraim and a\Ianasseh 
 
 5'
 
 42 THE FIRST BOOK OF MOSES. 
 
 shall be mine, like Reuben and Simeon. But thy issue which 
 thou may est have after them, shall be, in their inheritance, 
 called by the name of their brethren. As for me, when I came 
 from Padan, Eachel died by me in the land of Canaan, on the 
 road, while yet there was a considerable way to come unto 
 Ephrath, now called Beth-lehem.^ When Israel beheld Joseph's 
 sons, he said, Who are these ? Joseph said vmto his father, 
 They are my sons, whom God hath given me in this land. 
 He said, Bring them, I pray thee, unto me, that I may bless 
 them. But the eyes of Israel were dim from age, so that he 
 could not see well. Joseph brought his sons near him, and Israel 
 kissed them, and embraced them. And he said to Joseph, I 
 had not thought to see thy face once more ; and lo, God hath 
 showed me also thine offspring. Joseph brought them out 
 from between his knees, and bowed himself before him to the 
 earth. He then took them both, and brought them near to his 
 father, so that Manasseh stood to the right, and Ephraim to 
 the left of Israel ; but Israel placed his right hand designedly 
 upon Ephraim's head, though he was the younger, and his left 
 upon Manasseh's head, though he was the first-born. And 
 he blessed Joseph, and said. The God before whom my fathers 
 Abraliam and Isaac walked, the God who liath kept me since I 
 exist unto this day, the angel who redeemed me from all evil, 
 may he bless the lads, that my name, and the name of my 
 fathers, Abraham and Isaac, be named through them, and let 
 them multiply exceedingly in the land.- When Joseph saw 
 that his father laid his right hand upon Ephraim's head, it 
 displeased him ; and he raised his father's hand, to remove 
 it from Ephraim's unto Manasseh's head, saying to his 
 father. Not so, my father, for this is the first-born ; put thy 
 right hand upon his head : but his father refused, and said, I 
 know it, my son, I know it ; he also shall become a people, 
 and be great ; but yet his younger brother shall be greater 
 than he, and his posterity shall be numerous Thus he blessed 
 them that day, saying, In thee shall the people of Israel 
 henceforth bless, saying, God make thee like Ephraim and 
 
 ' Tliis paiuful recalling of the death of Rachel was probably intended as an 
 apologj- to the illustrious son, for his (Jacob's) not ha^^ng been able to bury the 
 beloved mother in the family sepulchre at Machpelah, as he makes it obUgatory 
 upon Joseph to inter him there. 
 
 ^ Jacob intended the benediction for Joseph's sons, and yet it is said, he blessed 
 Joseph, because the blessing and joy of parents are the blessing and thriving of 
 their children.
 
 Jacob's funeral, etc. 43 
 
 Manasseli.^ Israel tlien said unto Joseph, Behold, I die ; but 
 God will be with you, and bring you again unto the land of 
 your fathers. He then sent for his sons, and blessed them all, 
 in succession, announcing to every one his future destiny. 
 Then he charged them with his last command, and spoke as 
 follows : I am about to be gathered to my people : bury me, 
 with my fathers, in the cave which is in the field of Machpelah, 
 in the land of Canaan ; that is, in the cave which Abraham 
 bought for a burying-place possession : there they buried 
 Abraham and Sarah ; there they buried Isaac and his wife 
 Eebeka; and there I bruied Leah. And when Jacob had 
 finished charging his sons, he drew up his feet into the bed, 
 expired, and was gathered to his fathers. 
 
 XXVII. JACOB'S FUNERAL. RETURN TO EGYPT. 
 JOSEPH'S DEATH. 
 
 GENEROSITY AND NOBLE CONDUCT OF JOSEPH TOWARDS HIS BRETHREN. 
 PARDON AND COMFORT. 
 
 Joseph fell upon his father's face, wept over him, and kissed 
 him. And he commanded his servants, the physicians, to 
 embalm his father : and they embalmed Israel. And the 
 Egyptians wept for him seventy days. Wlien that period was 
 past, Joseph spoke unto the household of Pharaoh, saying. If 
 I have found grace in your eyes, speak, I pray you, in the ears 
 of Pharaoh, and tell him, that my father made me swear, to 
 bury him in his sepulchre, in the land of Canaan ; now, there- 
 fore, let me go up, I pray, and bury my father, and I will 
 return. Pharaoh said. Go up, and bury thy father, as he made 
 thee swear. So Joseph went up to bury his father ; and with 
 him went up all the servants of Pharaoh, the elders of his 
 house, and all the elders of the land of Egypt ; also, Joseph's 
 household, as well as his brethren, and the servants of his 
 father ; only their little ones, and their cattle, they left in the 
 land of Goshen. There also went up with him chariots and 
 horsemen, so that the procession was very large. Thus the 
 sons of Jacob carried their father into the land of Canaan, and 
 interred him in the cave of the field of Machpelah. When 
 Joseph had buried his father, he returned into Egypt, he with 
 
 * This continues to tliis day to be the customary form of blessing bestowed by 
 parents upon their children.
 
 44 THE FIRST BOOK OF MOSES. 
 
 his brethren , and all that had gone up with him. Now, when 
 Joseph's brethren considered that their father was dead, they 
 said, Joseph may perhaps hate us, and fully requite us for all 
 the evil which we did unto him : they therefore deputed one 
 to Joseph, saying. Thy father did command before he died, 
 thus shall ye speak to Joseph : Forgive, I pray thee now, the 
 crime of thy brethren, and their sin, though they did evil unto 
 thee : and now, we pray thee, forgive the crime of the servants 
 of the God of thy father. Joseph wept when he heard these 
 words. Then his brethren also went and fell down before him, 
 and said. Behold, we will be thy bondmen. But Joseph said 
 unto them. Fear not, for am I in the place of God ? Though 
 you devised evil against me, God designed it for good,' in 
 order to accomplish, as at this day, the preservation of a 
 numerous people : therefore, fear ye not ; I will support you, 
 and your little ones. Thus he comforted them, and spoke 
 kindly unto them."^ 
 
 Joseph lived to see Ephraim's children of the third genera- 
 tion, also, the grandchildren of Manasseh were brought up 
 
 1 Let us for a moment consider the all-wise and all-bountiful pro\'idence of the 
 Lord in directing the events of Joseph's life. Jacob favoured Joseph more than 
 his other sons; this sowed the first seeds of their jealousy, and caused the old 
 man grief and sorrow for many years. Joseph brought the bad reports of his 
 brothers to his father; he thereby drew down upon himself hatred and persecu- 
 tion, and his consequent lot was to be a slave in a foreign country. His brothers 
 sutFered their hatred and jealousy to seduce them to a bad action; regret and 
 remorse caused them much uneasiness, and gave rise to a variery of incon- 
 veniences. And yet everv" thing was for good ; every thing was ordained so to 
 happen; every one was first to meet his due reward, and then only the matter 
 was to end in Joseph's greatness, the father's joy in his old age, the maintenance 
 of the whole family during the famine, and lastly, in the fulfilment of what the 
 Lord had long before foretold to his faithful servant Abraham, as it is said (Gen. 
 XV. 13), " Know for a surety, that thy posterity shall be a stranger in a land 
 not their own, and they shall enslave and afflict them four hundred years ; but 
 the nation whom they shall serve I will also judge, and afterward they shall go 
 out with great substance." AU so simple in the beginning, yet so complicated 
 in the development. All natural consequences, yet so wonderful. Prostrate thy- 
 self, oh, man! and, in the dust, adore the Infinite, the Nameless! whose ways are 
 inscrutable, and whose mercy and kindness last from eternity to eternity. Yea, 
 in profound humihty we exclaim with the Prophet (Jer. xxxii. 19), " Great, O 
 Lord, in council, and mighty in accomphshment. Thou whose eyes watch the 
 way of men, to reward every one according to his ways, and according to the 
 fruit of his works." 
 
 - The truly noble man not only forgives offences, but also sympathises with 
 the contrite heart of his fellow man, who has once forgotten himself; he endea- 
 vours, by friendly persuasions, to comfort him, to inspire him with fresh con- 
 fidence, and to set him perfectly at ease in regard to the past.
 
 BONDAGE or THE ISEAELITES. 45 
 
 upon Joseph's knees. Joseph said unto his brethren, I die : 
 but God will assuredly visit you, and bring you out of this 
 land, unto the land which he swore to Abraham, to Isaac, and 
 to Jacob. And Joseph took an oath of the children of Israel, 
 saying, God will visit you, and ye shall carry up with you my 
 bones from hence. Joseph died, being a hundred and ten years 
 old: they embalmed him, and he was put in a coffin in Egypt. 
 
 THE SECOND BOOK OF MOSES. 
 
 I, BONDAGE OF THE ISRAELITES. 
 
 " Thou shalt know, therefore, within thy heart, that the Lord thy God chastiseth 
 thee, as a father chastiseth his child." Dent. viii. 5. 
 
 After the death of Joseph and of his brethren, their posterity 
 increased exceedingly, so that they became a numerous people. 
 Now there arose a new king over Egypt, who had not kno^vn 
 Joseph. And he said imto his people. The people of the 
 children of Israel are growing too numerous and mighty for us ; 
 now, let us deal wisely with them, lest they multiply, and, in 
 the event of a war, join our enemies, and fight against us : 
 they, therefore, set task-masters over the people, to oppress 
 them with hard labour ; and the children of Israel had to build 
 treasure-cities for Pharaoh, Pithom and Kaamses. The Egyp- 
 tians urged the children of Israel with rigour to their work. 
 And they made their lives bitter with hard labour, in mortar, 
 in brick, and in all manner of work in the field. Pharaoh also 
 commanded the Hebrew midwives, that they should kill all the 
 new-born sons ; the daughters, however, they might preserve 
 alive. But as the midwives feared God, and saved the children 
 ahve, Pharaoh charged all his people, saying. Every new-born 
 son ye shall cast into the river, and every daughter ye shall 
 save alive.
 
 II. THE BIRTH OF MOSES, 
 AND HIS MIRACULOUS PRESERVATION. 
 
 " He sent redemption unto his people." Psalm cxi. 9. " He remembereth his 
 covenant for ever, the word which he commanded to a thousand generations." 
 Psalm cv. 8. 
 
 Amram, a man of tlie house of Levi, was married to Jocliebed, 
 a daughter of Levi. She bore him a son, who was called 
 Aaron ; and a daughter, whose name was called Miriam. And 
 she bore him yet another son. When she saw him that he was 
 a goodly child, she hid him three months. She could, how- 
 ever, not conceal liim any longer, and therefore took an ark of 
 buh'ushes, daubed it with slime and with pitch, put the child 
 into it, and laid it in the flags, by the brink of the river. And 
 his sister stood afar off, to see what would happen to him. 
 Now the daughter of Pharaoh came down to the river to 
 bathe, and her maidens walked along by the river's side. 
 When she perceived the ark among the flags, she sent her 
 maid to fetch it. She opened it, and, behold, there was a 
 weeping lad in it ; she had compassion on him, and said, This 
 is one of the children of the Hebrews. Then said his sister to 
 the daughter of Pharaoh, Shall I go and call to thee a nurse 
 of the Hebrew women ? And Pharaoh's daughter replied, Gro. 
 The maid went, and called the child's mother. Then said 
 Pharaoh's daughter to her. Take this child away, and nurse it 
 for me, and I will give thee thy wages. The woman took the 
 child, and nursed it. Wlien the child had grown up, she 
 brought him unto the daughter of Pharaoh ; he was to her as a 
 son,' and she called him (jMoshe) Moses, and said, Because I 
 drew him out of the water. 
 
 III. MOSES' FIRST ACTS. HIS FLIGHT TO MIDIAN. 
 
 SYMPATHY, PHILAXTHROPY, AND JUSTICE. 
 
 When ]\Ioses was grown up, he went out unto his brethren, 
 and witnessed their heavy work ; he also beheld an Egyptian, 
 smiting a Hebrew, one of his brethren. When he saw that 
 
 ' How wonderfully does Providence dispose events ! The same Pharaoh, that 
 used the most powerful means to diminish and to exterminate the Israelites, had 
 to rear their Uherator at his own court. " There is no wisdom, nor understand- 
 ing, nor counsel against the Lord." Prov. xxi. 30.
 
 THE FIRST REVELATION OF THE DEITY TO MOSES. 47 
 
 til ere was no man, lie slew tlie Egyptian, and buried him in 
 tlie sand.' The following day he again went out, when he 
 saw two Hebrew men striving together. He said to him who 
 was in the wrong, Wherefore smitest thou thy neighbour ? 
 But he said, Who made thee a judge over us ? Intendest thou 
 to kill me as thou killedst the Egyptian? Moses was afraid when 
 he perceived that the matter had become known. Pharaoh 
 also heard this thing, and sought to slay Moses. Then Moses 
 fled from Phara -h, towards the land of Midian. There he one 
 day sat by a well, just at the time when the daughters of 
 Jethro, the priest of Midian, came to draw water, to fill the 
 troughs, and to water the flocks of their father. But the 
 shepherds came and drove them away : then Moses arose, 
 helped the maidens, and watered their flock.^ When they 
 came home to their grandfather Reuel, he said, How is it that 
 ye are come so soon to day? They said, An Egyptian delivered 
 us out of the hands of the shepherds ; he also drew water for 
 us, and watered the flock. He said. Why have ye left the 
 man ? Call him that he may eat bread. Moses came, and con- 
 sented to remain with Jethro, who gave him his daughter 
 Zipporah for a wife. 
 
 IV. THE FIRST REVELATION OF THE DEITY TO MOSES. HE IS 
 CALLED TO ACT AS THE REPRESENTATIVE OF THE NATION. 
 
 HUMILITY. 
 
 " The result of humility is the fear of the Lord." Prov. xxii. 4. " He maketh 
 known his ways unto Moses, his acts to the sons of Israel." Psalm ciii. 7. 
 
 And it came to pass, that a long time after, when the king of 
 Egypt was dead, the children of Israel still groaned under 
 bondage. They cried, and their cry ascended to God from 
 the labour. God heard their groaning, and remembered his 
 
 ' If we form a correct notion of the cruelty with which the Egyptians generally 
 treated the Israelites, — if we consider how ill the unfortunate slave, who groaned 
 under heavy labour was used by this Egyptian in particular, this act of Moses, 
 which, however, was most prol)ably unintentional on his part, cannot excite our 
 surprise. The high-spirited youth (Moses), long chsgusted at the inhuman pro- 
 ceedings of the idolatrous and tyrannical nation towards his co-religionists, 
 inflamed by the love of justice and of mankind, on this occasion burst out into 
 laudable indignation. 
 
 2 Here, too, as once in Egypt, his high sense of justice and benevolence im- 
 pelled him to the fulfilment of the moral duty, " Assist the weak."
 
 48 THE SECOND BOOK OF MOSES. 
 
 covenant with Abraham, Isaac, and Jacob. And God looked 
 upon the children of Israel (i. e. he saw their deplorable con- 
 dition), and determined to interpose.* Moses led the flock of 
 his father-in-law Jethro into the desert, and came as far as the 
 mountain of God, Horeb. Here an angel of the Lord appeared 
 unto him in a flame of fire, out of the midst of a bush of 
 thorns ; Moses looked, and behold the bush was in flames, and 
 yet was not consumed. Then Moses said to himself, I must 
 approach to see this extraordinary sight, why the bush is not 
 consumed. But the Lord called unto him from the bush, and 
 said, Moses, Moses. He said. Here am I. The Lord said, 
 Draw not nigher hither ; put thy shoes from off thy feet, for 
 the spot upon which thou standest is holy ground. Moreover 
 he said, I am the God of thy fathers, the God of Abraham, 
 Isaac, and Jacob. Moses hid his face, for he was afraid to 
 look upon God. The Lord continued and said, I have seen 
 the affliction of my people Israel in Egypt,^ and their cry by 
 reason of their oppressors hath come up to me, for I well know 
 their troubles : 1 have appeared to thee, to deliver them from 
 the power of Egypt, and to bring them up out of that land 
 unto a good and extensive land, flowing with milk and honey. 
 Come now, therefore, and I will send thee unto Pharaoh, that 
 thou mayest bring forth my people, the children of Israel, out 
 of Egypt. And Moses said unto God, Wlio am I, that I should 
 go to Pharaoh, and that I should bring forth the children of 
 Israel out of Egypt ? And he further said, If I say to the 
 children of Israel, The God of your fathers sendeth me ; and 
 they say, AVhat is his name ?^ What shall I say unto them ? 
 Goi said to Moses, I will be with thee, in sending thee to 
 
 1 God, the all-merciful, hearkens to the fervent prayer of the distressed, who 
 wholly confide in him. Thus singeth the holy Psalmist: " He hath not despised 
 nor abhorred the affliction of the afflicted, neither hath he hid his face from him; 
 l)ut when he cried unto him, he heard." Psalm xxii. 24. 
 
 - " The Lord is nigh to all that call upon him, to all that call upon him with 
 sincerity." Psalm cxlv. 18. 
 
 3 The oppressive bondage in which the children of Israel had lived for cen- 
 turies, and the example of superstitious idolatry ever present before their eyes, 
 had extinguished in their minds the belief of their ancestors in the One Eternal 
 Being, and made them abandon the simple and pious mode of Ufe of the Patriarchs; 
 and accustomed as they were by example, to designate the deities with names 
 according to material notions, it was necessarj' to resuscitate within their minds 
 the spiritual, abstract notion of an invisible and eternal Being. Hence the ques- 
 tion which Moses put to the Lord, " How shall I convey to their minds a con- 
 ception of thy being?"
 
 THE FIRST REVELATION OF THE DEITY TO MOSES. 49 
 
 Pharaoh, and I will also give thee a token, so that the jDcople 
 shall believe thee, that the God of their forefathers hatli 
 appeared unto thee : but to the children of Israel thou shalt 
 say. The eternal Being, who is and ever will be, hath sent me 
 to you. Go, then, gather the elders of Israel together, and tell 
 them, The eternal Being, the God of your forefathers, appeared 
 unto me, the God of Abraham, Isaac, and Jacob, saying, I 
 have visited you, and seen that which is done to you in Egypt: 
 and I have determined to bring you up out of the affliction of 
 Egypt, unto the land of Canaan, a land flowing with milk and 
 honey. I am aware that the king of Egypt will not let you 
 go ; but I will stretch out my hand (i. e. my power), and smite 
 Egypt with all my wonders which I will do in the midst 
 thereof; and after that he will let you go. And Moses said to 
 the Lord, Pardon, my Lord, I am not eloquent, neither 
 heretofore, nor since thou hast spoken unto thy servant ; for I 
 am slow of speech, and of a slow tongue ; therefore, my Lord, 
 send, I pray thee, whomsoever thou wilt send. And the Lord 
 said unto him, Wlio hath made a mouth for man to speak ? or 
 who maketh him dumb or deaf? or who maketh that he can 
 hear and see, or that he is blind ? Is it not I, the Lord ? ' 
 Now, therefore, go. Thy brother Aaron, the Levite, shall be 
 at thy side, and speak for thee : he cometh even now to meet 
 thee ; and when he seeth thee, he will be glad in his heart. 
 Put thou the words into his mouth ; and I will be with thy 
 mouth and with his mouth, and will teach you what ye shall 
 do. And he shall be thy spokesman unto the people, so that 
 he shall serve thee as a mouth, and thou shalt be to him instead 
 of God. But this rod thou shalt take in thy hand, that with it 
 thou mayest work the signs. Moses hereupon returned unto 
 his father-in-law Jethro, and said to him. Let me, I pray thee, 
 return to my brethren in Egypt, and see whether they are yet 
 alive. Jethro said to Moses, Go in peace. 
 
 1 The Lord hereby teaches the modest servant he has elected, that our con- 
 fidence in liis Divine power and goodness must be unlimited, and unalloyed bv 
 any fear or doubt. " The God who reveals himself to thee, who sends thee, and 
 who has shaped the members of the human body, He knows thy powers, thy 
 capacity for speaking, and will certainly assist thee in thy deficiency of speech."
 
 V. APPEARANCE OF AARON AND MOSES BEFORE THE CHILDREN 
 OF ISRAEL, AND BEFORE PHARAOH. 
 
 •' He sent Moses his servant, and Aaron his chosen one: the}- showed his signs 
 among them, and ^yonde^s in the land of Ham." (Egypt). Psalm cv. 26,27. 
 
 The Lord said to Aaron, Go into the \vilderness to meet 
 ]\Ioses. He went, met him at the mount of God, and kissed 
 liim. And ]\Ioses told Aaron all the words of the Lord, which 
 he had commanded him. jMoses and Aaron then went to the 
 people of Israel, and Aaron spoke all the words which the 
 Lord had told ]\Ioses, and wrouo-ht the sis'ns in the sio-ht of the 
 people. And the people believed ; and when they heard that 
 the Lord had visited the children of Israel, and looked upon 
 their affliction (in order to deliver them), they bowed their 
 heads, and worshipped. Afterwards IMoses and Aaron came 
 before Pliaraoh, and said. Thus saith the Lord, the God of 
 Israel, Let my people go, that they may hold a feast unto me 
 in the wilderness. Pharaoh said, ^A"lio is the Lord, whose 
 voice I should obey, to let the people of Israel deprrt? I know 
 not the Lord, neither will I let Israel go. Pharaoh continued 
 and said, Moses and Aaron, wherefore do ye hinder the people 
 from their work ? Get ye unto your burdens. And on the 
 same day he commanded the task-masters not to give the people 
 any more straw to make bricks, but that they shoidd go and 
 gather straw for themselves ; nevertheless, the daily quantity 
 of bricks which they had till then made, they were to continue 
 to furnish daily. He said. They are idle ; therefore they 
 say. Let us go and bring a sacrifice unto the Lord. But let 
 the work be made heavier to the men, that they may be more 
 occupied, and not turn to falsehoods. So the people were 
 scattered abroad throughout the land of Egypt, to gather 
 stubble instead of straw. And the officers of the children of 
 Israel were beaten, because the latter did not furnish the 
 due quantity of bricks, and the officers thus saw themselves in 
 an evil case (in a difficulty), being obliged to say, Ye shall not 
 diminish ought from your bricks of your daily task. They 
 met Closes and Aaron, as they came forth from Pharaoh, and 
 said to them, The Lord will look upon you and judge, because 
 ye have made us to be hated in the eyes of Pharaoh, and in 
 the eyes of his servants, by giving them, as it were, a sword in 
 their hands to slav us.
 
 VI. SECOND MISSION OF MOSES AND AARON TO ISRAEL AND 
 PHARAOH. THE TEN PLAGUES. 
 
 " Marvellous things did he in the sight of their fathers, in the land of Egypt, in 
 the field of Zoan," Psalm Ixxviii. 12. 
 
 The Lord spoke to Moses and Aaron, saying, I have estabKshed 
 a covenant witli Abraham, Isaac, and Jacob, to give tlicir pos- 
 terity the land wherein they sojourned, the land of Canaan. 
 Now I have heard the groaning of the children of Israel, 
 whom the Egyptians force to labour, and I have remembered 
 my covenant. Wherefore say unto the children of Israel, I, 
 the eternal and unchangeable Being, will deliver you from the 
 servitude of Egypt, with a stretched out arm, and with great 
 judgments. And I will take you to me for a people, and I 
 will be to you a God. Then ye shall know that I, the eternal, 
 unchangeable Being, am your God, who bringeth you out from 
 under the burdens of Egypt. And the land, concerning which 
 I swore to your forefathers, I will give you as a heritage, I, 
 the Eternal. ]\Ioses spoke thus unto the children of Israel ; 
 but they hearkened not unto him, for anguish of spirit, and 
 for hard labour. And the Lord again spoke unto Moses and 
 Aaron, and said. Go to Pharaoh, and say to him, Thus saith 
 the Lord, the God of Israel, Let my people go, that they may 
 serve me in the wilderness : and if thou refuse to let them go, 
 I will send heavy plagues upon thee, and upon thy people, 
 that thou mayest know that there is none like me upon all the 
 earth. Moses and Aaron did as the Lord had commanded 
 them. But Pharaoh's heart was hardened ; he hearkened not 
 unto them, nor would he let the people of Israel go. Moses 
 was eighty years, and Aaron was eighty-three years old, wlien 
 they spoke unto Pharaoh. 
 
 And the Lord smote Pharaoh, and the whole people oi 
 Egypt, with heavy plagues, which he commanded Moses and 
 Aaron to bring upon them by miracles. At first all the waters 
 of Egypt were converted into blood, so that the Egyptians 
 could not drink the water. Then frogs came up from all the 
 waters of the land, and covered the whole face thereof, even to 
 the very utensils in the houses. Next, the dust of the whole 
 land of Egypt became vermin. The Lord also brought noisome 
 beasts into the house of Pharaoh, and into the houses of the 
 Egyptians, and a grievous murrain destroyed all the cattle in the
 
 52 THE SECOND BOOK OF MOSES. 
 
 land ; but of the cattle of the children of Israel died not one. 
 Boils next broke out upon men and beasts, not sparing an}r of 
 the Egyptians. A dreadful hailstorm, mingled with flaming 
 lightnings, such as had never before been witnessed in Egypt, 
 smote every thing in the field, both man and beast, and every 
 herb, and brake every tree of the field ; only in the land of 
 Goshen, where the children of Israel dwelt, there was no hail. 
 A fierce east wind brought a host of locusts, which covered the 
 face of the whole land, and was in such a quantity as had never 
 before been seen, nor ever will be seen again ; and the locusts 
 devoured every herb which the hail had left, so that there 
 remained not any green thing in the land of Egypt. And the 
 Lord next sent a thick darkness, which lasted three days, so 
 that one could not see the other, nor stir from his place ; but 
 all the children of Israel had light in their dwellings. This 
 was the ninth plague with which the Lord smote Pharaoh and 
 his people in Egypt, through Moses and Aaron, because of the 
 children of Israel ; for while the plagues continued, Pharaoh 
 used to say to Moses and Aaron, I will let the people go ; but 
 as soon as the plague had ceased, he again harder ed his heart, 
 and did not let them go. And so it was each time. 
 
 VII. ORIGIN OF THE PASSOVER, AND LAWS FOR ITS CELEBRA- 
 TION. DEPARTURE OF THE ISRAELITES FROM EGYPT. 
 
 " He hath made his wonderful works to be remembered, the gracious and merciful 
 Lord." Psalm cxi. 4. 
 
 The Lord said to Moses, One more plague will I bring upon 
 Pharaoh and Egypt, afterwards he will let you go ; nay, he 
 will even entirely thrust you hence. About midnight I will 
 appear in Egypt, and slay all the first-born in the land of 
 Egypt, from man to beast. And upon all the gods of Egypt, 
 I will exercise judgment, I, the Lord; but against any of the 
 children of Israel not a dog shall move his tongue, neither 
 ao'ainst a man nor against a beast, that ye may know how the 
 Lord maketh a difference between the Egyptians and Israel. 
 
 And the Lord furthermore spoke unto Moses and Aaron, 
 saying. Tell the children of Israel, this month shall be unto 
 you the first of all the months of the year.' And each of you 
 
 ' The month of Nissan. Hereby we learn that the year is to be a lunar year, 
 computed according to the twelve renewals of the moon, during the conmion year.
 
 ORIGIN OF THE PASSOVER, ETC. 53 
 
 shall take a lamb for his house, and kill it on the fourteenth 
 day of this month, in the evening, and sprinkle of the blood 
 upon the two door-posts : but they shall eat the flesh thereof 
 that night, roasted by the fire ; with unleavened bread and 
 bitter herbs they shall eat it. And the blood shall be to you 
 for a sign upon the houses where ye are, that I may pass over 
 you, and that no plague come upon you, to destroy you, when 
 I smite the land of Egypt. And tliis day shall in the future 
 be unto yon for a day of memorial, to be kept as a feast to the 
 Lord. In the first month, on the fourteenth day of the month, 
 in the evening, ye shall eat unleavened bread, until the twenty- 
 first day in the evening: but even the first day ye shall remove 
 all leaven out of your houses, for whosoever eateth leavened 
 bread, from the first day until the seventh day, his person shall 
 be cut off* from Israel. Be mindful to observe the feast of 
 unleavened bread, for in this self-same day have I brought 
 your hosts out of the land of Egypt ; therefore shall ye observe 
 this day in your generations as a perpetual ordinance. Also, 
 all the first-born among the children of Israel, both of man and 
 beast, shall be sanctified to me. And it shall be, when your 
 children one day shall ask you, what this feast meanetli unto 
 you, that ye shall say. It is the feast of Passover, in honour of 
 the Lord, because he passed over the houses of the Israelites' in 
 Egypt, when he slew the first-born, and spared our houses and 
 our first-born. And it shall be for a token upon your hands, 
 and for frontlets between your eyes,^ so that the precept of the 
 Lord constantly remain in your mouth, viz. : that He brought 
 you forth out of Egypt ^ with a strong hand. IMoses and Aaron 
 went and told the children of Israel, as the Lord had com- 
 manded them : and the children of Israel did accordingly. 
 
 And it came to pass, that at midnight, the Lord smote all 
 the first-born in the land of Egypt, from the first-born of 
 Pharaoh that was to sit on his throne, unto the first-born of the 
 captive that was in the dungeon, and all the first-born of cattle. 
 And there was a great cry in Egypt, for there was not a house 
 where there was not one dead. Pharaoh sent for ]\Ioses and 
 
 ' The proper meaning of the word PIDD . , 
 
 " Origin of the ceremony of wearing |''?''2n (Phylacteries), dui-ing the 
 morning prayer. 
 
 •' And that we ever be mindfid, that He is tire all-powerful, all-bountiful, and 
 all-wise God, who now, as thousands of years ago, shows us grace and favour, 
 and governs the universe and all the creatures therein according to his pleasure. 
 
 6^
 
 54 THE SECOND BOOK OF MOSES. 
 
 Aaron by night, and said, Rise up, get ye forth from amongst 
 my people, both ye and the children of Israel, together with 
 their flocks and herds; go, and serve the Lord, as ye have said, 
 but bless me also. And the Egyptians were urgent upon the 
 people, and made them depart in haste, for they said. We are 
 all dead men. And the people took their dough before it was 
 leavened, their kneading-troughs being bound up in clothes 
 upon their shoulders. It was at the end of the four hundred 
 and thirtieth year of the sojourning of the children of Israel in 
 Egypt, on the fifteenth day of the first month, that they 
 departed from Egypt. And they jovu^neyed from Rameses to 
 Succoth, numbering about six hundred thousand men on foot, 
 besides cliildren. They took with them, silver, gold, and 
 raiments, and a heavy train of cattle. And of the dough 
 which they had taken with them, they baked unleavened 
 cakes, for they could not tarry, neither had they prepared any 
 provision for themselves. Moses also took the bones of Joseph 
 with him, as he had conjured the children of Israel to do, 
 when the Lord should redeem them from Egypt. 
 
 VIII. PHARAOH PURSUES THE ISRAELITES. THEIR PASSAGE 
 THROUGH THE RED SEA. 
 
 " sing unto the Lord a new song, for he hath done marvellous things ; his right 
 hand and his holy arm have gotten him the victon." Psalm xcviii. 1. 
 
 The children of Israel journeyed from Succoth to Etham, in 
 the edge of the wilderness. And the Lord led before them by 
 day a pillar of a cloud, to conduct them the right way ; and 
 by night a pillar of fire, to give them light. But Pharaoh and 
 his servants regretted that they had suffered the Israelites to 
 depart. They said to the people. What have we done, that 
 we have let Israel o-q from serving- us ? 
 
 And Pharaoh took chosen chariots, and all the chariots of 
 Egypt, with their captains. The Egyptians pursued the 
 Israelites, with chariots, horsemen, and foot ; and they over- 
 took them encamping by the sea. When the children of Israel 
 lifted up their eyes, and saw the Egyptians pursuing them, 
 they were sore afraid, and cried to the Lord. But ]\Ioses said 
 to the people. Fear ye not ; stand still, and see the salvation of 
 the Lord, which he will show you this day ; for as ye have 
 seen the Egyptians this day, ye shall never see them again :
 
 PHARAOH PURSUES THE ISRAELITES. 55 
 
 the Lord shall fight for you, but ye hold your peace. ^ The 
 Lord said to JNIoses, Speak to the children of Israel that they 
 go forward; but lift thou up thy rod, and stretch out thy hand 
 over the sea, and part it asunder; and the children of Israel shall 
 go on dry ground, through the midst of the sea. And the angel 
 of God, who had gone before the camp of Israel, removed, and 
 went behind them, and the pillar of the cloud came between the 
 camj) of the Egyptians and that of the Israehtes. To the former 
 it was a cloud and darkness, while to the latter it gave light by 
 night; so the one camp came not near the other all the night. 
 Moses stretched out his hand over the sea, and the Lord made 
 the sea dry land, and the waters were divided. The children of 
 Israel went in the midst of the sea on dry ground, and the waters 
 were to them as a wall on their right hand and on their left. The 
 Egyptians pursued them, and went in after them, all the horses 
 of Pharaoh, his chariots and horsemen, into the midst of the sea. 
 And it was in the morning watch that the Lord looked unto 
 the host of the Egyptians, through the pillar of fire and of the 
 cloud, and threw their camp into confusion. And he caused 
 the wheels to separate from the chariots, so that they went on 
 heavily. Then said the Egyptians one to another. Let me flee 
 from before Israel, for the Lord fighteth for them. But the 
 Lord said to Moses, Stretch out thy hand over the sea, that the 
 waters may come again upon the people of Pharaoh, upon his 
 chariots, and upon his horsemen. Moses did so : and towards 
 the morning the sea returned to its former strength; and as the 
 Egyptians fled towards it, the Lord overthrew them in the midst 
 of the sea. Thus the Lord saved Israel that day out of the hand 
 of the Egyptians. And Israel saw the Egyptians dead on the 
 seashore. When Israel saw the great power which the Lord 
 had exercised upon the Egyptians, the people feared the Lord, 
 and beheved in him, and in his servant Moses. And ]\Ioses 
 and the children of Israel sang a song of praise and thanks- 
 giving to the Lord, saying, 
 
 I WILL sing unto the Lord, for he hath triumphed gloriously ; 
 The horse and his rider hath he thrown into the sea. 
 My strength and song is the Lord, 
 He is become my salvation : 
 
 ' That is, confide ye in God in silent submission. Tims, too, says tlic Psalmist, 
 " Commit thy way unto the Lord ; trust in him, and he shall brhig it to pass." 
 Psalm xxxvii. 5. *
 
 Ob THE SECOND BOOK OF MOSES. 
 
 He is my God, I will praise him ; 
 
 My father's God, I will exalt him. 
 
 Tliy right hand, O Lord, glorious in power ; 
 
 Thy right hand, O Lord, crusheth the enemy. 
 
 The enemy said, I will pursue, 
 
 Will overtake, and divide the spoil ; 
 
 My desire shall be satisfied upon them : 
 
 I will unsheathe my sword, 
 
 ]\Iy hand shall destroy them. 
 
 Thou didst blow with thy wind. 
 
 The sea covered them ; 
 
 They sank as lead 
 
 In the mighty waters. 
 
 Who is like unto thee among the Mighty ? 
 
 Lord, who is like unto thee ? 
 
 Glorious in holiness. 
 
 Awful in praise, doing wonders ! 
 
 Thou stretchedst out thy right hand, 
 
 The earth swallowed them. 
 
 Thou dost lead in thy mercy 
 
 This people, whom thou hast redeemed ; 
 
 Whom thou guidest by thy strength, 
 
 Unto the habitation of thy sanctity. 
 
 Thou shalt bring them, and plant them 
 
 In the mountain of thine inheritance, 
 
 Prepared for thy throne. 
 
 Which thou, O Lord, hast made ; 
 
 The sanctuary, O Lord, 
 
 Which thy hands have established. 
 
 The Lord shall reign 
 
 For ever and ever. 
 
 At the same time, Miriam, the prophetess, the sister of Aaron 
 and Moses, took a timbrel in her hand, and all the women 
 followed her with timbrels and with dances. And Miriam 
 responded to their song, saying, 
 
 Sing ye unto the Lord, 
 Who hath triumphed gloriously ; 
 The horse and his rider 
 Hath he thrown into the sea.
 
 IX. GOD FEEDS THE ISRAELITES IN THE DESERT WITH MANNA 
 AND QUAILS, AND CAUSES WATER TO SPRING FORTH FOR THEM 
 OUT OF THE ROCK. 
 
 If thy feet rest ou the Sabbath, 
 
 If your pursuits cease on my holy day : 
 
 If thou call the Sabbath a delight of the soul, 
 
 Quite consecrated to the sanctity of God, 
 
 Consecrated by rest from business. 
 
 If the sold abandon idle wishes. 
 
 And the mouth discontinue vain talk ; 
 
 Then shalt thou dehght in the Lord, 
 
 Elevated by him above all the heights of this earth. 
 
 And shalt enjoy the entire heritage of Jacob thy father : 
 
 Thus speaketh the mouth of the Lord. 
 
 Isaiah Iviii. 13, 14. 
 
 SPECIAL SANCTIFICATION AND DISTINCTION OF THE SABBATH. 
 
 Moses led the children of Israel from the Eed Sea into the 
 wilderness. Here they murmured against Moses and Aaron, 
 and said, We shall die of hunger in the wilderness. But the 
 Lord said unto Moses, I have heard the murmurings of the 
 children of Israel ; speak to them, saying, iVt even ye shall eat 
 flesh, and in the morning ye shall be filled with bread ; and ve 
 shall know that I am the Lord your God, And behold, at 
 evening, a multitude of quails came up, and covered the camp ; 
 and in the morning the dew lay round about the camp. And 
 when the dew was gone up, behold, upon the face of the wil- 
 derness there was some fine substance, like small grain, which 
 lay on the ground like hoar-frost. The children of Israel knew 
 not what it was. And Moses then said to them. This is the food 
 which the Lord hath given you to eat. But this is tlie thing 
 which the Lord hath commanded in sending it, Gather of it, 
 every man according to the number of j)ersons in his tent : the 
 children of Israel did so. And Moses said, Let no man leave 
 of it till the morning;' when some of them, notwithstand- 
 ing, left of it until the morning, it bred worms, and was 
 tainted. And ]\Ioses was wroth with them. On the sixth 
 day they had gathered a double quantity for each person. 
 Wlien, therefore, the rulers of the congregation came and told 
 Moses, he said unto them. This is that which the Lord hath 
 said, A sabbath (day of rest), a holy sabbath is to-morrow ; 
 
 ' In order to train them to repose confidence in their invisible benefactor, the 
 Lord, who would feed them to-morrow, as he fed them to-day.
 
 58 THE SECOND BOOK OF MOSES. 
 
 tlierefore, lie giveth you on the sixth day food for two days. 
 AVliatever food you would prepare, prepare it to-day ; and that 
 which remaineth, lay it up to be kept until the morning. Six 
 daj's ye shall gather it, but the seventh is a day of rest, in 
 honour of the Lord. To-day ye shall find nothing in the field ; 
 abide ye every man in his jDlace : so the people rested on the 
 seventh day. The children of Israel called the food Alauna : it 
 was like coriander-seed, white ; and its flavour was Hke cake 
 made with honey. And they did eat Manna forty years, until 
 they came unto the borders of the land of Canaan. 
 
 The children of Israel journeyed from the wilderness of Sin, 
 and continued their marches according to the commandment of 
 the Lord. They encamped at Rephidim, and there was no 
 water for the people to drink, wherefore the people did chide 
 with jMoses ; but he said unto them, Wliy chide ye with me ? 
 AVherefore do ye tempt the Lord ? And Moses prayed to the 
 Lord. And the Lord said to him. Go on before the people, 
 and take with thee of the elders of Israel ; and thy rod where- 
 with thou smitedst the river, take in thy hand, and go. Be- 
 hold, I will stand before thee upon the rock in Horeb ; and 
 thou shalt smite the rock, and there shall come water out of it, 
 that the people may drink. ]\Ioses did so in the sight of the 
 elders, and the people did drink. 
 
 X. THE ARRIVAL OF JETHRO, WITH HIS DAUGHTER ZIPPORAH, 
 AND HER SONS. 
 
 " The fool thinketh his way the best ; the wise mau followeth the counsel of 
 others." Prov. xii. 15. 
 
 When Jethro, the priest of ]\Iidian, heard of all tliat God had 
 done for Moses, and for his people Israel, in bringing them 
 out of Egypt, Jethro, ]\Ioses' father-in-law, took Zipporah, 
 Moses' wife, and her two sons, Gershon and Elieser, and went 
 to INIoses, where he encamped at the mount of God. And he 
 had his arrival announced to Moses, who went to meet his father- 
 in-law, bowed down before him, and kissed him. They in- 
 quired each after the other's welfare, and they came into the 
 tent. And Closes told his father-in-law all that the Lord had 
 done unto Pharaoh, and unto the Egyptians, for Israel's sake ; 
 and all the troubles they had encountered on the way, and 
 how the Lord had delivered them. Jethro rejoiced at all the
 
 REVELATION ON SINAI. 59 
 
 good which the Lord had done to Israel, and said, Blessed be the 
 Lord, who hath delivered you out of the hand of Pharaoh, and 
 of the Egyptians. Now I know that the Lord is greater than 
 all gods. Jethro offered up to the Lord burnt-otferings and 
 sacrifices ; and Aaron came, with all the elders of Israel, to 
 hold a repast with the father-in-law of JMoses before God. On 
 the following morning, when Jethro saw how Moses sat to 
 judge the people from morning unto evening, he said to 
 ]\Ioses, The thing that thou dost is not good ; thou wilt surely 
 be weary, thou as well as the people ; the thing is too heavy 
 for thee to perform alone. Hearken now unto my voice, I 
 will give thee counsel, and God shall be Avith thee. Select 
 thou from amongst the people honest and able men, who are 
 devoted to truth and hate covetousness. Place these over the 
 people, to be rulers of thousands, rulers of hundreds, rulers of 
 fifties, and rulers of tens. And let them judge the people at 
 all seasons ; at the same time, let them bring every great 
 matter unto thee, but every small matter they shall judge 
 themselves ; so shall it be easier for thyself, they bearing the 
 burden w^ith thee. But be thou unto the people to God-ward ; 
 thou shalt teach them ordinances and laws, and shalt show 
 them the way wdierein they must walk, and the work that it 
 behoveth them to do. jMoses followed the advice of his father- 
 in-law, and did all that he had said. And Moses let his father- 
 in-law depart, and he returned to his own land. 
 
 XI. KEVELATION ON SINAI. THE TEN COMMANDMENTS. 
 
 " Come ye, house of Jacob, and let us walk in the light of the Lord." Isa. ii. 5, 
 
 In the third month, from the departure of the children of 
 Israel out of the land of Egypt, on the first day of the month, 
 they came into the wilderness of Sinai, and encamped opposite 
 to the mountain. ]\Ioses ascended the mount unto God, and 
 the Lord called unto him out of the mountain, and said, Thus 
 shalt thou say to the house of Jacob, Ye have seen what I did 
 unto the Egyptians ; I bore you on eagles' wings, and brought 
 you unto myself; now, therefore, if ye will obey my voice, and 
 keep my covenant, then ye shall be a kingdom of priests, and 
 a-ht4y-»ftrtitm-: these are the words wdiich thou shalt tell the 
 children of Israel. Moses reported these words to the elders 
 of the people, and all the people answered together, and said,
 
 60 THE SECOND BOOK OF MOSES. 
 
 All that the Lord hath spoken we will do. And the Lord said 
 unto Moses, Go unto the people, let them sanctify themselves, 
 to-day and to-morrow, and cleanse their garments, so that they 
 may be ready against the third day ; for on the third day, the 
 Lord will come down in the sight of all the people, upon mount 
 Sinai. And Moses ordered the people to sanctify themselves, 
 and they cleansed their garments. And it came to pass on the 
 third day, when the morning arose, that there were thunders 
 and lightnings, and a thick cloud upon the mount, and a very 
 loud sound of the cornet was heard, so that all the people that 
 were in the camp trembled. Moses brought forth the people 
 out of the camp towards God ; and they stood at the nether 
 part of the mountain. And IMount Sinai was altogether on a 
 smoke, because the Lord descended upon it in fire ; and the 
 smoke thereof ascended as the smoke of a furnace, and the 
 whole mount quaked greatly. And God spake all these words, 
 saying, 
 
 I. I am the Lord thy God, who have brought thee out of 
 the land of Egypt, out of the house of bondage.' 
 
 IL Thou shalt have no other gods before me. Thou shalt 
 not make unto thee any image, or any likeness of that which 
 is in heaven above, or on the earth below, or in the water 
 under the earth ; thou shalt not bow down thyself to them, 
 nor serve them :^ for I, the Lord thy God, am a jealous God, 
 visiting the iniquities of the fathers upon the children, unto 
 the third and fourth generation, of them that hate me;^ but 
 
 ' The first divine favour which Israel had seen and experienced was the 
 redemption from slavery ; and this act of grace performed for them constituted 
 their vocation to be the people of God. The first commandment, " I am," &e. 
 was therefore intended to establish and to confirm the belief in the Almighty 
 and All-bountiful Being, who rewards good actions and punishes the bad ; who 
 promises and performs, and in whose power it is to accompUsh all that he will 
 do: this commandment thus forms the basis of the succeecUng laws and pro- 
 hibitions, and serves as an introduction to them. 
 
 - That is, not to believe in them, or to consider them as having any power. 
 This prohibition thus comprehends every erroneous belief in the influence which 
 any supernatural power whatever, besides that of the one God, can exercise over 
 the matei-ial world. Hence every species of superstition is to be looked upon as 
 idolatry, and as equally sinfid. To ensure the weal and the happiness of mankind, 
 apostacy from God is thus strictly prohibited. Like the affectionate father, who, 
 wishing the happiness of his children, warns them, under threat of severe punish- 
 ment, to avoid faults. 
 
 '■' That is, those who intentionally and wantonly imitate the crimes of their 
 parents.
 
 REVELATION ON SINAI. 61 
 
 showing mercy unto the thousandth generation of them that 
 love me, and keep my commandments. 
 
 III. Thou shalt not utter the name of the Lord thy God in 
 vain ; for the Lord will not leave unpunished him who shall 
 utter His name in vain.' 
 
 IV. Remember at all times the sabbath-day, to keep it 
 holy.^ Six days shalt thou labour, and do all thy work ; but 
 the seventh day is the sabbath, in honour of the Lord thy 
 God : thou shalt not do any vs^ork, neither thou, nor thy son, 
 nor thy daughter, thy man-servant, thy maid-servant, nor thy 
 cattle, nor thy stranger that is within thy gates ; for in six 
 days the Lord made heaven and earth, the sea, and all that is 
 in them, and rested on the seventh day; wherefore, the Lord 
 blessed the sabbath-day, and declared it holy. 
 
 V. Honour thy father and thy mother ; ^ that thy days may 
 be prolonged upon the land which the Lord thy God giveth thee. 
 
 VI. Thou shalt not commit murder."* 
 
 VII. Thou shalt not commit adultery.^ 
 
 ' For, the careless and callous enunciation of the holy name of the Most 
 High shows a want of respect, and derogates from the veneration due at all times 
 to the Omnipresent. This prohibition teaches still more emphatically with 
 how much care and reverence we should utter the name of God in taking an 
 oath. We ought to reflect what a great sin, what a double wickedness he is guilty 
 of, who calls God to witness in giving doul)tful, uncertain, or perhaps even untrue 
 evidence. Therefore, it is here expressly said, " For the Lord will not leave 
 unpunished him who utters His name in vain" (that is, without necessity or duty, 
 in a wicked or careless manner). 
 
 - This by no means implies a mere cessation from labour, or a distinction of 
 this day by more savoury viands and better garments, for such sensual gratifica- 
 tions are frequently indulged in on week-days ; but we are commanded to keep 
 the sabbath holy. This irapUes a spiritual celebration ; that is, we shoidd sanctify 
 our mind by means of self-examination ; edify our heart by devotion ; and by 
 Ustening to the word of God, strengthen our will with a view to our moral 
 improvement ; and, lastly, we should seriously reflect on the existence, destiny, 
 dignity, and duty of man. Bodily rest and external observances are the means, 
 but our spiritual elevation is the end of the sanctification of the sabbath. 
 
 * Not only by external marks of honom-, and by proofs of fiUal attachment and 
 respect, but also, and indeed chiefly, by a moral and dignified conduct generally, so 
 that it may be said of thee. This child does honour to his parents (or to those who 
 act as their substitutes); and such conduct comijrehends all the duties of children. 
 
 * This prohibition comprises suicide as well as murder, direct as well as 
 indirect, such as may be committed by aflSicting our neighbour, neglecting the 
 sick, and the like. 
 
 * This prohibition teaches the sanctity of the matrimonial state in the widest 
 sense. Constant and unshaken fidehty, the mutual esteem and confidence of 
 husband and wife, are the best means to ensure the observance of this holy law ; 
 and domestic happiness, the greatest bliss on earth, is the never-failing happy 
 result of such observance. 
 
 7
 
 62 THE SECOND BOOK OF MOSES. 
 
 yill. Thou shalt not steal.' 
 
 IX. Thou shalt not bear false witness against thy neighbour. 
 
 X. Thou shalt not covet thy neighbour's house ;"'^ thou shalt 
 not covet thy neighbour's wife, nor his man-servant, nor his 
 maid-servant, nor his ox, nor his ass, nor any thing that is thy 
 neighbour's. 
 
 And all the people perceived the sounds of thunder, the 
 noise of the trumpet, and the smoking mountain : and the people 
 trembled, and stood afar off. They said to Moses, Speak thou 
 with us, and we will hear ; but let not God speak with us, lest 
 we die. ]\Ioses said to the people. Fear not ; for God is only 
 come to prove you, and that his fear may be upon your faces, 
 that ye sin not. The people thus stood afar off, but Moses 
 drew near unto the dark cloud where God appeared. And the 
 Lord said to Moses, Thus thou shalt say unto the children of 
 Israel, Ye now have seen that I have spoken to you from 
 heaven : ye shall not make, to place beside me, gods of silver, 
 or gods of gold ; an altar of earth thou shalt make unto me, 
 and thereon thou shalt sacrifice thy burnt-offerings and thy 
 peace-offerings : in all places, where I shall cause my name to 
 he recorded, I will come unto thee, and bless thee. And 
 Moses told this unto the children of Israel. 
 
 ^ To steal, implies every species of appropi-iation in a clandestine or in any other 
 unlawful manner ; in short, every appropriation without the consent of the right- 
 ful possessor. He, therefore, who takes any thing from his parents, sisters, 
 friends, schoolfellows, &c., without the permission or knoMledge of the owner, 
 be it food, money, or any other object, of however trifling a value, is guilty of 
 theft, equally with him who commits that crime by breaking into the house at 
 night, or by stealth in the day. Every kind of fraud may also be called a theft. 
 Lastly, it need scarcely be added, that it makes no ditference, and is equally 
 sinfid, from whom we steal, whether he be our co-rehgionist or not, a stranger or 
 our fellow-citizen, for the law speaks in the broad terms, " Thou shalt not steal." 
 
 - By this prohibition we mxxst not understand the inward desire or longing for 
 any object, for this is natural and inherent in our disposition, and can therefore 
 not properly be interdicted ; but this prohibition implies, " Thou shalt not suffer 
 the rising desire to continue; thou shalt not foster it, nor allow it to grow 
 dominant ; but thou shalt at once suppress it, and banish it from thy heart." 
 Thy neighbour possesses a beautiful field, or a beautiful house, or beautiful furni- 
 ture, or the like ; thou admirest it much, and art desirous of having it ; but the 
 possessor holds it equally dear and valuable. Thy desire grows strong, and be- 
 comes covetousness. Thou neither canst nor darest take possession of the desired 
 object in an unla^^-fid manner : this, the laws of man, and, perhaps, the fear of 
 sin, forbid. Thou now contrivest other means, which appear to thee much less 
 unjust ; such as persuasion, or payment above the value, &c. At length thou 
 gaiuest thy object ; but the owner painfully feels the loss of his property, and he 
 regrets having yielded to thy persuasion. ISehold, now, thou hast done an injury
 
 XII. CONTINUATION OF DIVINE LAWS AND ORDINANCES. 
 
 DUTIES TOWARDS OUR FELLOW MEX. 
 
 *' Have we not all one father ? Hath not one God created us ? Wherefore then 
 shall the hrother deal treacherously against the brother." Mai. ii. 10. 
 
 Amongst the laws and ordinances wliicli Moses, by the com- 
 mand of God, set before the children of Israel, there were also 
 the following : He that smiteth his father or his mother, shall 
 be put to death. He that curseth his father or his mother, 
 shall be put to death. He who sacrificeth unto another being, 
 save unto the Lord only, shall have forfeited his life. Thou 
 shalt not afflict (by words), nor oppress the stranger,^ for ye 
 were yourselves strangers in the land of Egypt. Ye shall not 
 oppress the widow and the orphan ; but if thou do afflict them, 
 and they cry unto me, I will surely hear their cry : and my 
 wrath shall be kindled, and I will let you die by the sword, 
 so that your wives shall be widows, and your children father- 
 less. If thou lend money to any of my people, that is to the 
 poor by thee, be not to him as one who exacteth a debt, and 
 tax him not with interest. If thou take thy neighbour's raiment 
 to pledge, thou shalt deliver it unto him at sunset ; for it may 
 be his only covering ; it is, perhaps, his raiment for his naked 
 body ; wherein now shall he sleep ? If, therefore, he cry unto 
 me, I will hear him, for I am full of compassion. Ye shall be 
 holy men unto me. Ye shall not eat the flesh of any animal 
 torn in the field. Entertain not a false report- Join not the 
 wicked in being a witness in an unjust cause. Do not follow 
 the multitude to do evil. If thou givest thine opinion in a 
 cause, do not incline to the multitude, to pervert justice. 
 Neither slialt thou countenance a poor man in his cause. If 
 thou meet thine enemy's ox or his ass going astray, thou shalt 
 surely bring it back to him. If thou see the ass of thine enemy 
 
 to thy fellow creature ; thou hast disturbed the tranquillity of his life, and, at the 
 least, committed an immoral act (compare the story of Nabotli and Ahab, 
 1 Kings xxi). Thy neighbour has a good, diligent servant; thou wouldst like to 
 engage him in thy services. Straightway to go and take him, thou deemest 
 unjust ; but thy wish might seduce thee to resort to other means, of a seem- 
 ingly less culpable nature, whereby to gain possession of him. We must there- 
 fore endeavour rightly to comprehend the deep import of this divine law, and be 
 ever mindful of it, in order that every unlawful desire may be stifled as soon as it 
 springs up mthin our breast. 
 ' That is, the non-Israelite.
 
 64 THE SECOND BOOK OF MOSES. 
 
 sinking under his burden, beware of standing aloof; but thou 
 shah surely assist him in unloading. Thou shalt not wrest the 
 right of the poor in his cause. Keep thee far from a false 
 matter, and take no bribes ; for the bribe blindeth the acute, 
 and perverteth the words of the righteous. Oppress not a 
 stranger ; ye know how a stranger feeleth, having yourselves 
 been strangers in the land of Egypt. 
 
 XIII. THE CONSECRATION OF THE COVENANT, AND THE TWO 
 TABLETS OF THE LAW. 
 
 " He established a testimony in Jacob, and appointed a law in Israel, which he 
 commanded our fathers, that they should make it known to their children." 
 Psalm Ixxviii. 5. 
 
 And when ]\Ioses came and told the people all the words of the 
 Lord, and all the judgments, the whole nation answered Avith 
 one voice, and said. All the icords tchich the Lord hath said 
 will ice do. ]\Ioses wrote all the words of the Lord, rose up 
 early in the morning, erected an altar at the foot of the hill, 
 and twelve pillars, according to the twelve tribes of Israel. 
 And he sent the young men of the children of Israel, namely, 
 the first-born ; they oflered burnt-offerings, and sacrificed peac€- 
 oiferings of oxen imto the Lord. j\loses took half of the blood, 
 and put it in a bason ; but the other half he sprinkled on the 
 altar. He then took the book of the covenant, and read it in 
 the audience of the people. They said. All that the Lord hath 
 said will we do. jMoses took the blood, and sprinkled it on 
 tlie people, and said. This is the blood of the covenant, which 
 the Lord hath made with you concerning all these words. 
 And the Lord said to Moses, Come up to me into the mount, 
 and stay here ; and I will give thee the tables of stone, with 
 the law and commandments, which I have inscribed thereon, 
 to instruct the people. Moses ascended the mount, and the 
 cloud covered it : for the glory of the Lord abode upon JMount 
 Sinai, and the appearance thereof was like deA^ouring fire in 
 the eyes of the children of Israel. And JMoses went into the 
 midst of the cloud, ascended the mount, and remained there 
 forty days and forty nights.
 
 XIV. THE ISRAELITES COMMIT THEMSELVES BY MEANS OF THE 
 GOLDEN CALF. 
 
 " Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity." 
 
 Hos. xiv. 1, 
 
 When the people saw that Moses delayed to come down out 
 of the mount, the people gathered themselves together unto 
 Aaron, and said to him, Up, make us divine beings,' that shall 
 go before us (that is, lead us) ; for Moses, who brought us up out 
 of Egypt, we wot not what is become of him. And Aaron said 
 unto them, Take the golden earrings, which are in the ears of 
 your wives, and of your daughters, and bring them unto me. 
 And all the people brake off the golden earrings which were 
 in their ears, and brought them to Aaron. He took the gold 
 out of their hands, fashioned it into a form,^ and made a molten 
 calf of it. And they said, These are thy gods, Israel, who 
 brought thee up out of the land of Egypt. They rose up early 
 in the morning, and offered burnt and peace-offerings ; the 
 people sat down to eat and to drink, and rose from the repast 
 to indulge in mirth and sport. Meanwhile, Moses came down 
 from the mount, having the two tables of testimony in his 
 hand, and the writing of God, graven upon the tables. Joshua, 
 the servant of Moses, heard the noise of the people as they 
 shouted. He said to Moses, There is a noise of war in the 
 camp. But Moses replied, I hear the voice of them that sing 
 with responses. And when he came nigh unto the camp, and 
 saw the calf and the dancing, he grew angry, cast the tables 
 out of his hands, and broke them beneath the mount. And he 
 took the calf which they had made, burnt it in the fire, ground 
 it to a fine powder, and mixed it with the water, which he 
 made the children of Israel drink. And Moses placed himself 
 at the gate of the camp, and exclaimed. He who is faithful to 
 the Lord, let him come unto me. And all the sons of Levi 
 rallied around him. He said unto them, Thus saith the Lord, 
 
 ' That is, coqioreal mediators, instead of Moses, between the highest Deity 
 and ourselves. Influenced by the bad example (how corrupting it is !) of idolatry 
 and superstition, which for centuries they had had before their eyes, while in 
 Egypt, such vicious practice still continued the prevailing habit with them. 
 
 ^ He fashioned it in their presence, probably to show them that the metal was 
 but material and impotent ; prol)ably, also, by the necessary preparations he 
 wished to delay the matter, until his brother, whom he shortly expected, should 
 return. 
 
 72
 
 GQ THE SECOND BOOK OF MOSES. 
 
 the God of Israel, Put every man his sword on his side, go in 
 and out from gate to gate throughout the camp, and slay some 
 man his brotlier, some man his friend, and some man his 
 relation. And the sons of Levi did according to the word of 
 Moses ; and there fell of the people that day about three thou- 
 sand men. The Lord also sent a plague amongst the people, 
 because of the calf which they made Aaron make for them. On 
 the morrow, Moses said to the people. Ye have committed a 
 great sin ; I now will go up unto tlie Lord, peradventure I 
 may obtain pardon for you. And Moses besought the Lord, 
 and said, Lord, do not consume thy people, which, by thy 
 greatness, thou hast brought forth out of the land of Egypt. 
 Remember thy servants Abraham, Isaac, and Jacob. Turn 
 not to the perverseness and transgression of this people ; and 
 forgive them, thou, who art gracious and merciful. The Lord 
 pardoned them, and averted the evil, which he had intended 
 to inflict upon them. 
 
 XV. THE NEW TABLES. 
 
 SUPERIOR PROPHETICAL DIGNITY OF MOSES. 
 
 " The Lord is compassionate and gracious, slow to anger, and great in mercy. 
 He doth not deal with us after our sins, nor doth he reward us according to 
 
 our iniquities." Psalm ciii. 8, 10. 
 
 • 
 
 And Moses took the tabernacle, and pitched it witliout the 
 camp, afar off from the camp, and called it the Tabernacle of 
 Assembly. Whoever sought instruction from the Lord, went 
 out unto the Tabernacle of Assembly, which was ^vitliout the 
 camp. And wdien Moses went out unto the tabernacle, all the 
 people rose up ; every one remained standing at the door of his 
 tent, and looked after Moses, until he was gone into the taber- 
 nacle. As soon as Moses entered into the tabernacle, the 
 cloudy pillar descended, and stood at the door of tlie taber- 
 nacle, and the Lord spoke with Moses. When the people saw 
 the cloudy pillar at the door of the tabernacle, they rose up, 
 and every one prostrated himself at the door of his tent, and 
 worshipped. And the Lord communed with Moses, face to 
 face,* as a man communeth with his friend. Moses then re- 
 turned unto the camp; but his servant Joshua, the son of Xun, 
 who attended him as a young man, never departed from the 
 
 ^ That is, Moses received a clear revelation.
 
 THE NEW TABLES. 67 
 
 tabernacle. And Moses said unto the Lord, If I have found 
 grace in thy sight, teach me thy ways, that I may know thee, 
 and continue to find grace in thy sight. And he moreover 
 said, I beseech thee, show me, thy glory. But the Lord said 
 to Moses, I will make all my goodness pass before thee,' and I 
 will proclaim before thee by the name of the Lord ; how I 
 am gracious to whom ever I will be gracious, and show mercy 
 unto him to whom I will show mercy. And the Lord further 
 said, Thou canst not see my face; for no man shall see me and 
 live.^ But there is a place by me upon the rock ; there thou 
 shalt see my back,^ but my face cannot be seen. 
 
 The Lord said unto Moses, Hew thee two tables of stone, 
 like unto the first ; and I will write upon these tables the words 
 that were in the first tables, which thou brakest. Be ready 
 with them in the morning ; for to-morrow thou shalt ascend 
 the Mount Sinai, and expect me there at the top of the mount. 
 Moses hewed two tables of stone, like unto the first, rose up 
 early in the morning, went up to the mount, as the Lord had 
 commanded him, and took with him the two tables of stone. 
 And the Lord passed by before him, and proclaimed. The 
 Lord is unchangeably the Eternal Being, an almighty God, 
 merciful and gracious, long-suffering, and of infinite goodness 
 and truth. He preserves his mercy even to the thousandth 
 generation, and forgiveth iniquity, transgression, and sin ; yet 
 will he by no means clear the guilty, but will visit the 
 iniquities of the fathers upon the children, and upon the chil- 
 dren's children, unto the third and the fourth generation. 
 Moses hastened, bowed his head towards the earth, and wor- 
 shipped. And he continued with the Lord upon ]\Iount Sinai 
 forty days and forty nights ; he neither eat bread, nor drank 
 water. And the Lord wrote upon the tables the words of the 
 covenant, namely, the ten commandments. When Moses came 
 down from Mount Sinai, with the tables of testimony in his 
 hand, the children of Israel beheld the face of Moses, and saw 
 
 ' That is, I will make known to thee my ways, my superior attributes. 
 
 "^ Even the chief projjhet, Moses, was not permitted to behold God in 
 His liighest glory ; this the Lord taught him. As long as the human soul is 
 wrapped in its mortal coil, she cannot enjoy a clear and distinct jjcrception of 
 God; only after having quitted her earthly abode, and being worthy of the highest 
 fehcity, she will, in tlie life which is to come, and to last for ever, participate in 
 this delight. 
 
 ^ That is, in a figurative sense, Thou canst know me only by my works, attri- 
 butes, and operations in nature.
 
 68 THE SECOND BOOK OF MOSES. 
 
 that it shone ; and they were afraid to come nigh. But Moses 
 put a veil on liis face, as long as he spoke with the people; 
 and he took the veil off whenever he went in to speak with 
 the Lord. 
 
 XVI. THE TABERNACLE OF ASSEMBLY. 
 
 The external service of God tends to elevate the heart to devotion ; hence the 
 regulations for the external adornment of the tabernacle, as a means to inspire 
 such as are more sensual in theu* ideas. 
 
 Moses spoke to the whole congregation of the children of 
 Israel as follows : Thus hath the Lord commanded me to tell 
 you, Take from what is yours an offering unto the Lord ; 
 whatever your heart prompts you to give, bring ye an offering ; 
 gold, silver, and copper ; ^ blue, purple, and scarlet wool, and 
 fine Hnen, and goats' hair ; rams' skins dyed red ; skins of 
 techashim, and shittim-wood ; oil for the light, and spices for 
 anointing-oil and for incense ; shoham stones, and precious 
 stones for setting, for the ephod and for the breastplate, to be 
 worn by the high priest, as holy garments. And all artificers 
 amongst you shall come, and do what the Lord hath com- 
 manded. For thus saith the Lord yoiu' God, Ye shall erect 
 me a sanctuary, and I will dwell amongst you. According to 
 all that I show thee, after the pattern of the tabernacle, and 
 the pattern of all the vessels thereto belonging, even so shall 
 ye make it. The tabernacle, the tent and its covering, its 
 taches, its boards, its bars, its pillars, and their silver sockets ; 
 the ark, overlaid with pure gold, with the staves thereto and 
 its golden covering, with ornaments of cherubim ; the curtain 
 to divide between the holy and the most holy ; the table, the 
 staves, and all its vessels of pure gold, and the shewbread ; the 
 candlestick of pure gold, its vessels and the lamps thereof, and 
 the oil ; the altar of gold for incense, and the altar for burnt- 
 offerings, with the staves and vessels thereof; the hangings 
 for the tabernacle-door of twined linen, the pillars with their 
 
 ' Every one, without exception, the poor as well as the rich, was to contribute 
 to the house of God ; and this they did, every one, according to his means. 
 Skilful men and youths furnished work ; women and maidens spun the fine goats' 
 hair, the wool and the flax for embroidery work, and parted with their mirrors of 
 polished metal for the priestly senice. This shows us the universal and Uvely 
 interest which the IsraeUtes took in the sanctuan- that was to be erected, and 
 their sincere sentiments of piety, at a time when thy were totally without 
 knowledge, and without external culture.
 
 THE TABERNACLE OF ASSEMBLY. 69 
 
 sockets of brass, and the hanging for the gate of the court ; the 
 pins of the tabernacle, and of the court round about; lastly, the 
 packing-cloths for service in the sanctuary, the holy garments 
 for Aaron the priest, and the ganuents of his sons, in which to 
 perform their priestly service. The children of Israel did 
 according as the Lord had commanded them, through INIoses. 
 And they came, every one whose heart urged him, and whose 
 disposition prompted him, and brought an offering to the Lord, 
 according as he was able. Skilful women spun with their 
 hands, and brought that which they had spun of blue, and of 
 purple, and of scarlet wool, and of fine linen. Thus the chil- 
 dren of Israel brought, every man and every woman, a volun- 
 tary offering to the Lord, for the holy work which the Lord 
 had commanded, through Moses, to be done. And Bezaleel, 
 of the tribe of Judah, and Aholiab, of the tribe of Dan, and 
 other skilful artizans, wrought all the work of the sanctuary, 
 for holy service : for the Lord had endowed Bezaleel and 
 Aholiab with skill in their art, and put into their hearts the 
 gift of teaching, and filled them with understanding and know- 
 ledge to do all the works of the master and of the ingenious 
 artizan, as well as of the embroiderer and engraver. Wlien all 
 the work for the tabernacle and the garments was done, as the 
 Lord had commanded, they brought it before Moses, and 
 Moses blessed them. 
 
 On the first day of the first month, in the second year from 
 the departure out of Egypt, the tabernacle was erected. Wlien 
 the tabernacle was reared up, with its boards, its sockets, its 
 bars, and its pillars, and the tent spread over it, Moses took the 
 testimony (the tables of the commandments), put it into the 
 ark, covered it, and brought the ark into the tabernacle ; he 
 also drcAV the veil before it, to separate between the holy and 
 the most holy. And he placed the table in the Tabernacle of 
 Assembly, northward, without the veil. The candlestick he 
 put opposite to the table, southward, and Hghted its seven 
 lamps before the Lord. And he put the golden altar for sweet 
 incense before the veil in the tabernacle ; but the altar for 
 burnt-ofix3ring he put by the door of the tabernacle of the tent. 
 And he set the brass laver between the tabernacle and the altar, 
 and put water into it for washing. And ]\loses, and Aaron and 
 his sons, washed their hands and their feet thereat, Avhen they 
 went into the Tabernacle of Assembly. And he arrayed his 
 brother Aaron with the holy garments, as follows : the ephod
 
 70 THE SECOND BOOK OP MOSES. 
 
 of gold, blue, and purple, and scarlet wool, and of fine twined 
 linen, and shoulder pieces for it, upon wliicli tliey put two 
 slioham stones, inclosed in ouclies of gold ; and upon each 
 stone was engraven a name of a tribe of Israel, six upon each 
 stone, as a memorial. Moreover, the breastplate, in which 
 were set four rows of stone, twelve stones, according to the 
 number of the children of Israel, engraved as upon a signet, 
 every one according to its name, upon the twelve stones. 
 Then, also, the robe of the ephod, with golden bells and 
 pomegranates upon the hem round about, so that the sound of 
 the priest should be heard, on his going into the sanctuary, 
 for the performance of his office, and on his going out. And 
 the coat, and the mitre of fine linen ; also, the girdle, wrought 
 in blue and red needlework ; finally, the plate of the holy 
 crown, of pure gold, to be fastened on high upon the mitre, 
 with the writing engraved thereon, " Holy to the Lord'' Moses 
 also erected the court round about the tabernacle and the altar, 
 and put up the hanging of the court gate. 
 
 When Moses had finished the work, the cloud covered the 
 Tabernacle of Assembly, and the glory of the Lord filled the 
 tabernacle. Wlaenever the cloud was taken up from over the 
 tabernacle, the children of Israel went onward, in all their 
 journeys; but when the cloud was not taken up, they journeyed 
 not, till it was taken up : for the cloud of the Lord was upon 
 the tabernacle by day, and by night a fire was on it, in the 
 sight of all the house of Israel, throughout all their journeys.
 
 THE THIRD BOOK OF MOSES. 
 
 I. REGULATIONS CONCERNING THE SACRIFICES. 
 To practise virtue and justice is more acceptable to the Lord than sacrifice. 
 
 The Lord called unto Moses, and spoke unto him out of the 
 Tabernacle of Assembly, saying. Speak unto the children of 
 Israel, and say to them. If any man of you bring an offering 
 unto the Lord, ye may bring your offering of the cattle or of 
 the flock ; but it must be without blemish. If it be an offering 
 of fowls, let it be turtle-doves, or young pigeons. You may 
 also offer meat-offerings, of fine flour and oil ; but ye shall not 
 suffer salt to be wanting, and with all your offering you shall 
 oSer salt. But neither leaven nor honey shall ye burn in any 
 offering to the Lord made by fire. And if any one bring a 
 sin-offering, as an acknowledgment of his guilt, let him first 
 confess his sin ; and then he may offer, as a sin-offering, a sheep 
 or a lamb : but if his means do not sufiice, let him bring two 
 turtle-doves; and if he be not able to bring them, let him bring 
 an ephah of fine flour, without oil and without any frank- 
 incense. The priest shall make an atonement for him, and 
 he shall be pardoned. And if a person sin, and commit a 
 trespass against the Lord, by lying unto his neighbour in that 
 which was delivered him to keep, or in fellowship, or in any 
 thing taken away by violence, or by deceiving his neighbour, 
 or if he have found that which was lost, and lieth concerning 
 it, and sweareth falsely ; in any of all these that a man doth, 
 sinning therein, then it shall be, because he hath sinned and is 
 guilty, that he shall restore that which he took violently away, 
 or the thing which he hath deceitfully gotten, or that which was 
 delivered him to keep, or the lost thing which he found, or all 
 that about which he hath sworn falsely, he shall even restore it 
 in the principal, and shall add the fifth part thereto, and give 
 it unto him to whom it appertaineth, as soon as he acknow- 
 ledgeth his guilt. Then he shall offer a ram, as a trespass-
 
 72 THE THIRD BOOK OF MOSES. 
 
 oifering, to the Lord ; the priest shall make an atonement for 
 him hetbre the Lord, and thus he shall be pardoned.^ 
 
 II. CONSECRATION OF AARON AND HIS SONS TO THE PRIESTLY 
 SERVICE. ACCEPTANCE OF THE OFFERING. DEATH OF NADAB 
 AND ABIHU. 
 
 Moses took anointing-oil and blood from the altar, sprinkled 
 thereof upon Aaron, upon his garments, also upon his sons 
 and upon their garments, whereby he consecrated Aaron and 
 his garments, and his sons and their garments, to the holy 
 service. He then spoke to Aaron and his sons, saying. Ye 
 shall not go out of the door of the tabernacle until the days of 
 your consecration are at an end ; for seven days shall your 
 consecration last : for thus hath the Lord charged me to com- 
 mand you. Aaron and his sons did all that the Lord had 
 commanded, through Moses. And on the eighth day, when 
 Aaron and his sons had brought all the sacrifices to the Lord, 
 and had proceeded with them, as Moses had commanded them, 
 Aaron lifted up his hands towards the people, and blessed 
 them. Afterwards, Moses and Aaron came into the tabernacle 
 there to worship ; and when they came out, they blessed the 
 people, and the glory of the Lord appeared unto all the people. 
 And there came a fire out from before the Lord, — that is, from 
 the inmost sanctuary, — and consumed upon the altar the burnt- 
 offering and the fat. All the people saw this, shouted, and fell 
 on their faces. But the sons of Aaron, Nadab and Abihu, 
 had each taken his censer, put fire therein, and laid incense 
 thereon; thus they offered strange fire before the Lord, tchicJi 
 he had commanded them not. And a flame proceeded from the 
 Lord, devoured them, and they died before the Lord. Moses 
 
 ' Thus we see that repentance, confession, and restoration, are the only proper 
 offerings of atonement, while the offerings of cattle and of meat are only con- 
 sidered as an external addition. And thus it is with our prayers, fasts and 
 festivals, and with other external religious acts, as far as they may he looked 
 upon as offerings of atonement (for there M'ere oblations, vow — ^joy — peace — and 
 thanks-offering, coiTcsponding with our present prayers and festivals). We must 
 first appease our own conscience, and conciliate om* neighbour, before we can 
 expect pardon from the Almighty. " For thou desirest not sacrifice, else would I 
 give it ; thou delightest not in burnt-oftering. The sacrifice, which is acceptable 
 to thee, is a broken spirit : a broken and a contrite heart, God, thou wilt not 
 despise." Psalm li. 16, 17.
 
 LAWS FOR THE EATING THE FLESH OF ANIMALS. 73 
 
 said to Aaron (wlio was afflicted tliereat), This is it that the 
 Lord hath spoken : In those that come nigh me I will be 
 sanctified,^ and before all the people I will be glorified. And 
 Aaron was calmed.^ Moses called JMishael and Elzaphan, the 
 sons of Uzziel, the uncle of Aaron, and said to them, Come 
 near, and carry your brethren from before the sanctuary, out 
 of the camp. So they went near, and carried them on their 
 coats, out of the camp, as Moses had said. 
 
 III. LAWS CONCERNING THE EATING OF THE FLESH OF ANIMALS. 
 Abstemiousness and cleanliness are means for our perfection. 
 
 The Lord spoke to Moses and Aaron, saying. Speak to the 
 children of Israel, and say to them, These are the beasts which 
 ye may eat, among the quadrupeds on earth, ^^^latsoever 
 amongst quadrupeds parteth tlie hoof, namely, that which is 
 cloven-footed, and cheweth the cud, that ye may eat. That 
 beast, now, which is cloven-footed, but doth not chew the cud, 
 or that which cheweth the cud, but is not cloven -footed, ye 
 shall not eat, it shall be unclean unto you. Of that which 
 liveth in the water, you may eat whatever hath fins and scales; 
 but whatsoever hath not fins and scales, of all that hath life in 
 the water, shall be to you an abomination, ye shall not eat of its 
 flesh. Of fowls ye shall not eat, but shall abominate the eagle, 
 the ossifrage, the ospray, the vulture, the kite, the raven, the 
 owl, the hawk, the cuckoo, the little and the great owl, the 
 cormorant, the swan, the pelican, the gier-eagle, the stork, the 
 
 1 That is, in the priests and ministers who superintend and officiate at pubhc 
 worship, and in all who are entrusted with the management of religious affairs. 
 
 - Let this ever remind us, that we should quietly resign ourselves to the wiU 
 of God, and submit to his dispensations in confiding humility, consoUng ourselves 
 with the thought, — " The kind Father in heaven does every thing according to 
 his infinite wisdom and love for the good of man." Aaron had lost two beloved 
 sons, suddenly, and at once ; there he beheld the pale corpses, in their white 
 priestly robes, of those who but a few minutes before had been full of life and 
 health, and engaged in the service of God. A woeful, painful spectacle for the 
 tender father ! But his superior brother gives him to understand, — " Thy sons 
 have done wrong, in having performed their divine office with levity, and there- 
 fore the Lord has punished them ;" for (says the Lord) " in those who come nigh 
 to me I will be sanctified, and in the sight of all the people I will be glorified." 
 And Aaron was silent. He finds comfort in his firm belief in the justice and 
 mercy of God, and no further expression of woe escapes his lips, no sigh issues 
 from his breast. He is calm, as behoves the truly religious man in the time of 
 adversity.
 
 74 THE THIRD BOOK OF MOSES. 
 
 heron, the lapwing, and the bat; these shall be unclean unto 
 you, after all their kind. Every creeping fowl, that goeth upon 
 all four, shall be an abomination to you. Ye shall eat no 
 blood, for the blood is the life of all flesh ; and ye shall not 
 eat the life with the flesh. Nor shall ye eat the flesh of dead 
 or torn animals, be it of fowls or of quadrupeds, it shall be an 
 abomination imto you. I am the Lord your God, who hath 
 brought you out of Egypt, to be honoured by you as your 
 God. Ye must therefore be holy, for I am the Holy One. 
 And you must make a difierence between the clean and the 
 unclean beast, between clean and unclean fowls ; and ye shall 
 not defile your souls with any beast, fowl, or creeping animal, 
 which I have taught you to be unclean: I, the Lord your God. 
 
 IV. LAWS CONCERNING OUR DUTIES TOWARDS OUR NEIGHBOUR. 
 
 SANCTIFICATION. DUTIES TOWARDS PARENTS. CHARITY AND BENEVOLENCE. 
 JUSTICE. GENERAL LOVE OF OUR NEIGHBOUR. 
 
 The Lord further spoke to Moses, saying, Speak unto all the 
 congregation of the children of Israel, and say unio them, Ye 
 shall be holy, for I, the Lord your God, am holy. Ye shall 
 tear every one his mother and his father, and observe my 
 sabbaths, I, the Lord your God. And when ye reap your field, 
 thou shalt not wholly reap the corners of thy field ; neither 
 shalt thou o-ather the srleanino-s of thy harvest. Thou shalt not 
 glean thy vineyard, neither shalt thou gather every grape of 
 thy vineyard ; thou shalt leave them for the poor and for the 
 stranger ; I, the Lord your God. Ye shall not steal, neither 
 deal falsely, neither lie one to another. Ye shall not swear by 
 my name falsely, and thereby profane the name of thy God : 
 I, the Lord. Thou shalt not defraud thy neighbour, neither 
 rob him ; the wages of him that is hired shall not abide with 
 thee all night until the morning. Thou shalt not curse the 
 deaf, nor put a stumbling-block before the blind,' but shalt fear 
 thy God : I, the Lord. Wrong no one in judgment ; respect 
 not the person of the poor, nor honour the person of the 
 
 ' In a figurative sense, " Not to ciu-se the deaf," i. e. -when tliy neighbour is 
 not present, and therefore hears not thy curses, or thy slander, and cannot defend 
 himself. Thus, also, " Not to put a stumbling-block before the bhnd," means, 
 thou shalt not deceive any one by false advice, as he is, as it were, blind in a 
 matter, which he does not understand, and places his confidence in thee. Such 
 conduct is kuo-mi only to ourselves ; but thou shalt fear the Lord, who searcheth 
 the heart and the loins, and who will punish thy intentions if not pure.
 
 THE HOLY FESTIVALS OF THE ISRAELITES. 75 
 
 wealthy; but tliou slialt judge tliy neighbour according to 
 justice. Thou shalt not go about amongst thy people as a 
 talebearer, neither shalt thou stand aloof when thy neighbour 
 is in danger : I, the Lord. Thou shalt not hate thy brother in 
 thy heart ; thou mayest rebuke thy neighbour (if he offend 
 thee), but thou shalt not owe him a grudge. Thou shalt not 
 avenge thyself, nor bear any grudge against the children of 
 thy people. Love thy neighbour, as thou lovest thyself. Thou 
 shalt rise up before a hoary head. Thou shalt honour the face 
 of an old man, and thereby evince the fear of the Lord. And 
 if a stranger sojourn with thee, ye shall not oppress him. The 
 stranger^ that dwelleth with you, shall be unto you as one born 
 amongst you ; thou shalt love him as thou lovest thyself; for ye 
 were also strangers in the land of Egypt. Ye shall commit no 
 injustice in judgment, in mete-yard, in weight, or in measures. 
 Just balances, just weights, a just ephah, and a just hin, shall 
 ye have. I, the Lord your God, who have brought you out of 
 the land of Egypt. Observe ye all my statutes, and all my 
 judgments, and keep them : I, the Lord. 
 
 V, THE HOLY FESTIVALS OF THE ISEAELITES. 
 
 The Lord spoke to Moses, saying, Speak nnto the children of 
 Israel, and say unto them, The festivals of the Lord, which ye 
 shall proclaim to be holy convocations, are the following : Six 
 days every kind of work may be done, but the seventh is the 
 highest day of rest, for a holy convocation ; ye shall do no 
 work therein ; it is sabbath in honour of the Lord in all your 
 dwellings. 
 
 Above all ye shall observe my sabbaths, for this is a sign of 
 the covenant between me and you throughout your genera- 
 tions, in order that it shall be known that it is I, the Lord, 
 who sanctify you. Observe ye, therefore, the sabbath, for the 
 sabbath is holy nnto you. Whosoever desecrateth the sabbath, 
 he shall surely be put to death ; for he who performeth any 
 work on the sabbath, he shall be cut off from amongst his 
 people. Six days work may be done, but the seventh day is 
 the sabbath of rest, a holy convocation, in honour of the Lord. 
 Whosoever doth any work on the sabbath, he shall surely be 
 put to death ; wherefore the children of Israel shall observe the 
 sabbath ; to observe the sabbath throughout their generations, 
 
 * That is, the non-Israehte.
 
 76 THE THIRD BOOK OF MOSES. 
 
 for a perpetual covenant. The sabbath shall be a sign for 
 ever between me and the children of Israel ; for in six days 
 the Lord made heaven and earth, and on the seventh day he 
 rested, and had attained his end.^ 
 
 But these are the feasts of the Lord, on which ye shall 
 proclaim a holy convocation, each in its time. In the first 
 month, on the fourteenth day of the month, between the two 
 evenings, the passover is brought, in honour of the Lord. On 
 the fifteenth day of this month commenceth the feast of im- 
 leavened bread, in honour of the Lord.'- Seven days ye shall 
 eat imleavened bread. On the first and on the seventh day a 
 holy convocation shall be proclaimed, and no work be done. 
 
 And when ye be come into the land, which I shall give unto 
 you as an inheritance, and shall reap the harvest thereof, then 
 ye shall bring an omer, of the first-fruits of your hari'est, unto 
 the priest. And he shall wave the omer^ before the Lord, 
 to obtain His grace for you. And ye shall coimt \mto you 
 from the morrow of the festival (of passover), from the day 
 that ye brought the omer, seven complete weeks.^ L^nto the 
 morrow, after the seventh week, shall ye number fifty davs, 
 and then bring a new meat-ofiering. It is the festival of the 
 first-fruits, in honour of the Lord, on which ye shall proclaim 
 a holy convocation, and not do any work. It shall be a 
 statute for ever in all your dwellings. 
 
 And on the first day of the seventh month shall ye have a 
 day of rest, on which the comet shall be blown as a memorial, 
 and a holy convocation be proclaimed. Ye shall do no work 
 on that day ; it is a day of rest, a day of blowing the comet, 
 in honour of the Lord.' 
 
 ' Tlie celebration of the sabbath a sign of covenant of the Mosaic religion. 
 That is, He saw the eternal order, and the wise arrangement of the works of 
 creation accomplished. 
 
 - riDS Feast of Passover (vide above, p. 53), also called niTfOn iPI, the feast 
 of unleavened bread. 
 
 ^ Omer is the name of a measure. The ears (of wheat) to be ofleied are to 
 contain an omer. This is the origin of the traditional law of the literal coimt- 
 ing of the "lOiy, which takes place annually, commencing from the second evening 
 of nD£, and continuing until the feast of weeks. 
 
 * nil?2w*n jn, the feast of weeks, after the complete seven weeks ; also called 
 D'llDSn DV, the feast of the first-firuits, because on that day the first produce 
 of the general harvest was offered as a thanks-offering. 
 
 " In consequence of the subsequent arrangement of the calendar by our 
 Rabbins, for the regulation of the new moons "and months, this festival, which, 
 from the same cause, is the new year's day (HJtJ'n tJ'N'l) is solemnized two 
 days, .\ccording to the said calendar, we Israelites have a twofold year, viz. a
 
 THE HOLY FESTIVALS OF THE ISRAELITES. 77 
 
 But on the tenth day of the seventh month, being the day 
 of atonement, ye shall proclaim a holy convocation. On that 
 day ye shall do no manner of work ; for it is the day of atone- 
 ment,' to make an atonement for you before the Lox'd your 
 God. Whatever person that shall not fast in the same day, 
 shall be cut off from amongst his people. And whatever per- 
 son that doth any work in the same day, that person will J 
 destroy from among his people. It shall be unto you a sab- 
 bath of the highest order, and ye shall fast ; on the ninth day 
 of the month, at even, shall ye commence, and from even unto 
 even shall ye celebrate your sabbath. This shall be an ever- 
 lasting statute unto you, in all your dwellings. For on that 
 day an atonement shall be made for you to cleanse you ; from 
 all your sins shall ye be clean before the Lord. 
 
 And on the fifteenth day of the seventh month is the feast 
 of tabernacles,'^ for seven days, in honour of the Lord. On the 
 first day shall be a holy convocation, and ye shall do no work 
 thei-ein ; and on the eighth day shall again be a holy convoca- 
 tion, it is the concluding feast ;^ ye shall do no work therein. 
 Thus shall ye celebrate the festival of the Lord from the 
 fifteenth day : on the first day is a day of rest, and on the 
 eighth day following another day of rest. And on the first 
 day ye shall take you fruit from the tree Hadar (Esrog), 
 branches of palm trees (called Lulav), a bough of the myi'tle 
 tree, and willows of the brook ; and ye shall rejoice with them 
 before the Lord your God seven days."* It shall be to you a 
 
 biblically-religious, and a secular or work year. Nissan is the commencement of 
 the former, and Tishri, the seventh according to the bible, that of the latter. 
 This festival is also solemnized by special performances of devotion, being, 
 according to tradition, the anniversary of the creation of the world, and the 
 commencement of the ten penitential days. 
 
 ' "IIDD QT", day of atonement. 
 
 2 niDD ; also called Pl''DXn !in, being the time on which all the produce of 
 the field and the vineyard was brought home. 
 
 ^ niVy ^J'JOK', and the ninth day, which, according to ancient custom 
 (vide p. 79) we also solemnize, is called miD nriDti', " Rejoicing in the Law;' 
 because on that day, acconhng to the customary regulation of divine service, the 
 fifty-four weekly portions of the five books of Moses are concluded, and the 
 reading of the Torah is recommenced. 
 
 * The import of the law, concerning the four productions of the country, to be 
 used during divine service, cannot be mistaken. They are (similar to the offering 
 of the Omer on the Passover) to be a sign of joyful tlianks to the Lord, the Giver 
 of all good, in order to heighten the solemnity of the harvest home, as the feast 
 of tabernacles is also called ; and more vividly to represent to our minds the 
 goodness of God, while we pour forth our praise and thanksgiving to Him. But 
 the special import of this commandment, and the reason why these four species 
 
 8^
 
 78 THE THIRD BOOK OF MOSES. 
 
 Statute for ever in your generations. Ye shall also dwell in 
 booths seven days ; all that are Israelites born shall dwell in 
 booths ; that your posterity may know that I made the children 
 of Israel to dwell in booths, when I brought them out of the 
 land of Egypt : I, the Lord your God. 
 
 Three times in the year shall all thy males appear before the 
 Lord thy God, in the place which he shall choose ; in the feast 
 of unleavened bread, and in the feast of weeks, and in the feast 
 of tabernacles.' But they shall not appear before the Lord 
 empty. Every man shall give as he is able, in proportion to 
 the blessing which the Lord thy God shall have bestowed on 
 thee. And JMoses declared unto the children of Israel the 
 festivals of the Lord."^ 
 
 of plants must be thus joined, cannot, however, be equally well ascertained. In 
 this respect, this ordinance ranks among those divine laws, which, besides their jyn- 
 mary reason, have emblematical significations for their secondary object. Amongst 
 the variety of explanations given by our sages on these four species of plants, the 
 following appears to come nearest to the truth. The humble willow of the brook, 
 joined to the beautLfid fragrant myrtle, and these two again coupled with the 
 slender and noble palm, and the still more odoriferous and savoun* fruit of Hadar 
 (Esrog), represent human society, showing, how the humble and the great, the 
 wicked and the virtuous, the fool and the sage, the poor and the rich, live to- 
 gether in social union ; how their very differences and imperfections cause them to 
 assist each other, according to their various stations ; and how the All- wise, 
 Eternal Governor of the Universe, has thus estabhshed the social bond for the 
 happiness and salvation of his children. . . 
 
 ' These three festivals are commonly called Qv3"1 ^?^ (three times), because 
 this expression is here used in holy writ. 
 
 - To these also belong, in soiue respects, the new moon (fllH JJ'NI), being dis- 
 tinguished by special offerings, besides the ordinary daily sacrifices (Numb. xx\iiii), 
 which distinction we observe in chvine service, by reciting some additional psalms 
 and prayers. Our Rabbins, in regulating the prayers for the festivals and solemn 
 days, having had especial regard to the ordinances concerning the sacrifices, have 
 distinguished the sabbath, as well as the other festivals, and the new moon 
 (which, however, is a work day), by an additional prayer, called flDIO, Increase, 
 Addition, on account of the law of the Torah, which prescribes an additional 
 sacrifice on those days. 
 
 Observation. As it -nill be asked why we keep the passover eight days, the feast of 
 weeks and the day of memorial two, and the feast of tabernacles nine days, and why 
 we solemnize four whole days in the first and in the last of these festivals, while the 
 Divine law commands us to keep sacred only the first and the seventh day of 
 passover, one day of the feast of weeks, and day of memorial, and the first and 
 eighth day of the feast of tabernacles, it is deemed necessary to offer the follow- 
 ing explanation. The year of the Torah, by which the festivals are fixed, is, as 
 already stated above (vide note, p. 52), a lunar year, of twelve lunar revolutions 
 or new moons, and which together consist of three hundred and fifty-four days 
 and some hours ; the difference between this amount and that of the solar year is 
 compensated for by the intercalary months. The month commences at the in- 
 stant when the sun and the moon pass simultaneously through one and the same 
 meridian, which phenomenon is called the renewal' of the month, or Molad,
 
 THE FOURTH BOOK OF MOSES. 
 
 I. NUMBEKING OF THE PEOPLE. THE TRIBE OF LEVI APPOINTED 
 TO THE HOLY SERVICE. THE PRIESTLY BENEDICTION. 
 
 On tlie first day of the second month, in the second year from 
 then' departure out of Egypt, the Lord spoke unto Moses in the 
 desert of Sinai, in the Tabernacle of Assembly, and said, Take 
 ye the sum of all the congregation of the children of Israel, after 
 their famihes and houses, with their names, every male by their 
 
 (1710). To ensure the correctness of the Molad, and in accordance with a pas- 
 sage in Holy Writ, the new moon was, in ancient times, computed to commence 
 from the moment when the moon first became visible on the horizon. The 
 beginnings of the months, and consequently also those of the festivals were there- 
 fore fixed by the spiritual council (Sanhedrim) in Jerusalem, the metropolis, 
 according to authentic testimony, as to the earliest appearance of the new moon. 
 This proceeding, however, was particularly inconvenient on the occasion of the 
 new year's day, which is celebrated on the new moon of the month of Tishri, 
 since the witnesses who had been deputed to observe the first appearance of the 
 moon, often did not return until after the evening sacrifice ; and tlie people could 
 not tell whether the day was a holiday or not. Hence, it was ai-ranged, that 
 whenever the witnesses were delayed, both the day on which the Molad was 
 announced, and the following one should be kept holy ; and, as the people in the 
 provinces coidd not in time ascertain whether such a delay had occurred in 
 Jerusalem, the festival of the new year was there always celebrated two days. 
 As to the other festivals, which fall on a later day in the month, there could 
 never be any doubt in Jerusalem. But, it was different with the more distant 
 places, whose inhabitants being removed from Jerusalem more than a ten days' 
 journey, could not in due time learn the legal appointment of the new moon, and 
 consequently that of the festivals. Now, in order to celebrate them simul- 
 taneously, that is, on the same day, with their bretlu'en in Jerusalem, and with 
 a view strictly to comply with the law, the inhabitants of those distant places 
 were obhged to keep holy ttvo days in each festival. From this rule, however, 
 the day of atonement was excepted, as it would have been too heavy for the 
 people to bear a two days' fast. 
 
 This regulation of celebrating two days instead of one, was retained, even 
 after the introduction of the almanack, because the present method of 
 calculation might one day cease to be practised ; fiu-ther, that the difference 
 between the real renewal of the moon and her first appearance might be recon- 
 ciled ; and lastly, that all Israelites, under whatever latitude, might still continue 
 to celebrate the festivals simultaneously with their brethren in Jerusalem. And 
 this regulation, which in the successive periods of time, obtained the sanction of 
 our spiritual guides, and was universally adopted and adhered to, has continued 
 as a traditional orthnance down to oiu- own days.
 
 80 THE FOURTH BOOK OF MOSES. 
 
 polls. From twenty years old and upwards, all who can do 
 service in Israel shall ye number, thou and Aaron, by their armies. 
 Of each tribe one man shall assist you in this work ; a man who 
 is the head of his family. Moses and Aaron did so. And all 
 that were numbered, from twenty years old and upwards, what- 
 ever in Israel was fit for service, were six hundred and three 
 thousand five hundred and fifty. But the Levites, after their 
 families, were not numbered among them : for the Lord had said 
 to Moses, Thou shalt not number the tribe of Levi, neither take 
 their sum, among the children of Israel. But thou shalt appoint 
 the Levites over the tabernacle of testimony, over all the vessels 
 thereof, and over all tilings that belong to it; they shall bear 
 the tabernacle, and all the vessels thereof; they shall minister 
 unto it, and shall encamp round about the tabernacle. And 
 when the tabernacle setteth forward, the Levites shall take it 
 down ; and when it is to be pitched, the Levites shall set it up. 
 Any stranger (non-Levite) that cometh nigh shall be put to 
 death. For I have taken the Levites from among the children 
 of Israel, instead of all the first-born among the children of 
 Israel, so that the Levites shall be mine. But the Levites 
 shall minister unto Aaron and his sons. Under their super- 
 intendence the Levites shall do the service in the sanctuary, 
 and Aaron and his sons shall regulate the service. 
 
 The Lord furthermore spoke unto Moses, saying. Speak 
 unto Aaron, and unto his sons, Thus shall ye bless the children 
 of Israel ; these words shall ye address to them : 
 
 The Lord bless thee and keep thee. 
 
 The Lord make his countenance shine upon thee, and be 
 gracious unto thee. 
 
 The Lord turn his countenance unto thee, and give thee peace. 
 
 Thus shall they pronounce my name over the children of 
 Israel, and I will bless them.' 
 
 II. PUNISHMENT OF GREEDINESS. MOSES' PATIENCE. 
 
 " The pious eateth but to satisfy himself; but the wicked canuot get sufficient." 
 
 Prov. xiii. 25. 
 
 The mixed multitude amongst Israel were full of greedy 
 desires. And they caused the children of Israel to be likewise 
 malcontent, so that they wept, and said. Would that flesh were 
 
 ' This may be referred eitlier to the priests or to the Israelites.
 
 PUNISHMENT OP GREEDINESS, ETC. 81 
 
 given to us to eat. We yet remember the fish, which we did 
 eat in Egypt freely ; the cucumbers, the melons, the leeks, the 
 onions, and the garlic ; but now we mv;st starve, and have 
 nothing save this manna. Moses heard the people weep 
 throughout their families, every man at the door of his tent ; 
 and the Lord was greatly displeased, and Moses also was much 
 grieved. The Lord said to Moses, Say thou unto the people, 
 Be ye ready against to-morrow ; ye shall have flesh to eat, for 
 the Lord hath heard your weeping, and now will give you 
 flesh to eat. Ye shall not eat it one day, nor two days, nor 
 five days, neither ten nor twenty days; but even a whole month 
 shall ye eat it, until it come out of your mouth, and be loath- 
 some unto you ; because that ye have despised the Lord, who 
 is amongst you, and have wept before him, saying, Wliy came 
 we forth out of Egypt ? Then Moses said. They are six hun- 
 dred thousand footmen, amongst whom I am; and thou say- 
 est, I will give them flesh, that they may cat a whole month. 
 Shall the flocks and the herds be slain for them, to siiffice them? 
 or shall all the fish of the sea be gathered together for them, that 
 it should be sufficient for them ? And the Lord said unto Moses, 
 Is the Lord's hand too short (i. e. his power too limited)? Now 
 thou shalt see whether thou shouldst hold my word dear or not. 
 Moses went and told these words unto the children of Israel. 
 And at the command of the Lord he convened seventy men of 
 the eldest of the people, and placed them round about the 
 tabernacle. The Lord descended in a cloud, spoke unto him, 
 took some of the spirit that was upon him, and put it upon the 
 seventy elders. And as soon as the spirit rested upon them 
 they prophesied ; but no more than this once. Two of them 
 remained in the camp ; the name of the one was Eldad, and 
 the name of the other Med ad. Upon them also the spirit 
 rested, for they were of those who were set down on the list ; 
 but they went not out unto the tabernacle, and they prophe- 
 sied in the camp. A youth ran to report this unto Moses, 
 saying, Eldad and Medad are prophesying in the camp. And 
 Joshua, the son of Nun, from his youth the faithful servant of 
 Moses, began and said, Moses, my lord, forbid them. But 
 Moses answered him, Art thou envious for my sake ? I wish 
 that all the Lord's people would become prophets ; that is, that 
 the Lord would put his spirit upon them.* Hereupon Moses 
 
 ^ Here again, as on sevei-al other occasions, we learn how modest and how- 
 free from all selfishness was our divine teacher, Moses. He wished all the
 
 82 THE FOURTH BOOK OF MOSES. 
 
 returned with the elders of the congregation into the camp. 
 And a wind proceeded from the Lord, brought quails from 
 the sea, and scattered them around the camp, as it were, a 
 day's journey on either side, about two cubits high upon the face 
 of the earth. The people gathered them in large quantities, 
 and eat of them. The llesh, however, was yet between their 
 teeth, when the wrath of the Lord was kindled against the 
 people, and the Lord smote the people with a terrible plague. 
 Hence the place was called, " The graves of greediness" 
 (Kibroth Hattavah), because there they buried the greedy 
 people.^ Thence the people journeyed unto Hazeroth, and 
 from Hazeroth they continued their journey, and rested in the 
 wilderness of Paran. 
 
 HI. THE SPIES. SAD CONSEQUE^'CES OF CALUMNY AND FALSE- 
 HOOD, AND THE PUNISHMENT THEREOF, 
 
 " The heart of the righteous reliecteth before it answereth ; but the mouth of the 
 wicked poureth out evil things." Prov. xv. 28. 
 
 Moses, with the permission of the Lord, sent twelve leading 
 men, of each tribe one man, heads of the congregation, from the 
 desert of Paran, to search the land of Canaan. And he said to 
 them. View the land, how it is ; the people that dwell therein, 
 whether they be strong or weak, few or numerous ; what land 
 it is in which they dwell, wdiether it be good or bad ; what 
 cities they be in which they dwell, whether in open or fortified 
 places ; also, what soil it is, whether it be fat or lean ; whether 
 fruit-trees thrive therein or not. Be ye also of good courage 
 to bring of the fruit of the land. It was just then about the 
 time of the first ripe grapes ; so they went up and searched the 
 land ; they ascended by the south, and came imto Hebron. 
 And when they came unto the valley of Eshcol, they cut down 
 there a branch with one cluster of grapes, bore it between two 
 upon a staff", and, moreover, took with them of the pome- 
 granates and of the figs. After forty days they returned from 
 the searching of the land. And they made their report to ]\Ioses 
 and Aaron, and to all the congregation of Israel, and said, 
 
 Israelites were prophets, or so perfect and wise as no longer to require his 
 guidance. Such magnanimity in sentiment and action, proves the pm-e, unalloyed 
 sense of virtue in a man, as he thereby shows, that, agreeably to his higher 
 vocation, the weal of his fellow men is the constant aim of all his actions. 
 
 ' How many a sepulchre might even in our days be called " The grave of lust 
 and greediness I "
 
 THE SPIES, ETC. 83 
 
 The land, wliltlier we were sent, is a land flowing with milk 
 and honey, and this is its fruit. But the peoj)le that live 
 therein are mighty ; the cities are walled, and very great ; and, 
 moreover, we saw there the children of Anak (giants), in com- 
 parison with whom, we seemed, in our own sight, as grass- 
 hoppers. Thus they brought a false and unfavourable report 
 of tlie country, and said, We must not venture to go up against 
 the people, for they are stronger than we. 
 
 All the congregation lifted up their voice, and cried ; and 
 the people wept that night. And all the children of Israel 
 murmured against Moses and Aaron, and said. Would that we 
 had died in the land of Egypt, or would that we die in this 
 wilderness. Wherefore doth the Lord bring us unto that land 
 where we shall fall by the sword ? Our wives and our children 
 will become a prey. Were it not better for us to return into 
 Egypt ? And they already said one to another. Let us choose 
 a leader, and return into Egypt. IMoses and Aaron fell on 
 their faces. And Joshua the son of Xun, and Caleb the son 
 of Jephunneh, who were of those that had searched the land, 
 rent their garments. And they spoke unto all the congrega- 
 tion of Israel : The land, which we passed through to search 
 it, is very excellent. If the Lord delight in us, then he will 
 bring us into this land, and give it us. Only rebel ye not 
 against the Lord, and ye need not fear the people of the land ; 
 we shall devour them like bread ; their shade (i. e. their pro- 
 tection) is departed from them, and with ns is the Lord; fear 
 them not. But all the congregation said. They ought to be 
 stoned ; meanwhile, the glory of the Lord appeared in the 
 Tabernacle of Assembly, unto all the children of Israel. And 
 the Lord said unto Moses, How long will this people provoke 
 me ? and how long will it be ere they believe me, after all the 
 signs which I liaA^e shown among them ? I will smite them 
 with the pestilence, and annihilate them ; but of thee I will 
 make a nation greater and mightier than they. And Moses 
 entreated the Lord, and said. Let the greatness of thy power, 
 Lord, be shown, as thou hast spoken ; the Lord is long- 
 suffering, of infinite mercy, forgiving iniquity and transgres- 
 sion. Pardon, now, I beseech thee, the iniquity of thy people, 
 according unto the greatness of thy mercy, as , thou hast so 
 often shown indulgence to this people, from Egypt, even until 
 now. The Lord said, I pardon, according to thy word. But 
 as truly as I live, and as the glory of the Lord filleth the whole
 
 84 THE FOURTH BOOK OF MOSES. 
 
 earth, all those men, who have seen my greatness and my 
 miracles, which I did in Egypt and in the wilderness, and who 
 have tempted me now these ten times, and would not hearken 
 unto my voice, surely they shall not see the land which I swore 
 imto their fathers; neither shall any of them that provoked me, 
 see it. Only Joshua the son of Nun, and Caleb the son of 
 Jephunneh, they shall come into the land, because another 
 spirit animated them, and they faithfully followed me. But 
 unto tlie children of Israel thou shalt say, Thus speaketh the 
 Lord : As ye have spoken in mine ears, so w^ill I do to you. 
 In tliis wilderness shall ye fall, all that were numbered of you, 
 from twenty years and upwards, who have raised complaints 
 against me. But your little ones, of whom you said, they will 
 become a prey, them will I bring in, that they shall see and 
 know the land which ye have despised. And your children 
 shall wander in the wilderness forty years, and bear the punish- 
 ment of your faithlessness until your bodies shall have wasted 
 in the wilderness. After the number of days in which ye 
 searched the land, namely forty days, a year for each day, even 
 forty years, shall ye atone for your iniquities, and know what 
 it is when I withdraw my hand. And the men whom Moses had 
 sent to search the land, and who had falsely brought an evil 
 report thereof, died soon after by a plague, which the Lord 
 sent upon them ; only Joshua and Caleb remained alive. When 
 Moses told the children of Israel all the words of the Lord, 
 they mourned greatly. And they rose up early in the morning 
 to ascend the top of the mountain, saying, Lo, we are ready to 
 go up to the place of which the Lord hath spoken, for we 
 acknowledge that we have sinned. But Moses said. Wherefore 
 should ye now again transgress the commandment of the Lord? 
 Ye will not succeed. Go not up, lest ye be smitten before 
 your enemies, for the Lord is not among you. Ye will there 
 find the Amalekite and the Canaanite before you, and ye shall 
 fall by the sword ; for because ye are turned away from the 
 Lord, he will not be with you. But they blindly insisted upon 
 ascending the hill-top ; meanwhile, however, the ark of the 
 covenant of the Lord, and j\Ioses, departed not out of the 
 camp.^ Then the Amalekite and the Canaanite, who dwelt 
 upon the mountain, came down, defeated them, and pursued 
 them, even unto Hormah. 
 
 ' That is, they did not join the expedition, since it was undertaken against 
 the commandment of the Lord.
 
 IV. REBELLION AND PUNISHMENT OF KORAH AND HIS 
 ADHERENTS. 
 
 " Fear the Lord, my son, and the king, and meddle not with (rebels) them 
 that are given to change." Prov. xxiv. 21. 
 
 KoRAH, the son of Izhar, of the tribe of Levi, together with 
 Dathan and Abiram, the sons of Eliab, and On, the son of 
 Peleth, of the posterity of Reuben, rose in rebellion. They 
 appeared before Moses, with two hundred and fifty of the 
 children of Israel, j)rinces of the congregation, members of the 
 council, men of renown. They assembled against Moses and 
 Aaron, and said to them, Ye arrogate too much to yourselves. 
 All the congregation is holy, for the Lord is among them ; 
 wherefore then do ye elevate yourselves above the congrega- 
 tion of the Lord ? Wlien Moses heard this, he fell upon his 
 face. And he spoke unto Korah, and imto all his followers, 
 saying. Even to-morrow the Lord will make known who is 
 his, and who is so holy, that he may approach him ; him 
 whom he shall choose, he will allow to come near him. This 
 do : Take censers, put fire therein, and incense upon it be- 
 fore the Lord to-morrow ; and the man whom the Lord shall 
 choose, he shall be holy. And Moses continued, and said tmto 
 Korah, Hear, I pray you, ye sons of Levi : Seemeth it but a 
 small thing unto you, that the God of Israel hath singled you 
 out from amidst the congregation, to bring you near to himself, 
 to minister in the tabernacle of the Lord ? and now ye covet 
 the priesthood also. Take heed, thou and all thy adherents, 
 who have rebelled against the Lord. And what of Aaron, that 
 ye murmur against hun ? Moses sent for Dathan and Abiram ; 
 but they said. We will not come. Is it not enough that thou 
 hast brought us up out of so good a land, to kill us in the 
 wilderness, and wilt thou now even assume dominion over us ? 
 Moreover, thou hast not brought us into a land flowing with 
 milk and honey, or given us inheritance of fields and vine- 
 yards. And wilt thou now blind the eyes of these men ? we 
 will not come. And the two hundred and fifty men had taken 
 their censers each, put fire and incense therein, and placed 
 themselves at the door of the Tabernacle of Assembly, with 
 Moses and Aaron. The Lord said unto Moses, Speak unto 
 the congregation, saying. Remove from round about the dwell- 
 ing of Korah, Dathan, and Abiram. Moses went, and v/af- 
 
 9
 
 86 THE FOURTH BOOK OF MOSES, 
 
 ibllowcd by tlie elders of Israel. And lie addressed tlie con- 
 gregation, and said, Depart, I pray you, from tKe tentsof these 
 wicked men, and touch nothing of theirs, lest ye perish with 
 them in the greatness of their sin. So they removed from 
 round about the dwelling of Korah, Dathan, and Abiram ; but 
 the latter went out to the doors of their tents, together with 
 their wives and their children, both great and small. Moses 
 said, Hereby ye shall know that the Lord hath sent me to do 
 all tliese works, and that I have not done them of my,' own 
 mind : If these men die like other men, and if the fate of all 
 men be decreed against them, then the Lord hath not sent me; 
 but if the Lord produce something new, namely, that the earth 
 open her mouth, and engulph them, with all that appertaineth 
 to them, and that they sink into the pit alive, then ye shall 
 understand that these men have provoked the Lord. He had 
 scarcely finished these words, when the ground under them 
 parted asunder : the earth opened her mouth, and engulphed 
 them, their families, all men belonging to Korah, and all their 
 goods. They, and all that appertained to them, went down 
 alive into the pit ; the earth closed upon them, and thus they 
 disappeared from among the congregation. And all Israel that 
 were round about them fled at their crying ; for they thought 
 the earth might swallow them up Hkewise. And a fire pro- 
 ceeded from the Lord, and consumed the two hundred and 
 fifty men who had offered the incense.* 
 
 V. THE WATERS OF STRIFE. DEATH OF MIRIAM AND AARON. 
 
 " No man on earth is so righteous that he at all times doeth that which is gooJ, 
 and never committeth sin." Eccles. vii. 20. 
 
 The people of Israel encamped in Kadesh. There Miriam 
 died, and was buried. And there being no water for the con- 
 gregation, they gathered themselves together against Moses 
 
 ^ Such was the fate of the rebels and their adherents. Holy writ here holds 
 out to us an example, and teaches us, that rebellion against the constituted 
 authorities, or opposition to the legitimate order of things, is highly culpable, 
 and a sin equally against God and man : — against God, because the disturbance 
 of order and peace is an immoral action, and is opposed to his holy will, which 
 ordains and desires justice and equity upon earth ; against man, because we 
 thereby interrupt tlie tranquiUity of social life, and generally injure or even ruin 
 many innocent persons. But punishment is sure to meet him who commits such 
 sin ; — this the history of all nations and times teaches us.
 
 THE WATERS OF STRIPE, ETC. 87 
 
 and Aaron. And the people cliid with Moses, and said. Would 
 we had died when our brethren perished before the Lord. 
 Why have ye conducted the people of the Lord into this 
 wilderness, where we and our cattle must die ? And wherefore 
 •have ye made us come out of Egypt, to bring us unto this 
 wretched place, where we cannot sow, where there are neither 
 fig-trees nor pomegranates, nay, where there is not even water 
 to drink ? INIoses and Aaron went from the presence of the 
 assembly unto the door of the tabernacle ; they fell upon their 
 faces, and the glory of the Lord appeared unto them. And 
 the Lord spoke unto Moses, and said, Take the rod, and gather 
 the congregation together, thou and thy brother Aaron, and 
 speak ye unto the rock before their eyes, that it give forth its 
 water ; in this ' way thou shalt bring forth to them water 
 •out of the rock, and give tlie congregation and their beasts 
 drink. Moses took the rod, which lay before the Lord, as lie 
 had commanded him. Moses and Aaron then caused the 
 people to assemble before the rock ; and Moses said to them, 
 Hear now, ye rebels ! Shall we procure water for you out of 
 this rock ? And Moses lifted up his hand, and smote the rock 
 twice with his rod, and water came out abundantly, so that the 
 cono-reffatiou and their cattle had drink. But the Lord said 
 unto Moses and Aaron, Because ye had not confidence^ m me 
 to sanctify me in the eyes of the people, therefore ye shall not 
 bring this people into the land which I have determined to 
 ^ve them. Tliese are the waters of strife, where the children 
 of Israel strove with the Lord, and he was sanctified in them. 
 
 The children of Israel journeyed from Kadesh, and came 
 unto Mount Hor. Here the Lord spoke unto Moses and Aaron, 
 saying, Aaron shall be gathered unto his people, for he shall 
 not enter into the land which I give unto the children of Israel. 
 Take, therefore, Aaron and his son Eleazar, and bring them 
 up unto Mount Hor ; and strip Aaron of his garments, and put 
 
 ' The wise Mendelssohn explains this passage in the following manner : " Because 
 the ordained pastors had not the undaunted courage to remain in the midst of 
 the congregation, on their breaking out into rebellious murmurings, and by 
 potverful remonstrances, to strengthen their confi(Ung belief in the omnipotence 
 and goodness of God ; but, on the contrary, in a weak and timid spirit, repaired 
 into the tabernacle, and did not reappear unto the people, until the Lord had 
 commanded them to do so ; therefore, they being holy men, who are accountable 
 for the least transgression, this unbecoming conduct was accounted to them as a 
 sin, Happy, however, the mortal whom the Lord shows no indulgence for such 
 a transgression."
 
 88 THE FOURTH BOOK OF MOSES. 
 
 them upon Eleazar his son ; and Aaron shall be gathered to his 
 people, and shall die there. Moses did as the Lord had com- 
 manded ; and they went up unto Mount Hor, in the sight of 
 all the congregation. Moses stripped Aaron of his garments, 
 and put them upon Eleazar his son ; and Aaron died in the 
 summit of the mountain, but Moses and Eleazar came down 
 from the mount. All the congregation saw that Aaron was 
 dead, and all the house of Israel mourned for him thirty days. 
 
 VI. THE POISONOUS SERPENTS. CONQUEST OF THE COUNTRIES 
 OF SIHON AND OG. 
 
 " Come, let us turn again unto the Lord ; he afflicteth and healetb us, he 
 woundeth and bindeth up." Hos. \i. 1. 
 
 The people of Israel again spoke against God, and against 
 Moses, saying, Wherefore have ye brought us out of Egypt, to 
 die in the wilderness? for there is neither bread nor water, and 
 we loathe this poor food. But the Lord sent poisonous ser- 
 pents (called Seraphim) among the people, that they should 
 bite the people ; and many of Israel died. Then the people 
 came to Moses, and said, We have sinned, in speaking against 
 the Lord, and against thee ; pray unto the Lord, that he take 
 away the serpents from us. And Moses prayed for the peo- 
 ple. And the Lord said unto Moses, Make thee a seraph, 
 and set it upon a pole for a sign ; and whoever hath been 
 bitten, let him look upon it, and he shall live. ]\Ioses made a 
 serpent of brass, and put it upon a pole for a sign. And it 
 came to pass, that if any one had been bitten by a serpent, and 
 he looked up to the serpent of brass, his life was saved. ^ Israel 
 sent unto Sihon, king of the Amorites, with this message : 
 Let mc pass through thy land; we will not turn either into the 
 fields nor into the vineyards ; nor will we drink of the waters 
 of the well ; but we will go along by the highway until we 
 be past thy borders. Sihon, however, wovild not suffer Israel 
 to pass through his border ; but he gathered all his people 
 together, went to meet Israel in the wilderness, and attacked 
 them. But Israel smote him with the edge of the sword (i. e. 
 
 • Upon this the Talmud ingeniously comments : What ! can a serpent of brass 
 kill, or give life ? But, when Israel looked upwards to their heavenly Father, — 
 when tliey prayed to him w^th a contrite heart, — when they waited for his mercy, 
 and desisted from their wicked path, they were healed and recovered ; but if not, 
 they were wounded and perished.
 
 BALAK AND BALAAM. 89 
 
 defeated liim), and conquered his country. Thus Israel took 
 possession of all the cities of Amori, and settled therein. 
 Wlien they went up the way unto Bashan, Og, the king of 
 Bashan, Avent out, with all his people, against them to battle. 
 And the Lord said unto Moses, Fear him not ; for I will 
 deliver him, all his people and his whole country, into thy 
 hand. So they defeated him, together with his sons, and all 
 his people, till there was none left him alive ; and conquered 
 his country. And the children of Israel set forward, and 
 pitch'ed in the plains of Moab, on the Jordan, opposite to 
 Jericho. 
 
 VII. BALAK AND BALAAM. 
 " The Lord is with me, I fear not. Wliat can man do unto me ? " Psalm cxviii. 6. 
 
 When Balak, the king of ]\Ioab, saw all that Israel had done 
 to the Amorites, he began to be afraid of the children of Israel, 
 so that he was distressed on their account. And he sent mes- 
 sengers to Balaam, the son of Beor, to Pethor, which is situated 
 on the Euphrates, to invite him, saying. Behold, there is a 
 people come out from Egypt, covering the whole earth, as far 
 as it can be seen, and they now abide over against me. Come 
 now, therefore, and curse me this people, for they are too 
 mighty for me ; perad venture I shall then prevail, and drive 
 them out of the land ; for I know that he whom thou blessest 
 is blessed, and he whom thou cursest is cursed. The elders of 
 Moab, and the elders of Midian, departed together, came to 
 Balaam, and delivered the message of Balak. He replied, 
 Stay here this night, and I will bring you word again, as the 
 Lord shall speak unto me. Thus the princes of Moab remained 
 with Balaam. And a divine Being appeared unto Balaam, and 
 said to him, Do not go with them, neither curse thou the 
 people, for they shall be blessed. Balaam having arisen in the 
 morning, said unto the princes of Balak, Ecturn ye into your 
 land, for the Lord will not suffer me to go with you. So the 
 princes of Moab rose up, came to Balak, and said, Balaam hatli 
 refused to come with us. And Balak again sent princes in 
 greater number, and of a higher rank. Tliey came to Balaam 
 and said, Thus saith Balak, the son of Zippor, Let nothing, 1 
 pray thee, hinder thee from coming to me ; for I will show 
 thee great honour, and whatsoever thou shalt say unto me I 
 will do ; only come and curse me this people. Balaam an-
 
 90 THE FOURTH BOOK OF MOSES, 
 
 swered, and said to tlie messengers of Balak, If even Balak 
 would give me his house full of silver and gold, I could not 
 transgress the command of the Lord my God, to do any thing 
 small or great. However, tarry ye here also this night, that I 
 may learn what tlie Lord will yet say unto me. The divine 
 Being came unto Balaam at night, and said to him, If the men 
 are come to call thee, thou mayest go with them; but whatever 
 I shall tell thee, thou shalt do. And Balaam arose in the morn- 
 ing, saddled his ass, and went with the princes of Moab. But 
 the anger of God was kindled, becavise of his being so quickly 
 resolved to depart;^ and an angel of the Lord placed himself in 
 the way, to obstruct his path. (Now Balaam was riding upon his 
 ass, and two lads were with him). And the ass saw the angel 
 standing in the way, with a drawn sword in his hand, and 
 turned aside out of the way. Balaam struck her, to turn her 
 again into the way. But the ass stepped between vineyards, and 
 got into a narrow path, where there was no turning, either right 
 or left. And she saw the angel, and fell down under Balaam, 
 whereupon his anger was kindled, and he struck her with a 
 staff. Meanwhile the Lord opened the eyes of Baham, and he 
 saw the angel standing in the way, with the drawn sword in 
 his hand. He bowed down his head, and prostrated himself to 
 the ground. And the angel of the Lord said unto him, Where- 
 fore hast thou struck thy ass these three times? Behold, I went 
 out to hinder thee, because thovi hast been too precipitate in this 
 detestable journey.^ The ass saw me, and evaded me three 
 times ; had she not done so, I would surely have slain thee, 
 and spared her. Balaam said unto the angel of the Lord, I 
 have sinned, for I knew not that thou stoodest in the way 
 against me ; even now, therefore, if it displease thee, I will 
 return. But the angel of the Lord said to Balaam, Thou 
 mayest go with the men, but speak only Avhat I shall tell thee. 
 So Balaam went with the princes of Balak. When Balak heard 
 that Balaam was come, he went out to meet him in the frontier 
 town of Moab. And he said to Balaam, Did I not earnestly 
 send unto thee, to invite thee ? wherefore didst thou reflise to 
 
 ' Because he undertook his journey -with a bad intent. God had indeed given 
 him leave to go with the messengers, but he disapproved of the culpable purpose 
 of Balaam, who, to please Balak, perhaps also bribed by the presents he was to 
 receive, betook himself on a journey to curse Israel. 
 
 • "_Lo, all these things worketh God t^^■ice and thrice with man ; to warn him, 
 to bring back his soul from the pit ; to shine, in innocence, in the light of Ufe." 
 Job xxxiii. 29, 30.
 
 BALAK AND BALAAM. 91 
 
 come ? Dost thou think I cannot honour thee ? Balaam replied 
 to Balak, Lo, I am come to thee, but is it now in my power 
 to say what I would ? Whatever God putteth in my mouth, 
 that must I speak. In the following morning, Balak took 
 Balaam, and conducted him into the heights of Baal, and 
 thence showed him a portion of the people. Balaam said to 
 Balak, Build me here seven altars, and prepare me here seven 
 oxen, and seven rams. And Balak did as Balaam had spoken; 
 and Balak and Balaam offered on every altar a bullock and a 
 ram. Balaam said to Balak, Stay here by thy offering, and I 
 will go ; peradventure the Lord will come to meet me ; and 
 whatsoever he showeth me, I will tell thee. And he went up 
 to the summit of the hill ; and the Lord put an answer into the 
 mouth of Balaam, and said. Return now unto Balak, and thus 
 shalt thou speak. He returned unto him, and, lo, he was 
 still standing by his offering, he, and all the princes of Moab. 
 Balaam took up his parable, and said : 
 
 From Aram did Balak send for me, 
 
 Moab's king, from the mount of the east : 
 
 " Come," said he, " curse me Jacob ; 
 
 " And, Come, defy me Israel." 
 
 Shall I curse, whom God doth not curse ? 
 
 Shall I execrate, when the Lord doth not execrate ? 
 
 I see him from the summit of the rock, 
 
 And behold him from the hills : 
 
 Lo, the people shall dwell alone. 
 
 And shall not be reckoned among the heathens. 
 
 Who shall count the dust of Jacob ? 
 
 And the number of the fourth part of Israel ? 
 
 0, that I might die the death of the righteous, 
 
 That my end might be like unto theirs ! 
 
 Then said Balak to Balaam, AVhat art thou doing unto me ? 
 I sent for thee to curse mine enemies, and, behold, thou dost 
 bless them ! But he replied and said. Must I not faithfully 
 speak whatsoever the Lord putteth in my mouth ? Balak now 
 took him to another place. And the Lord met Balaam, and 
 put an answer in his mouth, and said, Eeturn unto Balak, and 
 say thus. And Balaam took up his parable, and said : 
 
 Rise up, Balak, and hear ; 
 
 Hearken unto me, thou son of Zippor :
 
 92 THE FOURTH BOOK OF MOSES. 
 
 God is not a man, tliat he sliould deceive ; 
 
 Xeitlier a son of Adam, that he should repent. 
 
 Should he speak, and not do it ? 
 
 Promise, and not perform it ? 
 
 I am commanded to bless ; 
 
 He hath blessed, I cannot reverse it. 
 
 Xo calamity can be seen for Jacob, 
 
 No affliction for Israel : 
 
 The Lord his God is with him. 
 
 His royal residence is amidst him : 
 
 The Power, that brought them out of Egypt, 
 
 Hath the high-aspiring strength of a Reem : ' 
 
 Enchantment succeedeth not against Jacob, 
 
 Nor the arts of divination against Israel. 
 
 In due time shall Jacob, shall Israel hear. 
 
 What the Lord hath wrought for them. 
 
 Balak conducted Balaam yet to another place, namely, to 
 the summit of Peor, which commandeth a view of the desert. 
 And Balaam lifted up his eyes, and beheld Israel encamped 
 according to his tribes. The spirit of God came upon liim ; 
 and he took up his parable, and said. 
 
 How goodly are thy tents, Jacob ! 
 Thy dwellings, Israel ! 
 Like brooks of long extent ; 
 Like gardens by the river's side ; 
 Like hgn-aloes planted by the Lord ; 
 Like cedars beside the water : 
 Water runneth out of his buckets. 
 His seed falleth upon a moist soil ; 
 Mightier than Agag shall be his king. 
 And his kingdom shall be exalted. 
 
 Balak now was so angry, that he smote his hands together, 
 and said to Balaam, I called thee to curse mine enemy, and 
 thou hast already blessed him three times ! Hasten now, and 
 return home ; I thought to honour thee, but the Lord denietli 
 thee honour. Balaam answered Balak and said. Did I not tell 
 the messengers whom thou sent unto me^ Though Balak were 
 
 ' A verj' large and strong quadruped.
 
 THE TRIBES OF REUBEN, GAD, ETC. 93 
 
 to give me liis house full of silver and gold, I could not trans- 
 gress the command of God, to do either good or bad of my own 
 mind ; but what the Lord saith, that will I speak. Balaam 
 rose up, and returned unto Ms place ; and Balak also went his 
 way. 
 
 VIII. THE TRIBES OF REUBEN, GAD, AND HALF THE TRIBE OF 
 
 MANASSEH. 
 " Do not stand aloof when thy neighbour is in danger." Lev. xix. 16. 
 
 The sons of Reuben, and the sons of Gad, had a very great 
 multitude of cattle. They saw the countries of Jazer and Gilead, 
 and found them convenient for pasturage. They, therefore, 
 came and laid the following petition unto Moses, to Eleazar 
 the priest, and to the princes of the congregation. The 
 country this side Jordan, which the Lord smote before the 
 congregation of Israel, is convenient for cattle, and thy servants 
 have cattle. Wherefore, if we have found grace in thy sight, 
 let this land be given unto thy servants for a possession ; bring 
 us not over Jordan. Moses said to the sons of Gad, and to 
 the sons of Reuben, Shall your brethren go to war, and ye 
 remain here ? Wherefore discourage ye the children of 
 Israel, from going over into the land which the Lord will 
 give them ? But they approached him, and said. We will here 
 only build sheepfolds for our cattle, and cities for our little 
 ones. We, ourselves, however, will go ready armed before the 
 children of Israel, until we have brought them unto their 
 place. Our children shall, meanwhile, dwell in fortified cities, 
 to be secure against the inhabitants of the land. We will not 
 return unto our houses, until the children of Israel have taken 
 possession, every one of his inheritance. For we ask for no 
 share on yonder side Jordan ; our inheritance being fallen to 
 us this side Jordan, eastward. To tliis Moses repHed, If ye 
 will do this thing, if ye will go armed before the Lord to war, 
 until he hath driven out his enemies before him ; and if ye do 
 not return until afterwards, and thus acquit yourselves of your 
 obligation towards the Lord and towards Israel, this land shall 
 be your possession before the Lord. But if ye will not do so, 
 ye sin against the Lord, and ye will come to know the con- 
 sequences of your sin. Build ye cities for your children, and 
 folds for your sheep ; and keep your promise. And they an- 
 swered Moses, and said, Thy servants will do as the Lord
 
 94 THE FOUETH BOOK OF MOSES. 
 
 commaiidetli. So Moses gave unto the tribes of Reuben and 
 of Gad, and to half tlie tribe of Manasseh, the kingdom of 
 Sihon, king of the Amorites ; the kingdom of Og, king of 
 Bashan ; the countries, with the cities thereof, which were 
 situated on the frontiers round about. 
 
 IX. THE CITIES OF REFUGE. 
 
 " An angry man stirreth up strife ; a furious man heapetli iniquity." Prov.xxix. 22. 
 
 The Lord spake unto Moses, and said, Speak unto the chil- 
 dren of Israel, and say unto them, When ye be come over 
 Jordan, into the land of Canaan, then ye shall select convenient 
 cities, to serve you as cities of refuge, to which any one, having 
 killed a person unawares, may flee. These cities shall be unto 
 you cities for refuge from the avenger ; that the manslayer die 
 not, until he shall have stood before the congregation in judg- 
 jnent. Six cities shall ye appoint for cities of refuge ; namely, 
 three on this side Jordan, and three in the land of Canaan. 
 The congregation shall judge between the (innocent) slayer, 
 •and the avenger of blood (prosecutor), according to law, and 
 thus deliver tlie slayer out of the hand of the avenger, to 
 restore him again to the city of refuge, whither he had fled 
 (before the sentence). But there he shall remain, until the 
 death of the priest, who was anointed with holy oil. And 
 after the death of the high priest, he may return unto the land 
 of his possession. These shall be statutes of judgment unto 
 you, throughout your generations, in all your dwellings.
 
 THE FIFTH BOOK OF MOSES. (DEUTERONOMY.) 
 
 Dn2T -IQD 
 
 I. MOSES' ADDRESS TO ISRAEL, 
 
 KNOWLEDGE OF GOD. GRATITUDE TOWARDS GOD, AND REVERENTIAL FEAR 
 OF HIM. CHARITY TOWARDS THE POOR AND THE HELPLESS. 
 
 It came to pass in the fortieth year, on the first day of the 
 eleventh month, that Moses spoke unto the children of Israel, 
 according unto all that the Lord had given him in charge 
 unto them. On this side Jordan, in the land of Moab, Moses 
 gave them further laws and precepts. He exhorted the whole 
 people, and said unto them, Hearken, Israel, unto the 
 statutes, and unto the judgments, whicli I am now teaching 
 you ; comprehend them well, and retain them, to act accord- 
 ingly. And tliis is the law which Moses put before the Israel- 
 ites ; these are the testimonies, the laws, and the judgments, 
 which Moses spoke to the children of Israel, when they de- 
 parted from Egypt. The Lord our God made a covenant with 
 us in Horeb. Xot only with our ancestors hath the Lord made 
 this covenant, but with us, who are all of us here alive this 
 day. The Lord talked with you face to face, out of the midst 
 of the fire. Ye stood at the foot of the mountain ; the moun- 
 tain burnt, and the flame rose unto the midst of heaven, and 
 below there were darkness, mist, and gloomy clouds. Out of 
 the midst of the fire did the Lord speak to you ; you heard 
 distinct words, but besides the sound you perceived nothing. 
 He himself declared imto you his covenant, that he commanded 
 you to perform, namely, the ten commanchnents, which he after- 
 wards himself wrote upon two tables of stone, and gave unto 
 me. Thus it hath been shown imto you, that ye might know 
 that the Lord is the true God, and that there is none else 
 besides him. Out of heaven he made thee to hoar his voice, to 
 instruct you ; and upon earth he hath showed his omnipotence 
 •and his greatness. Because he loved your fathers, and chose 
 their posterity after them, he brought thee out in his sight 
 with his mighty power out of Egypt. To drive out from
 
 96 THE FIFTH BOOK OF MOSES. 
 
 before you nations that are greater and mightier than ye are ; 
 and to bring you thither, and to give them their land for an 
 inheritance, as hath already begun to be shown. Know, there- 
 fore, this day, and take it to your heart, that the Lord alone is 
 God, in heaven above and upon the earth beneath, and none 
 else. Keep, therefore, his statutes and his commandments, 
 which I am now placing before thee, that it may go well with 
 thee, and with thy children after thee ; and that thou mayest 
 remain many years upon the land, which the Lord thy God 
 giveth thee. 
 
 Hear, Israel, the Lord our God is One and Eternal. 
 Thou shalt love the Lord thy God with all thy heart, with all 
 thy soul, and with all thy might. The words which I now 
 command thee, shall ever remain upon thy heart. Thou shalt 
 teach them diligently unto thy children, and speak of them at 
 all times ; when thou sittest in thy house, or when thou art 
 on tlie way ; when thou liest down, and when thou risest up 
 again. Bind them as a sign upon thy hand, wear them as a 
 frontlet between thine eyes, and inscribe them on the door- 
 posts of thy liouse and on thy gates.^ 
 
 ^\lien thy son shall ask thee in time to come, sajang. What 
 mean the testimonies, the statutes and the judgments, which the 
 Lord hath commanded you? Then thou shalt answer thy son, 
 We were bondmen to Pharaoh in Egypt ; but the Lord brought 
 
 ' The precept of DTITD. It is an important law in Israel, that it is incumhent 
 upon every Israelite, twice daily, in the morning and in the evening, devoutly to 
 recite this section of scripture, — " Hear, O Israel," &c. because it contains the 
 first two principles of the Jewish religion, viz. 1. The vivid faith in the only 
 eternal God, as the first principle of all the religious laics ; and 2. The most 
 fervent, and perfect love of God, as the first principle of the moral law. This 
 love, in the ideal and practical sense, is here clearly expressed, it being said, 
 " From all thy heart" (meaning the will to do good) ; " from all thy soul" (by 
 believing, that in performing good actions — virtue — we are canning out the will 
 of God, for the happiness of man); and, "with all thy might" (implying the 
 practice of virtue itself). Here we also find X\\& first duty of parents, — To 
 educate their children in our holy religion, and to teach them the duties it pre- 
 scribes to us. Hence this section, together with two others (concerning the 
 divine reward and punishment of man, and the law of fringes), forms an essential 
 portion of our morning and evening prayers.
 
 MOSES ADDRESS TO ISRAEL. 97 
 
 US out of Egypt, with a mighty hand. And in doing so, the 
 Lord showed before our eyes great signs and wonders, as a 
 punishment upon Egypt, upon Pharaoh, and upon all his ser- 
 vants. And he brought us out from thence, that he might 
 bring us hither, to give us the land concerning which he 
 swore unto our fathers. And the Lord commanded us to live 
 according to all these laws ; to fear him, the Lord our God, 
 that it might be well with us at all times. It shall also be 
 accounted to us as righteousness, if we observe all the com- 
 mandments before the Lord our God, as he hath commanded 
 them unto us. But beware that thou forget not the Lord thy 
 God, in not keeping his commandments, his judgments, and 
 his statutes, which I command thee this day. It might occur, 
 that when thou hast abundance of food, and hast built goodly 
 houses, and dwellest therein ; and when thou art rich in herds, 
 and in flocks, in silver and in gold, and all that thou hast is 
 multiplied ; that thy heart be lifted up, and that thou forget 
 the Lord thy God, who brought thee forth out of the land of 
 Egypt, from the house of bondage ; who guided thee in this 
 great and terrible desert, where there are poisonous serpents 
 and scorpions, where there is nought but steriHty and no 
 water ; who caused water to flow forth for thee from the hardest 
 rock ; who fed thee in this wilderness with manna, which was 
 unknown to thy fathers, in order to prove thee by adversity, 
 and to do thee good in the end. Thou mightest then say in 
 thy heart. My power and bravery hath acquired for me all this 
 wealth. But thou shalt remember the Lord thy God, for it is 
 he that giveth thee power to get wealth, that he may preserve 
 his covenant, which he swore unto thy fathers, as it is this day. 
 And now, Israel, what doth the Lord thy God require of 
 thee, but with all thy heart, and with all thy soul, to fear the 
 Lord thy God ; to walk in all his ways ; to love him and to 
 serve him, that is, to keep the commandments of the Lord and 
 his statutes, which he commandeth thee for thy own good.' 
 Behold, the heaven, and the heaven of heavens ; the earth, 
 
 ' God, the most perfect being, does not stand in need of service from us, who 
 are but imperfect mortals ; but from affection and mercy towards us, the Universal 
 Father commands the observance of his laws, in order that we shall practise 
 virtue, and become happy, shun vice, and escape its punishment. All duties, 
 therefore, which man discharges, according to the will of God, towards God, 
 towards himself, and towards his fellow-man, he discharges for his own good. 
 Hence a great teacher has justly observed, " In serving God thou servest thyself." 
 
 10
 
 98 THE FIFTH BOOK OF MOSES. 
 
 with all that therein is, is the Lord's thy God : for he is the 
 God of all gods, and the Lord of all lords ; the great, the 
 mighty, and awful God, who judgeth not according to appear- 
 ance, nor taketh a bribe ; who procureth for the fatherless and 
 the widow their right, and who loveth the stranger, giving 
 him food and raiment. Ye shall likewise love the stranger, 
 for ye were yourselves strangers in the land of Egypt. Ye 
 shall follow in the ways of the Lord your God ; ^ ye shall fear 
 him, observe his commandments, obey his voice, sei-ve him 
 and cleave to him. If one of thy brothers shall be poor, thou 
 shalt not harden thy heart, nor shut thy hand from thy poor 
 ]:)rother ; but thou shalt open thy hand wide unto him, and 
 lend him sufficient for his need, according to his want. Be- 
 ware, lest the mean thought rise within thy heart — the seventh 
 year, the year of release is at hand;^ and lest thou, on that 
 account, be so ill disposed towards thy poor brother as not to 
 give him ought. If he cried imto the Lord against thee, it 
 woidd be accounted to thee as a sin. Thou shalt surely give 
 hiin, and thy heart shall not be grieved when thou givest unto 
 him ; because, for this the Lord shall bless thee in all thy works, 
 and in all thy pursuits. For there never shall be a lack of poor 
 in the land; therefore, I command thee widely to open thy hand 
 to thy poor and needy brother. 
 
 II. PRECEPTS RELATING TO THE LOVE, ESTEEM, AND JUSTICE 
 TO BE SHOWN TO OUR NEIGHBOUR, WITHOUT EXCLUD- 
 ING NON-ISRAELITES. 
 
 VERACITY, PRACTICAL CHARITY. 
 
 Amongst the other laws and ordinances, which JVIoses, by 
 the injunction of God, commanded the children of Israel to 
 observe, were the following : If thou meet thy brother's ox or 
 
 ' That is, to -walk in the ways of God, as far as human power will permit ; we 
 ai'e to love men, and he kind, henevolent, charitable, compassionate, and just. 
 
 ■' The divine law ordains (Lev. xxv. 1) : " Six years thou mayest sow thy field 
 and prune thy vineyard, and gather the fruits ; but in the seventh year, the land 
 shall celebrate a sabbath, in honour of the Lord; thou shalt neither sow thy field, 
 nor prune thy vineyard ; the after-growth, from the previous har\'est, shall he 
 free ; the man-servant, the maid-servant, the poor, the stranger as well as the 
 sojourner ; also the cattle, and the beast of the field, shall enjoy the produce of 
 the seventh year." It is called year of release, because in it all loans were re- 
 mitted, and the engagements of servants expired.
 
 PRECEPTS RELATING TOWARDS OUR NEIGHBOUR, ETC. 99 
 
 his sheep going astray, thou shalt not withdraw thyself from 
 them, but restore them unto thy brother; but if thy brother be 
 far from you, or if thou do not know who is the owner, then 
 thou shalt bring it unto thy house, and let it be with thee until 
 thy brother inquire after it, and then thou shalt restore it to 
 him. In like manner shalt thou do with his ass, and with his 
 raiment ; thou shalt do likeicise with any lost thing which thy 
 brother hath lost, and which thou hast found; thou mayest not 
 withdraw thyself. If thou see thy brother's ass or his ox fall 
 down by the way, hide not tliyself from them, but assist him in 
 lifting them up. When thou buildest a new house, thou shalt 
 make a fence round thy roof, lest thou bring blood upon thy 
 house, if any one fall from thence. Ye shall make unto your- 
 selves yrmyes upon the four ends of your garments, and fasten 
 a string of dark blue wool to those fringes. They shall be to 
 you for fringes, that in beholding them, ye may remember all 
 the commandments of the Lord, and do them ; and that ye do 
 not follow your heart and your eyes, which lead you astray.' 
 Thou shalt not abhor the Edomite, for he is thy brother ; thou 
 shalt not abhor the Egyptian, because thou wast a stranger in 
 his land. AVhen thou vowest a vow unto the Lord thy God, 
 be not tardy in performing it ; for the Lord thy God requireth 
 it of thee, and it (tardiness) would be accounted to thee as a 
 sin ; but if thou forbear to vow, thou avoidest sin : that, how- 
 ever, which hath issued from thy lips, thou shalt carefully 
 perform, even as thou hast voluntarily vowed to the Lord thy 
 God, and promised with thy mouth. 
 
 When ye come into the land, which the Lord shall give 
 you, and ye eat of the bread of the land, ye shall offer up a 
 heave-offering unto the Lord ; of the first of your dough, ye 
 shall offer up a piece for a heave-offering.^ As the heave- 
 offering of the threshing-floor, so shall this be brought. Of 
 the first of your dough, ye shall at all times offer up a heave- 
 offering unto the Lord. 
 
 ' The commandment concerning the fringes (JT'VV) has been transposed 
 hither from Numb. xv. as it was deemed more coherent in this place. 
 
 2 In this law (which is to be met with in Numb. xv. 17, and has been thus 
 transposed for the same reason that is assigned in the preceding note) originates 
 the custom practised by Jewish women, and all Jewish bakers, of taking n?n of 
 the dough that is to be, or has been baked, as a thanks-offering unto the Giver 
 of all Good. The Hebrew word, Chalah, signifies Cake, or a, piece of dough of 
 which cake can be made.
 
 100 THE FIFTH BOOK OF MOSES. 
 
 When thou dost lend thy brother any thing, thou shalt not 
 go into his house to fetch his pledge : thou shalt remain out- 
 side, and the man to whom thou dost lend, shall bring out the 
 pledge unto thee. If he be a poor man, thou shalt not go to 
 sleep, and keep his pledge with thee ; but at sunset thou shalt 
 restore the pledge to him, that he may sleep beneath his cover, 
 and bless thee ; but to thee it shall be accounted for a charity 
 before the Lord thy God. Thou shalt not withhold the hire 
 from the poor and needy day-labourer, whether he be of thy 
 brethren or a stranger : ' the same day shalt thou give him his 
 hire, that the sun do not go down upon it ; for he is poor, and 
 waiteth anxiously for his wages, lest he cry against thee unto 
 the Lord, and it be accounted to thee for a sin. Thou shalt 
 not pervert the right of the stranger and of the orphan, nor 
 take a widow's raiment to pledge. When thou reapest in thy 
 field, and forgettest a sheaf there, do not return to fetch it, but 
 leave it for the stranger, for the orphan, and for the widow. 
 Wlien thou gatherest the grapes of thy vineyard, thou shalt not 
 glean a second time ; leave it for the stranger, for the orphan, 
 and for the widow. Remember that thou wast thytelf a slave in 
 the land of Egypt ; therefore, I command thee to do this. 
 Thou shalt not muzzle the ox while he treadeth out the corn.^ 
 
 III. BLESSINGS AND CURSES. 
 
 " Many a one thiuketh he is in the right path ; but ultimately it leadeth to ruin." 
 
 Prov. xiv. 12. 
 
 Behold, I set before you this day, a blessing and a curse : — a 
 blessing, if ye obey the commandments of the Lord your God, 
 which I command you ; but a curse, if ye will not obey the 
 commandments of the Lord, and depart from the way which I 
 prescribe to you. When the Lord thy God hath brought thee 
 unto the land, whither thou goest to possess it, thou shalt 
 appoint Mount Gerizira for the blessing, and Mount Ebal for 
 the curse. The following tribes shall stand upon Mount 
 Gerizim, to bless the people : Simeon, Levi, Judah, Issachar, 
 
 ' That is, a non-Israelite. 
 
 2 Lest he be grieved at not being able to eat. Here, as in several other 
 commandments, we find how strongly the dl\ine law enjoins mercy towards 
 animals.
 
 BLESSINGS AND CUESES. 101 
 
 Joseph, and Benjamin ; and these shall stand upon Mount 
 Ebal, to curse : Reuben, Gad, Asher, Zebulon, Dan, and 
 Naphtali. And the Levites shall speak alternately, and with 
 a loud voice, say to every man of Israel, Cursed be the man 
 man that maketh any graven or molten image, an abomination 
 unto the Lord, though he put it in a secret place ; and all the 
 people shall answer and say, So be it. Cursed be he that 
 despiseth his lather or his mother ; and all the people shall say. 
 So be it. Cursed be he that removeth his neighbour's land- 
 mark ; ' and the people shall say. So be it. Cursed be he that 
 leadeth the blind astray ; ^ and the people shall say. So be it. 
 Cursed be he that perverteth the right of the stranger, the 
 orphan, and the widow ; and the people shall say. So be it. 
 Cursed be he that smiteth his neighbour secretly ; ^ and the 
 people shall say, So be it. Cursed be he that accepteth a 
 bribe, to sentence an innocent person to death ; and the 
 people shall say, So be it. Cursed be he that receiveth not the 
 words of this law, to observe them ; and the people shall say. 
 So be it. 
 
 Ye are now all standing before the Lord your God, the 
 chiefs of your tribes and families, your elders and your officers, 
 with all the men of Israel ; your children, your wives, and the 
 stranger, who is in the camp with you, from the hewer of 
 wood unto the drawer of Avater. That thou shouldst enter into 
 the covenant, and the oath (as a curse in case of transgression), 
 to which the Lord bindeth thee this day. To adopt thee 
 thereby as his people, and to be thy God, as he hath pro- 
 mised to thee, and as he hath sworn unto thy forefathers, 
 Abraham, Isaac, and Jacob. Neither with you alone do I 
 establish this covenant and this oath, but with him who 
 standeth here with us before the Lord our God ; and also 
 with him that is not here with us. See, I set before thee 
 (Israel) this day, life (virtue) and happiness, death (vice) and 
 unhappiness. For I have commanded thee to love the Lord 
 thy God, to walk in his ways, and to keep his commandments, 
 his statutes, and his judgments ; in doing which, thou shalt 
 
 1 This refers to every encroachment upon the rights of our neighbour. 
 
 2 The term " bhnd" must here be imderstood in a figm'ative sense also, or as 
 applying to the mentally bhnd, i. e. those who are ignorant on any subject, and 
 come to us for information, 
 
 2 Smiting, here means to traduce, to mortify-, or in any wise secretly to offend 
 our neighbour. 
 
 10 2
 
 102 THE FIFTH BOOK OF MOSES. 
 
 preserve tliy life, and multiply, and tlie Lord thy God shall 
 bless thee. But if thy heart turn away, and be disobedient, 
 I declare unto you this day, that ye shall surely perish, and 
 not remain long in the country which I am about to give you 
 for a possession. I call herewith heaven and earth to vritness 
 against you, that I have set before thee life and death, blessing 
 and cursing ; choose life (virtue), that both thou and thy poste- 
 rity may be preserved. Love the Lord thy God, obey his 
 voice, cleave unto him ; for upon that dependeth thy preserva- 
 tion and thy long Hfe. For this commandment, which I now 
 command thee, is not concealed from thee, neither is it far off. 
 It is not in heaven, that thou couldst say, Who shall go up for 
 us to heaven, to fetch it down, and to make it known to us, 
 and we will do it ? Neither is it beyond the sea, that thou 
 couldst say, ^^^lo shall go for us over the sea, to fetch it over, 
 and to make it known to us, that we might keep it ? But the 
 word is very nigh unto thee ; thou hast it in thy moutli, and 
 knowest in thy heart, how it is to be observed.' 
 
 IV. MOSES IS TOLD BY THE LORD THAT HE MUST DIE. JOSHUA'S 
 DIVINE NOMINATION TO THE LEADERSHIP OF THE PEOPLE. 
 MOSES RECOMMENDS CONFIDENCE IN GOD, AND OBSERVANCE 
 OF HIS LAWS. 
 
 The Lord spoke unto Moses, saying. Ascend tliis mountain, 
 Abarim, and look from thence upon the land which I give 
 unto the children of Israel for a possession. When thou hast 
 seen it, thou also shalt be gathered unto thy people, as Aaron 
 thy brother was gathered. Because ye acted contrary to my 
 will in the desert of Zin, in the strife of the congregation, 
 where ye ought to have sanctified me before their eyes; that is, 
 at the waters of ]Meribah (strife), in Kadesh, in the wilderness 
 of Zin. And Moses spoke imto the Lord, saying. Let the 
 Lord, the God of all spirits and of all flesh, set a man over 
 the congregation, who may go out and in before them, and 
 who may lead them out, and bring them in ; that the congre- 
 
 1 Man has, at aU times, and in all places, the means and the opportunity of 
 being ^-irtuous, and consequently happy ; to this he only needs his own self (of 
 course considered as a member of human society) ha\-ing the law of God — religion 
 —in his mouth, i. e. practising it, and in his heart, i. e. having an earnest and 
 sincere desire for such practice.
 
 DEATH OF MOSES, ETC. 103 
 
 gatlon of the Lord be not as slieep witliout a shepherd. The 
 Lord said unto Moses, Take thee Joshua, the son of Xun, a 
 man in whom is spirit, and lay thy hand upon him. And 
 place him before Eleazar the priest, and before all the congre- 
 gation, and give him instructions in their sight. Put some of 
 thy majesty upon him, that all the congregation of the children 
 of Israel may obey him. Moses did as the Lord had com- 
 manded him ; and he took Joshua, and placed him before 
 Eleazar the priest, and before all the congregation, put his 
 hand upon him, and gave him instructions, as the Lord had 
 commanded through Moses. 
 
 Moses went and addressed the following harangue unto 
 Israel. He said to them, I am a hundred and twenty years 
 old, and can no more go out and come in before you ; also, the 
 Lord hath said unto me, Thou shalt not go over this Jordan. 
 Only be of good courage and valiant ; fear ye not, and let not 
 your courage be depressed before the nations ; for the Lord 
 your God, he himself goeth with you ; he will not withdraw 
 his hand from you, nor forsake you. And he called unto 
 Joshua, and said to him, in the presence of all Israel, Be of 
 good courage and valiant, for thou shalt come with this people 
 into the land which the Lord hath sworn to their ancestors, 
 and thou shalt establish them there. The Lord will be with 
 thee ; he will not withdraw liis hand from thee, and not for- 
 sake thee. Fear not, neither be dismayed. Moses wrote down 
 this whole law (namely, all the laws), delivered them unto the 
 priests, the sons of Levi, who bore the ark of the covenant of 
 the Lord, and to all the elders of Israel. And he commanded 
 them to read this law aloud, in the presence of all Israel, before 
 the Lord. And he said to Joshua, Gather the people together 
 there (viz. in the place where they appear before the Lord), 
 men, women, and children ; ^ the stranger, who sojourneth 
 within thy gates, that they may hear and learn to fear the 
 Lord your God, and strictly to observe all the words of this 
 law. And that their childi'cn, too, who are yet ignorant, may 
 hear and learn to I'everence the Lord your God, as long as ye 
 live on earth. After this, IMoses blessed all Israel. 
 
 ' Women and children, then, according to this declaration of the di\-ine law, 
 are hound to be present at the reading of the Law, to hear, and to attend to the 
 holy doctrines of our reUgion. O, that the women and daughters of Israel would 
 take this to heart !
 
 V. DEATH OF MOSES. PUBLIC MOURNING FOR HIM, JOSHUA IS 
 ACCEPTED BY THE PEOPLE AS THEIR LEADER, 
 
 " The memory of the just is everlasting." Psalm cxii, 6, 
 
 On the self-same day, the Lord spoke unto Moses, Go up unto 
 the mountain Abarim, unto Mount Nebo, which is situated in 
 the land of Moab, opposite to Jericho. And thou shalt die 
 upon that mount, and be gathered unto thj people ; even as 
 Aaron died upon Mount Hor, and was gathered unto his 
 people. Moses went up unto IMount Kebo, to the summit, 
 Pisgah. And the Lord showed him the whole country, and said 
 to him, This is the land, concerning which I swore unto Abra- 
 ham, Isaac, and Jacob, saying, To thy posterity will I give it 
 for a possession, I have permitted thee to see it with thine 
 eyes, but thou shalt not come thither. Thus died Moses, the 
 servant of the Lord, in the land of Moab, by the command of 
 the Lord. He buried him in the valley, in the land of Moab, 
 opposite to Beth-Peor, and no man hath discovered his sepul- 
 chre unto this day. ]\Ioses was a hundred and twenty years 
 old when he died. His eye was not dim, nor had his vigour 
 abated. And the children of Israel wept for Moses, in the plain 
 of Moab, thirty days ; the period of mourning for Moses then 
 terminated. Joshua, the son of Nun, was replete with the 
 spirit of wisdom, for Moses had laid his hands on him. And the 
 children of Israel hearkened unto him, and obeyed him, as the 
 Lord had commanded jMoses. 
 
 But there arose not again in Israel a prophet like IMoses, 
 with whom the Lord communed face to face ; ' nor in regard 
 to the signs and the wonders which the Lord sent him to per- 
 form in the land of Egypt, against Pharaoh, his servants, and 
 all his land; and with regard to all the mighty and awful deeds 
 which ]\Ioses showed in the sight of all Israel, 
 
 ' That is, -who had such a distinct and definite revelation, and who contributed 
 so much to perpetuate the observance and influence of tlie divine precepts and 
 laws throughout all futiu-e times and generations.
 
 THE BOOK OF JOSHUA. 
 
 Win" iQD 
 
 I. JOSHUA IS APPOINTED BY THE LORD AS THE LEADER OF 
 THE PEOPLE. 
 
 " The secret counsel of the Lord is with them that fear him ; and his covenant 
 he maketh known unto them." Psalm xxv. 14. 
 
 After the death of Moses, the servant of the Lord, the Lord 
 spoke unto Joshua, the son of Nun, and Moses' minister, saying, 
 My servant Moses is now dead ; arise, therefore, go over this 
 Jordan, into the land which I give unto the children of Israel. 
 Every place that the sole of your foot shall tread upon, I give 
 unto you, as I said unto Moses. None shall be able to stand 
 before thee, as long as thou livest ; as I was with Moses, so 
 I will be with thee. I "will not withdraw my hand from thee, 
 nor ever forsake thee. Be therefore of good courage, and un- 
 daunted, for thou shalt establish this people in the land, which 
 I swore unto their fathers to give them as an inheritance. 
 Only be thou firm and unwavering, in observing all the laws, 
 which Moses my servant enjoined on thee ; turn not from 
 them, either to the right or to the left, that thou mayest 
 prosper in thy ways. This book of the law shall never depart 
 out of thy mouth ; but thou shalt meditate therein, by day and 
 by night, that thou observe to do according to all that is writ- 
 ten therein. Then thou shalt prosper in all thy ways, and thou 
 shalt succeed in all that thou dost. But, again I command thee, 
 Be valiant and of good courage, be not dismayed ; for the 
 Lord thy God is with thee, whithersoever thou goest. Then 
 Joshua commanded the officers of the people as follows : Walk 
 about through the camp, and order the people to provide 
 themselves with food ; for within three days ye shall pass over 
 this Jordan, to take possession of the land which the Lord 
 your God giveth you to possess it. And to the tribes of 
 Eeuben, Gad, and to half the tribe of Manasseh, he said, 
 Remember what Moses, the servant of the Lord, commanded 
 you. It was this : that, according to your wish, ye might
 
 106 Til-: x .--- -.^-A. 
 
 s^e on this ade Jordan ; but thaX all men amongst joa csqpa- 
 Ue of fighting should pass before jour brethren armed, and ren- 
 der them distance; your wives, jour children, and your cattle 
 remaining, meanwhile, on this dde Jordan; until the Lord 
 jour God hath fiillj setlded jour brethren, as he hath settled 
 jou in the land. Then je maj return to the east of Jordan, into 
 the land which Moees gave tou. And they answered Joshua, 
 and said. As thou eommandest us, we will do ; and whither- 
 goever thou sendest us, we will go. As we obeyed Moees, so 
 win we obey tibee. OsJij may the Lord God be widi thee, as 
 he was with Moees. "Whosoever shall rebel against thee, and 
 not obey ldiy commandments, he shall be put to death ; only 
 be of good courage, and valiant* 
 
 II. THE SPIES. 
 
 ''A vi^cd messejDser cana^dt misduef; but a fitidiM ambassadw bongedi 
 sahadtioo.'' Pror. xiiL 17. 
 
 JossuA now secretly sent out of Shittim two men, as spies, 
 and said to them, Go, view the land, especially Jericho.* 
 And t^ey w^nt, and staid with a hoste^ whose name was Eahab. 
 JSfow the VJTig of Jericho was infi>nned, idiat men had arrived 
 £rom Israel to spy the land. And the king sent to Bahab, 
 saying. Deliver up the men who have come to lodge at Ay house, 
 fot they are come to spy the land. But the woman took the 
 two men and hid them. Then she replied to those who had 
 been sent to her by the king. Indeed there came men unto me, 
 but I knew not whence they were. And when the gate was 
 about to be shut, it having grown dark, the men went out, I 
 know not whidier ; pursue afker 1^em quickly, and ye may yet 
 overtake them. But she had brought the two men up to the 
 roof of the house, and hid tiliem between the stalks of flax 
 which she had spread there. The me^engeis of idie king 
 having indeed gone out to pursue them, and the gate being 
 shut, Bahab came up unto them upon the roof, and said to 
 them, I know that the Lord will give you the land : the dread 
 of you is already fiJlen upon us, and all the inhabitants of the 
 land tremble before you. We have heard what the Lord hath 
 done for your sakes unto Egypt, and that ye have utterly 
 
 * TliB bans *^ fii^ firootier toini. It ik«s also called. City of Paho^rees, 
 firom the HUHi'erwES pahn-trees prowine in its Tidnitr.
 
 PASSAGE OVER THE JORDAN, ETC. 107 
 
 destroyed the two kings, Sihon and Og. On hearing all this, 
 we lost our courage. Verily, the Lord your God alone is in 
 the heaven above, and in the earth beneath. Now that I have 
 shown you kindness, I 'pi'aj you swear unto me by the Lord, 
 that ye will also show kindness to my family ; and give me a 
 true token, that ye will save alive my father, my mother, my 
 brothers, and sisters, with all that is theirs. The men replied. 
 We pledge our life for yours, if ye do not betray our piu'pose. 
 And when the Lord gives us the land, we will deal kindly and 
 truly with thee. Then she let them down by a cord tlirough 
 the window ; for her house was on the town-wall, so that she 
 dwelt, as it were, in the wall. And the men said imto her. 
 Fasten a line of scarlet thread to this window, for a token ; and 
 gather all that belong to thee into the house. And it shall be 
 that whosoever shall go out of the door of thy house, he hath 
 caused his own death, and we will be guiltless. But who- 
 soever shall remain with thee in the house, his blood shall be 
 upon our head, if any hand be laid upon him. She answered, 
 Be it so, and then fastened the scarlet thread to the window ; 
 and the men departed, came back to Joshua, and told him 
 what had befallen them. And they said to Joshua, Truly, the 
 Lord hath delivered into our hands all the land, for already all 
 its inhabitants tremble before us. 
 
 III. PASSAGE OVER THE JORDAN, THE DIVINE MIRACLES WHICH 
 HAPPENED ON THE OCCASION. THE PASSOVER. DISCONTINU- 
 ANCE OF THE CELESTIAL FOOD (MANNA). 
 
 Joshua removed with the people from Shlttim, and they 
 came to Jordan, where they tarried over night. And Joshua 
 said unto the children of Israel, Come hither, and hear the 
 words of the Lord your God' : Hereby ye shall know that the 
 living God is among you, and that he will drive out the 
 nations from before you. Behold, it shall come to pass, that 
 as soon as the soles of the feet of the priests, that bear the ark 
 of the Lord, the Lord of all the earth shall rest in the waters 
 (of Jordan), that the waters shall be stayed, and stand up like 
 a wall. And when the people removed from their tents, the 
 priests, bearing the ark of the covenant, were already before 
 the people, and had come as far as Jordan. And when they 
 dipped their feet in the brim of the water (Jordan, having, as 
 usually about harvest-time, overflowed its banks), the waters
 
 108 THE BOOK OF JOSHUA. 
 
 rose and stood up like a wall, and the lower branch, flowing 
 into the sea, was quite cut off; so the people passed over on 
 dry ground ; but the priests remained behind, with the ark 
 of covenant, until all the people were passed over. And 
 Joshua commanded the children of Israel to take out of Jordan 
 twelve stones, according to the number of the tribes of Israel, 
 and they did so. The people came up out of Jordan on the 
 tenth day of the first month, and encamped in Gilgal, in the 
 east border of Jericho. There Joshua erected the twelve 
 stones which they had taken with them out of Jordan. And 
 he said unto the children of Israel, When yom' cliildren shall, 
 in time to come, ask their fathers, saying, ^\Tiat mean these 
 stones ? Then ye shall let your children know, and tell them, 
 how the Lord your God dried up the waters of Jordan for 
 you, vmtil ye were passed over, as he did to the Red Sea, 
 until we were gone over on dry ground ; that all the nations 
 of the earth might acknowledge the omnipotence of the Lord, 
 and that ye might at all times fear the Lord your God. 
 
 ^Vliile the children of Israel encamped in Gilgal, they cele- 
 brated the Passover on the fourteenth of the month, at even, 
 in the plains of Jericho. And the following morning they ate 
 of the corn of the land, unleavened cakes, and parched corn. 
 Thenceforth the manna ceased,^ and they did eat of the fruit 
 of the land of Canaan. 
 
 IV. CAPTURE OF JERICHO. 
 
 " And he gave unto them the lands of the heathens, and made them inherit the 
 labour of the nations; that they might observe his statutes, and keep his laws. 
 Hallelujah." Psalm cv. 44, 45. 
 
 When Joshua was before Jericho, he lifted up his eyes, and 
 looked, and behold there stood a man over against him, with a 
 drawn sword in his hand. Joshua advanced towards him, and 
 asked him, Art thou for us, or for our adversaries ? He an- 
 swered. Nay, but as a chief of the host of the Lord am I come. 
 And Joshua fell on his face to the earth, and said. What hath 
 my lord to say unto his servant ? And the chief of the host of 
 the Lord said to Joshua, Loose thy shoe from off thy feet, for 
 the place where thou standest is holy. And Joshua did so. 
 
 ^ Because they were no longer in the desert, and hence no longer needed this 
 extraordinary food, which God rained down for them from heaven. The Lord 
 performs miracles only where necessity requires it.
 
 achan's transgression and punishment. 109 
 
 Now Jericho was shut up because of the children of Israel, 
 so that there was no egress nor ingress. And the Lord said to 
 Joshua, See, I deliver up to thee Jericho, with its king, and 
 the bravest of his army. And, by the command of the Lord, 
 Joshua ordered the priests to compass the city, with sounds of 
 the trumpet, once each day, for six successive days, and seven 
 times on the seventh day, in the same manner. And to the 
 people he said. The city, with all that is therein, shall be de- 
 voted to the Lord : only Rahab, the hostess, may be saved 
 alive, together with those who are with her in the house, 
 because she carefully concealed the messengers whom we sent. 
 But beware of the devoted goods, lest ye take aught thereof, 
 for thereby ye would cause the camp of Israel to be devoted, 
 and destroy it. All the silver and gold, and vessels of brass 
 and iron, are holy to the Lord, and must be brought into the 
 treasury of the Lord. And he said to the people. Raise a 
 shout. And the people shouted, the trumpets being sounded 
 at the same time, and the wall fell down flat, and the people 
 went up into the city and took it. They destroyed every 
 thing that was in the city with the edge of the sword. But 
 Joshua said to the two men that had spied out the country, 
 Go into the house of the hostess, Rahab, and liberate her, with 
 all that belong to her, as ye swore unto her. The two spies 
 did so, and brought out Rahab, with her father, her mother, 
 and all her family, and left her without the camp of Israel. 
 The city was then burnt with fire ; the silver, the gold, the 
 vessels of brass and iron, however, were deposited in the house 
 of the Lord, as Joshua had commanded. And the Lord was 
 with Joshua, and his fame spread over all the country. 
 
 V. ACHAN'S TRANSGRESSION AND PUNISHMENT. 
 " The covetous bringeth trouble upon his own house." Prov. xv. 27. 
 
 But Israel committed a trespass in the devoted goods ; for 
 Achan, the son of Carmi, of the tribe of Judah, had taken of 
 them. The anger of the Lord was kindled against the children 
 of Israel. And when Joshua sent about three thousand men 
 against the city of Ai, to take possession of it, they were 
 defeated, and lost thirty-six men. Wlrerefore the people grew 
 faint-hearted, and lost all their courage. And Joshua rent his 
 garments, and fell to the earth upon his face, before the ark of 
 
 11
 
 110 THE BOOK OF JOSHUA. 
 
 the Lord, he and the elders of Israel, and put dust upon their 
 heads. And the Lord said to Joshua, Arise, wherefore liest 
 thou upon thy face ? Israel hath sinned, and acted against the 
 covenant, which I commanded them to keep. They have 
 taken of the devoted goods ; they have also stolen and denied 
 it, and they have concealed it amongst their own stuff; there- 
 fore, the children of Israel can no longer stand before their 
 enemies, and must turn their backs to them, because guilt is 
 upon them. I will not be with you any more, except ye 
 remove the devoted goods from amongst you. Up, prepare 
 the people against to-morrow, when they shall appear accord- 
 ing to their tribes and families before the Lord (before the ark 
 of the covenant). And it shall be, that he who is taken by 
 the Lord, and found with the devoted thing, shall be burnt 
 with fire, he and all that he hath. Joshua rose up early in the 
 morning, and ordered the people to assemble before the ark of 
 the covenant. And first the tribe of Judah was taken ; then, 
 the family of Zerah ; and, lastly, Achan. And Joshua said 
 unto Achan, My son, give, I pray thee, glory to the Lord God 
 of Israel, and make confession unto him, and tell me what thou 
 hast done ; vsdthhold nothing from me.^ And Achan answered 
 Joshua, and said. Indeed I have sinned against the Lord, the 
 God of Israel, and this it is which I have done : I saw among 
 the spoil a beautiful Babylonian garment, two hundred shekels 
 of silver, and a wedge of gold of fifty shekels' weight ; I coveted 
 them, and took them. They are hid in my tent, the silver 
 below the rest. Joshua forthwith sent messengers into the 
 tent, and they found it all, as Achan had said. And Joshua 
 took Achan, his sons and his daughters, together with all that 
 he had, as well as the stolen goods in his tent, and brought 
 them into tlie valley of Achor. Here Joshua said. As thou 
 hast troubled us, so shall the Lord bring this day trouble upon 
 thee. And all Israel stoned him and all his family, and the 
 rest was burnt with fire. They raised over him a great heap 
 of stones, and the Lord was appeased. Therefore, the name 
 of that place is called, unto this day, The valley of Achor 
 (affliction). 
 
 ^ " He who covereth his sins shall not prosper ; but whoso coufesseth and for- 
 saketh them shall find mercv." Prov. xxviii. 13.
 
 VI. JOSHUA'S EXECUTION OF THE COMMAND OF MOSES. 
 
 Then Josliua built an altar in honour of the Lord upon 
 Mount Ebal, as Moses, the servant of the Lord, had com- 
 manded the children of Israel, and as it is found written in the 
 book of the law of Moses ; an altar of unhewn stones, which no 
 iron had touched. And they offered thereon burnt-offerings 
 linto the Lord, and sacrificed peace-offerings. And he wrote 
 there, upon the stones, a copy of the law wliich Moses had 
 prescribed to the children of Israel. And all Israel, and their 
 elders, and officers, and judges, placed themselves on both sides 
 of the ark, ojjposite to the priests ; the stranger, as well as he 
 that was born among them. Half of them were turned towards 
 Mount Gerizim, and the other half towards Mount Ebal, in 
 order first to bless the people, as Moses, the servant of the 
 Lord, had commanded. He afterwards read to them all the 
 words of the law, the blessings and the curses, as it is written 
 in the book of the law. There was not a word of all that 
 Moses had commanded which Joshua read not before all the 
 congregation of Israel, women and children, and the strangers 
 that were among them. 
 
 VII. THE GIBEONITES. 
 
 " Lying lips are abomination to the Lord ; but he delighteth in them that deal 
 truly." Prov. xii. 22. 
 
 The inhabitants of Gibeon had heard what Joshua had done 
 unto Jericho and unto Ai, so they acted with slyness. Some of 
 them went and pretended to be ambassadors, loaded their asses 
 with old sacks, and old wine-bottles that were rent and bound 
 up : they, themselves, wore old patched shoes, and old gar- 
 ments ; and all the bread of their provision was stale and 
 mouldy. In this manner they came to Joshua, and said to 
 him, and to all Israel, We, thy servants, come from a far 
 country, in honour of the Lord thy God, whose fame hath 
 reached us ; for we have heard what he did to Egypt, and to 
 the two kings of Amori, beyond Jordan. Wlierefore our 
 elders, and all the inhabitants of the land, said unto us. Provide 
 yourselves with food, and go to meet them, and say to them. 
 We are your servants, therefore now make ye a league with 
 us. This bread was fresh, when we took it with us from home ;
 
 112 THE BOOK OF JOSHUA. 
 
 but now, beliold, it is stale and mouldy. And these wine- 
 bottles were new when we filled them ; behold now thej are 
 rent. These shoes, and these garments, are become old, from 
 our long journey. And the men of Israel partook of their 
 provision,^ without ha^dng first asked the Lord. And Joshua 
 agreed to peace, and made a league with them, and promised 
 that he would let them live ; and the princes of the congrega- 
 tion swore the same unto them. But at the end of three days, 
 Joshua learned that they were neighbours, and dwelt in the 
 midst of them ; for the children of Israel came unto their city. 
 Then said Joshua, and all the princes, to the congregation. 
 We have sivorn unto them hy the Lord God of Israel, and 
 therefore toe may not do them any harm, lest wrath be upon 
 us, because of the oath.- They shall, however, serve the con- 
 gregation as hewers of wood and drawers of water. And 
 Joshua agreed to what the princes had said. And he appointed 
 them from that day, to be for ever, hewers of wood and 
 drawers of water for the congregation, and for the altar of the 
 Lord, in the place which he should choose. 
 
 VIII. JOSHUA ASSISTS THE GIBEONITES AGAINST THE NEIGH- 
 BOURING KINGS. THE FURTHER TAKING AND DIVIDING THE 
 COUNTRY. 
 
 FIDELITY TO ENGAGEMENTS. THE LORD ASSISTS THE RIGHTEOVS. 
 
 The kings of the country having heard that Joshua had taken 
 Jericho and Ai, and that the inhabitants of Gibeon had made 
 peace "with Israel, they were greatly afraid ; for Gibeon was a 
 great city, and the men thereof were very valiant. And five kings 
 of the Amorites rose up with their armies against Gibeon, and 
 made war against it. But the inhabitants of Gibeon sent unto 
 Joshua, saying, We pray you, withhold not thine aid from thy 
 servants, but hasten iip to us, to assist us against the kings of 
 the Amorites, who have joined together against us. Joshua 
 therefore quitted his camp in the night, with the whole army, 
 
 ^ This being the customary- token of friendship and alliance. 
 
 " To the honest man, the word he has once given is holy and inviolable, though 
 it should occasion him the greatest injury. How much more sacred should an 
 oath be! Joshua and the elders had pledged themselves by oath to the Gibeonites; 
 accordingly, they were bound to keep the engagement, even to these false people. 
 A worthy example of the sanctity attached to an oath.
 
 JOSHUA DISMISSES THE TRIBES, ETC. 113 
 
 and came upon tliem by surprise. And tlie Lord discomfited 
 them before Israel, so that they suffered a severe defeat. And 
 in their flight before Israel, the Lord cast down upon them 
 great hailstones ; and more perished by the hailstones than by 
 the sword. It was then on the occasion of the victory of 
 Israel over the Amorites, that Joshua sang in honour of the 
 Lord, and spoke before the children of Israel, Tarry ^ O sim, 
 upon Gibcon ; and thou, O moon, in the valley of Ajalon. 
 And the sun tarried, and the moon stayed, until the people 
 had avenged themselves upon their enemies. Thus Joshua 
 vanquished the kings of the Amorites, conquered their towns, 
 and smote them with the edge of the sword. He then re- 
 turned, and all Israel with him, unto the camp to Gilgal. 
 Other kings and cities, too, that did not peaceably submit to 
 the children of Israel, Joshua waged war against, and con- 
 quered ; in all thirty-one kings. Thus Joshua took possession 
 of the whole country, just as the Lord had spoken to Moses, 
 and gave it to the children of Israel as an inheritance, in 
 divisions, according to their tribes. The tribes of Reuben and 
 Gad, and half the tribe of Manasseh, however, received their 
 possessions to the east of Jordan, in the land of Gilead, as 
 Moses had granted to them. But for the tribe of Levi, Moses 
 had appointed no inheritance ; the Lord, the God of Israel, 
 was to be their heritage, as he had promised unto them. All 
 that the Lord had commanded Moses, the children of Israel 
 observed, in the dividing of the land. 
 
 IX. JOSHUA DISMISSES THE TRIBES OF REUBEN AND GAD, AND 
 HALF THE TRIBE OF MANASSEH, AND EXHORTS THEM TO FEAR 
 THE LORD, AND TO OBEY HIS LAW. APPREHENSION OF THE 
 REST OF THE TRIBES, ON ACCOUNT OF THE ALTAR ERECTED 
 ON THIS SIDE OF JORDAN, BY THE AFORESAID TRIBES. 
 
 Then Joshua convened the tribes of Reuben, Gad, and half 
 the tribe of Manasseh, and said unto them. Ye now have per- 
 formed all that Moses, the servant of the Lord, commanded 
 you, and have also obeyed my voice in all that I commanded 
 you. Ye have not abandoned your brethren this long time, 
 even unto this day, but have faithfully observed the command 
 of the Lord your God. And now the Lord your God hath 
 given rest unto your brethren, as he promised them. Return 
 
 11 2
 
 114 THE BOOK OF JOSHUA. 
 
 ye, now, and get ye unto your tents, unto the land of your 
 possession, which IMoses, the servant of the Lord, gave you on 
 the other side of Jordan. Only take diligent heed to observe 
 the commandment and the law, which Moses, the servant of 
 the Lord, enjoined on you : to love the Lord your God ; to 
 walk in his ways ; to keep his commandments ; to cleave to 
 him, and to serve him, with all your heart, and with all your 
 soul. Hereupon Joshua blessed them, dismissed them, and 
 they went unto their tents. 
 
 And when they came near to Jordan, they erected a great 
 altar, merely for show. But when the children of Israel in the 
 country heard this, they sent Phinehas, the son of the priest 
 Eleazar ; and ten heads of tribes, one of each tribe, to go to 
 them. They came unto them in the land of Gilead, and said 
 unto them, as follows : Thus saith the whole congregation of 
 the Lord, Wliat trespass is this that ye have committed against 
 the God of Israel, in that ye have built you an altar, that ye 
 might revolt from the Lord ? Is the iniquity of Peor too little 
 for us, from which we are not cleansed unto this day, although 
 it occasioned a plague in the congregation of the Lord, that 
 ye must now again turn away from the Lord ? And it may 
 easily come to pass, seeing ye rebel this day against the 
 Lord, that to-morrow he will be wroth with the whole con- 
 gregation of Israel. If, however, the land of your possession 
 seem to you unholy, then come over into the land of the Lord, 
 wherein the habitation of the Lord standeth, and settle amongst 
 us : only revolt ye not from the Lord, in building you an altar, 
 beside the altar of the Lord our God.^ Then the sons of 
 Reuben, the sons of Gad, and half the tribe of Manasseh, 
 answered and said, The God of all gods, the Lord, he, the 
 Omniscient, he knoweth our intentions, and Israel also shall 
 
 ^ May this anxiety about the religious bond, — this fervent interest in the holy 
 cause of our faith, serve as an example for imitation ! Our fathers kindly invite 
 their brethren from l)eyond Jordan, to come back again to them, and offer them 
 land and habitation ; being only anxious that they should remain united with the 
 congregation of the Lord, and not depart from the faith of their common fathers. 
 In this anxiety tlicy preferred to deny themselves, and to forego many a comfort 
 and many an advantage, rather than to see their brethren in the faith desert 
 the covenant of the Lord. Thus they preferred their spiritual weal to temporal 
 advantages. How diiferent would tilings be with the community of Israel, if 
 we, also, each of us, according to his power, would actively interest ourselves in 
 tlie common cause ! Indeed, how much better might it be on earth, if all men 
 nmtually, and with a disinterested zeal, were active in promoting the common 
 welf ire !
 
 LAST EXHORTATION ADDRESSED BY JOSHUA, ETC. 115 
 
 know them. If revolt or treachery against thee, Lord, have 
 been our intention, be henceforth no more our aid ; if we have 
 not rather done it in fear, lest your children should one day 
 say unto our children. What claims have ye on the Lord, the 
 God of Israel ? For the Lord hath made Jordan a boundary 
 between us and you ; ye have therefore no part in the Lord. 
 Thus your children might prevent ours from paying homage 
 to the Lord. Therefore we built an altar ; but neither for 
 burnt-offerings, nor for sacrifice ; but that it may be a witness 
 between us and you for our posterity, that we might perform 
 the service of the Lord before him. And that your children 
 may not say to ours. Ye have no part in the Lord. When 
 Phinehas the priest, and the princes of the congi'egation, who 
 were with him, heard these words, they were satisfied. And 
 they returned from the land of Gilead imto the land of Canaan, 
 to the children of Israel, and brought them word again. And 
 the thing pleased the children of Israel, and they praised God, 
 and abandoned their intention of going up against them in 
 battle, and of destroying their country. And the children of 
 Reuben and of Gad called the altar Ed (witness) ; for, said 
 they, it is a witness between us, that the Lord alone is our God. 
 
 X. THE LAST EXHORTATION ADDRESSED BY JOSHUA TO ISRAEL. 
 DEATH OF JOSHUA. 
 
 " The fear of the Lord is a strong-hold to his cliildren ; it is a place of refuge." 
 
 Prov. xiv. 26. 
 
 And it came to pass, a long time after the Lord had given 
 rest unto Israel from all their enemies round about, that 
 Joshua convened all the tribes of Israel to Shechem, and called 
 for the elders, the chiefs, the judges, and the ofiicers of the 
 people ; and they met before the Lord. And Joshua addressed 
 them, and said, I now am old, and advanced in days, but ye 
 have seen what the Lord your God hath done unto all these 
 nations for your sakes ; how the Lord your God hath fought 
 for you. The land hath been allotted to you according to your 
 tribes ; and tlie nations that remain, the Lord shall likewise 
 expel from before you, as he hath promised unto you. But be 
 ye very firm, strictly to observe and to perform all that is 
 written in the book of the law of Moses, that ye deviate not 
 therefrom, either to the right hand or to the left. And that 
 ye by no means come among the remaining nations around
 
 116 THE BOOK OF JOSHUA. 
 
 you. Ye shall not mention the name of their gods, nor swear 
 by them, neither serve them, nor pay them homage ; but only 
 to the Lord your God ye shall cleave, as ye have hitherto 
 done. Behold, I am now going the way of all the earth. Ac- 
 knowledge ye now, with all your hearts, and with all your 
 souls, that not the least thing remaineth unaccomplished of all 
 the good things which the Lord your God promised you. But 
 as all good things wliich the Lord your God promised are come 
 upon you, so shall the Lord bring upon you all evil things, 
 until he have destroyed you from off this good land. If ye 
 transgress the covenant of the Lord your God, which he com- 
 manded you, and go and serve other gods, the anger of the 
 Lord shall be kindled against you, and ye shall perish quickly 
 from off the good land which lie hath given unto you. 
 
 And he continued, and spoke to the whole people as follows: 
 Thus saith the Lord, the God of Israel, Of old your fathers 
 dwelt beyond the river, ^ even Terah, the father of Abraham 
 and of Nachor ; and they served other gods. And I took yovir 
 father Abraham from beyond the river, led him tliroughout 
 all the land of Canaan, and gave him Isaac ; and to Isaac I 
 gave Jacob and Esau ; to Esau I gave Mount Seir for a pos- 
 session ; and Jacob and his sons went down into Egypt. Then 
 I sent ]\Ioses and Aaron, and plagued Egypt by the miracles 
 which I there performed ; and afterwards I brought you out 
 thence. And wlien I brought your fathers out of Egypt, the 
 Egyptians pursued them unto the Red Sea. There they cried 
 to the Lord ; and he caused a darkness to arise between you 
 and the Egyptians, and brought the sea upon them, and 
 covered them. Your eyes have seen what 1 have done to 
 Egypt. Then ye dwelt in the wilderness a long time. And I 
 brought you into the land of the Amorites, beyond Jordan. 
 They fought with you ; I delivered them into your hand, and 
 ye took possession of their land. Then Balak, the king of 
 Moab, rose up against you, and sent for Balaam to curse you : 
 but 1 would not hearken unto Balaam, and he was compelled 
 to bless you ; so I delivered you out of his hand. And ye 
 passed over Jordan, and I gave the nations of the country into 
 your hands, and ye took possession of their cities. Thus I 
 have given you a land for which ye did not labour, and cities 
 which ye built not. Ye possess them ; ye enjoy vineyards and 
 
 ' Euphrates.
 
 LAST EXHOKTATION ADDRESSED BY JOSHUA, ETC. 117 
 
 olive-yards, which ye planted not. Now, therefore, fear the 
 Lord, and serve him in sincerity and in truth. Eemove the 
 gods which your fathers served beyond the river, and serve ye 
 the Lord alone. But if the service of the Lord displease you, 
 well, then, choose whom you will serve ; whether the gods 
 beyond the river, or the gods of the Amorites, in whose land 
 ye dwell ; but as for me and my house, we will serve the Lord. 
 The people answered and said, God forbid that we should 
 forsake the Lord, and serve other gods ; for the Lord our God, 
 he it is that brought us and our fathers up out of Egypt, from 
 the house of bondage, and who did those great signs in our 
 sight, and preserved us in all the way wherein we have hitherto 
 gone ; therefore, we will also serve the Lord, for he is oiu* God. 
 And Joshua said unto the people, But it will not be so easy 
 for you to serve the Lord ; for he is a holy and jealous God, 
 who will not show indulgence to your transgressions and sins. 
 If ye forsake him, he will deal harshly with you, and consume 
 you, though he before have done you good. And the people 
 said unto Joshua, Nay, but we will serve the Lord. And 
 Joshua said unto the people, Ye are witnesses against your- 
 selves, that ye have chosen the Lord, to serve him. And they 
 said. We are witnesses. So Joshua made a covenant with the 
 people that day, and gave them a law and ordinance. And he 
 inscribed these words in the book of the law of God ; he then 
 took a great stone, and raised it under the terebinth that stood 
 by the sanctuary of the Lord. And he said to the whole 
 people. Behold, this stone shall be a witness unto us ; it hath 
 heard all the words of the Lord which he spoke unto us. It 
 shall be therefore a witness unto you, lest ye deny your God. 
 Joshua then dismissed the people, every one unto his tent. 
 After these things, Joshua, the son of Nun, died, being a 
 hundred and ten years old. And they buried him within the 
 boundaries of his possession, at Timnath-Sera, in Mount 
 Ephraim. The bones of Joseph, which the children of Israel 
 had brought up out of Egypt, they interred in Shechem, in 
 the tract of land which Jacob had purchased, and which had 
 fallen to the share of Joseph's sons. And Eleazar, the son of 
 Aaron, also died, and they buried him in Mount Ephraim, 
 in the hill that had been given to his son Phineas.
 
 THE BOOK OF JUDGES. 
 
 I. THE JUDGES OTHNIEL AND EHUD. 
 
 " Israel, confide in the Lord ; for with the Lord there is mercy, and plenteous 
 redemption. He shall redeem Israel from all his iniquities." Psalm 
 cxxx. 7, 8. 
 
 After the death of Joshua, the servant of the Lord, the 
 people continued to serve the Lord, during the hfetime of the 
 elders who survived Joshua, and who had seen all the great 
 works of the Lord «t]iat he did for Israel. But when these 
 elders, as well as all the men of that age, had been gathered to 
 their fathers, there arose another generation after them which 
 knew not the Lord, nor yet the great deeds which lie had done 
 for Israel. And the children of Israel did evil in the sight of 
 the Lord, and served idols. And they forsook the Lord, the 
 God of their fathers, who brought them out of Egypt, and 
 followed other gods, of the gods of the nations that were round 
 about them (viz. whom they had not vanquished), and wor- 
 shipped them in tlieir groves. And they took the daughters 
 of the nations to be their wives, gave their daughters to their 
 sons, and thus did much evil in the sight of the Lord. There- 
 fore the Lord delivered them into the hands of their enemies, 
 so that they could not resist them. And Israel was greatly 
 distressed. And when they cried unto the Lord, repented of 
 their bad conduct, and amended, then the Lord heard them, 
 and had mercy upon them, because of their troubles. For the 
 Lord raised them up judges, and he was with the judge, so 
 that he delivered them out of the hand of their enemies. 
 Wlien the judge was dead, however, they relapsed into their 
 bad conduct, did not desist from their transgressions, and even 
 practised more evil than their fathers. And when they did 
 such evil in the sight of the Lord, and forgot the Lord their 
 God, his anger was kindled against Israel, and he delivered 
 them into the hands of Cushan-Rishathaim, king of Aram Na- 
 haraim (Mesopotamia.) And they had to serve him eight years.
 
 THE JUDGES OTHNIEL AND EHUD. 119 
 
 But when they cried unto the Lord, he raised up for them a 
 deliverer, even Othniel, the son of Kenaz, Caleb's' younger 
 brother. And the sons of Judah fouglit against Jerusalem, 
 and took it. Also the environs of Hebron, where there were 
 the giants, Sheshai, Achimar and Talmai they conquered. 
 Thence they removed towards Debir, which town was formerly 
 called Kirjath-sepher. And Caleb said, He that subdueth 
 Kirjath-sepher, and taketh it, to him will I give Achsah, my 
 daughter, to wife. And Othniel, the son of Kenaz, took the 
 city ; and Caleb gave him his daughter Achsali to wife. Now 
 this Othniel judged Israel, and delivered them from their 
 enemies. He was animated by a divine courage, went to war 
 against Cushan, and the Lord caused him to obtain a complete 
 victory over him. Hereupon tlic land rested forty years. But 
 when the judge Othniel was dead, the children of Israel 
 resumed doing evil in the eyes of the Lord. And the Lord 
 strengthened Eglon, the king of Moab, against Israel. And 
 he was joined by Ammon and Amalek, defeated Israel, and 
 took possession of the city of palms (Jericho). And the chil- 
 dren of Israel were subject to Moab eighteen years. But 
 when they cried unto the Lord, he raised them up a judge 
 and a deliverer, in the person of Ehud^ tlie son of Gerah, of 
 the tribe of Benjamin. One day, the children of Israel sent 
 him with a present to Eglon, the king of Moab. But Ehud 
 had caused a short two-edged sword to be made for himself, 
 which he girt under his raiment, roimd his loins. When he 
 had presented the gift, he dismissed the men who had borne it; 
 but he himself returned to the king Eglon, and said to him, 
 I have a private errand unto thee, my king. And he said. 
 Let me be left alone ; and forthwith all that stood by him 
 withdrew. Ehud approached him ; he was sitting in his sum- 
 mer parlour ; and said, I have a message from God unto thee ; 
 whereupon the king arose from his seat. Ehud now seized 
 his sword, and thrust it into his body, went forth, and shut 
 the door upon him, and locked it. Wlien the servants 
 found the door locked, they thought their lord the king had 
 locked himself in. And after having waited a long while, 
 they opened the door, and found their lord lying dead upon 
 the floor. But Ehud had escaped while they tarried, and 
 reached the mountains of Ephraim. Here he caused the trum- 
 
 1 The son of Jephuneh, and one of the spies. (Vide ahove, Numbers, page 83.)
 
 120 THE BOOK OF JUDGES. 
 
 pet to be sounded, whereupon the children of Israel gathered 
 around him. He took the lead, and said, Follow after me ; 
 for the Lord hath delivered your enemy into your hands. 
 They did so, and slew of Moab, at that time, ten thousand 
 men, the flower of the army, and not one escaped ; so Moab 
 was subdued, under the power of Israel, and the land had rest 
 eighty years. 
 
 II. THE PROPHETESS AND JUDGE DEBORAH, AND THE 
 GENERAL BARAK. 
 
 " Some trust in chariots, and some in horses ; but we will rememljer the name 
 of our God. They are brought down, and fall; but we stand upright, and 
 endure." Psalm xx. 7, 8. 
 
 After the death of Ehud, the children of Israel again did 
 evil in the sight of the Lord. And the Lord abandoned them 
 into the hand of Jabin, a king of Canaan. And the children 
 of Israel cried unto the Lord ; for Jabin had nine hundred iron 
 chariots, and oppressed Israel for twenty years. Now Deborah, 
 the prophetess, the wife of Lapidoth, judged Israel at that time. 
 She had her seat under the palm-tree of Deborah, in Mount 
 Ephraim ; there the children of Israel came unto her for judg- 
 ment. And she sent for Barak, the son of Abinoam , out of Kadesh- 
 Naphtali, and said to him, Behold, the Lord, the God of Israel, 
 commandeth thee, saying, Go, and draw to thee ten thousand 
 men of the tribes of Zebulun and Naphtali, toAvards Mount 
 Tabor. And I will indvice Sisera, the general of Jabin's army, 
 to march against thee with his army, and with his chariots, to 
 the river Kishon, where I will deHver him into thy hand. And 
 Barak answered and said, If thou wilt go with me, then I will 
 go ; but if thou wilt not go with me, then I will not go. She 
 said, Well, I will go with thee ; but thy glory shall not be 
 on this journey ; for now it will be said, the Lord defeateth 
 Sisera by the hand of a woman. Deborah arose, and went with 
 Barak to Kadesh. And Barak levied ten thousand men, led 
 them up to Mount Tabor, whither Deborah also went with him. 
 When Sisera was informed that Barak had concentrated his 
 forces upon Mount Tabor, he gathered together all his chariots, 
 and his whole army, and marched to the river Kishon. And 
 Deborah said unto Barak, Up, for this very day the Lord 
 delivereth Sisera into thy hand. Behold, the Lord himself 
 goeth before thee. Barak now descended from Mount Tabor,
 
 THE JUDGE GIDEON. 121 
 
 and tlae ten thousand men with him. And the Lord discom- 
 fited Sisera, and all his chariots, and all his host, so that they 
 fell by the edge of the sword before Barak. Sisera, however, 
 ahghted from his chariot, and fled on foot. And Barak pursued 
 after the chariots, and after the army ; and the whole army of 
 Sisera fell by the edge of the sword, not one escaped. But 
 Sisera was fled on foot to the tent of Jael, the wife of Heber, 
 the Kenite (being one of the sons of Hobab, the father-in-law 
 of Closes) ; for there was an alHance between the king Jabin 
 and the house of Heber, the Kenite. Jael went out to meet 
 Sisera, and said unto him. Turn in, my lord ; turn in unto me; 
 fear not. He turned in unto her, into the tent, and she covered 
 him with a mattress. And he said. Give me, I pray, a little water, 
 for I am very thirsty. And she handed him a bottle of milk, gave 
 him drink, and covered him again. Again he said unto her, 
 Stand in the door of the tent, and if any one come and ask 
 thee, Is there any man here ? Say, No. And when he was 
 fast asleep, Jael took one of the nails of the tent, and a hammer, 
 went softly unto him, and drove the nail through liis temple 
 into the ground, and he died.^ Barak, being meanwhile in 
 pursuit of Sisera, Jael came out to meet him, and said to him, 
 Come, I will show thee the man whom thou seekest. He went 
 into her tent, and, behold, Sisera lay dead, and the nail was in 
 his temple. So God humbled in that day Jabin, the king of 
 Canaan, before the children of Israel. Then did Deborah and 
 Barak sing to the Lord a song of praise and thanksgiving. 
 And the hand of the children of Israel lay more and more heavy 
 upon Jabin, until they had destroyed him completely. And 
 the land had rest forty years. 
 
 III. THE JUDGE GIDEON. 
 
 " I sought the Lord, and he answered me, and delivered me from all my fears." 
 
 Psalm xxxiv. 5. 
 
 When Israel again did evil in the sight of the Lord, ho 
 delivered them into the hand of ]\lidian seven years. And 
 the hand of Midian was heavy upon Israel, so that they were 
 
 * A barbarous, revolting deed, if judged according to our own times and man- 
 ners ; but, considering the then barbarous age, and the mode of earning on 
 war, the deed loses much of its horror. Probably, the woman wished, by this 
 assassination, to ingi-atiate herself with the Israelites ; or, perhaps, she was 
 induced to it by a personal enmity towards either the king Jabin or his genera) 
 
 12
 
 122 THE BOOK OF JUDGES. 
 
 obliged to conceal themselves in subterraneous caves, and in the 
 crevices of the mountains. And when Israel had sown, Midian, 
 Amalek, and several eastern nations, joined, and traversed 
 the land, destroyed the fruit, and left no other sustenance for 
 Israel, neither sheep, nor ox, nor ass. For they came up with 
 their cattle, with their tents and camels, and came as grass- 
 hoppers for multitude, to desolate the land. So Israel was 
 impoverished through Midian, and cried unto the Lord, be- 
 cause of them. 
 
 One day, as Gideon, the son of Joash, of the family of 
 Abiezer, was threshing wheat by the wine-press, to hide it 
 from the ]\lidianites, an angel of tlie Lord appeared unto him, 
 and said, The Lord is with thee, thou valiant man. Go, and 
 by thy valour, save the children of Israel out of the hands of 
 the Midianites ; behold, I send thee. But Gideon replied, 
 Pardon, my Lord, wherewith could I save Israel ? Behold, my 
 band is the smallest in Manasseh, and I am the youngest in my 
 father's house. And the Lord said unto him, I will be with 
 thee, and so thou shalt defeat the ]Midianites, as one man. And 
 he said, If I have found grace in thy sight, show me a sign, 
 that thou speakest to me in tlie name of the Lord. And when 
 he had presented to him a prepared kid, and unleavened cakes, 
 and laid them before him upon a rock, the angel of the Lord 
 touched, with the end of the staff that was in his hand, the 
 flesh and the cakes. A fire instantly proceeded from the rock, 
 and consumed the flesh and the unleavened cakes, and the 
 angel of the Lord disappeared. Then Gideon perceived that 
 it was an angel of the Lord, and exclaimed, Alas, Lord 
 God ! I have seen an angel of the Lord, from face to face. 
 But the Lord said to him. Peace be with thee, fear not, thou 
 shalt not die. Then Gideon built an altar there in honour of 
 the Lord, and called it. Peace of the Lord. And it came to 
 pass, the same night, that the Lord said to him. Go, and throw 
 down the altar of Baal of thy father's, together with the grove 
 that is by it. And build an altar unto the Lord, upon the top 
 of this rock, and take thy father's bullock that is seven years 
 old, and offer it up as a burnt- offering, with the wood of the 
 grove, which thou shalt cut down. Gideon took ten of his 
 servants, and did as the Lord had commanded him. But as he 
 was afraid, on account of his family and of his fellow-citizens, 
 to execute it by day, he did it by night. And when the 
 citizens the following morning saw that the altar of Baal was
 
 GIDEONS COUEAGE AND BRAVERY. 123 
 
 cast down, and the grove cut down, they made diligent in- 
 quiry, and discovered that it was Gideon, the son of Joash, 
 who had done it. And they said to Joash, Bring out thy son, 
 that he may die for his deed. But Joash repHed, to all those 
 who surrounded him, Will ye plead for Baal ? Will ye save 
 him ? He that will plead for him shall be put to death. If he 
 be a god, he will himself take his revenge, because his altar 
 hath been destroyed. 
 
 IV. GIDEON'S COURAGE AND BRAVERY. 
 
 " The pious is happy in his faith." Hah. ii. 4. 
 
 The Midianites, joined by Amalek and the people of the east, 
 had rallied their forces, and encamped in the valley of Jezreel. 
 But Gideon, inspired by a divine courage, caused the trumpet 
 to be sounded, and the house of Abiezer joined him. He also 
 sent messengers to the remaining families of Manasseh, and they 
 also came to follow his standard. He likewise sent messengers 
 to Asher, to Zebulun, and to Naphtali, and they came to meet 
 him. And Gideon said unto God, If thou wilt save Israel by 
 my hand, as thou hast spoken, behold, I Avill put a fleece of 
 wool in the floor ; and if there be dew on the fleece only, and 
 it be dry upon all the earth beside, then shall I be assured that 
 thou wilt save Israel by my hand. And it was so : when he 
 rose up in the morning, the wool was saturated with dew. And 
 Gideon again said unto God, Be not angry, if I pray once 
 more. Let me, I pray thee, make another trial with the wool : 
 Let it now be dry only upon the fleece, and upon all the 
 ground let there be dew. And God did so that night : there 
 was dew on all the ground, and the fleece only was dry. But 
 the Lord said to Gideon, The people that are with thee are too 
 numerous for me to deliver Midian into their hands. Israel 
 might vaunt themselves, and say, My oion might hath saved 
 me. Select, therefore, from the whole people, three hundred 
 of the best and bravest, namely, such as never have worshipped 
 Baal ; all the rest may return home. Gideon did accordingly. 
 The same night, the Lord said to him. Arise, get thee down 
 with thy shield-bearer, into the camp of the Midianites (it was 
 before him, in the valley below), and hear what they speak, 
 that will strengthen thy arms, and thou shalt confidently marcli 
 down against them. And he went down with Parah, his sliield-
 
 124 THE BOOK OF JUDGES. 
 
 bearer, unto the fiirtliermost end of the camp. And when he 
 arrived, he heard a man telling a dream unto another, saying, 
 Behold, I dreamt, I heard the crackhng of barley bread, rolHng 
 about in the camp ; then it was as if it came unto a tent, and 
 upset it, so that the tent lay overturned. The other replied, 
 and said. This meaneth nothing else but the sword of Gideon, 
 the son of Joash, a man of Israel, into whose hand God shall 
 deliver Midian, and all the host. When Gideon heard the 
 telling of the dream, and the interpretation thereof, he fell 
 down to worship, returned to his men, and said. Arise, for the 
 Lord delivereth the camp of Midian into your hands. He then 
 divided the three hundred men into three companies, put a 
 trumpet and an empty pitcher in every one's hand ; and in the 
 pitchers he put torches. And he said imto them, Whatever 
 ye see me do, do ye hkewise. When I, and those who are 
 with me, sound the trumpet, sound ye also your trumpets, on 
 every side of the camp, and exclaim, The sivord of the Lord 
 and of Gideon. So when Gideon, and the hundred men that 
 were with him, came unto the outdde of the camp (it was the 
 beginning of the second vigil),' they sounded the aamipets, and 
 broke the pitchers, which were in their hands. At the same 
 time, the other divisions sounded their trumpets also, breaking 
 the pitchers, and holding the torches in their left hand ; and all 
 of them exclaimed. The sword of the Lord and of Gideon. 
 Thus they surrounded the camp, and the trumpets continued 
 to sound. And the camp of the INIidianites was thrown into 
 confusion, so that they drew their own swords against each 
 other, and the army fled. The men of Israel now gathered 
 themselves together, and pursued after Midian ; and there fell 
 of Midian, and their alHes, a hundred and twenty thousand 
 men. And they took prisoners the two kings of ]\lidian, Zebah 
 and Zalmuna (whom Gideon ordered to be decapitated, because 
 they had slain his brother). The remainder of the hostile army 
 was dispersed. Midian now was humbled before Israel, and 
 could no more lift up their heads ; and the country again had 
 peace forty years, as long as Gideon lived. — Israel said to 
 Gideon, Eule thou over us, thou as well as thy son, and thy 
 grandson ; for thou hast dehvered us from the hand of jMidian. 
 But Gideon replied, I will not rule over you, neither shall my 
 
 ' That is, after the sentinel of the camp had been relieved, which was done 
 every third part of the night.
 
 ABIMELECH MADE KING, ETC. 125 
 
 son rule over you ; let the Lord be your ruler.' Gideon now 
 again lived quietly in his own house. And he died in a happy 
 old age, and was interred in the sepulchre of his father Joash, in 
 Ophrah, which belonged to the family of Abiezer. 
 
 V. ABIMELECH MADE KING. THE PARABLE OF JOTHAM. 
 
 GAAL. 
 
 Love of dominion is coupled with wickedness and cnielty. The wicked do not 
 escape Divine judgment. 
 
 Gideon had seventy sons, and of a concubine in Shecheni he 
 had one son, whose name was Abimelech. And Abimelech went 
 to Shechem, unto the brothers of his mother, and spoke to them 
 and to their family as follows : Speak, I pray you, in the ears 
 of all the men of Shechem, and ask them. What would be 
 better for you ? Either that seventy men, all the sons of 
 Gideon, rule over you, or that you have but one chief? Re- 
 member, also, that I am your relative. And his mother's 
 brethren spoke on his behalf to the men of Shechem, so that 
 their hearts inclined in favour of Abimelech, for they said, He 
 is our relative. And they gave him pieces of silver, where- 
 with he hired low and dissolute persons, who followed him. 
 And he went unto his father's house at Ophrah, and slew all 
 his brethren, seventy persons ; only Jotham, the youngest son 
 of Gideon, was left alive, having hid himself. The principal 
 men of Shechem, and of Beth-Milo, now met, and declared 
 Abimelech king. When Jotham was informed of it, he went 
 and placed himself on the top of Mount Gerizim, lifted up his 
 voice, and addressed the people, saying. Hearken unto me, ye 
 men of Shechem, that God may hearken unto you. The trees 
 once went forth to anoint a king over themselves ; and they 
 said unto the olive-tree. Be king over us. And the olive-tree 
 replied, Have I lost my fatness, by which I earn honour of 
 God and man, that I should go to be promoted over the 
 trees ? And the trees said to the fig-tree. Come thou and be 
 
 ' Noble-minded and modest, as it behoves the pious hero, he does not aspire- 
 to rank and dominion ; the cousciousness of having been of service to his people, 
 satisfies and exhilarates him. He retires into private hfe. To he useful to his 
 fellow-men, is the most ardent wish of the truly pious, and the chief object of his 
 solicitude ; and to have leen useful to them is his happiest thought, the recollec- 
 tion of which cheers his life, and enables him to bear up against advcrsitv. 
 
 12 2
 
 126 THE BOOK OF JUDGES. 
 
 our king. But the fig-tree replied, Have I lost my sweet- 
 ness, and my delicious fruit, that I should go to be promoted 
 over the trees ? Then the trees said to the vine, Come and be 
 king over us. And the vine replied. Hath my wine ceased, 
 which cheereth God and man, that I should go to be pro- 
 moted over the trees ? At length, all the trees said to the 
 bramble. Come thou and reign over us. And the bram- 
 ble said unto the trees, If in truth ye wish to make me king 
 over you, come and screen yourselves in my shade ; and 
 if not, let fire come out of the bramble, and devour the cedars 
 of Lebanon.^ And Jothain continued and said. If, therefore, 
 ye have acted truly and honestly in having made Abimelech 
 king, — if ye have thereby dealt well with Gideon and his 
 house, and have requited him according to his merit, — for my 
 father fought for you, hazarded his life, and delivered you out 
 of the hand of Midian, — and ye rise up against my father's 
 house, and slay his sons, seventy persons, upon one stone, then 
 make ye Abimelech, the son of his slave, king over you, men 
 of Shechem, because he is your relative. If then ye have this 
 day dealt truly and honestly with Gideon, and with his house, 
 rejoice ye in Abimelech, and let him also rejoice in you ; but 
 if not, let fire proceed from Abimelech, and devour the men of 
 Shechem ; and let fire proceed from the men of Shechem, and 
 of Beth-]Milo, and devour Abimelech. And Jotham ran away, 
 and fled to Beer, where he concealed himself from his brother 
 Abimelech. 
 
 AA^ien Abimelech had reigned three years over Israel, theJLord 
 sent an evil spirit between Abimelech and the men of Shechem, 
 and they forsook his allegiance. That the cruelty perpetrated 
 upon the seventy sons of Gideon, and their blood, might come 
 upon Abimelech, their brother, who had slain them, and 
 upon the men of Shechem, who had aided him in this wicked 
 deed. About that time a man called Gaal came to Shechem, 
 Abimelech beinsr absent. And Gaal said to the men of 
 Shechem, Who is Abimelech, that Shechem should be subject 
 to him ? It were better you served me, who am a descendant 
 of Hamor, the father of Shechem.- And the men of Shechem 
 placed their confidence in him. Zebul, however, the governor 
 
 ' By this parable, Jotham wished to depict the great injustice of the Shechem- 
 ites, as well as the wickedness and baseness of Abimelech, and to foretell the 
 punishment of both parties. 
 
 ■^ That is, of the first founder of Shechem. (Compare Gen. xxxiii.)
 
 THE JUDGE JEPHTHA, AND HIS DAUGHTER. 127 
 
 of the city, had dispatched messengers to Abimelech, who 
 came up with an army against Shechem. And Gaal, who led 
 the army of Shechem against Abimelech, was driven from the 
 field, and many of them fell in the battle. And Abimelech 
 took and destroyed the city (Shechem), and slew all the people 
 that were therein. He also set fire to the strong-hold, where 
 the inhabitants of the tower of Shechem had taken refuge, so 
 that nearly a thousand men and women that were therein 
 perished. He now laid siege to the city of Tebez, and took it. 
 But there was a strong tower within the city, and thither fled 
 all the inhabitants of the city. And when Abimelech came 
 unto the tower to set fire to it, a woman cast a piece of a mill- 
 stone upon his head, and broke his skull. Then he quickly 
 called his young man, his armour-bearer, and said, Draw thy 
 sword, and slay me, lest it be said of me, A woman slew him. 
 And his young man stabbed him, and he died. When Israel 
 saw that Abimelech was dead, they departed every one to his 
 place. Thus God recompensed the wickedness of Abimelech, 
 which he had perpetrated upon his father, in slaying his seventy 
 brethren. In like manner God retorted the wickedness of the 
 inhabitants of Shechem upon their own heads, and upon them 
 came the curse of Jotham, the youngest son of Gideon.^ 
 
 VI, THE JUDGE JEPHTHA, AND HIS DAUGHTER. 
 
 " It is a snare to man to perform a holy vow precipitately, and only to examine 
 after having vowed." Prov. xx. 25. 
 
 The children of Israel again forsook the Lord, and did not 
 serve him. And the anger of the Lord was kindled against 
 them, and he abandoned them to the power of the Philistines 
 and of the Ammonites. They oppressed them grievously for 
 eighteen years, and Israel was in great distress. And the chil- 
 dren of Israel cried unto the Lord, and said, We have sinned 
 against thee, for we have forsaken our God, and served idols. 
 And they removed the strange gods from among them, and 
 
 ' Another incontrovertible proof, how, by the all-wise disposition of the Eternal 
 Ruler of the world, the wicked and profligate inflict already here below punish- 
 ment and destruction upon each other ; how they lay bare to posterity the con- 
 fession of their guilt, and, expiring, <as it were, are obliged to pay homage to virtue 
 and justice, exclaiming. Verily, he is a just God, rewarding the good according to 
 their virtue, and requiting the bad according to their wickedness.
 
 128 THE BOOK OF JUDGES. 
 
 served the Lord. And the Lord had mercy on them, because 
 of their misery, and determined to relieve them. 
 
 The children of Ammon were gathered together, and en- 
 camped in Gilead, and the Israelites also assembled themselves 
 together, and encamped in Mizpah. And the people made an 
 agreement among themselves, and said, The man who shall 
 venture to make the first attack upon Gilead, he shall be the 
 head over all Gilead. 
 
 At that time lived a man of Gilead whose name was Jephtha, 
 a brave and valiant man. He had several brothers, who, when 
 they were grown up, thrust him out of his paternal house, 
 saying to him. Thou hast no share in our father's house, for 
 thou art the son of a strange woman. Then Jephtha fled 
 from his brethren, and settled in the land of Tob. There 
 he was joined by dissolute men, who followed him on his 
 excursions. And when war broke out between Ammon and 
 Israel, the elders of Gilead went to Jephtha, into the land of 
 Tob, and said to him. Come, and be our leader in our war 
 against Ammon. But Jephtha rej^lied. Do ye not hate me, 
 and have ye not expelled me from my father's house ? and why 
 are ye come unto me now that ye are in distress ? And they 
 rejoined. Now, since we are come to thee, if thou wilt go with 
 us, and fight against the children of Ammon, thou shalt be the 
 chief of the inhabitants of Gilead. And Jephtha said to the 
 elders of Gilead, When ye shall have brought me back, to fight 
 against the children of Ammon, and the Lord deliver them into 
 ray hand, shall I then still remain your chief? And the elders 
 of Gilead said unto Jephtha, The Lord be witness between us, 
 if we do not so as thou hast spoken. Then Jephtha went with 
 the elders of Gilead, and the people made him chief and leader. 
 But he repeated his stipulation once more before the Lord, in 
 Mizpah. He now sent messengers unto the king of the children 
 of Ammon, and ordered them to propose to him. That he should 
 depart in peace, and not make war upon him, who had never 
 committed any offence against him. But the king of the chil- 
 dren of Ammon hearkened not unto the message of Jephtha. 
 Then Jephtha was inspired with a divine courage, and he 
 went out against the children of Ammon. And he vowed a 
 vow unto the Lord, and said. If thou deliver the children of 
 Ammon into my hand, then, whatsoever cometh forth out of 
 the doors of my house to meet me, when I return in peace, 
 shall surely be consecrated to the Lord, and I will offer it up
 
 THE JUDGE SAMSON, ETC. 129 
 
 for an offering : so he went to fight against the children of 
 Ammon. And the Lord delivered them into his hands. He 
 defeated them with a great slaughter, took twenty of their 
 cities, and thus they were totally subdued before the children 
 of Israel. When Jephtha came to j\Iizpah, unto his house, his 
 daughter came out to meet him, with timbrels and with dances. 
 Now she was his only child, besides her he had neither son nor 
 daughter. And when he saw her, he rent his garments, and 
 said, Alas, my davighter, how dost thou afflict me ! how dost 
 thou afflict me ! thou art to me an object of grief ! But I have 
 opened my mouth unto the Lord, and I cannot retract my 
 word. And she answered him, My father, thou hast opened 
 thy mouth imto the Lord ; well, do unto me as thy mouth 
 hath spoken ; forasmuch as the Lord hath permitted thee to 
 take vengeance upon thine enemies, the children of Ammon. ^ 
 And she continued and said, Grant me only this : Allow me a 
 respite of two months, that I may go with my companions into 
 the solitary valleys, to bewail my virginity. He said, Go, then. 
 Thus he sent her away for two months. And she went with 
 her companions, and bewailed her virginity upon the moun- 
 tains. When she returned, after the lapse of two months, her 
 father did with her according to his vow,^ which he had vowed, 
 and she knew no man. And it became a custom in Israel, 
 that the daughters of Israel went yearly to lament the daughter 
 of Jephtha, four days in the year. 
 
 VII. THE JUDGE SAMSON. HIS BIRTH AND CONSECRATION 
 
 TO GOD. 
 
 Abstinence leads to sanctity. 
 
 The children of Israel continued to do evil in the sight of the 
 Lord, and he delivered them into the hands of the Philistines, 
 for forty years. And there was a certain man of the tribe of 
 Dan, whose name was Manoah, and who had no children. 
 And an angel of the Lord one day appeared unto his wife, and 
 
 ' This answer equally shows the piety and filial obedience of the good, unfor- 
 tunate virgin, and her high sense of patriotism. The defeat of the enemies is her 
 consolation, on her being informed of her melancholy destiny. 
 
 - Holy Writ is not explicit on the manner in which the awful vow was executed 
 upon the unfortunate maiden. According to the opinion of several commentators, 
 she had to spend her life in solitary retirement.
 
 130 THE BOOK OF JUDGES. 
 
 said to her, Thou shalt bear a son. But thou must henceforth 
 beware, and drink not wine nor strong drink, nor eat any unclean 
 thing. And no razor shall come on the head of the son whom 
 thou shalt bear, for he shall be consecrated to God from the 
 womb ; and he shall begin to deliver Israel out of the hand of 
 the Philistines. When the woman came home, and told this to her 
 husband, ]\Ianoah prayed unto the Lord, and said, my Lord, 
 let the man of God whom thou didst send, come again vmto us, 
 that he may teach us what we shall do unto the child that shall 
 be born. God hearkened to the prayer of ]\Ianoah, and the 
 angel of the Lord came again unto the woman, as she sat 
 in the field, her husband, however, being absent. Then the 
 woman hastened and reported it to her husband. And Manoah 
 arose, and went with his wife, and came to the man, and said, 
 Art thou the man that spoke unto this woman ? And he said, 
 I am. Manoah said. Suppose thy words come to pass, how 
 shall we do unto the child ? He replied, Only let the woman 
 abstain from all I said unto her. And Manoah said. Let us, I 
 pray thee, detain thee, and prepare a kid for thee. And the 
 angel of the Lord repUed, Though thou detain me, I will not 
 eat of thy food ; but if thou wilt offer it up for a burnt-ofFering, 
 offer it unto the Lord. (Manoah knew not that it was an angel 
 of the Lord.) Manoah said unto him, What is thy name, that 
 when thy words come to pass we may show thee honour ? And 
 the angel of the Lord replied, Why askest thou thus after my 
 name, seeing thou canst not comprehend it ? Manoah now took 
 a kid, with a meat-offering, and offered it upon a rock unto the 
 Lord. And the angel performed a miracle in the sight of 
 Manoah and his wife ; for when the flame rose from the altar 
 towards heaven, the angel of the Lord ascended in the flame 
 of the altar. Manoah and his wife looked on it, and fell on 
 their faces to the ground. And INIanoah said. We shall surely 
 die, because we have seen a divine being.' But his wife replied, 
 If the Lord intended us to die, he would not have accepted our 
 offering, neither would he have vouchsafed to us this vision. 
 And the Avoman bore a son, and called his name Samson. The 
 child grew up, and the Lord blessed him, so that at times a 
 divine spirit was discovered in him. 
 
 ' It was generally believed, that whoever beheld a divine being must die, ac- 
 cording to the words of God : " For no man shall see me and live." (See Exodus, 
 I'age G7.)
 
 VIII. SAMSOiN'S STRENGTH AND HEROIC DEEDS. 
 
 " Thus saith the Lord, Let not the wise man glory in his wisdom ; nor the mighty 
 man in his might ; nor the rich man in his riches ; but let him who will glory, 
 glory in this, that he understandeth and knoweth me ; how I, the Lord, 
 practise mercy, and justice, and benevolence on earth ; for in these things I 
 delight, saith the Lord." Jer. ix. 22, 23. 
 
 Samson, one day, said to his parents, I have selected for myself 
 a woman in Timnath, of the daughters of the Philistines; now, 
 I pray you, take her for me to wife. And his parents replied 
 to him, Is there no woman for thee among the daughters of 
 thy relatives, and among our people, that thou goest to take 
 a wife of the idolatrous Philistines ? But Samson said to his 
 father. Do get her for me, for she pleaseth me well. His father 
 and his mother knew not that the Lord had ordained it so, that 
 he (Samson) might have an occasion against the Philistines ; 
 for, at that time, the Philistines had dominion over Israel, 
 Then went Samson, and his father and his mother, down to Tim- 
 nath. And when they arrived at the vineyards, near Timnath, 
 a young lion, roaring, met them. Suddenly, Samson was in- 
 spired with a divine courage, and he rent the lion as one would 
 rend a kid. But he told not his father and his mother (who 
 were absent) what he had done. Wlien, after some time, he 
 again travelled the same road, behold, there was a swarm of 
 bees, and honey in the carcase of the lion. And he took out 
 the honey with his hands, and went and ate, and came to his 
 parents, gave them also, and they did eat. But he told them 
 not that he had taken the honey out of the carcase of the lion. 
 Samson, agreeably to custom, made a feast on the occasion of 
 his wedding ; and the Philistines brought him thirty com- 
 panions, to be with him. And Samson said unto them, I will 
 now give you a riddle to solve ; if ye can truly declare it to 
 me within the seven days of festivity, and solve it, I will 
 give you thirty sheets, and thirty robes of honour ; if, however, 
 ye cannot tell it me, ye shall give me thirty slieets, and 
 thirty robes of honour. They said. Tell thy riddle, that we 
 may hear it. And he said, Out of the eater came forth food ; 
 out of the strong sweetness. But they could not solve the 
 riddle. On the seventh day, they said to Samson's wife. Per- 
 suade thy hvisband, that he may declare unto us the riddle, lest 
 we burn thee and thy father's house with fire. Have ye
 
 132 THE BOOK OF JUDGES. 
 
 only invited us to make us poor ? Then she urged Samson so 
 strongly with tears and entreaties, that he disclosed the answer 
 to her ; and she communicated it to her compatriots. And 
 they said to Samson, on the seventh day, before the sun went 
 down, What is sweeter than honey ? What is stronger than 
 a lion ? He answered. If ye had not ploughed witli my heifer 
 (i. e. if you had not enticed my wife to tell you the riddle), 
 you would not have discovered it. He now went down to 
 Ascalon, slew there thirty men, gave to them who had solved 
 the riddle, the promised thirty robes of honour, and retvirned, 
 inflamed with rage, unto his father's house. But his wife was 
 meanwhile given to one of his companions. 
 
 After some time, it being wheat-harvest, Samson came to 
 visit his wife. But when he learned that she had been given 
 to another, he thought, Now I am free from reproach, with 
 regard to the Philistines, if I injure them. He went and 
 caught three hundred jackals, tied their tails together, and put 
 a firebrand between each pair ; he then set the brands on fire ; 
 and thus he let them run into the standing corn of the Philis- 
 tines, whereby he burnt up their corn, together with the vine- 
 yards and olives. But the Phihstines, who soon heard that 
 Samson had done them this, went and burned his wife and her 
 father with fire. And Samson smote them, and made a great 
 slaughter amono-st them. 
 
 The Philistines then encamped m Judah. And when the 
 people of Judah asked, why they were come in their territory, 
 they repHed, To bind Samson are we come up, to do rmto him 
 as he hath done unto us. Then three thousand men of Judah 
 went down unto the rock Etam, where Samson dwelt, and said 
 to Samson, Knowest thou not that the Philistines rule over us? 
 ^Vliat is this that thou hast done unto us ? He answered. As 
 they did unto me, so have I done unto them. And they said, 
 We are come to bind thee, and to deliver thee into the hand 
 of the Philistines. And Samson said unto them. Swear unto 
 me that ye will not lay hand on me yourselves. And they 
 said. No, we will only bind thee, and deliver thee into their 
 hand ; but surely we will not kill thee. And they bound him 
 A\'ith two new cords, and brought him up from the rock. And 
 when he was arrived at Lehi, and the Philistines were already 
 triumphantly shouting on seeing him, the spirit of the Lord 
 came mightily upon him, and the cords that were upon his 
 arms now became as flax burnt with fire, and his bands loosed
 
 SAMSON BETRAYED, AND TAKEN CAPTIVE, ETC. 133 
 
 from off his hands. He perceived a fresh jaw-bone of an ass, 
 took it up, and slew a thousand men therewith. And when 
 he afterwards was very thirsty, he prayed unto the Lord, and 
 said. Thou hast given thy servant this great victory, and now 
 shall I die for thirst, and fall into the hands of the idolaters ? 
 But God cleft a rock, water issued thereout, he drank, was 
 refreshed, and revived. 
 
 Samson was one day at Gaza. Wlien the citizens discovered 
 it, they traversed the city, and laid wait for him in quiet all 
 the night. And they said. In the morning we shall kill him. 
 Samson slept till midnight, then he arose, seized the doors 
 of the gates of the city, and the two posts, lifted them up 
 with the bar, put them upon his shoulders, and carried them 
 up to the top of the hill, that is before Hebron. 
 
 IX. SAMSON IS BETRAYED AND TAKEN CAPTIVE. HIS DEATH. 
 
 " Thorns and snares are in the way of the froward ; he that wishes to be pre- 
 served, let him keep aloof." Prov. xxii. 5. 
 
 And it came to pass afterward, that he loved a woman in the 
 vale of Sorek whose name was Delilah. And the chiefs of the 
 PhiHstines came unto her, and said. Entice Samson, and see 
 wherein his great strength lieth, and by what means we may 
 prevail against him, and bind him ; then we will give thee, 
 every one of us, eleven hundred pieces of silver. And Delilah 
 one day said to Samson, Tell me, I pray thee, wherein thy 
 great strength Heth, and wherewith thou mightest be bound to 
 be deprived of thy strength. And Samson said unto her. If 
 they bind me with seven moist cords, that are not yet dry, I 
 should become weak, and be as another man. The Philistines 
 brought her seven moist cords, and she bound him Avith them 
 (there were men lying in wait in an adjoining room). She 
 now said. The Philistines are upon thee, Samson. And, with- 
 out using the least exertion, he broke the cords as a thread of 
 tow is broken when it touch eth the fire. And Delilah said. 
 Behold, thou hast mocked me, having told me untruths ; but 
 now tell me, I pray thee, wherewith thou mightest be bound. 
 He answered her. If they were to bind me with qviite new 
 ropes, that never were used for any work, I should become weak, 
 and be as another man. And Delilah took new ropes, bound him 
 therewith, and exclaimed, The Philistines, Samson, the Philis- 
 
 13
 
 134 THE BOOK OF JUDGES. 
 
 tines. And he broke them from his arms like a thread. Then 
 Delilah said unto Samson, Again thou hast mocked me, and 
 told me untruths. But now tell me seriously wherewith thou 
 mightcst be bound. And he said unto her, If thou weavest 
 the seven locks of the hair of my head with the web. She did 
 so. And when she had fastened the pin, she again exclaimed. 
 The Philistines are upon thee, Samson. He awoke, and went 
 away Avith the pin of the beam. She now said. How canst 
 thou say, I love thee, thy heart not being at all with me; these 
 three times thou hast mocked me, and hast not told me in 
 truth wherein thy great strength lieth. In this manner she 
 pressed him daily with her words, and urged him so, that he 
 well nigh died with vexation. He at length opened his heart 
 unto her, and said to her, See, no razor hath ever come upon 
 my head, for I have been a Nazarite unto God from the womb. 
 If I be shaved, then my strength will depart from me, and I shall 
 become weak, and be like any other man. Now Delilah per- 
 ceived that he had opened his whole heart to her, and she sent, 
 and had the chiefs of the Philistines called, saying. Come up 
 now, he hath disclosed all to me. The chiefs went up to her, 
 and brought the promised money with them. She lulled him 
 to sleep vipon her lap, called for a man, and ordered him to 
 shave ojQf the seven locks of Samson's hair. She thus weakened 
 him, and his strength totally departed from him. And now 
 she exclaimed. The Philistines are upon thee, Samson. He 
 awoke, and wished to resume his strength, for he knew not 
 that the Lord was departed from him.' But the Philistines 
 seized him, and put out his eyes, brought him down to Gaza, 
 and there bound him with fetters, and made him grind in 
 prison. One day, the chiefs of the Philistines met to celebrate 
 
 ' As long as mindful of his dignity and of his high vocation, as judge in Israel, 
 he manfully resisted the voice of persuasion, the Lord was with him, and he fell 
 not ; for he foresaw the snare that threatened him, and it would still have been 
 time to escape. But when the hero permitted his shield of virtue to be broken, 
 — when he was no longer strong enough to avoid the net of seduction, the Lord 
 departed from him, because he had shown himself weak and unworthy of his 
 divine vocation and sacred rank as a Nazarite of God : but he had severely to 
 atone for his folly. How justly, therefore, says the wise morahst (Prov. xxii. 14), 
 " A seductive mouth is a deep pit ; he who is accursed of God (i. e. he from 
 "whom God hath withdrawn his guiding hand, because he has made himself un- 
 worthy of it) falleth into it." Who is the true hero ? He who controls his 
 passions (" Ethics of the Fathers"). And yet, in punishing Samson, an all-wise 
 Providence ordained it so, that vengeance was at the same time inflicted upon 
 the Philistines.
 
 SAMSON BETRAYED, AND TAKEN CAPTIVE, ETC. 135 
 
 a great feast, in honour of their idol Dagon, and to rejoice ; for 
 thej said. Our god hath dehvcred Samson, our enemy, into our 
 hands. And when the people saw Samson, they praised their 
 god, and said. Our god hath deHvered into our hands our 
 enemy, the destroyer of our country, who slew so many of our's. 
 And when they were right merry, they said. Call for Samson, 
 that he may make us sport. And they fetched Samson out of the 
 prison, and he made them sport. His hair was gradually grown 
 again. And when they placed him between the pillars, he said to 
 the lad that held him by the hand, Suffer me that I may feel the 
 pillars, whereupon the house standeth, that I may lean upon them. 
 Now the house was full of men and women, amongst them all 
 the chiefs of the Philistines ; and there were on the roof about 
 three thousand persons, who beheld Samson making sport. 
 And Samson said, O Lord, O God, Remember me, I pray 
 thee, and strengthen me, I pray thee, only this once, my God, 
 that I may be avenged of the Philistines for my two eyes. He 
 now took hold of the two middle pillars, upon which the house 
 stood, the one with his right hand, and the other with his left 
 hand, and exclaimed. May I then die with the PhiHstines. 
 And he bent with all his might ; and the house fell upon the 
 chiefs, and upon all the people that were therein ; so the dead, 
 whom he slew at his death, were more than they whom he had 
 slain in his life. And his brethren, and all his family, went 
 down, took his corpse, carried it up, and buried it in the grave 
 of his father Manoah. He had been judge in Israel for twenty 
 years. 
 
 The following is the order of succession of the Judges : 
 
 1. Othniel, 
 
 8. Jair, 
 
 2. Ehud, 
 
 9. Jeptha, 
 
 3. Shamgar, 
 
 10, Ibzan, 
 
 4. Deborah, 
 
 11. Elon, 
 
 5. Gideon, 
 
 12. Abdon, and 
 
 6. Abimelech, 
 
 13. Samson. 
 
 7. Thola, 

 
 THE BOOK OF EUTH. 
 
 n-n n'^jD 
 
 I. RUTH'S CLOSE ATTACHMENT TO HER MOTHER-IN-LAW, 
 AND TO HER RELIGION. 
 
 " The Lord is the refuge of the poor, a refuge in time of trouble. In thee trust 
 those who know thy name, for thou forsakest not those who seek thee, O 
 Lord." Psalm ix. 10, U. 
 
 It came to pass, in the time of tlie Judges, that there was a 
 famine in the land ; and a certain man of Bethlehem- Judah 
 went to sojourn in the country of Moab, he, and his wife, and 
 his two sons. The name of the man was Elimelech, and the 
 name of his wife Naomi, and the names of his two sons, Mahlon 
 and Chihon, Ephrathites of Bethlehera-Judah. And they came 
 into the country of Moab, and continued there ; but Elimelech, 
 Naomi's husband, died, and she was left with her two sons. 
 They married women of Moab; the name of the one was Orpah, 
 and the name of the other, Kuth : and they dwelled there about 
 ten years. Then Mahlon and Chilion died also ; and the woman 
 alone was left, of her two sons and her husband. And she 
 arose, and her daughters-in-law with her, to depart from the 
 country of Moab ; for she had heard that the Lord had visited 
 his people, and given them bread ; wherefore she removed from 
 the place where she had hitherto been, and her two daughters- 
 in-law with her. When they were on the way to return unto 
 the land of Judah, Naomi said to her two daughters-in-law, 
 Go, return each to her mother's house. May the Lord show 
 you as much kindness as ye have shown to the dead and to 
 me! May the Lord grant that you find rest again, each of you, 
 in the house of her husband! Naomi kissed them, but they 
 lifted up their voices, and wept. And they said, Nay, but we 
 will return with thee unto thy people. And Naomi said, Pray, 
 return, my daughters, why will ye go with me ? Have I any 
 more sons, that they may be your husbands ? If even I were to 
 bear any now, would ye tarry for them till they were grown ? 
 Would ye, on their account, refuse to marry other men? Nay, my
 
 BOAZ. HIS ESTEEM TOR RUTH, ETC. 137 
 
 daughters, it would grieve me only so much the more for your 
 sakes, that the hand of the Lord hath afflicted me. They lifted 
 up their voices, and wept again. And Orpah kissed her mother- 
 in-law (in token of a farewell), but Ruth stayed with her. 
 Then Naomi said, Behold, thy sister-in-law is returning to her 
 people, and to her gods ; do follow her.' But Ruth rephed, 
 Do not urge me so strongly to leave thee ; for whither thou 
 goest, I will go, and where thou abidest, I will abide too ; thy 
 people shall henceforth be my people, and thy God also my 
 God. Where thou diest, I will also die, and there will 1 be 
 buried. May the Lord punish me now and evermore, if even 
 death part thee and me ! When Naomi saw that she was so 
 firmly resolved to follow her, she desisted from speaking to her 
 about her return ; so they went together unto Bethlehem. When 
 they arrived there, all the citizens were astonished at her, and 
 they said, Should this be Naomi ?'^ But she replied, 0, call me 
 no more Naomi (the joyful), but call me Mara (the afflicted); 
 for the Almighty hath sorely afflicted me. Full I went hence, 
 and empty hath the Lord brought me home again. Why then 
 will ye call me Naomi, seeing the Lord hath sent so much 
 misfortune upon me ? So Naomi was returned with her daugh- 
 ter-in-law, Ruth, the Moabitess, out of the country of Moab, 
 and they arrived at Bethlehem, in the beginning of the barley- 
 harvest. 
 
 II. BOAZ. HIS ESTEEM FOR RUTH, AND HUMANITY 
 TOWARDS HER. 
 
 INDUSTRY. CONTENTMENT. FEMALE MODESTY. 
 
 " House and riches are inherited from parents, hut a prudent (i. e. virtuous) wife 
 is the gift of God." Prov. xix. 14. 
 
 Naomi had a kinsman of her husband's, a noble-minded man 
 of wealth, of the family of Elimelech, and his name was Boa/. 
 
 1 Far from endeavouring to convert her two heathenish daughters-in-law to 
 the Jewish faitli, Ijy winning persuasions and alluring promises, the pious Naomi 
 rather dissuades them from it. And this is heing tridy religious ; for the truly 
 reUgious values the peace of mind, and the happiness of his fellow-men, ahove all 
 things. An entirely free inclination, a pure sentiment and firm conviction, with- 
 out any foreign admixture, should and must erect this sanctuary (religion) within 
 man, if it is to endure, and to produce felicity. Thus thought and spoke the 
 pious Naomi, according to the principles of our holy religion. Would that her 
 mode of acting were taken to heart, and imitated at all times ! 
 
 - The citizens having formerly known her in prosperous circumstances, and 
 seeing her now return in so changed a condition. 
 
 13 »
 
 138 THE BOOK OF RUTH. 
 
 Ruth, one day, said to Naomi, Permit me to go into the field, 
 and to glean ears of corn after him, in whose sight I shall find 
 favour. And she answered, Go, my daughter. So she went, 
 and came into the field, and gleaned after the reapers. And she 
 happened to come into a part of the field belonging to Boaz. 
 And, behold, Boaz came from Bethlehem. He said to the 
 reapers, The Lord be with you. And they replied. The Lord bless 
 thee. Boaz asked his servant, who was set over the reapers. 
 Whose damsel is this ? And he replied. It is the Moabitish 
 woman, who is returned with Naomi from the country of 
 Moab. She said, I pray you, let me glean, and gather after 
 the reapers amongst the sheaves. So she came, and hath 
 continued even from the break of day until now. She is now 
 resting a little in the house. And Boaz said to Euth, Hearest 
 thou, my daughter? Go not to glean in another field, but abide 
 here, by my maidens, and follow them, where they reap in the 
 field. I have already given orders, that they shall not do thee 
 any harm ; and when thou art thirsty, go unto the vessels, and 
 drink. Then Ruth fell on her face, and bowed herself to the 
 ground, and said. Whereby have I found such favour in thine 
 eyes, that thou shouldst receive me so kindly, seeing I am a 
 stranger? And Boaz replied, and said, I have already been 
 told of all that thou hast done to thy mother-in-law, after thy 
 husband's death ; how thou hast left thy father and thy mother, 
 and the land of thy birth, and art gone over to a people which 
 thou didst not know heretofore. The Lord recompense thy 
 work, and a full reward be given thee of the God of Israel, 
 under whose wings thou art come for protection. Then she 
 said, Let me still find favour in thy sight, my lord ; thou hast 
 comforted me, and hast spoken to the heart of thy handmaid, 
 who am not even like one of thy servants. And at meal-time, 
 Boaz said to her. Come thou hither, and join us ; thou mayest 
 also dip thy bread in vinegar. She sat down beside the reapers ; 
 they reached her parched corn, she did eat, was satisfied, and 
 left some. She then arose to gather in the field. And Boaz 
 commanded his young men, and said. Let her also glean among 
 the sheaves, and do not cause her to blush. You may also, on 
 her account, pretend to forget some of the small sheaves, that 
 she may glean them, and do not rebuke her for it. So she 
 gleaned in the field until even. And when she beat out what 
 she had gleaned, it was about an epha of barley. She took it 
 up, went with it into the city, to her mother-in-law, and
 
 RUTH MARRIES BOAZ. 139 
 
 brought forth what she had reserved, and gave it to her.' 
 And her mother-in-law said unto her, Wliere hast thou 
 gleaned to-day? Oh, blessed be he, who received thee so kindly ! 
 And Ruth answered, The man, in whose field I gleaned to- 
 day, is Boaz. And Naomi said to her daughter-in-law. Blessed 
 be he of the Lord, since he doth not withhold his goodness 
 either from the living or from the dead. And Naomi con- 
 tinued, and said. The man is near of kin unto us ; he is one of 
 our nearest relatives. Ruth said, He also told me, to follow 
 his servants until they should have ended all his harvest. And 
 Naomi replied. It is good for thee, my davighter, that thou 
 always go out with his maidens, lest any harm should befall 
 thee in another field. So she kept fast by the maidens of 
 Boaz to glean, unto the end of the barley and wheat harvest. 
 She then stayed again with her mother-in-law. 
 
 III. RUTH MARRIES BOAZ. 
 
 Honesty and fidelity meet their reward. 
 " Though thy beginning was small, yet thy latter end shall greatly increase." 
 
 Job viii. 7. 
 
 Naomi said to her daughter-in-law. My daughter, I should 
 like to seek a resting-place for thee, where it may be well with 
 thee. Behold, our kindred Boaz winnoweth barley to night, 
 in the threshing-floor. Go, therefore, down to him, to the 
 floor ; and he will tell thee what thou shalt do. And Ruth did 
 as her mother-in-law had commanded her. And when Boaz 
 had eaten and drank, and his heart was merry, he went into 
 the floor, and lay down there, beside a heap of corn. But 
 when, in the night, he perceived somebody near him, he was 
 afraid, and asked, Who art thou ? She answered, I am Ruth, 
 thy handmaid ; take me under thy protection, being a near 
 kinsman unto us. And he said, Blessed be thou of the Lord, 
 my daughter. Thy piety, in the present instance, is greater 
 than in the former, inasmuch as thou followedst not young 
 men, whether poor or rich. And now, my daughter, Icar not ; 
 I will do to thee all that thou requircst, for all my fellow- 
 citizens know that thou art a virtuous woman. And now, it 
 
 ' A gratifying proof of her fihal affection, and of the honour she showed her 
 beloved mother-in-law. Truly noble dispositions neglect no opportunity of ren- 
 dering a kind service to their fellow-men.
 
 140 THE BOOK OF RUTH. 
 
 is true, I am thy near kinsman ; but there is one who is a 
 nearer relative tlian I. To-morrow we shall know: if he will 
 act the part of kinsman, and marry thee, well, let him marry 
 thee ; ' but if he will not marry thee, I will do so, as the Lord 
 liveth. Early in the morning, Boaz said to Kuth, Hold up 
 the apron, which thou wearest. She held it up, and he mea- 
 sured six measures of barley into it. She then went into the 
 city. And when she came to her mother-in-law, she told her 
 all that the man had promised to do unto her. And she said, 
 These six measures of barley he also gave me, for he said to 
 me. Thou shalt not return empty to thy mother-in-law. Then 
 said she, Now sit still, my daughter, for the man will surely 
 not rest until he have finished the matter this day. 
 
 Boaz was sitting at the gate, when it happened that the 
 kinsman came by ; and Boaz called to him, and said. Come 
 hither, and sit down. And he approached, and sat down. 
 Boaz then took ten men of the elders of the city, and said, 
 Sit ye down here. And they sat down. And he said imto 
 the kinsman, Naomi, who is returned out of the country of 
 Moab, hath sold the piece of land which belonged to our kins- 
 man, EHmelech ; I now apprise you of this, in the presence of 
 those who sit here, in the presence of the elders of my people, 
 so that thou maycst redeem it. If thou wilt redeem it, do so 
 now ; but if not, then tell me, for I am immediately after thee 
 (in the right of redemption). And he said. Yes, I will redeem 
 it. Boaz then said. As soon as thou buyest the field out of the 
 hand of Naomi, the duty devolveth upon thee, at the same 
 time, of preserving, through Kuth, the Moabitess (namely, by 
 marrying her), the wife of the deceased, the name of the de- 
 ceased upon his inheritance, that it may not be extinct from 
 Israel. And the kinsman said. Then I cannot redeem it. Per- 
 form thou, therefore, my duty as kinsman, for thyself. So Boaz 
 undertook the redemption, and said to the elders and to 
 all the people. Ye are witnesses this day, that I have bought 
 out of the hand of Naomi, all that was Elimelech's, Chilion's, 
 and ]\Iahlon's ; moreover, that I have purchased to wife Kuth, 
 the jSIoabitess, the widow of jMahlon, to preserve the name of 
 
 ' It was a legal practice in Israel, that the nearest of kin to the deceased pro- 
 prietor of an estate, who had not left any issue, married his widow, in order to 
 take possession of the family heritage, and thus to preserve the name and the 
 house of the deceased among the community, as also appears from the sequel o£ 
 the history.
 
 BIRTH OF SAMUEL, ETC. 141 
 
 the dead upon his inheritance ; that it be not extinct from 
 among his relatives, and from his native place. And all the 
 people present said, We are witnesses. The Lord make the 
 woman that is come into thy house, like Eachel and like Leah, 
 which two did build up the house of Israel ; that thy power 
 may increase in Ephraim, and thy name spread in Bethlehem ; 
 and may thy house flourish, through the progeny which the 
 Lord shall give thee of this young woman. So Boaz took 
 Ruth, and she became his wife. And when she had born him 
 a son, the women said to Naomi, Blessed be the Lord, who 
 shall henceforth not let thee be wanting a support. ^lay his 
 name become famous in Israel! He shall surely raise thy 
 broken spirit, and make thine old age comfortable ; for he is 
 born of thy daughter-in-law, who loveth thee so much, and 
 who is better to thee than seven sons. Naomi took the child, 
 put it in her lap, and became his nurse. Her neighbours gave 
 the child a name, which was to signify, This son was bom for 
 Naomi. They therefore called him Obed (one who serves, 
 attends on another). This Obed, subsequently, was the father 
 of Jesse, who was the father of David. 
 
 THE BOOK OF SAMUEL. 
 
 I. BIRTH OF SAMUEL, AND HIS CONSECRATION TO THE HOLY 
 SERVICE. THE PRIEST AND JUDGE ELI. 
 
 DEVOTION. CONFIDENCE IN GOD. GRATITUDE TOWARDS GOD. 
 
 After the death of Samson, the priest Eli exercised the 
 function of judge in Israel. At the same time, there was a 
 certain man at Ramathaim-Zophim, whose name was Elkanah, 
 and who had two wives, Hannah and Peninnah. Peninnah had 
 children, but Hannah had none. Elkanah loved Hannah, but 
 her rival (Peninnah) provoked her greatly, and tried to mortify
 
 142 THE BOOK OF SAMUEL. 
 
 her, in that the Lord had left her without children. And 
 when, according to an annual custom, she went up with El- 
 kanah to Shiloh, to worship the Lord, and to sacrifice to him, 
 and her husband saw her so dejected, that she wept, and did 
 not eat any thing, he said to her, Hannah, why weepest thou? 
 and why eatest thou not ? and why is thy heart so grieved ? 
 Am not I better to thee than ten children ? One day, after 
 they had eaten and drank in Shiloh, she rose, and prayed unto 
 the Lord. And her soul was troubled, and she wept sore. 
 And she vowed a vow, and said, Lord of hosts, if thou wilt 
 indeed look on the affliction of thy handmaid, if thou wilt 
 remember me, and forget me not, but wilt give me, thy hand- 
 maid, a male child, he shall be devoted to the Lord all the 
 days of his life, and no razor shall come upon his head. And 
 as she thus continued praying before the Lord, Eli, the priest, 
 who was sitting at a door of the temple of the Lord, observed 
 her mouth ; for Hannah spoke in her heart, only her lips 
 moved, but her voice was not heard ; therefore Eli thought 
 she was drunken. And he said to her, How long wilt thou 
 be like drunken ? Put away thy intoxication from thee. But 
 Hannah answered, and said. No, ray lord ; I am a woman of a 
 sorrowful mind ; I have drunk neitlier wine nor strong drink, 
 but have poured out my soul before the Lord. Do not look 
 upon thy servant as base. Verily, out of the abundance of my 
 affliction and grief have I spoken hitherto. Then Eli answered 
 her, and said. Go in peace ; and the God of Israel grant thee 
 thy petition that thou hast asked of him. She re23lied, So let 
 thy servant still find grace in thy sight. And she went her 
 way, partook of some food, and her countenance was no more 
 sad.' The following morning they rose up early, and worship- 
 ped before the Lord ; and returned, and came home to Ramah. 
 After some time, the Lord remembered Hannah ; she bore a 
 son, and called his name Samuel.^ And Elkanah, and all his 
 house, now went up again, as usual, to offer unto the Lord the 
 yearly sacrifices and vows. But Hannah refused to join them ; 
 for she said to her husband, I will not go up until the boy be 
 weaned, and then I will take him up with me, that he may 
 appear before the Lord, and there abide for ever. Elkanah 
 answered her, and said, Do what seemeth thee good. So the 
 
 ' Because she had relieved her mind by prayer; for the power of prayer is very 
 great : it mitigates grief, encourages the soul to hope, and comforts it. 
 
 2 Which in Hebrew signifies, " I have obtained him by praying to the Lord."
 
 BIRTH OF SAMUEL, ETC. 143 
 
 woman stayed at home, and nursed her son, until she had 
 weaned him. And when she had weaned him, she took him 
 up with her to Shiloh, to the house of the Lord. The boy 
 was brought to Eli, and Hannah said to him. Pardon, my lord, 
 I am the woman that once stood here by thee, praying unto 
 the Lord. For this boy here I prayed, and the Lord hath 
 granted me my petition, which I asked of him ; therefore, also, 
 I have dedicated him to the Lord, and as long as he liveth he 
 shall be consecrated to the Lord. Samuel then worshipped 
 the Lord. 
 
 And Hannah prayed, and said, 
 
 " In thee my heart rejoiceth, Lord ; 
 Through thee, Lord, my spirits are revived. 
 I triumph over mine enemies, 
 Because I rejoice in thy salvation. 
 None is holy but thou, Lord ; 
 For there is none beside thee, 
 No rock so strong as our God. 
 Talk no more so exceeding proudly, 
 Let no arrogance escape your mouth ; 
 For the Lord is a God of knowledge, 
 And by him all actions are weighed. 
 The bowstring of the mighty relaxeth, 
 While the weak are girt with renewed strength ; 
 They that were surfeited, now serve for bread, 
 While the hungry have ceased to starve ; 
 The barren beareth seven times. 
 While she of many children is consumed with grief. 
 The Lord slayeth, and giveth Hfe ; 
 He bringeth down to the grave, and bringeth up. 
 The Lord maketh poor and rich ; 
 Humbleth, and elevateth : 
 He raiseth the lowly from the dust, 
 And lifteth up the needy from the dunghill ; 
 To place him beside princes, 
 To let him inherit the throne of honour ; 
 For the Lord's are the pillars of the earth, 
 Upon which he hath founded the world. 
 He guardeth the feet of his saints, 
 But the wicked perish in darkness ; 
 For not by his own strength doth man prevail.
 
 144 THE BOOK OF SAMUEL. 
 
 The adversaries of the Lord shall be dashed to pieces ; 
 
 Out of heaven shall he thunder upon them. 
 
 The Lord judgeth to the farthest comers of the earth : 
 
 To his King he giveth victory, 
 
 And exalteth the power of his Anointed." 
 
 Elkanah now returned home, with all his household ; but 
 the boy remained, as minister of the Lord, under the care of 
 Eli, the priest. And he ministered unto the Lord, being yet 
 a child, and wore an ephod of Hnen (cloak). And his mother 
 every year made him a little cloak, which she brought with 
 her from year to year, when she came up with her husband, to 
 offer the yearly sacrifice. So the child Samuel grew up in the 
 service of the Lord. 
 
 II. DEPRAVITY OF THE SONS OF ELI. DIVINE PUNISHMENT 
 ANNOUNCED TO THE HOUSE OF ELI ON THAT ACCOUNT. 
 
 " Chastise thy son while there is hope, and let not his crying excite thy compas- 
 sion." Prov. xis. 18. 
 
 But the two sons of EH, Hophni and Phineas, were evil 
 minded, and knew not the Lord. They abused their ministry 
 by their mischievous conduct, with regard to the sacrifices 
 which the people offered, and led a vicious course of Kfe, where- 
 fore their sin was very great before the Lord. Now EH was 
 very old, and had to hear how his sons committed themselves 
 towards all Israel. And he said to them. Why do ye such 
 things, as I hear of your evil dealings of all the people ? Nay, 
 my sons, the report is not good which I hear spread of you by 
 the people of the Lord. If one man offend another, the judge 
 decideth ; but if a man sin against the Lord, who shall then 
 plead his cause ? But they did not listen to the voice of their 
 father. And a divine man came to Eli, and said. Thus saith 
 the Lord, the God of Israel, I thought thovi and thy father's 
 house would walk before me for ever ; but now, that ye dis- 
 regard my service, in treating my sacrifices and meat-offerings 
 with slight, now, be it far from me : for them that honour me, 
 I will honour ; but they that despise me, shall be slighted. I 
 will cut off thy house, that there shall not be an old man in 
 thy house, but all thy offspring shall die in the flower of their
 
 FIRST DIVINE REVELATION TO SAMUEL. 145 
 
 age} And tliat wliich shall come upon tlij two sons, namely, 
 that they shall die, both of them in one day, may be a sign to 
 thee.^ But I will raise me up a faithful priest, who shall act 
 according to my heart, and according to my mind ; and him I 
 will erect a lasting house, that he may walk before mine 
 anointed for ever. 
 
 III. FIRST DIVINE REVELATION TO SAMUEL. 
 
 " Surely the Lord God will do nothing, unless he have previously revealed his 
 counsel to his servants, the prophets." Amos iii. 7. 
 
 The young Samuel, meanwhile, grew up, and he was daily 
 more beloved by God and men. And he ministered unto the 
 Lord, as usual, under the superintendence of Eli. In those 
 days the word of the Lord was rare ; there was no spread of 
 prophecy. One day, when Eli was lying down in his place 
 (his eyes began to be dim, and he could no more see), and ere 
 the lamp of God in the temple, where the ark of God was, and 
 where Samuel was asleep, was extinguished, the Lord called 
 Samuel. And he answered, Here am I. Alid he ran unto 
 Eli, and said, Here am I ; thou calledst me. Eli said, I called 
 not ; lie down again. And he went and lay down. And the 
 Lord called again, Samuel. And Samuel again arose, went to 
 Eli, and said. Thou didst call me, here am L Eli answered, I 
 called thee not, my son ; lie down again. Samuel did not yet 
 know the voice of the Lord, the word of the Lord not having 
 as yet been revealed to him. And the Lord called a third time, 
 Samuel. He again went to Eli, and said. Here am I, for thou 
 didst call me. Eli now perceived that the Lord had called the 
 youth ; therefore, he said to Samuel, Go, lie down again ; and 
 if the voice should call to thee again, say. Speak, Lord, for thy 
 servant heareth. So Samuel went and lay down in his place. 
 And the Lord came and called as before, Samuel. Then 
 Samuel answered. Speak, for thy servant heareth. And the 
 
 ' How much sorrow and misfortune can degenerate children bring upon their 
 parents ! Through the depravity of the sons of Eli, a whole priestly family 
 perishes. May this history be an admonition to all children, showing them the 
 sad consequences of a violation of the laws of religion and virtue, and of dis- 
 obedience to parents! But let parents, too, learn therefrom, to what melancholy 
 results untimely indulgence and indifference to the education of their children 
 can lead. Admonition is afterwards too late. 
 
 ^ That is, that the threatened punishment shall come to pass. 
 
 14
 
 146 THE BOOK OF SAMUEL. 
 
 Lord said to Samuel, Behold, I will do a thing in Israel, at 
 which, both the ears of every one that heareth it shall tingle. 
 In due time I will perform against Eli all that I have deter- 
 mined to bring upon his house. And I herewith announce to 
 him, that I will punish his house for ever, for the iniquity, in 
 that he knew the vile conduct of his sons, and restrained them 
 not. I have therefore sworn unto the house of Eli, that his 
 sin shall never be forgiven, neither by sacrifice nor by meat- 
 offering. And Samuel lay until the morning. When he opened 
 the doors of the temple (he feared, from a delicate feeling to- 
 wards Eli, to apprise him of the vision), Eli called him, and 
 said. What is it that the Lord hatli said unto thee ? I pray 
 thee, conceal it not from me. May God punish thee now and 
 hereafter, if thou conceal ought from me, of all that he said 
 unto thee. And Samuel told him every thing ; and Eli said, 
 He is the Lord, let him do what seemeth good to him. Samviel 
 rose high ; the Lord was with him, and left none of his words 
 unfulfilled. And all Israel, from Dan to Beersheba, knew that 
 Samuel was a true prophet of the Lord. 
 
 IV. THE PUNISHMENT PREDICTED COMES TO PASS. 
 
 " For the work of man he rendereth unto him ; and according to a man's way, so 
 he raeeteth with (either good or had fortune)." Job xxxiv. 11. 
 
 The Israelites went against the Philistines to battle, and were 
 defeated, so that they were obliged to flee ; at the same time, 
 the ark of the covenant was taken in the spoil, and the two 
 sons of Eli, Hophni and Phineas, fell.^ And a man of 
 Benjamin ran from the field of battle, and came to Shiloh, 
 witli his clothes rent, and with earth upon his head. Eli was 
 sitting upon a seat by the wayside, watching ; for his heart was 
 uneasy on account of the ark of God. He was ninety and eight 
 years old, and his eyes were dim, that he could not see. And 
 the man came into the city with his intelligence, and all the 
 
 ^ In other men, and under other circumstances, such a death would not be 
 looked upon as a punishment, but as a reward ; for to die in battle, particidarly 
 for a holy cause, and for our country, is an honourable death, which ensures the 
 fame and praise of a hero. But, in this instance, after the previously threatened 
 punishment, and the taking of the ark of the covenant, the death of these two 
 vicious ministers of God, was a heavy, though well-merited punishment, the 
 harder, for having to suffer an ignominious death, without repentance and amend- 
 ment, in a defeat by the heathenish Phihstines.
 
 DIVINE MIRACLES WITH THE ARK, ETC. 147 
 
 city raised a loud cry. And tlie messenger told Eli that there 
 had been a great slaughter among the people, that his two sons 
 had perished, and that the ark of God Avas taken. When he 
 mentioned the ark of God, Eli fell backward off the chair, and 
 died. He had judged Israel forty years. And when his 
 daughter-in-law, Phineas's wife, who was near to be delivered 
 of a child, learned that the ark of God was taken, and that 
 her husband and her father-in-law were dead, she was delivered, 
 and died. And she named the child I-Chabod (i. e. where is 
 the glory ?), saying, The glory is departed from Israel, for the 
 ark of God is taken. 
 
 V. DIVINE MIKACLES IN CONNECTION WITH THE ARK OF THE 
 COVENANT. THE PHILISTINES ACKNOWLEDGE THE AVENGING 
 HAND OF GOD, AND SEND BACK THE HOLY ARK, WITH 
 AN OFFERING OF ATONEMENT. 
 
 " And the stranger who approacheth shall suffer death." Num. iii. 10. 
 
 The Philistines brought the ark of God into the temple of 
 Dagon, in Ashdod, where they placed it beside Dagon. And 
 when the people of Ashdod arose in the morning, Dagon was 
 lying on the earth, before the ark of God. They took him up, 
 and set him in his place again. And when they again came 
 into the temple the following morning, Dagon was again lying 
 on the ground before the ark of the Lord ; but his head and 
 his hands were cut off, and lay on the threshold. And the 
 hand of the Lord was heavy (i. e. he inflicted punishment) 
 upon the inhabitants of Ashdod, therefore they sent the ark of 
 God to Gath ; but the inhabitants of that town having been 
 likewise greatly afflicted by the Lord on its account, the ark 
 of God was taken to Ekron. But the Ekronites also cried out, 
 saying. They have brought us the ark of the Jewish God, to 
 cause us to perish. Then all the chiefs of the Philistines met, 
 and resolved to send the ark of the Lord back to Israel ; for 
 the ravages of death increased, the hand of the Lord lying 
 heavy upon the people. And the ark of the Lord having been in 
 the country of the Philistines seven months, they sent it back 
 in the following manner. At the advice of their priests, they 
 had five golden emerods, and five golden mice' made, and 
 
 ^ Because their plagues consisted of emerods and mice.
 
 148 THE BOOK OF SA3IUEL,. 
 
 put tliem, as an offering of atonement, into a box ; they then 
 took a new cart, tied it to two young kine, on which there had 
 as yet come no yoke, and put the ark with the box upon it. 
 And the kine went the straight way towards Beth-shemesh 
 (a Jewish frontier town), without deviating either right or 
 left. The inhabitants of Beth-shemesh were reaping their 
 wheat-harvest in the valley ; and when they Hfted up their 
 eyes, and beheld the ark, they rejoiced to see it. The cart 
 came into the field of Joshua, of Beth-shemesh, and stopped 
 there. And a great stone was lying there. They clave the 
 wood of the cart, and offered the kine a burnt-offering to the 
 Lord. And the Levites had taken down the ark of the Lord, 
 and the box in which were the golden jewels, and had put 
 them on the great stone. And the inhabitants of Beth-shemesh 
 offered burnt -ofierings and sacrifices, the same day, unto the 
 Lord. But the Lord punished the people of Beth-shemesh, 
 because they had looked into the ark of the Lord, so that many 
 of them died. The people lamented, because the Lord had 
 smitten them with so great a slaughter. And the inhabitants 
 of Beth-shemesh said, \yho is able to stand before the Lord, 
 this holy God ? And to whom of us shall it (the ark) now be 
 brought up ? They therefore sent messengers to the inhabitants 
 of Kirjath-Jearim, saying. The Philistines have sent back to 
 us the ark of God ; come and fetch it up to you. And the 
 men of Kiijath- Jearim came and took up with them the ark 
 of the Lord, placed it in the hovise of Abinadab, and left it 
 in the charge of his son Eleazar. 
 
 VI. AMENDMENT AND REPENTANCE OF THE ISRAELITES, AND 
 THE VICTORY WHICH THEY IN CONSEQUENCE OBTAINED, UNDER 
 THE LEADERSHIP OF SAMUEL, OVER THEIR ENEMIES. 
 
 PRAYER. SACRIFICE. GOD GRANTS THEIR SUPPLICATION. 
 
 The ark of God remained in Kirjath-Jearim twenty years ; 
 and the house of Israel once more walked in the ways 
 of the Lord. But Samuel spoke unto all the people of Israel, 
 If ye will return unto the Lord, with all your hearts (sincerely), 
 remove the strange gods from amidst you ; direct your hearts 
 wholly to the Lord, and serve him only ; ^ and so he will 
 
 ' The first and most necessary rule for the reformation of a guilty life, is to 
 avoid sin, and carefully to eradicate its pernicious roots. The power of habit is
 
 EEPENTANCE OP THE ISRAELITES, ETC. 149 
 
 deliver you out of tlie hand of the Philistines. Then the chil- 
 dren of Israel removed the idols, and served the Lord only. 
 And Samuel said, Let all Israel meet at Mizpeh, and there I 
 will pray for you unto the Lord. They met at Mizpeh, drew 
 water, and poured it out before the Lord ; fasted that whole 
 day, and said, We have sinned against the Lord. And Samuel 
 judged Israel in Mizpeh. And when the Philistines heard that 
 the Israelites had met at Mizpeh, the chiefs of the Philistines 
 went up against them. The children of Israel heard it, and 
 were afraid of them. And they said to Samuel, Cease not to 
 pray for us unto the Lord our God, that he may assist us 
 against the power of the Philistines. Samuel took a young 
 lamb, and offered it up for a bru-nt-offering, in honour of the 
 Lord ; he also prayed for Israel, and the Lord heard him. 
 Wliile Samuel was offering up the burnt-offering, the Philis- 
 tines advanced to battle against Israel. But the Lord thundered 
 with a great thunder on that day upon the Philistines, so that 
 they were thrown into confusion, and discomfited before Israel. 
 And the men of Israel left Mizpeh, pursued the Philistines, 
 and smote them. Then Samuel took a stone, and set it on the 
 spot where the victory had taken place, and called it Stone of 
 Help ; for he said. Hitherto hath the Lord helped us.' So the 
 Philistines w^ere totally subdued, and they came no more into 
 the boundaries of Israel, for the hand of the Lord was against 
 the Philistines all the days of Samuel. And Samuel continued 
 to judge Israel. From year to year he went in circuit unto 
 Beth-El, Gilgal, and Mizpeh, and judged Israel in all those 
 places. He then returned to Ramah, for there was his resi- 
 dence, and there, too, he judged the people. In that place 
 he had also built an altar to the Lord. 
 
 certainly great, but that of religion is greater ; and that guardian angel at his 
 side, man can do much, nay, every thing, provided his good resolve be firm and 
 confiding, and his will holy. The solacing aid of God will then not fail ; of this 
 the present instance aflfords a proof, though Holy Writ contains many more, if 
 we would but attend to them. Thus the royal Psalmist also teaches us : " Good 
 and upi'ight is the Lord; therefore he showeth the erring the right path." 
 Psalm XXV. 8. 
 
 ' Thus should we, too, erect within us a monument of gratitude after each 
 calamity from which we have been delivered, tliat we may ever be reminded 
 thereby of the aid of the bountiful Deliverer ; that we may never forget, that all 
 help and all bounty proceeds from him, the father of love and mercy ; and that 
 without his l)lessing nothing will prosper, and without his assistance nothing can 
 be accomplished.
 
 VII. DEGENERACY OF THE SONS OF SAMUEL, WHEREFORE THE 
 PEOPLE DEMAND A KING. SAMUEL, BY THE COMMAND OF 
 GOD, ANOINTS SAUL AS KING. 
 
 "When Samuel was old, lie made liis sons judges in Israel. 
 But they walked not in his ways ; they were greedy of 
 lucre, accepted bribes, and perverted justice. Then all the 
 elders of Israel met, and came to Samuel, to Ramah, and said 
 to him. Behold, thou art now old, and thy sons walk not in 
 thy ways ; therefore, appoint a king over us, to judge us like 
 all the nations. And the thing displeased Samuel very much, 
 and he prayed unto the Lord.' 
 
 But the Lord said to Samuel, Hearken unto the voice of the 
 people, and set a king over them. At that time, a goodly 
 young man, the like of whom was not found in all Israel, and 
 whose name was Saul, son of Kish, of the tribe of Benjamin, 
 came into the city, where Samuel dwelt, in consequence of the 
 following circumstance. The asses of Kish, Saul's father, were 
 lost ; and when Saul was gone out to look for them, he went to 
 the seer, that is, the prophet, to inquire of him where the asses 
 were ; for it was the custom in those days to apply to the 
 prophet in the like cases. A day before Saul's arrival, the 
 Lord had already spoken to Samuel, and said. To-morrow I 
 will send thee a man out of the land of Benjamin, and him 
 thou shalt anoint as ruler over my people Israel ; he shall aid 
 my people against the power of the Philistines ; for I have 
 looked upon my people, and their cry is come unto me. And Avhen 
 Samuel saw Saul, the Lord intimated to him that this was the 
 man of whom he had spoken. As it happened, that there was 
 a great feast at the prophet's at the time, Samuel made Saul 
 sit among the chief of his guests ; he then took him aside, 
 
 ^ It also greatly displeased the Lord (as we are expressly told, the Lord 
 said to Samuel, "Not thee, but me they have rejected to he king over them"), 
 because this demand betrayed a certain pride, as well as distrust in God ; as if 
 God could not always have rendered them assistance, and guided them best 
 without a king. The prophet, however, was commanded by God to comply with 
 the people's desire. God allows whole nations, as well as individuals, to act according 
 to their free will, showing them the way to happiness, warning them, and guiding 
 them, like a father, though their conduct displease him. Nevertheless, the 
 punishment consequent upon their follies and transgression never fails to meet 
 them.
 
 SAUL, A BRAVE GENERAL, ETC. 151 
 
 took a vial of oil, and poured oil upon his head, kissed him, 
 and said, Behold, the Lord herewith anointeth thee to be ruler 
 over his people. Samuel next convened the people before 
 the Lord, at Mizpeh. Here Samuel presented Saul, the 
 son of Kish, to the people. And when Saul stood among 
 them, he projected from his shoulder upwards, above all 
 the people. Samuel addressed the people, and said. See ye 
 him whom the Lord hath chosen ? Kone is like him among all 
 the people. And all the people shouted, and said, God save 
 the king. Then Samuel explained to the people the laws of 
 government, which he inscribed in a book, and deposited 
 before the Lord. And he dismissed all the people, every man 
 to his home. 
 
 VIII. SAUL, A BRAVE GENERAL. SECOND ACKNOWLEDGMENT AS 
 KING. SAMUEL'S ADDRESS TO THE PEOPLE, 
 
 " Mercy and truth preserve the king ; and his throne is upholden by virtue." 
 
 Prov. XX. 28. 
 
 About that time, Nahash, the Ammonite, came up against 
 Jabesh, and besieged it, so that the inhabitants of that city 
 were in great straits. For they had said to Nahash, Let us form 
 an alliance with thee. But he said, I will agree to it on this 
 condition, that I may thrust out the right eye of each of you, 
 and thus throw an insult upon Israel. Then they sent up to 
 Saul for succour. When the messengers arrived at Gibeah, and 
 Saul and the people heard the words of Nahash, they lifted up 
 their voices, and wept. And when Saul, who came after the 
 herd out of the field, heard the tidings of the men of Jabesh, 
 the spirit of God came upon liim, and he was exceedingly angry. 
 And he took a yoke of oxen, and cut them in pieces, and sent 
 them throughout the whole territory of Israel, by the hands of 
 the messengers, who were ordered to say. Whosoever cometh 
 not forth to join Saul and Samuel, so shall it be done unto his 
 oxen. And the fear of the Lord fell upon the people, and they 
 came out with one consent. And Saul mustered them in 
 Bezek, and their number amounted to three hundred and thirty 
 thousand. The messengers reported this to the people of 
 Jabesh, and they were rejoiced. And it was on the morrow 
 that Saul led the army in three divisions against the Ammon- 
 ites, and totally defeated them. Then the people said to
 
 152 THE BOOK OF SAMUEL. 
 
 Samuel, Whosoever said, " Shall Saul be our king?" (for there 
 had been several malcontents among the people) bring him 
 hither, that we may put him to death. But Saul replied, This 
 day no man shall be put to death, for to-day the Lord hath 
 wrought salvation in Israel (i. e. hath caused them to triumph). 
 Then Samuel said to the people. Come, let us go to Gilgal, 
 and renew there our homage to the king. And all the people 
 went to Giigal, and paid homage to Saul, before the Lord ; 
 and there Saul, as well as all Israel, greatly rejoiced. And 
 Samuel said to the people, Behold, I have hearkened unto your 
 voice, and appointed a king over you. But ye have greatly 
 sinned against the Lord, in having demanded a king over you, 
 seeing that the Lord your God is your king. And now ap- 
 proach, and behold this great thing which the Lord will per- 
 form before your eyes. Is it not wheat-harvest to-day ? But I 
 will pray unto the Lord, and he shall send thunder and rain. 
 Thereby ye may perceive and see that ye have greatly offended, 
 in askinoj for a kino-. So Samuel called unto the Lord, and 
 the Lord sent thunder and rain that day. And all the people 
 paid great veneration to the Lord, and to Samuel. And they 
 said unto Samuel, Pray for thy servants unto the Lord thy 
 God, that we die not ; for we have added unto all our sins this 
 evil, to have asked for a king. And Samaiel said unto the 
 people. Fear not ; it is true ye have committed this wrong ; 
 but only turn not any more from the Lord, and serve him Avith 
 all your heart. Turn ye not, for then you would go only after 
 vain things, which cannot profit nor deliver, because they are 
 vain. But the Lord will not forsake his people, for his great 
 name's sake ; since it hath pleased liim to make you his people. 
 Moreover, as for me, be it far from me, so to sin against the 
 Lord, as to cease prapng for you ; but I will teach you the 
 good and the right way. Only fear the Lord, serve him in 
 truth, and with all your heart ; for consider what great things 
 he hath done for you. But if ye act wickedly, both you and 
 your king shall be consumed.
 
 IX. SAUL'S FURTHER VICTORIES OVER THE PHILISTINES, AND 
 OTHER NEIGHBOURING NATIONS. VALOUR OF HIS SON 
 JONATHAN. 
 
 The Philistines gathered themselves together to make war 
 upon Israel, with a vast number of men and chariots. But Said 
 had only about six hundred men to oppose to the Philistines. 
 One day, Jonathan said to his armour-bearer, Come, let us go 
 over secretly to the garrison of the PhiHstines, it may be 
 that the Lord will work for us ; for nothing restraineth the 
 Lord to save by many or by few. And his armour-bearer said 
 unto him, Do according to thy pleasure ; I remain Avith thee. 
 And Jonathan climbed up the rock upon his hands and feet, 
 slew every thing before him, and his armour-bearer slew after 
 him. They killed in all about twenty men. And there was a 
 great consternation in the camp among the people, as well as 
 among the garrison. When the watchmen of Saul discovered 
 this, they reported it to him. And he broke up with all 
 the people that were with him, a battle ensued, the Philistines 
 were discomfited, and compelled to retreat. So the Lord 
 granted Israel that day a complete triumph, and Saul built 
 an altar unto the Lord. But as for Jonathan, Saul gave 
 orders that he should be put to death, having discovered that 
 he had tasted honey in the wood, being very faint ; and Saul 
 had charged the people with an oath, saying, " No one shall 
 eat any food this day."^ And the people said unto Saul, 
 What ! shall Jonathan die, who hath obtained this great vic- 
 tory for Israel ? Be that far from us. As the Lord Hveth, not 
 a hair of his head shall fall to the ground ; for, next to God, it 
 was his work this day ; so the people rescued Jonathan, that 
 he died not. Saul defended his rulership over Israel, and 
 fought against all his enemies, on every side ; and whither- 
 soever he turned, he spread terror : so he delivered Israel out 
 of the hands of its oppressors. 
 
 ' Being a day on which the people were to be solely occupied in pursuing the 
 enemy, wthout permitting themselves to be in any way interrupted.
 
 X. SAUL MAKES WAR UPON AMALEK. HIS TRANSGRESSION, ON 
 ACCOUNT OF WHICH, SAMUEL FORETELLS HIM THE DOWNFALL 
 OF HIS GOVERNMENT. 
 
 " Win I eat the flesh of hulls, or ckink the blood of goats ? Offer unto God 
 thanksgiving, and pay thy vows unto the Most High : and call upon me in 
 the dav of trouble, I will deliver thee, and thus shalt thou honour me." 
 Psalm i. 13—15. 
 
 About tliat time, Samuel spoke to Saul as follows : Thus 
 saitli the Lord Zebaoth, I remember what Amalek did to 
 Israel, when they departed from Egypt. Now go thither, and 
 smite Amalek, and utterly destroy all that they have, and spare 
 nothing from man to beast. And Saul called together his 
 forces, amounting to two hundred and ten thousand men. 
 And when he came to a city of the Amalekites, he sent word 
 to the Kenites, saying, Depart ye from among Amalek, lest I 
 destroy you with them ; for ye showed kindness to the people 
 of Israel, when they came up out of Egypt : so the Kenites 
 departed from among the Amalekites. And Saul defeated the 
 Amalekites, took their king Agag alive, and utterly destroyed 
 all the people with the edge of the sword. But Saul and the 
 people spared Agag, and the best of the sheep and of the oxen, 
 and would not utterly destroy them.^ Saul now returned, 
 and went down to Gilgal. And when Samuel came to him there, 
 he said. Blessed be thou of the Lord, I have performed the com- 
 mandment of the Lord. But Samuel said. What meaneth then 
 this bleating of the sheep, and the lowing of the oxen, which 
 I hear ? And Saul replied, The people have brought them with 
 them from the Amalekites, having spared the best of the sheep 
 and of the oxen, to sacrifice unto the Lord their God ; all the 
 rest we have utterly destroyed. And Samuel said. Hath the 
 Lord as great delight in burnt-offerings and sacrifices as in 
 obeying his voice ? Behold, to ohey is better than sacrifice, 
 and to hearken preferable to the fat of rams ; but disobedience 
 is as the sin of witchcraft, and stubbornness is as revolt and 
 idolatry. Because thou hast despised the word of the 
 Lord, he deemeth thee unworthy to be king. Then Saul 
 said to Samuel, I have sinned, in having transgressed the 
 
 ^ Probably, from covetousness, perhaps intending to offer a portion to the 
 Lord, and to retain the greater portion as a booty for themselves.
 
 SAMUEL ANOINTS DAVID AS KING. 155 
 
 commandment of the Lord, and thy words, in having feared 
 the people, and obeyed their voice.' Now, therefore, I pray 
 thee, pardon my sin, and return with me, that I may prostrate 
 myself before the Lord, and worship him. Samuel refused, 
 and turned about to go away ; but Saul seized him by the skirt 
 of his mantle, and it rent. And Samuel said to him, Thus 
 hath the Lord rent the rulership over Israel from thee this 
 day, and hath given it to thy fellow-man, who is better than 
 thou art. And the Preserver of Israel will not lie. nor repent ; 
 for he is not a man that he should repent. Then said Saul, I 
 have sinned; yet honour me now, I pray thee, before the elders 
 of my people, and before Israel ; and return with me, that I 
 may worship the Lord. So Samuel accompanied Saul back, 
 and Saul worshipped the Lord. Then Samuel went to Eamah, 
 and Saul went up unto his house to Gibeah-Saul (i. e. hill 
 of Saul). 
 
 XI. SAMUEL ANOINTS DAVID AS KING. 
 " The Lord maketh poor and maketh rich; huuibleth and elevateth." 1 Sam. ii, 7. 
 
 The Lord said to Samuel, Fill thy vessel with oil, and go to 
 Jesse, the Bethlehemite, for I have selected me a king from among 
 his sons. And Samuel did so. And when Jesse presented 
 his sons to him, the Lord said to Samuel, Look not on coim- 
 tenance, and height of stature ; for man's sight is as nought : 
 Man looketh only on the outioard appearance^ hut the Lord 
 looketh on the heart. Jesse made seven of his sons to pass 
 before Samuel ; and Samuel said. The Lord hath not chosen 
 amongst these. And he continued, and said. Are here all thy 
 children ? And he said. There remaineth yet the youngest ; he 
 is keeping the sheep. Samuel said. Send and fetch him. And 
 he sent, and had him brought in. Now the youth was ruddy, 
 of a graceful appearance and beautiful figure. The Lord said. 
 Arise, anoint him, for it is he whom I have chosen. Then 
 Samuel took the horn of oil, and anointed him amidst his 
 brethren ; after this he went back to Eamah. From that day 
 
 ' He who fears men more than God, can never escape sin and iniqnity ; for 
 therein consists the true fear of the Lord, tliat we honestly and conscientiously 
 practise what is right and good, without heeding the censure or hatred of man. 
 Saul brought misfortune upon himself and others, because he feared men more 
 than God.
 
 156 THE BOOK OF SAMUEL. 
 
 forward tlie spirit of the Lord came upon David, and abode 
 with him ; but from Saul, the divine (good) spirit departed, 
 and an evil spirit from God troubled him. One day, Saul's 
 servants said to him. Let our lord command tliy servants, to 
 seek out a man who is skilful in playing on the harp. And it 
 shall be, when the evil spirit from God (i. e. melancholy) is 
 upon thee, that he shall play before thee, and thou shalt be 
 well. And Saul said unto his servants, Provide me then such 
 a man, as can play well, and bring him to me. Then answered 
 one of the servants, and said, I know a son of Jesse, the Beth- 
 lemite, he understandeth to play the harp ; he also is a valiant 
 man, experienced in war, and prudent in matters ; at the same 
 time, he is of comely person, and the Lord is with him. 
 Wherefore Saul sent messengers to Jesse, saying, Send me 
 hither thy son David, who is with the sheep. And Jesse took 
 an ass, loaded it with bread, with a bottle of wine, and with a 
 kid, and sent it by his son David to Saul. David came to Saul; 
 he was presented to him ; Saul became attached to him, and 
 made him his armour-bearer.^ He then sent to Jesse, saying, 
 Let David, thy son, stay with me, for he hath foi^nd favour in 
 my sight. And whenever the evil spirit of God was upon 
 Saul, David took his harp, and played ; this comforted Saul, 
 he felt better, and the evil spirit (melancholy) departed from 
 him. 
 
 XII. DAVID VANQUISHES GOLIATH. 
 
 " The king is not saved by the multitude of a host ; the mighty man is not de- 
 livered by his great strength. Behold the eye of the Lord looketh on those 
 who fear him, on those who confide in his goodness." Psalm xxxiii. 16, 18. 
 
 Now the Philistines gathered together to make war upon Israel, 
 and Saul, too, assembled his troops, and encamped over against 
 the Philistines. The armies were stationed on two opposite moun- 
 tains, between which lay a valley. And there stepped forth a 
 giant, out of the camp of the Philistines. His height was six 
 cubits and a span ; he had a helmet of brass on his head ; 
 and he was clad in a coat of mail, the weight of which was five 
 thousand shekels of brass. And he had greaves of brass upon 
 his legs, and carried a spear of brass, the shaft of which was 
 
 1 WTiat an aD-wise and wonderful disposition of the Lord ! Saul himself had to 
 send for David, the intended king, that he might become acquainted with the 
 royal court, and the business of government.
 
 DAVID VANQUISHES GOLIATH. 157 
 
 like a weaver's beam, and the spear's head weighed six hundred 
 shekels of iron. His armour-bearer preceded him. And he 
 stood and called unto the army of Israel, Why are ye come out 
 to set your battle in array, ye servants of Saul ? Choose you a 
 man from among you, and let him come down to me. If he 
 be able to fight with me, and to kill me, then will we be 
 your servants ; but if I prevail against him, and kill him, then 
 shall ye be our servants, and serve us. At the same time, he 
 insulted the army of Israel. When Saul and Israel heard 
 those words of the Philistine, they were dismayed, and feared 
 greatly. Now the eldest three sons of Jesse were with Saul in 
 the camp, but David, from time to time, went back from Saul 
 to Bethlehem, to tend his father's sheep. One day, Jesse said 
 to his son David, Take this parched corn, and these ten loaves, 
 and run with them to the camp, to thy brethren ; and carry 
 these ten cheeses unto the captain of the army, and then in- 
 quire after the welfare of thy brethren, and take their pledge (as 
 a token of their being well). David did according as his father 
 desired him. And when he came to the camp, and was 
 speaking with his brethren, behold there came forth the giant 
 (he was of Gath), and repeated his usual words. David 
 listened attentively. And he asked the men that stood by 
 him. What would be done to the man who should kill this 
 Philistine, and remove the reproach from Israel ? For who is 
 this heathenish Philistine that he should dare to insult the 
 armies of the living God ? And the people answered David, 
 saying. Whoever killeth him, the king will make him rich 
 presents, give him his daughter, and grant his family exemp- 
 tion from all kind of tribute or service. When his eldest 
 brother, Eliab, heard what he had spoken to the men, his 
 anger was kindled against David, and he said to him, Why 
 camest thou down hither, and with whom hast thou left 
 those few sheep in the wilderness ? Oh, I know thy pride 
 and thy naughtiness. Thou art come down but to see the 
 battle. David replied, What have I now done ; I have but 
 spoken words ? Meanwhile, David's words were repeated to 
 Saul, and he sent for him. And David said to Saul, Let no 
 man's heart fail, because of that Philistine ; I, thy servant, will 
 go and fight with him. And Saul said unto David, Thou art not 
 able to fight with this Philistine, for thou art but a lad, and 
 he a man of war from his youth. David replied. Thy servant 
 kept his father's sheep ; and there came sometimes a lion, or a 
 
 15
 
 158 THE BOOK OF SAMUEL. 
 
 bear, and carried off a lamb out of the flock. I pursued him, 
 threw him down, and tore the prey from him ; and when the 
 beast arose against me, I caught him by his hair, and smote 
 him, and slew him. Thus thy servant slew both the lion and 
 the bear ; and the Philistine shall meet the like fate, seeing he 
 hath insulted the army of the living God. The Lord, con- 
 tinued he, who assisted me against the lion and the bear, he 
 will also aid me against this Phihstine. Saul said to David, 
 Go then, and the Lord be with thee. Saul now clothed David 
 with his clothes, put a helmet of brass upon his head, and 
 armed him mth a coat of mail ; and Da"s4d girded his sword 
 upon his armour. But when David tried to go thus equipped, 
 he said to Saul, I cannot go in this armour, for I am not used 
 to it ; and so David put it off him again. And he went, and 
 took his staff in his hand, and chose for himself five smooth 
 stones out of the brook, put them in his shepherd's bag, 
 took his sling in his hand, and thus drew near to the Philistine. 
 And the Philistine slowly advanced towards David, his 
 shield-bearer preceding him. When he looked about, and saw 
 David, he disdained him, and said. Am I a dog, that thou 
 comest to me with staves ? And he cursed David by his gods. 
 And he said to him. Come to me, that I may give thy flesh 
 unto the fowls of the air, and imto the beasts of the field. 
 Then said Da\dd to the Philistine, Thou comest to me with a 
 sword, and with a spear, and with a shield ; but I come to thee 
 in the name of the Lord of hosts, the God of the armies of 
 Israel, whom thou hast insulted. This day will the Lord deliver 
 thee into my hand ; and I will slay thee, and cut thy head from 
 off thee ; and I will give the corpses of the host of the Philis- 
 tines this day unto the fowls of the air, and unto the wild 
 beasts of the earth, that all the earth may know the power of 
 the God of Israel. i\.nd all this assembly shall know that the 
 Lord saveth not with sword and spear, for the battle is the 
 Lord's, and he will give you into our hands. And when the 
 Philistine arose, and advanced towards David, David hastened, 
 and ran to meet him, put his hand into his bag, took thence a 
 stone, slang it, and hit the Philistine in his forehead ; the stone 
 sank deeply into it, and he fell forward down to the ground. 
 David ran up to him, and took his sword, and drew it out of 
 its sheath, and cut off his head. And when the Philistines saw 
 that their champion was dead, they fled. Hereupon the men 
 of Israel arose, raised a shout of war, and pursued the Philis-
 
 DAVID AXD JOXATHAX S CLOSE ATTACHMENT, ETC. 159 
 
 tines unto tlie towns of Sharaim and Ekron, so that the road 
 was covered with the slain of the PhiHstines. After this, 
 Abner, the general of Saul, brought Da^ad before Saul. 
 Subsequently David took the head of the Philistine and 
 brought it to Jerusalem, but the armour of GoKath he put in 
 liis tent. 
 
 XIII. DAVID AXD JONATHAN'S CLOSE ATTACHMENT. SAUL'S 
 JEALOUSY OF DAVID. HIS HATRED OF DAVID, AND IIIS DE- 
 SIGN TO ASSASSINATE HIM. DAVID'S FLIGHT. 
 
 " A virtuous man has faithful friends, because his friends are like 
 himself." Sirach. 
 
 Thexcefokth Saul kept David about him, and would let 
 him go home no more to his father's house. But Jonathan's 
 sold was attached to that of David, and he loved him as himself. 
 And Jonathan stript himself of liis robe, and gave it to David ; 
 he also gave him liis other garments, and his sword, his bow, 
 and his girdle. David undertook several expeditions, and was 
 successful, wherever Saul sent him. Said, therefore, set liim 
 over the men of war ; and he was beloved bv the people, as 
 well as by the servants of Saul. And when David was 
 returned from the slaughter of the Philistine, the women 
 came out of all cities of Israel to meet kingr Saul, with sons 
 and dance, with tabrets, with shouts of joy, and with instru- 
 ments of music. The women who played, sang alternately, 
 " Saul hath sJain his thousands, hut David his ten thousands^ 
 And Saul was very angry ; these words displeased him ; and 
 he said. They have ascribed unto David ten thousands, and 
 to me they have ascribed but thousands ; now he wanteth 
 but the crown : from that day forward Saul was jealous of 
 David. ^ The following morning the evil spii'it from God came 
 upon Saul ; and Da^'id, as usual, played on the harp. And 
 
 ^ Since that disastrous day, on ■which Samuel had announced to Saul the 
 Lord's displeasure with his conduct, regarding the spoil of the Amalekites, and 
 the dreachul sentence, " The Lord henceforth deemeth thee and thy house un- 
 worthy of the government," the happiness and cheerfulness of the unfortunate 
 king was gone. Remorse for the wTong committed, and the contemplation of a sad 
 futm-e, tortured him, and brought on a profound melancholy. "This disordered 
 state of mind led to more evil deeds (amongst them was his mijust hostility 
 towards David), all of which must be looked upon as the consequence of his first 
 transgression. How just, therefore, is the sajing of the sage (in the Ethics 
 of the Fathers), " One sin leadeth to another, and the punishment of vice is the 
 vice itself."
 
 160 THE BOOK OF SAMUEL. 
 
 Saul cast tlie javelin at David, to kill him ; but David evaded 
 it twice. Saul, hereupon, removed him from his presence, 
 and made him a captain over a thousand. He prospered 
 in all his ways, for the Lord was with him. And Michal, 
 Saul's daughter, loved David. This was reported unto Saul, 
 and it pleased him. But his courtiers were ordered to 
 commune with David secretly, and to tell him, that the king 
 desired no other dowry than the slaying of a hundred Philis- 
 tines,' to be avenged of the king's enemies. (Saul's aim was 
 that David should fall by the hands of the PhiHstines.) David, 
 therefore, arose, and went with his men, slew two hundred 
 Philistines, sent the proofs thereof to the king, whereupon he 
 gave him Michal, his daughter, to wife. Saul now clearly saw 
 that the Lord was with David ; he therefore was yet the more 
 afraid of him, and became his enemy for ever. And he gave 
 Jonathan, and all his servants, to understand, that he was de- 
 termined to kill David. But Jonathan informed David thereof, 
 that he might conceal himself And he said to his father. Let 
 not the king sin against his servant David ; he hath surely not 
 sinned against thee, but, on the contrary, his deeds were very 
 useful to you. Behold, he put his life in jeopardy, and slew 
 the Philistine ; the Lord, thereby, conferred a great victory 
 upon Israel ; thou sawest it, and didst rejoice. ■ AVherefore, 
 then, wilt thou sin against innocent blood, to slay David with- 
 ovit a cause ? And Saul hearkened unto the voice of Jonathan, 
 and swore, As the Lord liveth, David shall not die. David 
 now was again about Savd as formerly. And he again went out 
 and fought with the Philistines, and totally defeated them. 
 One day, as the evil spirit was again come upon Saul, and 
 David was playing upon his harp before him, Saul threw his 
 javelin at David ; but he slipped away, so that the javelin 
 stuck into the wall. David fled, and escaped that same night. 
 Saul also sent messengers unto David's house, there to watch 
 him, and to slay him in the morning; but his wife, Michal, 
 let him down through the window, so David fled and escaped. 
 He stayed with Samuel at Ramah. And when Saul persecuted 
 
 ^ The mind of the unfortunate king was already so strongly possessed of envy 
 and melancholy, that he either quite forgot, or did not wish to remember, the 
 promise he had made of giving his daughter to him who should slay Goliath. 
 Hence, too, David might possibly have considered that promise as a mere gossip- 
 ping addition of the people who gave utterance to it, and therefore, fulfilling the 
 conditions required, he strove to obtain the hand of the royal daughter in tliis 
 manner.
 
 DAVID AND JOXATHAN's CLOSE ATTACHMENT, ETC. 161 
 
 liim even tliere, David again fled, and had a private conference 
 with Jonathan. The latter had told David, To-morrow is 
 new moon ; my father will inquire after thee at table ; and if I 
 discover that my father really intendeth to slay thee, I will 
 inform thee of it. And he entered with David into an agree- 
 ment, saying, I will come with my lad to meet thee in the 
 field, and shoot three arrows at a mark ; if, then, I say to the 
 lad, " Behold, the arrows are on this side of thee," then thou 
 mayest come, and hast nothing to fear; but if I say, "The 
 arrows are beyond thee," then go thy way, for the Lord 
 biddeth thee flee. And, as touching the matter which we have 
 spoken of, let the Lord be witness between me and thee, for 
 ever. When, after this, Jonathan, being at table with his father, 
 again interceded with him for Da\dd ; Saul's anger was kindled 
 against Jonathan, and he said to him, Perverse, rebellious son, 
 I know it but too well that thou favourest the son of Jesse to 
 thine own shame, and to the shame of thy mother who bore 
 thee ; for as long as the son of Jesse livetli on earth, thou 
 and thy government shall not endure. And in saying this, he 
 cast a javelin at Jonathan. Jonathan noAv knew that it was 
 determined of his father to slay David. And he arose from the 
 table full of vexation. The following day he went with his lad 
 into the field, gave David the appointed signal, and then sent 
 the lad back again. David came up to Jonathan, they em- 
 braced and kissed each other, and both of them wept, but 
 David especially wept very much. Jonathan said to David, 
 Go in peace ; what we have sworn to by the name of the Lord, 
 let that last between us and our children for ever.^ 
 
 ^ What a pattern of nobility of sentiment and of disinterested friendship is 
 afforded to us in tlie character of Jonathan ! He is aware that David is about to 
 obtain the kingdom, which was due to him, as the son of the king ; nevertheless, 
 he is devotedly and faithfiUly attached to his friend. But Jonathan feared the 
 Lord ; all his expressions prove this ; hence his sense of virtue was immoveable, 
 and his friendshii) firm and holy. He is not allured by the dazzling prospect of a 
 crown and dominion. And thus it is clearly shown to us, that religion is the 
 mother of all virtues ; that she imparts light and warmth to all the nobler 
 faculties of the mind, and animates them to good actions. 
 
 15
 
 XIV. DAVID'S FURTHER FLIGHT. TREASON. THE FATE OF NOB, 
 THE CITY OF PRIESTS. 
 
 " A talebearer revealeth secrets." Prov. xi. 13. 
 
 " Death and life are in the power of the tongue." Prov. xviii. 21. 
 
 David fled to Nob, to the priest Achimelecli; but Achimelech 
 knew not tliat David was fled before Said. David said to 
 Achimelecli, Hast thou not some bread near thee ? And the 
 priest repHed, I have no common bread, but there is hallowed 
 bread, if thy young men would but keep it clean. David 
 answered, and said, Give it me, and it shall be kept clean 
 in the vessels. So the priest gave him hallowed bread, viz. 
 the shew-bread, that was taken from before the Lord to 
 put fresh bread in its place. And David again said, Hast 
 thou not also a sword about thee ? And the priest replied, 
 The sword of Goliath the Philistine, whom thou slewest in 
 the valley of Elah, behold, it lieth here wrapped in a cloth, 
 beneath the ephod (holy garment) ; if thou wilt have that, 
 take it. David said. There is none like it, give it me. But 
 one of the servants of Saul, the chief of his herdsmen, was at 
 Nob that day ; his name was Doeg. David fled thence, and 
 came to Achish, the king of Gath. And the servants of Achish 
 said, Is not this David, the chief in the country, of whom they 
 sang in the triumphal dances, " Saul hath slain his thousands, 
 and David his ten thousands?" And David laid up these 
 words in his heart, and was afraid of Achish. He therefore 
 feigned insanity, and scrabbled on the doors of the gate, and 
 let his spittle fall down upon his beard. Then said Achish 
 unto his servants, Lo, ye see this man is insane ; have I need 
 of madmen, that ye have brought this man to me to play the 
 madman in my presence ? Hereupon David was dismissed.* 
 David now departed thence, and escaped to the cave Adullara. 
 When his brethren and his family heard this, they went down 
 thither to him. Here he was joined by all kinds of distressed 
 people, about four hundred in number, whose captain he 
 became. And he went to the king of ]\Ioab, and said to 
 him, Let my father and my mother, I pray thee, live 
 amongst you, until I know what God will do for me. He 
 then brought his parents before the king, and they dwelt there. 
 
 1 This happy escape gave rise to the beautiful and instructive 34th Psalm.
 
 David's further flight, treason, etc. 163 
 
 But Doeg inforraed Saul tliat David was come to jSoh, and 
 that the priest Acliimelech had given him bread, and the 
 sword of Goliath, and had inqviired for him of the Lord. 
 Then the king sent to call Achimelech, with all his priestly- 
 family ; and they all came before the king. Saul said. Why 
 have ye, thou and Jesse's son, conspired against me ? Thou 
 hast inquired of God for him, and given him food and weapons, 
 that he should rise against me, and aim at my crown and my 
 life, as it now clearly appeareth. And Achimelech replied, 
 Wlio, among all thy servants, is as trustworthy as David, the 
 king's son-in-law, obedient to thy word, and the most honoured 
 at thy court ? Is it from to-day that I have begun to inquire 
 for him of the Lord ? Be it far from me. Let not the king 
 impute any thing unto his servant, nor to all the house of my 
 father, for thy servant knew not the least of all this. But the 
 king said, Thou shalt svirely die, Achimelech, thou and all thy 
 father's house. And he forthwith said to the guards that stood 
 about him, Surround the priests, and slay them, for they, too, 
 are of David's party. But the servants of the king refused to 
 lay hand on the priests of the Lord. Then the king said to 
 Doeg, Step thou forth, and slay the priests. And Doeg came 
 forth, and slew the priests. And there fell on that day eighty- 
 five persons. He also ordered the city of the priests, Xob, to 
 be smitten with the edge of the sword ; both men and women, 
 children and sucklings, even oxen, and asses, and sheep became 
 a prey to the sword.' O^ily Abiathar, a son of Achimelech, 
 escaped, and fled to David. And when he had told him all 
 that had happened, David said, I knew it that day, when Doeg 
 was there, that he would betray it unto Saul. Alas, it is I 
 who have occasioned the death of thy family ! However, stay 
 thou with me, and fear not ; for he that seeketh thy life, 
 seekcth mine : thou shalt be safe with me. 
 
 ^ Here v>e have another proof of the mischief which one man can cause, and of 
 the destruction which one wicked action can produce. Had it not l)een for 
 Doeg's cahimniation and treason, these innocent men woidd certainly not have 
 been murdered, nor Saul tainted with so much guilt. 0, what a horrible vice is 
 calumny ! It is the associate of numerous other vices ; a poisonous weed which 
 suffers no sound plant to grow beside it. Let everj- man strive to guard his soul 
 from so great an evil.
 
 XV. OCCURRENCES AT EN-GEDI. THE DEATH OF SAMUEL. 
 David's generous and noble-minded conduct towards saul. 
 
 Jonathan, the son of Saul, arose and went to David (who 
 was then staying in the wilderness of Ziph), and encouraged 
 him in his confidence in God. He said to him. Fear not, my 
 father's hand shall not reach thee ; thou shalt one day be king 
 over Israel, and I shall then be second to thee in rank ; even 
 my father knoweth that. At the same time, Saul was in- 
 formed, that David was in the wilderness of En-Gedi. He 
 forthwith took three thousand chosen men, and went to seek 
 David and his men. And he came to the sheep-cotes by the 
 way. There was a cave, and Saul went in to cover his feet. 
 In the back of the cave were David and his men. And the 
 men said unto him, Behold, this is the day in which the Lord, 
 as it were, sayeth unto thee, Here I will dehver thine enemy 
 into thy .hands, do unto him as it shall seem good unto thee. 
 Then David arose, and secretly cut off the skirt of Saul's robe. 
 And it came to pass afterward, that David's heart smote him, 
 because he had cut off Saul's skirt. But to his men he said. 
 The Lord forbid that I sliould do this thing unto the anointed 
 of the Lord; to stretch forth my hand against him, seeing he is 
 the anointed of the Lord. So David stayed his men by these 
 words, and suffered them not to rise against Saul. Saul, mean- 
 while, had arisen, and proceeded on his way. David also went 
 out of the cave, and cried after Saul, saying. My lord the king. 
 Saul looked behind him, and David stooped with his face to 
 the earth, bowed himself, and said. Wherefore dost thou listen 
 to the talk of those who say, David seeketh thy ruin ? Behold, 
 this day thou canst have ocular proofs how the Lord did deliver 
 thee into my hand, but I have spared thee. Oh, my father, 
 see, yea, see the skirt of thy robe in my hand ! That I cut off 
 this, and killed thee not, will surely convince thee that I 
 meditate no evil, nor any thing that is criminal against thee. 
 I have not sinned against thee, and yet thou attemptest to take 
 my life. Let the Lord judge between me and thee. He will 
 see, and plead my cause, and deliver me out of thy hand. 
 AVhen David had finished speaking, Saul said, Is this thy 
 voice, my son David ? And Saul lifted up his voice and wept. 
 And he continued and said. Verily, David, thou art more 
 righteous than I ; for thou hast shown me kindness, whereas I
 
 nabal's base avarice and ingratitude. 165 
 
 have rewarded thee with evil. Thou hast indeed dealt well 
 with me, even as thou thyself hast just said ; forasmuch as 
 when the Lord had delivered me into thy hand, thou sparedst 
 my life ; for who that meeteth his enemy, would let him go his 
 way in peace ? Wherefore may the Lord reward thee good for 
 what thou hast done unto me this day. Behold, I know well 
 that thou shalt be king one day, and that the kingdom of Israel 
 shall be established in thy hand. Swear now, therefore, unto 
 me, that thou wilt not cut off my seed after me, and that thou 
 wilt not destroy the name of my house. And David sware 
 imto Saul, whereupon the latter went home ; but David and 
 his men went up unto the hold. About the same time, Samuel 
 died, and all the Israelites met, mourned for him, and lamented 
 him, and buried him in his home at Eamah. 
 
 XVI. nabal. his base avarice and ingratitude. 
 
 ABIGAIL. HER PRUDENCE, PIETY, AND AFFABILITY. 
 
 " The miser's instruments are evil ; he deviseth -wickedness, to destroy the poor 
 with lying words, even when the needy speaketh right." Isa. xxxii. 7. 
 
 There was a man in Maon named Xabal, whose possessions 
 were in Carmel, where he was wont to stop when he was shearing 
 his sheep. This man was very great ; had three thousand 
 sheep, and a thousand goats. The name of his wife was 
 Abigail ; she was a woman of good understanding, and of 
 beautiful countenance ; but the man was churlish, and evil in 
 his doings. When David heard that Nabal was shearing his 
 sheep, he despatched ten servants, and said to them, Get ye up 
 to Carmel, and go to Nabal, greet him in my name, and thus 
 shall ye say to him, Prosperity to thee ; peace be both to thee 
 and to thy family, and to all that thou hast. I have heard 
 that thou art shearing ; now thy shepherds who were with us, 
 we hurt them not, neither was there ought missing unto them, 
 all the while they were in Carmel. Ask thy young men 
 themselves, and they will not deny it. Wherefore let thy 
 servants find favour in thine eyes, since we come on such a 
 joyful day ; and give, we pray thee, to thy servants, and to 
 thy son David, whatever thou canst spare (of thy meal). And 
 David's servants went, and repeated to Nabal all those words 
 in the name of David. But they had hardly ceased speaking, 
 when Nabal answered and said, Who is David ; and who is
 
 166 THE BOOK OF SAMUEL. 
 
 the son of Jesse ? There are many servants now-a-dajs, who 
 run away from their master. What ! shall I then take my 
 food, my drink, my meat, that I have prepared for my shearers, 
 and give it unto men, of whom I do not even know whence 
 they come? Hereupon David's servants turned about, and 
 went again, and came to David, and told him all those 
 words. And David said imto his men. Gird on every 
 man his sword ; and David also girded on his sword. And 
 there w^ent up after David about four hundred men, and two 
 hundred remained behind by the baggage. But one of the 
 young men informed Abigail, Nabal's wife, of this, saying, 
 Behold, David sent messengers out of the wilderness, to 
 salute our master, but he answered them harshly. And these 
 men were very good unto iis ; they did us no harm, neither 
 were we wanting in any thing as long as we had intercourse 
 with them, when we were in the fields. Like a wall they 
 protected us both by night and day, all the Avhile we were 
 keeping the sheep in their neighbourhood. Now, therefore, 
 consider and see what thou hast to do ; for misfortune threat- 
 eneth our master and his house, and he is too base to be 
 remonstrated Avith. Then Abio;ail made haste, and took two 
 hundred loaves, two bottles of wine, and five sheep ready 
 dressed, five measures of parched corn, a hundred clusters of 
 raisins, and two hundred cakes of figs ; all this she laid on 
 asses, and said to her servants. Go on before me ; behold, I will 
 follow you. But she told her husband Nabal nothing of this 
 matter. And as she rode on the ass down the side of the hill, 
 she met David and his men. Now David had said to his men, 
 I have then in vain guarded in the wilderness all that this 
 man hath. He lost not the least tiling, and now he requiteth 
 me evil for good. May God punish David's enemies now and 
 hereafter, if by the morning I leave alive ought of all that 
 appertaineth to him ! When Abigail saw David, she hasted 
 and lighted oif the ass, and fell before David on her face, 
 stretched herself on the ground, arose, and again fell at his 
 feet, and said, Upon me, my lord, let the punishment fall; only 
 permit thy servant to speak, and hear the words of thy hand- 
 maid. Let not my lord, I pray thee, regard this base man ; 
 for as his name is Nahal (mean, ungrateful), so is he ungrateful, 
 and ingratitude is with him. But I, thy handmaid, saw not 
 the young men whom thou, my lord, didst send. Now, there- 
 fore, my lord, as thou livest, and the Lord liveth, the Lord
 
 nabal's base avarice and ingratitude. 167 
 
 who liatli witliholden thee from coming to shed blood, (oh, 
 that Kke Nabal may be all thy enemies P) permit now, that 
 this present, which thy servant hath brought unto thee, be 
 given unto the young men that follow my lord. I pray thee, 
 forgive thy servant's transgression. Behold, the Lord will cer- 
 tainly estabHsh thee a permanent house. ISly lord fighteth the 
 battle of the Lord (viz. a legitimate war), and therefore no 
 misfortune shall befall thee. A man, indeed, is risen to pursue 
 thee, and to seek thy life; but thy life, my lord, shall be bound 
 up closely with the bundle of the living who are with the 
 Lord ; bvit the life of thine enemies he shall cast away as out 
 of the sheath of the sling. And it shall come to pass, when 
 the Lord shall have done to my lord according to all the good 
 that he hath promised thee, and shall have appointed thee ruler 
 over Israel, that this shall be no obstacle to thee, nor disturb 
 the tranquillity of thy heart, to have shed innocent blood, and 
 to have revenged thyself. And one day, when the Lord shall 
 have dealt well with my lord, thou shalt certainly remember 
 thy handmaid. David replied to Abigail, saying, Blessed be 
 thy understanding, and blessed be thou who hast prevented 
 me this day from coming to shed blood, and from revenging 
 msyelf with my own hand ; for, as the Lord God of Israel 
 liveth, who hath kept me back from hurting thee, hadst thou 
 not hasted and come to meet me, surely nought of what be- 
 longeth to Nabal would have been left aHve by to-morrow. 
 So David accepted her presents, and said to her, See, I reo;ard 
 thy person, and hearken to thy voice. ^ Abigail then returned 
 to Nabal. And, behold, he was holding a feast in his house, like 
 the feast of a king; Nabal's heart was merry within him, for he 
 was very drunken, wherefore she, at the moment, told him 
 nothing of the matter ; but in the morning, v/hen Nabal was 
 become sober, his wife told him the whole occurrence ; then 
 his heart was benumbed within him, and he became as a stone. 
 About ten days after, the Lord smote Nabal, and he died. 
 When David heard this, he said. Blessed be the Lord, who 
 hath avenged my reproach upon Nabal, but hatli kept his ser- 
 
 1 That is, may they he as void of power as he ! 
 
 2 My young readers of the female sex, will, I trust, not fail to take this heau- 
 tiful model to heart, and endeavour to impress it on their memory, and keep it 
 before their mind's eye for imitation; that they, too, may one day act in their 
 sphere like the wise Abigail, and, by a prudent intervention and gentle interces- 
 sion, where such are needed, create peace, and avert calamities.
 
 168 THE BOOK OF SAMUEL. 
 
 vant from evil, and liatli returned tlie wickedness of Nabal 
 upon his own head. David, soon after, sent and communed 
 with Abigail, to take her to him to wife. She consented,, 
 came, accompanied by five maidens, to David, and became his 
 wife. 
 
 XVII. MEETING OF DAVID AND SAUL AT HACHILAH. 
 
 ANOTHER INSTANCE OF DAVID's NOBLE AND GENEROUS CONDUCT 
 TOWARDS SAUL. 
 
 " When a man's ways please the Lord, he maketh even his enemies to be at peace 
 witli him." Prov. xvi. 7. 
 
 Some time after, Saul again went out against David, with 
 three thousand men, after having been informed that David 
 hid himself in the hill of Hachilah.' But when David heard 
 that Saul pursued him, he retreated into the wilderness. It 
 was night. Saul lay asleep ; his spear stuck in the ground at 
 his bolster, and his general Abner and the people lay in a circle 
 round about him, and were asleep. As David now knew the 
 place where Saul lay, he said to his men, Who will go down 
 with me to the camp of Saul ? Abishai, the son of Zeruiah, 
 said, I will go down with thee ; so David and Abishai went 
 by night amongst the people of Saul. And Abishai said, This 
 day the Lord hath delivered thine enemy into thy hand, let me 
 smite him, I pray thee, with the spear to the earth at once. 
 But David said to Abishai, Hurt him not, for who hath ever 
 stretched forth his hand against the Lord's anointed, and hath 
 escaped with impunity ? The Lord forbid, continued he, that 
 I should lay hands upon the anointed of the Lord. But, I 
 pray thee, take the spear that is at his head, and the cruse of 
 water, and let us go. Wlien Da\'id had permitted this to be 
 done, they went away ; no one perceived them, no one awoke. 
 And when David had ascended the opposite hill, he cried to 
 the people and to Abner, saying, Answerest thou not Abner? 
 He replied, Who art thou that thus criest to the king ? And 
 David said. Verily, thou art a valiant man, and who is like to 
 thee in Israel ? But wherefore dost thou not guard thy lord, 
 lest any one of the people come to deprive thy lord and king 
 of his life ? The thing is not good that thou hast done. As 
 
 ' This relapse of Saul into a fresh persecution, clearly shows how deeply hatred 
 and envy were rooted in his mind. The favourable impression which the occm*- 
 rence at En-Ge(U had made on his mind, was already obliterated.
 
 SAUL GOES TO A WITCH, ETC. 169 
 
 the Lord livetli, ye have all forfeited your lives, because ye 
 have not watched over your master, the anointed of the Lord. 
 Now look about you, and see where the king's spear is, and 
 the cruse of water that was at his head. And Saul recognised 
 David's voice, and said. Is this thy voice, my son David ? And 
 David said. It is my voice, my lord and king. And David 
 continued, and said, Wherefore doth my lord thus pursue after 
 his servant ? What have I committed, or of what crime ara I 
 guilty ? I pray thee, my lord and king, hear but the words of 
 thy servant. If the Lord have incited thee against me, let an 
 offering appease him ; but if men have done it, oh, then, they 
 must certainly be accursed before God, since they have expelled 
 me from abiding in the inheritance of the Lord, as if saying, 
 " Go, serve other gods." Now, let not my blood he shed before 
 the face of the Lord. Truly, the king of Israel is come out to 
 seek a mere insect, and pursueth me as one hunteth a partridge 
 in the mountains. Then said Saul, I have done wrong ; 
 return, my son David, I will no more do thee harm, because 
 my life was so precious in thine eyes this day. Behold, I have 
 acted foolishly, and have erred exceedingly. David replied. 
 Here is the king's spear, let one of the servants come over and 
 fetch it. The Lord shall render to every man according to his 
 righteousness and his faithfulness. And as I this day valued 
 thy life, so may the Lord value mine, and deliver me out of all 
 tribulation. Then Saul said to David, Blessed be tliou, my 
 son David, thou shalt effect and accomplish it. Hereupon 
 David went on his way, and Saul, too, returned to his place. 
 
 XVIII. SAUL GOES TO A WITCH. HIS DEATH, AND THAT OF 
 HIS SON. 
 
 HUMANE ACT OF THE INHABITANTS OF JABESH. 
 
 And it came to pass in those days, that the Philistines gathered 
 their armies together for a warfare against Israel. And Avhen 
 Saul saw the host of the Philistines, he was afraid, and his 
 heart became alarmed. He inquired of the Lord, but obtained 
 no answer, neither by dreams, nor by Urlm,^ nor by prophets. 
 Then Saul ordered his servants to conduct him to a woman at 
 
 ' Divine oracles, by which the Lord answered through the medium of the 
 priests. 
 
 16
 
 170 THE BOOK OF SAMUEL. 
 
 Endor, who could conjure up spirits ; and tliey arrived there at 
 night-time. And when the woman asked him whom she should 
 conjure up, he answered, Bring me up Samuel. And Avhen 
 she had caused Samuel to appear, Saul said. The Philistines 
 gather themselves together against me ; I am sore distressed ; 
 God ansAvereth me no more ; therefore I have called thee, that 
 thou mayest indicate to me what I shall do. Then Samuel 
 told him, that the Lord would deliver Israel into the hands of 
 the Philistines, and that he and his three sons should perish at 
 the same time.' Wlien Saul heard this, he sank to the ground, 
 a great fear having taken possession of him ; and there was 
 no strength in him, for he had eaten no bread all the day, 
 nor all the night. The woman brought some food, but he 
 refused to eat. At length, at the urgings of his servants, and 
 of the woman, he arose from the earth, and did eat with his 
 servants. Then they rose up, and went away that night. The 
 Philistines made war upon Israel ; Israel was driven to flight, 
 and left many slain in JNIount Gilboa. The Philistines closely 
 pursued Saul and his three sons, Jonathan, Abinadab, and 
 Malchishua, overtook, and slew them. And the archers 
 pressed so hard upon Saul, that they had almost overtaken 
 him, and he was in great alarm. Then he said to his 
 armour-bearer, Draw thy sword and slay me, lest these idola- 
 ters come and pierce me, and abuse me. But the armour-bearer 
 would not, for he was sore afraid to do so.' Then Saul took 
 his sword, and fell upon it. When his armour-bearer saw this, 
 he fell likewise upon his sword, and died with him. The fol- 
 lowing morning, when the Phihstines came to strip the slain, 
 they found Saul and his three sons fallen in Mount Gilboa. 
 
 ' Impositions of this kind were practised and resorted to in those super- 
 stitious times, and, indeed, even till recently. Saul had, on his accession to 
 government, banished all conjurors and magicians from his country; and 
 yet, the distracted state of Ms mind, impels him to go to this woman, and to 
 consult her delusive art : so far can man go astray, when he has once departed 
 from the path of virtue. What this cunning impostor was to put into the mouth 
 of the supposed Samuel, she would, judging from the circumstances of the times, 
 and the unfortunate position of Saul, easily guess; especially as Saul was probably 
 universally dishked by the people, for his unjust proceeding against David, and 
 his cruelty to Nob, the city of priests, and as no doulit could be entertained that 
 he would meet with deserved retribution from the Almighty. 
 
 ^ The faithful armom- -bearer, from reverence for his royal master, could not be 
 prevailed on to execute the dread command ; but he had resolution and coiu^age 
 enough to deprive himself of life, and to foUow his master in death. Rare 
 attachment !
 
 DAVID MOURNS FOR SAUL AND JONATHAN, ETC. 171 
 
 And tliey cut off his head, stripped off liis armour, and sent it 
 into the land of the Philistines round about, to spread the in- 
 telligence in the temples of their idols, and among the people. 
 And they hung up his armour in one of the temples, and 
 fastened his corpse and the corpses of his sons to the Avail of 
 Beth- Shan. When the inhabitants of Jabesh heard of what 
 the Philistines had done to Saul, all the valiant men among 
 them arose, and travelled all night. And they took the body 
 of Saul, and the bodies of his sons, from the wall of Beth-Shan, 
 carried them to Jabesh, and Ijurnt them there. Then they 
 collected the bones, buried them in the forest near Jabesh, 
 and fasted seven days.' 
 
 XIX. DAVID LA:\IENTS and mourns for SAUL AND JONATHAN. 
 HE IS ANOINTED AT HEBRON AS KING OVER JUDAH. ISH- 
 BOSHETH, A SON OF SAUL, IS MADE KING. 
 
 Now it came to pass, after the death of Saul, that David was 
 at Ziklag, where he had already abode two days. He had 
 returned thither from the slaughter of the Amalekites ; for the 
 Amalekites had taken Ziklag, set fire to it, and, with the spoil, 
 carried away captive his two wives, Achinoam and Abigail. 
 But David, in his turn, defeated them, and brought back all 
 the spoil, and all the prisoners, as well as his two wives. And 
 when, on the third day, he received the intelligence of the 
 death of Saul and Jonathan, he rent his garments, as did also 
 all who surrounded him. And they mourned and wept, and 
 fasted until even, for Saul, and for Jonathan his son, and for 
 the people of the Lord, and for the house of Israel, who had 
 fallen by the sword. And David sang the following elegy over 
 Saul and Jonathan. 
 
 Oh, beauty of Israel ! 
 
 Upon thine own high places thou wast slain. 
 
 How are the mighty fallen: 
 
 Tell it not in Gath, 
 
 Publish it not in the streets of Askelon ; 
 
 Lest the daughters of the Philistines rejoice. 
 
 Lest the daughters of the heathens triumph. 
 
 1 WTio could remain unmoved by this affectionate and faithful act of the in- 
 habitants of Jabesh, who thus evinced their loyalty to their unfortunate king, 
 even after his death.
 
 172 THE BOOK OF SAMUEL. 
 
 Ye mountains of Gilboa, 
 
 May no dew nor rain be upon you, 
 
 Nor fields of ofierings ; 
 
 For there the shield of the mighty hatli been degraded, 
 
 The shield of Saul, that was not dipped in oil.' 
 
 From the blood of the slain, 
 
 From the fat of the mighty ; 
 
 The bow of Jonathan, shrank not back, 
 
 The sword of Saul, returned not empty. 
 
 Saul and Jonathan, 
 Lovely and pleasant in their lives. 
 They were not divided even in death ; 
 They, who were swifter than eagles, 
 Stronger than lions. 
 
 Weep, ye daughters of Israel ; 
 Weep ye over Saxd ; 
 
 Who clothed you in scarlet, with beautifid finery. 
 And who adorned your dress with golden ornaments. 
 How are the mighty fallen in battle ! 
 
 Jonathan, slain upon thine own high places ! 
 
 1 am grieved for thee, Jonathan, my brother ! 
 How pleasant wast thou unto me ! 
 
 With a wonderful love thou wast attached to me, 
 With more than woman's love. 
 How are the mighty fallen. 
 And the weapons of war perished ! 
 
 After this, David went up with his wives and his men to 
 Hebron. And there came men from Judah, and anointed 
 David king over the house of Judah. When he was told that 
 the inhabitants of Jabesh had interred Saul, he sent messengers 
 irato them, saying. Blessed be ye of the Lord, for the kindness 
 which ye have shown to your lord, to Saul, in having buried 
 him. May the Lord in return show you kindness and truth ! 
 And I also will requite you this kindness, because ye have 
 done this thing ; only continue, even after the death of Saul, 
 to be such valiant men. Know ye, also, that the house of 
 Judah hath anointed me king over them. But Abner, the 
 captain of Saul's host, had taken Ish-bosheth, the son of Saul, 
 
 ^ In ancient times, some waiTiors used to moisten their shields with oil, that 
 the arrows and spears might ghde off. A shield not oiled is therefore a proof of 
 valour.
 
 ABNER AND ISH-BOSHETH ARE SLAIX, ETC. 173 
 
 to Maclinaini, and there made liim king over Benjamin, and 
 over the rest of Israel. The house of Judah, however, adheied 
 to David. 
 
 XX. ABNER AND ISH-BOSHETH ARE SLAIN. DAVID'S DISPLEA- 
 SURE AT IT, AND PUNISHMENT OF THE MURDERERS OF THE 
 LATTER. THE WHOLE NATION DOES HOMAGE TO DAVID. 
 
 Abner, and tlie army of Ish-bosheth, meanwhile, made war 
 upon the men of David, so that a fierce battle ensued, in which 
 the men of David were victorious. Abner, hereupon, sent 
 messengers to David on his behalf, saying, I will make a leacrne 
 with thee, and bring about all Israel unto thee. And David 
 rephed, Well, I will make a league with thee, but on this 
 condition, that thou bring back to me my wife Michal, the 
 daughter of Saul. David also sent messengers to Ish-bosheth 
 on that business, and he sent him Michal back. Abner then 
 came to David, to Hebron, with twenty men ; and David made 
 them a feast. And Abner said unto David, I will arise, and 
 go to gather all Israel unto my lord the king, that they may 
 enter into a covenant with thee, and that thou may est reign 
 according to thy pleasure. So David dismissed Abner, and he 
 went thence in peace ; but Joab, David's general, who was 
 meanwhile returned from the pursviit of an enemy, sent mes- 
 sengers after Abner, to bring him back again. And when 
 Abner was returned to Hebron, Joab took him aside in the 
 gate, and stabbed him (to revenge the death of his brother 
 Asael, whom Abner had slain in a combat), and he died. 
 When David heard this, he said, I am innocent, and my throne 
 is innocent before the Lord, of the blood of Abner. And he 
 execrated Joab on account of tliat deed ; but for Abner, he 
 ordered a general lamentation, and he himself followed the 
 bier. And they buried Abner in Hebron. The king lifted 
 up his voice, and wept at the grave of Abner, and all the 
 people wept with him. And David lamented over Abner, 
 and said. 
 
 Did Abner die the death of a coward ? 
 No: thy hands were not bound, 
 Nor thy feet put into fetters ; 
 But as a man fallcth before the wicked, 
 So didst thou fall. 
 
 16'^
 
 174 THE BOOK OF SAMUEL. 
 
 And all tlie people readily acknowledged, tliat it was not of the 
 king to slay Abner. 
 
 Isli-boslieth was attended by two chiefs, Eecliab and Baanali. 
 One day, it being very hot, and Ish-bosheth indulging in an 
 afternoon sleep, tbey entered the bouse, and slew him in his 
 bed ; they then took his head, and brought it unto David, to 
 Hebron. And they said to the king, Behold, here is the head 
 of Ish-bosheth, the son of thine enemy Saul, who sought thy 
 life ; the Lord hath now avenged my lord the king of Saul, 
 and of his seed. But David answered Rechab and Baanah his 
 brother, and said, As the Lord liveth, who hath delivered my 
 soul out of all distress, if I have ordered him to be slain, who 
 brought me the tidings of Saul's death, and who considered 
 himself merely as a messenger, how much more do ye wicked 
 men deserve death, who have assassinated an innocent person 
 upon his bed ? And should I not require his blood at your 
 hands ? Should I not extirpate you from the earth ? And he 
 forthwith commanded his young men to slay them. They did 
 so, and hanged them up over the pool in Hebron ; but the 
 head of Ish-bosheth he ordered to be interred in the grave of 
 Abner at Hebron. 
 
 Then came all the elders of Israel unto David in Hebron ; 
 he there entered into a covenant with them before the Lord, 
 and they anointed him king over Israel. He was thirty years old 
 when he began to reign, and he reigned forty years, namely, 
 seven years at Hebron over Judah, and thirty and three years 
 over all Israel and Judah. 
 
 XXI. DAVID PAYS HOMAGE TO GOD ON THE ENTRY OF THE ARK 
 OF THE COVENANT. THE PROPHET NATHAN'S DIVINE MES- 
 SAGE TO HIM. 
 
 " Serve ye the Lord with gladness ; come before him with rejoicing." Psalm c. 2. 
 
 After these events, David gathered together select men from 
 Israel, to bring up the ark of the covenant, which was standing 
 at Gibeah, in the house of Abinadab, to his city. And they 
 brought the ark of the covenant out of the house of Abinadab ; 
 and David, and the men of Israel who were with him, played 
 before the Lord on harps, on psalteries, on timbrels, on cornets, 
 and on cymbals. The ark was, however, not removed to the 
 city of David, but was carried into the house of Obed-Edom.
 
 DAVID PAYS HOMAGE TO GOD, ETC. 175 
 
 After having been there for three months, the king had it 
 brought to the city of David. And whenever the bearers of 
 the ark had gone six paces, he ordered oxen and fatlings to 
 be sacrificed. David himself danced before the Lord with all 
 his might, and wore a linen ephod (outer garment).^ So David 
 and all Israel brought up the ark of the Lord with shouting, 
 and with the sound of the trumpet. And Michal, Saul's daughter, 
 looked through the window ; and as she saw David dancing 
 and leaping before the ark of the Lord, she blamed him in her 
 heart. The ark of the Lord was brought to its destined place, 
 namely, under the tent, which David had pitched for it. 
 Then David offered burnt-oiFerings and peace-offerings before 
 the Lord. And when he had made an end of them, he blessed 
 the people in the name of the Lord. And he dealt among the 
 whole multitude of Israel that was assembled, to each, to the 
 women as well as to the men, a cake, a piece of flesh, and a 
 flagon of wine ; whereupon the people departed, every one to 
 his house. When David returned to bless his household, Michal 
 came out to meet him, and said, How dignified was the king 
 of Israel to-day, having shown himself in the eyes of the hand- 
 maids of his servants, as one of the vile would expose himself ! 
 But David replied to Michal, saying. It was before the Lord, 
 who chose me instead of thy father and all his house, to appoint 
 me ruler over the people of the Lord ; it was before him that I 
 expressed my joy ; and if I had humbled myself still more, and 
 thought myself ever so insignificant, I should yet be honoured 
 by the maid-servants, of whom thou hast spoken.^ And 
 Michal, the daughter of Saul, had no children unto the day 
 of her death. 
 
 And it came to pass, when the king sat peaceably in his 
 house, the Lord having given him rest from all his enemies 
 round about ; that he, one day, said to the prophet Nathan, See, 
 now, I dwell in a palace of cedar, but the ark of God dwelleth 
 under curtains. The prophet replied. Go, do all that thy heart 
 desireth, for the Lord is with thee. But that night, the word 
 
 ^ This he wore as a priestly robe, in honour of the solemnity. And in the 
 exalted sentiment of holy joy, which animated his breast, the pious king, on this 
 occasion, chaunted the twenty-fourth Psalm, which is now recited when the Roll 
 of the Law is replaced in the ark. 
 
 2 Michal's vain and proud expression, which, at the same time contained a 
 slight against the rehgious ceremonies observed on the occasion, had well deserved 
 so severe a relnike. Before God there is neither human dominion, nor rank, nor 
 dignity, but only humility, adoration, and reverential love.
 
 176 THE BOOK OF SAMUEL. 
 
 of tlie Lord came unto Nathan, as follows : Go, and tell my 
 servant David, Thus saitli the Lord, Thou shalt not build a 
 house to my name, but thy son, whom I will place on the 
 throne after thee, he shall build a temple, in honour of my 
 name. And I will be as his father, and he shall be as my son. 
 When David heard this, he thanked the Lord from all his 
 heart, prayed in profound veneration, and said, Lord, God, 
 who art the only God, and whose words shall come to pass, as 
 thou hast promised all these good things unto thy servant, may 
 it be thy pleasure, so to bless the house of thy servant, that it 
 may ever be established before thee ; for thou, Lord God, 
 hast spoken it, and only by thy blessing the house of thy ser- 
 vant shall be blessed for ever. 
 
 XXII. DAVID'S REIGN. MEPHIBOSIIETH, A SON OF JONATHAN, 
 COMES TO DAVID. 
 
 NOBLE SELF-DENIAL, BENEFICENCE, AND GRATITUDE. 
 
 The Lord assisted David in all his undertakings. And David 
 reigned over all Israel, and practised justice and righteousness 
 towards every one of his people. The principal heroes and 
 generals of David were Joab, Abishai, and Benajah ; Jehosha- 
 phat, the son of Ahilud, was recorder; Zadok, the son of Ahitub, 
 and Ahimelech, the son of Abiathar, were the priests, and Seraiah 
 was the scribe. One day, while they were engaged in war against 
 the Philistines (David being in the strong-hold, and the van- 
 guard of the Philistines in Beth-lehem), David had a fancy, 
 and said. Who will bring me water to drink out of the cistern 
 at Beth-lehem, which is there in the gate? Then three of the 
 heroes broke into the camp of the Philistines, drew water out 
 of the cistern in the gate, and brought it to David. But he 
 now refused to drink it, and poured it out in honour of the 
 Lord, saying, God forbid that I should do this thing. What ! 
 Should 1 drink the blood (as it were) of these men who went 
 thither at the hazard of their lives ? So he would not drink. 
 One day he said. Is there yet any that is left of the house of 
 Saul ? I should like to show him kindness for the sake of 
 Jonathan. Upon this, they called Ziba, a servant of the house 
 of Saul, before the king. And he told him, that there was yet 
 left a son of Jonathan, of the name of Mephibosheth ; and the 
 king sent and had him brought before him. IMcphibosheth
 
 DAVID COMMITS SIN, ETC. 177 
 
 came unto David, and prostrated himself before liim to the 
 ground. David said, Mephibosheth. And he answered. Be- 
 hold tliy servant. And David said, Fear not, I will show thee 
 kindness for Jonathan thy father's sake ; I will restore unto 
 thee all the estates of Saul thy grandfather, and thou shalt eat 
 at my table continually. Then the king sent for Ziba, and 
 said to him, All that pertained to Saul, and to his house, I 
 have given to the son of thy master. Thou shalt therefore 
 till the land for him, thou, and thy sons, and thy servants 
 (he had fifteen sons, and twenty servants), and deliver up the 
 produce, that thy master's son may subsist upon it ; but as for 
 Mephibosheth himself, he shall eat at ray table, as one of the 
 king's sons. Ziba rephed, As my lord and king hath com- 
 manded his servant, so shall thy servant do. Mephibosheth 
 thenceforth continued to dwell in Jerusalem, and the whole 
 household of Ziba had to wait on him. 
 
 XXIII. DAVID COMMITS SIN. THE PUNISHMENT WHICH THE 
 PROPHET NATHAN ANNOUNCES TO HIM. REPENTANCE AND 
 SUBMISSION TO THE WILL OF GOD. 
 
 " Tarry not to return unto the Lord, and defer it not from day to day, for sud- 
 denly Cometh the wrath of the Lord, and in the day of vengeance thou shalt 
 perish." Sirach v. 7. 
 
 But David committed a sin, by causing Uriah to be slain in 
 battle, — Joab, his general, in his unscrupulous ofiiciousness, 
 having obeyed his behest, — and by subsequently taking Bath- 
 sheba, Uriah's wife, to himself to wife. This deed was exceed- 
 ingly displeasing in the eyes of the Lord. And the Lord sent 
 the prophet Nathan unto David. He went to him, and said, 
 There were two men in one city, the one rich, and the other 
 poor. The rich man had exceeding many flocks and herds, 
 but the poor man had nothing, save one little eAve-lamb, which 
 he had bought and brought up, and which had grown up Avith 
 him and with his children. It did eat of his bread, drank of 
 his cup, slept in his bosom, and was unto him as a daughter. 
 One day, a stranger came unto the rich man, and he spared to 
 take of his own flock or herd, to set before his guest, and took 
 the poor man's lamb, and dressed it for the man that was come 
 to him. Then David broke out in violent anger at the man, 
 and he said to Nathan, As the Lord liveth, the man that hath 
 done this thing shall surely die. And the lamb he shall restore
 
 178 THE BOOK OF SAMUEL, 
 
 fourfold, because he did this thing, and had no pity. And 
 Nathan said to David, Thoii art the man! Thus saith the Lord, 
 the God of Israel, I anointed thee king over Israel, and de- 
 livered thee out of the hand of Saul. I thus gave thee thy 
 master's house, I gave thee thy master's wives, and gave thee 
 the house of Israel and Judah ; and if that were too little, I 
 could give thee still more and more ; wherefore, then, hast 
 thou despised the commandment of the Lord, and done evil in 
 his sight ? Thou hast caused Uriah to perish by the sword of 
 the children of Ammon, and hast taken his wife to be thy 
 wife. Now, therefore, the sword shall never depart from thy 
 house, because thou hast despised me, and hast taken the wife 
 of Uriah to be thy wife. And out of thine own house "will I 
 cause calamity to come forth upon thee ; thy wives shall be 
 taken from thee, and be given to another. Thou didst it 
 secretly, but I will do it openly, before all Israel, and before 
 the light of the sun : thus saith the Lord. David said to 
 Nathan, I have indeed sinned against the Lord.^ And Nathan 
 again said to David, The Lord, indeed, remitteth thy punish- 
 ment in so far, that thou shalt not die ; howbeit, because by 
 this deed thou hast given great occasion to the enemies of the 
 Lord to blaspheme, besides the threatened punishment, the 
 child also that is born unto thee shall die. Hereupon Nathan 
 departed unto his house. And the Lord struck the child that 
 Uriah's wife bare unto David, and it was very sick. 
 
 David, therefore, besought God for the recovery of the child, 
 and he fasted and lay all night upon the earth. The elders 
 of his house endeavoured to prevail on him to rise from the 
 ground; but he would not, neither did he eat bread with them. 
 On the seventh day the child died. David's servants Avere 
 afraid to tell him that the child was dead ; for they said amongst 
 themselves, while the child was yet alive, he would not hearken 
 unto us, how shall we then inform him of the death of the child ? 
 He might even do himself a hurt. But David perceived that 
 his servants whispered something to each other, and he thence 
 
 1 The public transgression of a higli dignitary, of a man having the reputation 
 of piety, of a king, has a much more injurious effect on pubhc morality, than the 
 offence of a man in the humbler ranks of hfe, whose conduct and example, though 
 not without their bad influence, yet excite much less attention, and are less open 
 to imitation. And so it is in domestic life : the faults and the misconduct of the 
 master or mistress of the house, have a far more dangerous effect on the members 
 of the household, and far more incite them to imitation, than a similar fault com- 
 mitted bv another member.
 
 OCCURREXCES BETWEEN ABSALOM AND AMNON, ETC. 179 
 
 concluded that the child was dead. He therefore asked and 
 said, Is the child dead ? And they answered, Yes, it is dead. 
 And David immediately arose from the ground, and washed 
 and anointed himself, and changed his apparel, went into the 
 house of the Lord, and worshipped ; he then returned to his 
 own house, asked for food, they set it before him, and he did 
 eat. Then said his servants unto him. What meaneth it that 
 thou doest thus ; while the child was yet alive, thou didst fast 
 and weep, and as soon as it was dead, thou didst rise and 
 eat ? David answered them. While the child was yet alive, I 
 fasted and wept ; for I said, AVlio can tell whether God will be 
 gracious to me, that the child may live ? But now he is dead, 
 Avherefore should I fast ; can I bring him back again ? I shall 
 go to him, but he will never return unto me. David then 
 consoled his wife. And she bare him a son, whose name was 
 called Solomon. And the Lord loved him. 
 
 XXIV. OCCURRENCES BETWEEN ABSALOM AND AMNON, THE SONS 
 OF DAVID. THE WISE WOMAN OF TEKOAII. 
 
 " Beautiful as golden apples, in a basket of silver wire, is a word fitly spoken." 
 
 Prov. XXV. 11. 
 
 After some time, it happened tliat Amnon greatly offended 
 Tamar, who was Absalom's sister ; ^ this caused the king great 
 vexation : but Absalom conceived a deep hatred against Amnon 
 on account of his sister. And when two years afterwards 
 Absalom had sheep-shearing, he invited all the royal princes to 
 his house. They came to Absalom, and Amnon was among 
 them. But Absalom had commanded his men (at a given 
 signal) to slay Amnon during the repast. And the men did 
 so, and slew Amnon. Then all the king's sons quickly mounted 
 their mules and escaped. When they came home to the king, 
 they loudly wept for what had happened, and the king and all 
 his servants wept hkewise. But Absalom fled to Talmai, king 
 of Gcshur, where he remained three years. And David 
 mourned for his son all that time. 
 
 Now Joab perceived that the king's heart was against 
 Absalom. He therefore sent for a wise woman from Tekoah, 
 
 ' Absalom and Tamar were the offspring of one mother, but Amnon was the 
 son of another woman.
 
 180 THE BOOK OF SAMUEL. 
 
 and instructed her liow to speak with the king about Absalom. 
 And he said to her, Put on mourning apparel, and anoint not 
 thyself, that thou appear as a woman that had a long time 
 mourned for a departed friend ; then go to the king, and speak 
 unto him. And Joab put the words in her mouth. The 
 woman of Tekoah went to the king, fell before him on her 
 face to the ground, and said, Help, king ! The king said 
 unto her, What aileth thee ? And she replied, I, alas, am a 
 widow ; my husband is dead. And thy maid had two sons, 
 and they contended together in the field ; there was none 
 to part them ; so the one smote the other, and slew him. Now 
 the whole family is risen against thy servant, saying. Deliver 
 up to us him that slew his brother, that we may kill him 
 for the life of his brother, whom he slew, that he, the heir, be 
 also destroyed. Thus they wish to quench this one spark that 
 is left to me, so as not to leave my husband either name or 
 remainder upon the earth. The king then said to the woman, 
 Go home, and I will dispose of this matter. And she continued 
 and said, But, my lord and king, the guilt would then be upon 
 me and upon my father's house, and the king and his throne 
 would be acquitted. The king said. Whosoever saith ought unto 
 thee, bring him to me, and he shall certainly not annoy thee 
 any more. Then said she. Remember, king, the Lord thy 
 God, and suffer not the avengers of blood to heighten the 
 calamity, suffer them not to destroy my son. And he said, 
 As the Lord liveth, there shall not one hair of thy son fall to 
 the earth. Then the woman said. Let thy servant, I pray thee, 
 speak one more word to my lord the king. And he said. Say 
 on. And the woman said, Wherefore then hast thou thought 
 such a thing against the people of God ? But, according as the 
 king hath spoken in this thing, is it not a fault in him that the 
 king doth not fetch home again his banished ? For we all must 
 needs die, and then are as water, which is spilt on the ground, 
 and cannot be gathered up again. God doth not require our 
 lives, but he deviseth means, that he who hath gone astray, 
 be not altogether expelled from his presence (by showing him 
 the way to repentance and amelioration). Now, therefore, thy 
 servant thought the sentence which thou hast spoken concern- 
 ing my son, would be a comfort to my lord the king ; for my 
 lord and king is as an angel of God, to discern good and bad. 
 May the Lord thy God be further with thee. Then the king 
 answered and said to the woman, Pray, conceal not from me
 
 Absalom's conspiracy, etc. 181 
 
 what I shall ask tliee. The woman said, Let my lord the king 
 but please to ask. And the king said, Is not the hand of Joab 
 with thee in all this ? The woman answered and said, As thy 
 soul liveth, my lord the king, thy servant Joab hath put all these 
 words in the mouth of thy servant, to give the matter a better 
 turn ; but, indeed, my lord is as wise as an angel of the Lord, 
 he knoweth all that happeneth in the land. And the king 
 said unto Joab, Since thou hast so arranged it, go and bring 
 Absalom again. And Joab bowed himself, fell to the ground 
 on his face, thanked the king, and said, Now thy servant is 
 convinced that I have found favour in thy sight, in that thou, 
 my lord and king, hast granted the request of thy servant. So 
 Joab arose, and went to Geshur, and brought Absalom to 
 Jerusalem. And Absalom was there two years, but saw not 
 the king's face. After that period he appeared before the king, 
 prostrated himself before him to the ground, and the king 
 kissed him. 
 
 XXV. ABSALOM'S CONSPIRACY. DAVID'S FLIGHT, AND HIS CALM 
 SUBMISSION TO THE DISPENSATION OF THE ALMIGHTY. 
 
 " He who despiseth his father, hlasphemeth God. Such conceit hath already 
 deceived many, and their temerity hath caused them to fall." Sirach iii. 18, 28. 
 
 Absalom was of nobler appearance than any other man in Israel • 
 he also rode in a magnificent chariot, and had fifty men rur 
 before him. He sought acquaintance with the people who 
 came to the city, showed himself kind to them, and sometimes 
 was heard to say. If I were judge in the land, I would certainly 
 deal out more justice. And when any one approached to do 
 him obeisance, he extended his arm towards him, embraced, 
 and kissed him. In this manner he gained many hearts in 
 Israel. One day, having obtained his father's permission, he 
 went to Hebron, in order, as he pretended, to perform a vow 
 to the Lord, and two hundred men went with him. Here he 
 was pined by numerous adherents, and a strong confederacy 
 was formed. When the king heard of this, he said to his ser- 
 vants. Let us hasten and flee before Absalom, lest he overtake 
 us suddenly, and bring evil upon us, and desolate the city with 
 the edge of the sword. So the king departed with his servants, 
 and several officers of the state, and six hundred men, who had 
 followed him from Gath, went with him. And the people in 
 the country round about, wept with a loud voice, when they 
 
 17
 
 182 THE BOOK OF SAMUEL. 
 
 saw the king thus llee before Absalom. But the priests, 
 Zadok and Abiathar, together with all the Levites, were with 
 him, bearing the ark of God. And the king said unto them. 
 Carry back the ark of God into the city. If I shall find favour 
 in the sight of God, he will bring me back, and permit me 
 again to see it and its habitation ; but should he pronounce this 
 sentence upon me, " I have no delight in thee," behold I am 
 also ready for it ; let him do unto me as seemeth good unto 
 him ; see, I will tarry in the wilderness, until you send me 
 word from the city. Zadok, therefore, and Abiathar, carried 
 the ark of God again to Jerusalem, and remained there ; but 
 David went up the olive mount, barefooted, his head covered, 
 and weeping ; and all the people that were with liim, covered 
 every man his head, and they went up weeping. Here 
 David was told, that Ahitophel (one of David's privy coun- 
 cillors) was amongst the conspirators with Absalom. And 
 David said, Lord, I pray thee, frustrate the counsels of 
 Ahitophel. And when he had arrived at the summit of the 
 mount, where it was customary to worship God, Hushai, the 
 Archite, came to meet him, with his coat rent, and ashes upon 
 his head. But David said to him, If thou wert to travel with 
 me, thou wouldst be but an encumbrance to me ; but if thou 
 wouldst return to the city, and feign subjection to Absalom, 
 and devotion to his interests, thou mayest perhaps succeed in 
 defeating the counsel of Ahitophel. The priests Zadok and 
 Abiathar, and their sons, will assist thee there. So Hushai, 
 David's friend, returned to the city, and arrived there just at 
 the moment of Absalom's entering Jerusalem. 
 
 Wlien David was a little past the summit of the hill, Ziba, 
 the servant of Mephibosheth (Jonathan's son), met him, with a 
 couple of asses, laden with bread, wine, and fruit. And the 
 king said unto Ziba, What meanest thou by these ? Ziba 
 replied. The asses are for the royal family to ride on, and the 
 provisions for refreshment in the desert. The king asked. 
 And where is thy master's son, Mephibosheth ? Ziba rephed, 
 He is in Jerusalem ; for he said. Now the house of Israel mil 
 restore to me the kingdom of my father.^ Then said the king 
 
 ' The sly servant, besides uttering a falsehood and a calumny, here committed 
 (as we shall hereafter see) a very base action. Such are the evil consequences of 
 covetousness. He endeavoured to ingratiate himself with David, in order to be 
 rewarded; and in pursmng this object, he did not consider that things might turn 
 out differently.
 
 THE COUNSEL OF AHITOPHEL, ETC. 183 
 
 to Ziba, All that Mepliiboslietli possessetli shall belong to thee 
 (when I shall again have acquired dominion). Ziba replied, 
 I am thy humble servant ; let me further find grace in thy 
 sight, my lord and king. 
 
 And when David came towards Bachurim, behold there 
 came out of it a man of the family of Saul, whose name was 
 Shimei, and he cursed David, and cast stones at him. Then 
 said Abishai, the brother of Joab, unto the king, AVhy should 
 this dead dog curse my lord the king ; let me go over, I pray 
 thee, and strike off his head ? And the king replied, Wliat 
 troubleth it you, ye sons of Zeruiah ? Let him cu.rse ; perhaps 
 the Lord will have it so (to completely humble me), and who 
 shall then rebuke him, and say, Wherefore hast thou done so ? 
 And he continued and said, Behold, my own son seeketh my 
 life; how much more now may this Benjamite (being related to 
 Saul) do it ? Let him alone ; assuredly the Lord hath bidden 
 him to curse. It may be that the Lord will ultimately look 
 on mine affliction, and requite me good for his cursing this day.^ 
 At length, the king and his followers arrived at Bachurim ; 
 they were fatigued, and refreshed themselves there. 
 
 XXVI. THE COUNSEL OF AHITOPHEL, TO SURPRISE DAVID, IS 
 FRUSTRATED THROUGH HUSHAI. ABSALOM'S DEFEAT AND 
 DEATH. DAVID'S RETURN, AND THE INCIDENTS CONNECTED 
 THEREWITH. 
 
 PATERNAL TENDERNESS. GENEROSITY AND NOBLE MIXDEDNESS. 
 PHILANTHROPY. GRATITUDE. 
 
 Absalom had meanwhile entered Jerusalem, together with all 
 his adherents, and had himself proclaimed king. And Hushai, 
 David's friend, came to Absalom, and said, God save the king ; 
 as I have served thy father, so will I serve thee. Ahitophel 
 said to Absalom, Let me choose twelve thousand men, and I 
 will pursue David this night. But Hushai advised, that all 
 
 ^ Man should bear the misfortunes of life with humility and patience, and, like 
 the pious king, in the event of any calamity, think " what God doth is done for 
 our good. Nor should man be pusillanimous and desponding in adversity; but, 
 fully confiding in the goodness and mercy of the universal Father, he should hope 
 for His salvation, and await a better time. Religion, as is shown ns in the 
 instance of David, atfords not only patience under sufferings, but it also furnishes 
 mitigatory solace ; nay, it renders us happy even in adversity.
 
 184 THE BOOK OF SAMUEL. 
 
 Israel should be summoned, and that Absalom should go to 
 battle in person, and they would thus totally defeat David. 
 And the counsel of Hushai seemed better, in the eyes of Absa- 
 lom and all his people, than that of Ahitophel ; for the Lord 
 had so disposed it, to frustrate the advantageous counsel of 
 Ahitophel, in order that the deserved punishment might fall 
 upon Absalom.^ Hushai now sent word to David, through 
 the priests Zadok and Abiathar (who deputed their sons). 
 And Jonathan and Ahiraaaz were departed to convey the 
 report to David ; and as they were staying by En-rogel, a maid 
 went and told them they should leave the place ; for they might 
 not be seen to come into the city, since a lad had seen them, 
 and told Absalom. They therefore went both of them away 
 quickly, and came to a man's house in Bachurim. This man 
 had a well in his court, whither they went to conceal them- 
 selves. And the housewife spread a covering over the well's 
 mouth, and scattered grits thereon, so that nothing was known. 
 And when Absalom's servants came to look for them, the 
 woman said to them , They are gone over the brook of water. 
 Wlien the servants were departed, both of them came up out 
 of the weli, and went and reported the matter to king David. 
 Then David, and all his men, broke up, and passed over 
 Jordan, toward Machnaim ; but Ahitophel, seeing that his 
 counsel was defeated, mounted his ass, returned home to his 
 cityj put his household in order, and strangled himself, and 
 died, and was buried in the sepulchre of his father. And when 
 David was come to Machnaim, Shobi, Machir, and Barzillai 
 the Gileadite, brought him bedding, earthen vessels, and all 
 kinds of fruit; also honey, butter, and cheese ; for they thought 
 the people might have become weary and hungry in the desert. 
 Absalom had, meanwhile, passed over Jordan, and all his 
 
 ' From heaven the Lord looketh down ; 
 He beholdeth all the sons of men. 
 From the place of his habitation, 
 He looketh upon all the inhabitants of the earth : 
 He who fashioneth all their hearts ; 
 He knoweth all their actions. Psalm xxxiii. 
 
 Here, too, as in many other instances in sacred history, it is again shown us, 
 how God, by means of his omniscience and justice, directs all the actions of men, 
 in order to requite to ever>' one according to his works. With this idea, let us 
 consider the adventures of David, Absalom, Amuon, Ahitophel, and many others. 
 See above, page 182.
 
 THE COUNSEL OF AHITOPHEL, ETC. 185 
 
 adherents with him, and he encamped in the neighbourhood 
 of Gilead. David numbered his men, and sent them out in 
 three divisions. And when the king was about to go forth with 
 them himself, the people said to him, It would be better that 
 thou succour us out of the city. The king said. What seerneth 
 you best, I will do. He then placed himself by the gate-side, 
 and the people marched out by hundreds and by thousands. 
 And the king commanded the generals, Joab, Abishai, and 
 Itai, saying. Deal ye gently, for my sake, with the lad Absa- 
 lom. And all the people heard it, when the king enjoined 
 this on his generals. The people advanced, and the battle was 
 fought in the wood of Ephraini. And the people of Israel 
 were slain before the men of DaAad, and there fell of them 
 twenty thousand men. Absalom himself met the servants of 
 David ; he was riding upon a mule, and the mule got under 
 the bough of a great linden-tree, and his hair being very long, it 
 caught hold of the branches of the tree, and the mule ran away 
 from under him. When a certain man saw this, he told Joab, 
 and said, Behold, I saw Absalom hanged in a Hnden-tree. 
 And Joab hastened to the spot, took three darts, and thrust 
 them through the heart of Absalom, and then ordered his 
 armour-bearers to give him the final stroke. Hereupon he 
 had the cornet blown, and the people returned, and ceased to 
 pursue Israel. And they took Absalom, and cast him into a 
 cave, and erected a great heap of stones over him. And all 
 Israel had fled, every one to his tent. But when the king 
 heard the news of Absalom's death, the king was greatly 
 excited, and wept, exclaiming, my son Absalom, my son 
 Absalom ! Would God I had died for thee, my son, my son ! 
 At the same time the king covered his face. Thus the victory 
 that day was turned into mourning unto all the people ; and 
 they got them by stealth that day into the city, as people 
 being ashamed steal away, after having been obliged to flee in 
 battle. 
 
 The king now betook himself on his way back. And when 
 he had passed over Jordan, many of Judah and Benjamin 
 came to meet him. Among them was Shimei, of Bachurim ; 
 he fell down before the king, and entreated his pardon. But 
 Abishai, the son of Zeruiah, answered and said. What ! shall 
 this man not be put to death for having cursed the Lord's 
 anointed ? David, however, rebuked Abishai, for tliis, and said, 
 There shall not any man this day be put to death ; should I 
 
 17 ^
 
 186 THE BOOK OF SAMUEL. 
 
 not be thankful that I am this day again king over Israel ? 
 Therefore, the king said unto Shimei, Thou shalt not die ; and 
 he swore unto him to tliis effect. Mephibosheth, too, came to 
 meet the king. He had kept deep mourning, from the day 
 the king was obliged to flee, until the day he returned. The 
 king asked him. Wherefore didst thou not go with me, Mephi- 
 bosheth ? And he answered, my lord and king, my servant 
 deceived me ; for thy servant said, I will saddle me an ass, that 
 I may ride thereon, and go with the king, because tliy servant 
 is lame. But he hath slandered thy servant unto my lord the 
 king, but my lord the king is as an angel of God. Do, there- 
 fore, what is good in thine eyes ; for all of my father's house 
 were deadly enemies to my lord and king, yet didst thou 
 place thy servant at thy table ; what right then have I yet to 
 complain of thee ? The king said. Why speakest thou any 
 more of this matter ? I have said it ; ' thou and Ziba shall 
 divide the field. And Mephibosheth replied. Yea, let him 
 take all, now that my lord is come again in peace unto his own 
 house. And Barzillai was come, to accompany the king over 
 Jordan. He had entertained the king while he stayed at 
 Machnaim, for Barzillai was a very great man. The king said 
 to him, Come thou over with me, and I will entertain thee at 
 my house in Jerusalem. But Barzillai answered the king, and 
 said, I am now eighty years old, and can I discern between 
 good and evil ; wherefore then should thy servant be yet a 
 burden unto my lord the king ? Let thy servant, I pray thee, 
 return, that I may die in mine own city, by the grave of my 
 father and of my mother. But, behold, thy servant Chimham, 
 my son, let him go over with my lord and king, and do to him 
 what shall seem good unto thee. The king answered, Chimham 
 then shall go over with me, and I will do to him what shall 
 seem good in thine eyes ; and whatever else thou shalt require 
 of me, I will do for thee. The king then kissed Barzillai, 
 and blessed him ; and he returned to his own place. And the 
 king went on with the people to Jerusalem, and arrived there 
 at his own house. 
 
 \ iz. I would give to Ziba the possessions of Mephibosheth (see above, page 
 182). Lest, therefore, I should break my word, thou must share with him.
 
 XXVII. REBELLION OF SHEBA, AND HIS INGLORIOUS END. A 
 WISE WOMAN SAVES THE CITY. THE NUMBERING OF THE 
 PEOPLE. REPENTANCE. PLAGUE. ALTAR OF ATONEMENT IN 
 THE THRESHING-FLOOR OF JEBUSI. 
 
 About that time, Slieba, the son of Bicliri, a Benjamite, 
 rebelled against David. He had the trumpet blown, and said, 
 We have no part in David, neither have we inheritance in the 
 sons of Jesse : Israel, let every man go to his tent. So all the 
 men of Israel went up from after David, and followed Sheba ; 
 but the men of Judah clave unto their king, unto David. Joab, 
 the general of David, marched out with many men of valour 
 against Sheba, pursued after him, and besieged him in the city 
 of Abel. They entrenched the city, and made preparation to 
 batter the wall, and throw it down. Then cried a wise woman 
 unto Joab, down from the wall, and said, A peace-loving, 
 faithful city of Israel, crieth unto thee, saying, " Wouldst thou 
 destroy a mother-city in Israel; why wilt thou ruin the pro- 
 perty of the Lord ?" And Joab replied. Far be it from me. 
 I wiU not do so; only deliver up Sheba, who hath rebelled 
 against the king, and I will depart from the city. Then the 
 woman contrived, by her wisdom, that Sheba was slain, and 
 his head cast out to Joab. The latter, therefore, ordered the 
 cornet to be sounded, they retired from the city, every one to 
 his home, and Joab returned to Jerusalem, unto the king. 
 
 And it came to pass, after the Lord had procured David 
 peace from all his enemies round about, that a calamity arose 
 for Israel,' in that David was seduced to number the people of 
 Israel. Having commanded Joab, and said. Go, and number 
 Israel and Judah, Joab replied, ]\Iay the Lord thy God in- 
 crease the people, as it now is, hundredfold, in the eyes of 
 my lord. Why should my lord the king demand this thing 
 
 * Compare 1 Chron. chap. 2L Wantonness, which ever leads to folhes, was, 
 in this instance too, the instigator. The consciousness of possessing a great 
 power, and a numerous people, induces \anity, and is opposed to humility and 
 true piety. It is in this sense that the Talmud says, " There is no hlessiiig in 
 what is numbered." If, therefore, the numlieriiig of the peo])le is undertaken in 
 a spirit of vanity, and for mere display of strength, it is displeasing to the Lord. 
 Hence Joab remonstrated with David.
 
 188 THE BOOK OF SAMUEL. 
 
 (the numbering") ? Notwithstanding the king's command was 
 urgent, so Joab departed with several captains. They traversed 
 the country, and took the number of the people. And when 
 Joab gave up the sum of the numbered people unto the king, 
 there were in all Israel eight hundred thousand, and in Judah 
 alone, five hundred thousand valiant men. But David felt 
 remorse, after having numbered the people, and he prayed 
 to the Lord, and said, I have sinned greatly in what I have 
 done ; pardon, Lord, the iniquity of thy servant, for I have 
 acted very foolishly. The next morning, the word of the 
 Lord came imto the prophet Gad, David's seer, as follows : 
 Go, and say unto David, Thiis saith the Lord, I offer thee three 
 things, choose thee one of them, and I will do it unto thee. 
 Gad then came to David, delivered his message, and said, Shall 
 seven years of famine come upon thy land, or wilt thou flee 
 before thine enemies while they pursue thee, or shall there be 
 three days pestilence in thy land ? And David said unto Gad, 
 I am in a great strait ; let us, however, fall into the hand of the 
 Lord, for his mercy is great, and only let me not fall into the 
 hand of man. And the Lord sent a pestilence upon Israel, and 
 there died of the people seventy thousand men. And when the 
 angel stretched out his hand over Jerusalem also, to destroy 
 therein, the Lord said to the angel, who raged among the 
 people, It is enough ; withdraw now thy hand : the angel of 
 the Lord was then by the threshing-floor of Araunah, the 
 Jebiisite.' And David spoke unto the Lord, when he saw the 
 angel that smote the people, and said, Lo, I have sinned, and 
 committed an iniquity ; but these sheep, what have they done ? 
 Let thy hand, I pray thee, be only against me, and against my 
 father's house. And Gad came that day to David, and said 
 unto him, Go up, and erect an altar in honour of the Lord, in 
 the thresliing-floor of Araunah. And David went up, according 
 to the command of the Lord, through Gad. When Araunah 
 saw the king, he went out, and bowed himself before him to the 
 ground, and said. Wherefore is my lord the king come to his 
 servant ? David replied, To purchase this threshing-floor of 
 thee, to erect thereon an altar in honour of the Lord. And 
 Araunah replied, Let my lord the king take and ofler up what 
 seemeth good unto him ; behold, here are oxen for ofierings, 
 and threshing instruments and harness for cattle for wood. 
 
 ' A prince of Jebusi, who still dwelled there, as the proprietor of an estate, 
 though David had already taken the citadel of Jehus (Zion).
 
 LAST ADDEESS OF DAVID, ETC. 189 
 
 All these things did Araunah, as king, give unto the king, 
 saying, at the same time, May the Lord thy God be gracious 
 unto thee. But the king said to him, Kay, but I will surely 
 buy it of thee for its value, and not offer to my God offerings 
 which cost me nothing. So David bought the threshing-floor 
 and the oxen for fifty shekels of silver. And he there built an 
 altar, in honour of the Lord, and offered burnt and peace- 
 offerings. So the Lord was entreated for the land, and the 
 plague was stayed from among Israel. 
 
 THE BOOK OF KINGS. 
 
 D^3^» -130 
 
 I. LAST ADDRESS OF DAVID TO HIS SON SOLOMON. DAVID'S 
 DEATH. SOLOMON'S ACCESSION TO GOVERNMENT. 
 
 " The root of wisdom is eternal felicity, and her branches are long Ufe ; happy 
 the man who is occupied with her, she is more valuable to him than all trea- 
 sures." Ben Sirach, i. 20, 21 (according to the Syrian text). 
 
 Now the days of David drew nigh that he should die, and he 
 charged his son Solomon, saying, I go the way of aU the earth; 
 be thou of good courage, therefore, and show thyself a man. 
 Know thou the God of thy fathers, and serve him with all thy 
 heart, and with a willing mind : if thou seek him, thou shaft 
 find him ; but if thou forsake him, he shall forsake thee too. 
 Keep the charge of the Lord thy God, walk in his ways, 
 observe his statutes, his commandments, his precepts, and or- 
 dinances, according as they are written in the law of Moses, 
 that thou may est prosper in all that thou undertakest, and 
 whithersoever thou turnest. And that the Lord may accom- 
 plish what he hath promised concerning me, namely. If thy 
 offspring heed their path, and walk before me in truth, with 
 all their heart, and with all their soul, there shall never fail
 
 190 THE BOOK OF KINGS. 
 
 thee a successor on tlie tlirone of Israel, David departed this 
 life to be with his fathers, and was buried in the city of David 
 (his residence). He had reigned in all forty years over Israel ; 
 seven years he reigned in Hebron, and thirty-three years in 
 Jerusalem. Adonijah, the son of Haggith', and the senior 
 brother of Solomon, had, during the lifetime of David, exalted 
 himself, and said, I will be king. He prepared for himself 
 chariots and horsemen, and kept fifty men to run before him. 
 And with him were leagued the priest Abiathar and the ge- 
 neral Joab, and many others ; and they had a great banquet, 
 and cried, God save king Adonijah. But when this was re- 
 ported to king David, he commanded Zadok the priest, Nathan 
 the prophet, and Benajah the general, to conduct Solomon, 
 accompanied by the rest of the courtiers, to Gihon, and there 
 to proclaim him king. And they did accordingly. They 
 made him ride on the royal mule, Zadok the priest anointed 
 him, and all cried, God save king Solomon. And all the people 
 came up after him, playing upon pipes, and rejoicing with 
 great joy, so that the earth shook with their noise. Wlien 
 those who were with Adonijah heard this, they were afraid, 
 and went every man on his way. Soon after David's death, 
 Adonijah and Joab were put to death, by Benaiah, at the 
 command of Solomon. But Abiathar was supplanted in his 
 office as priest of the Lord, in order to bring to pass the word 
 of the Lord, which he had spoken in Shiloh, concerning the 
 house of Eli. Solomon now sat upon the throne of his father 
 David, and his government was firmly established. And So- 
 lomon made affinity with Pharaoh, king of Egypt, by taking 
 his daughter to be his wife ; and he assigned to her a dwelling 
 in the city of David, until lie had completed the building of 
 his house, of the temple and of the walls of Jerusalem. The 
 people, at that time, still sacrificed in high places, because there 
 was as yet no house built unto the name of the Lord. Solomon 
 loved the Lord, and walked in the precepts of his father 
 David, only he sacrificed and burnt incense in high places. 
 One day, the king went to Gibeon, to sacrifice there, this being 
 a celebrated hill for sacrifices. A thousand burnt-oficrings did 
 Solomon ofier upon that altar. Here, in Gibeon, the Lord 
 appeared to him in a dream, and said to him. Ask what I shall 
 give thee. And Solomon answered. Thou hast shown imto 
 thy servant David my father great mercy, because he walked 
 before thee in truth and in righteousness, and in upriglitness of
 
 Solomon's wise judgment. 191 
 
 lieart, and thou liast continued this mercy even until now, 
 having given him a son, who now occupieth his throne. 
 Lord, my God, thou hast appointed thy servant king instead 
 of David my father ; but 1 am yet an inexperienced youth, 
 and know not how to govern. And thy servant hveth among 
 a people which thou hast chosen, and which is so numerous 
 that it cannot be counted for multitude. Impart, therefore, to 
 thy servant a wise heart, to judge thy people, and to be able 
 to discern between good and bad ; for who could otherwise 
 judge this great nation ? And it pleased the Lord that Solomon 
 asked this thing. And the Lord said to hira, Because thou 
 wishest but for this, and askest not long life, nor riches, nor 
 the death of thine enemies, but understanding, in order to be 
 able to judge correctly ; behold, I will grant thy request, and 
 impart to thee understanding and reason to a degree, in which 
 none ever possessed them before thee, nor shall ever possess 
 after thee : but also that which thou hast not asked I will give 
 thee ; thou shalt have riclies and honour, so that none of the 
 kings of thy times shall be like unto thee. And if thou walk 
 in my ways, and keep my statutes and my commandments, as 
 thy father David did, then I will also give thee long life. 
 When Solomon was awakened from his dream, he returned 
 again to Jerusalem, and went before the ark of the covenant of 
 the Lord to worship, offered burnt and peace- offerings, and 
 made a feast to all his servants. 
 
 II. SOLOMON'S WISE JUDGMENT. 
 
 " Lord, impart thy judgments to the king, and thy justice to the son of the 
 king." Psalm Ixxii. 1. 
 
 About that time, two women came before the king. And 
 one of them said. Pardon, my lord, I and this woman dwell 
 in one house, and in it I was delivered of a child. And it came 
 to pass the third day after that I was delivered, that this woman 
 was delivered also ; but we are the only inhabitants of the 
 house, and besides us there is no one in it. Now this woman's 
 child died in the past night, probably, because she lay upon it ; 
 and she arose at midnight, and took my child from beside me, 
 while I, thy servant, was asleep, and laid it in her lap, and her 
 dead child she laid in my lap. And when I arose in the 
 morning to nurse my child, behold it was dead ; but when I
 
 192 THE BOOK OF KINGS. 
 
 looked at it closely, behold it was not my child that I did 
 bear. And the other woman said, Nay, but the living child is 
 mine, and thine is dead ; whereupon the other said, No, but 
 thine is the dead child, and mine the living : thus they con- 
 tended before the king. And the king said, The one saith, 
 INIy child is alive, and thine is dead ; and the other saith. Thy 
 child is dead, and mine is alive. The king continued and 
 said, Bring me a sword. And the sword was brought before 
 the king. And the king said. Cut the living child into two 
 parts, and give a half to each of the women. Then entreated 
 the woman, to whom the living child really belonged, and 
 whose compassion was excited for her child, and said to 
 the king, Have mercy, my lord, let the living child be 
 rather given to lier, only do not slay it. But the other said. 
 It shall be neither mine nor thine ; let it be divided. Then 
 the king answered and said. Let the living child be given to 
 the former, and let it not be slain, she is his mother. When 
 all Israel heard the judgment which the king had pronounced, 
 they began to revere him ; for they saw that divine wisdom 
 was in him, to exercise justice. 
 
 III. SOLOMON'S GREAT RICHES. HIS EXTENSIVE POWER 
 AND WISDOM. 
 
 Solomon now was king over all Israel. He also ruled over 
 all the kingdoms that were situated between the river Eu- 
 phrates and the country of the Philistines, unto the frontiers of 
 Egypt. They brought him presents, and were subject to him 
 all his life. On his table were consumed daily, thirty measures 
 of fine flour, and sixty measures of meal, ten fat oxen, twenty 
 oxen out of the pastures, a hundred sheep, besides harts, and 
 roebucks, and fallow-deer, and fatted fowl. Twelve officers, 
 every man in his month, had to provide for the king's table, 
 and were enjoined not to let any thing be wanting. He had 
 forty thousand stables for his chariot-horses, and twelve thou- 
 sand riding-horses. And the Lord gave Solomon wisdom and 
 understandinsf exceedino; much, so that he excelled in wisdom 
 all the sages of the East and of Egypt, and liis fame spread 
 among all nations. He composed three thousand proverbs, 
 and a thousand and five poems ; and knew to speak of the 
 whole vegetable kingdom, from the tall cedar on Lebanon, 
 even unto the hyssop that springe th out of the wall, as well as
 
 SOLOMON BUILDS THE TEMPLE. 193 
 
 of all quadrupeds, birds, insects, and fislies. Therefore, people 
 from all nations, even foreign kings, whom the report of 
 Solomon's wisdom had reached, came to hear the wisdom of 
 Solomon. 
 
 IV. SOLOMON BUILDS THE TEMPLE. 
 
 " Except God himself build the temple, in vain is the artificers' labour ; in vain 
 is all the vigilance of the watchmen, unless God himself guard the city." 
 Psalm cxxvii. 1. 
 
 HiEAM, king of Tyre, sent his servants unto Solomon to con- 
 gratulate him, having heard that he had been anointed king 
 in the room of his father David, for Hiram had ever been a 
 friend to David. And Solomon sent back word to Hiram, 
 saying. Thou knowest how my father David could not 
 build a tera])le unto the Lord his God, for the wars which 
 were about him on every side, until the Lord laid all his 
 enemies at his feet ; but now that the Lord my God hath given 
 me rest on every side, and that I have no longer to fear an 
 adversary or an e\i\ occurrence, I am resolved to build a 
 temple unto the Lord my God, as the Lord sj)oke unto David 
 my father, saying, Thy son, whom I will set upon thy throne 
 after thee, he shall build a temple unto my name. Xow, there- 
 fore command thou, that they hew me cedar-trees out of the 
 woods of Lebanon ; my servants shall assist thine, and I will pay 
 the wages of thy servants according as thou shalt fix it thyself. 
 Wlien Hiram heard the words of Solomon, he was greatly 
 rejoiced, and said. Blessed be the Lord this day, who hath 
 given to king David a wise son, to preside over tliis numerous 
 people. And to Solomon he sent word, saying, I will do all 
 that for which thou hast sent to me ; and what thou askest 
 concerning cedar and fir-trees, my servants shall bring them 
 down from Lebanon unto the sea ; there I will have them put 
 on rafts, and conveyed to the place that thou shalt appoint. 
 Thou in return shalt supply me with provisions for my house- 
 hold. So Hiram gave to Solomon cedar and fir-trees, accord- 
 ing to all his desire. And Solomon gave to E[iram twenty 
 thousand measures of wheat for food for his household, and 
 twenty measures of pure oil. This quantity Solomon had to 
 furnish to Hiram annually. There was peace between Hiram 
 and Solomon, and they entered into a friendly alHancc. King 
 Solomon now levied thirty thousand men out of all Israel 
 
 18
 
 194 THE BOOK OF KINGS. 
 
 for carrying on the works. Of tliese lie alternately sent ten 
 thousand men to Lebanon, so that each of them always was one 
 month in Lebanon, and two months at home. Solomon also 
 had threescore and ten thousand who bore burdens, and eighty 
 thousand hewers of" stone in the mountains ; besides the super- 
 intendents of the works, who amounted to three thousand three 
 hundred. And it came to pass, in the four hundred and eightieth 
 year from the departure of the children out of Egypt, and in 
 the fourth year of Solomon's reign over Israel, that he began 
 to build a temple unto the Lord. And the temple was sixty 
 cubits long, twenty cubits broad, and thirty cubits high ; and 
 all the stones were left entire (for neither hammer, nor axe, nor 
 any other iron tool was to be heard while the house was build- 
 ing). In the interior of the temple there was a space set apart 
 of twenty cubits in length, and twenty in breadth ; this was 
 devoted to the most holy (also called Debir), and there the 
 ark of the covenant of the Lord was deposited. On the east 
 side of the temple there was a spacious antechamber, twenty 
 cubits long, and ten cubits broad. And the building was sur- 
 rounded with galleries, which were furnished with railings. 
 And the word of the Lord came vuito Solomon, saying, As for 
 the house which thou buildest, if thou walk according to my 
 laws, if thou heed my precepts, and carefully observe my com- 
 mandments, then I will also fulfil unto thee what I promised 
 unto thy father David : I will reside among the children of 
 Israel, and never abandon my people. After the lapse of seven 
 years, being the eleventh year of the reign of Solomon, in the 
 eighth month, the temple was completed, with all that apper- 
 tained to it. Two large brass pillars, eighteen cubits high, and 
 twelve cubits in circumference, and ornamented with crowns 
 and foliage, stood before the temple. Solomon also caused 
 many vessels of polished brass to be made ; biit all the vessels 
 in the interior of the temple, such as the table for the holy 
 shew-bread, the altar with its appurtenances, the candlesticks 
 and what belonged to them, the bowls, the musical instruments, 
 even the hinges of the doors in the inner chambers, were all 
 of the finest gold.
 
 V. CONSECRATION OF THE TEMPLE. 
 
 " I will bring them to my holy mountain, and gladden them in my house of 
 worship ; their burnt-offerings and sacrifices shall be acceptable on mine altar ; 
 for my house shall be called a house of prayer for all nations." Isa. Ivi. 7. 
 
 In the seventli month, being tlie Feast of Tabernacles, all Israel 
 assembled unto king Solomon, to Jerusalem. The priests and 
 Levites brought up the ark of the Lord, and the Tent of 
 Assembly, with all the holy vessels, out of the city of David 
 (i. e. Zion), into the temple. The king, and all the congregation 
 of Israel, walked before the ark, and offered up a countless 
 number of sheep and oxen for sacrifice. And the priests brought 
 the ark of the covenant unto its appointed place, namely, the 
 Most Holy. There was nothing in the ark, besides the two 
 tables of stone, which Moses placed there at Horeb, when the 
 Lord made a covenant with the children of Israel, subsequently 
 to their departure from Egypt. And as the priests went out 
 of the holy place, the glory of the Lord filled the house of God. 
 And the king turned his face towards the congregation of 
 Israel, and blessed them ; and all the congregation stood up. 
 Solomon then stepped forward to the altar of the Lord, in the 
 presence of all the congregation of Israel, knelt down, lifted up 
 his hands towards heaven in prayer, and said, Lord God of 
 Israel, nothing is like unto thee, either in heaven above or on 
 earth beneath ; thou keepest thy covenant, and showest mercy 
 to thy servants, who walk before thee with all their heart. 
 Let thy words, I pray thee, God of Israel, be verified, which 
 thou didst speak imto thy servant David, my father. But will 
 God indeed dwell here on earth ? Behold, the heaven, and the 
 heaven of heavens cannot contain him, how much less this 
 house that I have built ? Yet have thou respect, my God, to 
 the prayer of thy servant, and to his supplication ; and hearken 
 unto the fervent prayer, wdiich thy servant now prayeth 
 before thee. Let thine eyes be open, day and night, toward 
 this house, and toward this place, of which thou hast said, 
 My name shall be there. Llearken unto every prayer 
 which thy servant shall offer up to thee in this place. And 
 hearken to the supplications of thy servants, and of thy people 
 Israel, when they shall here call upon thee ; hear thou it in the 
 place where thou dwcllcst in heaven, hear and pardon. If 
 any man commit a wrong towards his neighbour, and an oath
 
 196 THE BOOK or KINGS. 
 
 be laid upon liim, and he that hath to swear, come before thine 
 altar in this house, to perform the oath, then hear thou in 
 heaven, and judge thou thy servants ; condemn the guilty, 
 and let his evil deed recoil upon his own head ; justify the 
 righteous, and render him according to his righteousness. If thy 
 people Israel be pursued by enemies, because they sinned 
 against thee, and shall turn again to thee, and confess thy 
 name, and pray and make supplication unto thee in this house, 
 then liear thou in heaven, and forgive them their sins, and bring 
 them back into the land which thou gavest unto their fathers. 
 If heaven be shut up, and there be no rain, because of their 
 sins, and they shall pray in this place, and call upon thy name, 
 and turn from their sins, then hear thoii their prayer in 
 heaven, and forgive the sins of thy people ; point out to them 
 the good way wherein they shovild walk, and send again rain 
 upon thy land, which thou hast given to thy people for an 
 inheritance. If there be famine in the land, if pestilence 
 rage therein, or if it be visited by any other calamity ; if their 
 cities be invaded by the enemy, or by whatsoever plague or 
 sickness ; what supplication soever be made in this house, 
 by any one of thy people Israel, who shall know every man 
 the trouble of his own heart ; then hear thou in heaven, where 
 thou residest for ever, judge mercifully, and give to every man 
 according to his deserts, according to the disposition of his 
 heart, for thou alone knowest the hearts of all men. But even 
 if a stranger ^ come, who is not of thy people Israel, but cometh 
 from a distant country, for thy name's sake, — for they shall 
 hear of thy great name, thy omnipotent hand, and stretched- 
 out arm, — when then the stranger shall come, and pray in this 
 house, hear thou in heaven, thy dwelling-place, and grant all 
 for which the stranger calleth unto thee, that all the nations of 
 the earth may acknowledge thy name, and that they may fear 
 thee, as do thy people Israel, and know, that this house which 
 I have built, is called by thy name. And when Solomon had 
 concluded all this prayer before the Lord, he arose from the 
 place before the altar, stood up, and blessed all the congrega- 
 tion of Israel with a loud voice, and said. Blessed be the Lord 
 that hath given rest unto his people Israel, according to his 
 promise, and who hath not left unfulfilled one word of his 
 
 ' That is, a heathen. The wise king excludes no man, of whatever nation, 
 creed, or colour, from his prayer, thereby showing us that we are bound to do 
 likewise.
 
 THE LORD AGAIN APPEATiS UNTO SOLOMON, ETC. 197 
 
 promises, which he declared through his servant Moses. May 
 the Lord ovir God continue to be with us, as he was with our 
 fathers ; may he never abandon, never reject us, but incHne 
 our hearts unto himself, that we walk in all his ways, and 
 observe all his commandments, laws, and precepts, which he 
 commanded our fathers. And let these, my words, wherewith 
 I have made supplication before the Lord, be nigh nnto the 
 Lord our God, day and night, that he may vindicate the right 
 of his servant and of his people Israel at all times, and in all 
 matters ; thereby shall all the nations of the earth acknowledge 
 that the Lord alone is God, and none besides him. But be ye 
 also of undivided heart towards the Lord our God, walk accord- 
 ing to his statutes, and observe his commandments, as ye do 
 this day. 
 
 And the king and all Israel then offered up many sacrifices 
 before the Lord. And the number of peace (or joy) offerings, 
 which Solomon offered up to the Lord, was two and twenty 
 thousand oxen, and twenty thousand sheep. Hereby the king 
 and all Israel consecrated the temple. And Solomon, and all 
 Israel with him, celebrated a feast of fourteen days before the 
 Lord, namely, seven days as a feast of consecration, and seven 
 days as the feast of tabernacles. On the eighth day (of the 
 feast of tabernacles, viz. on the concluding day) he dismissed 
 the people ; and they blessed the king, and went liome joyful 
 and glad of heart, for all the goodness that the Lord had shown 
 unto David his servant, and unto Israel his people. 
 
 VL THE LORD AGAIN APPEARS UNTO SOLOMON. THE QUEEN OF 
 SHEBA. INCREASING PROSPERITY OF SOLOMON AND OF THE 
 COUNTRY. 
 
 The Lord appeared unto Solomon a second time, as he had 
 appeared to him in Gibeon. And he said unto him, I have 
 heard thy prayer, and thy supplication to me ; I will hallow 
 this house which thou hast built unto my name, and my eyes 
 and my heart shall ever be directed towards it. And if tliou 
 wilt walk before me with sincerity, as did David thy father, 
 and ever observe my laws and precepts, then I will establisli 
 the throne of thy kingdom upon Israel for ever. But if ye 
 revolt from me, and do not observe my laws and command- 
 ments, and follow other gods, to worship them, then will I 
 exterminate Israel from the land which I have given them, 
 
 18 2
 
 198 THE BOOK OF KINGS. 
 
 and tliis temple will I cast ovit of my siglit, so that Israel shall 
 be an example and a lesson to all nations. 
 
 The queen of Sheba^ heard of the fame of Solomon, which 
 he had acquired through the name of the Lord, and undertook 
 a journey to Solomon, to test his wisdom by hard questions. She 
 arrived in Jerusalem, with a very great retinue, and her camels 
 were laden with all kinds of spices, very much gold, and pre- 
 cious stones. And she went to see Solomon, and conversed 
 with him, as she had proposed to herself But Solomon an- 
 swered all her questions, and there was not any thing hidden 
 from the king, that he could not tell her. And when the 
 queen of Sheba saw all the wise arrangements of Solomon, the 
 newly-built palace, his table, his court, the attendance of his 
 servants and their apparel, and lastly, the sacrifices which he 
 offered in the temple, she was struck with amazement. And she 
 said to the king, All is true that I heard of thee in my country; 
 I w^ould not believe it, until I came myself ,and saw with mine 
 own eyes ; now, however, I find that not half was told me, 
 inasmuch as thy wisdom and excellence exceedeth all that I 
 ever heard them tell of thee. 0, how happy are thy men, how 
 happy are these thy servants, who are constantly about thy 
 person, and hear thy wisdom. Blessed be the Lord thy God, 
 that he delighted in thee to elevate thee to the throne of 
 Israel. It is surely because he loveth his people Israel that he 
 hath appointed thee king over them, in order that virtue 
 and justice be practised. And she presented to the king a 
 hundred and twenty talents of gold, and a great quantity of 
 spices and precious stones. There never afterwards came such 
 an abundance of spices into the land, as the queen of Sheba 
 gave to king Solomon. And the king gave to the queen of 
 Sheba many valuable presents, as it became his royal dignity. 
 She then returned, with her retinue, to her own country. 
 
 King Solomon received much gold, almug-wood,^ and pre- 
 cious stones, from Ophir, by the ships which he, in conjunc- 
 tion with Hiram, sent out thither. He also constantly had a 
 ship at sea, joined to Hiram's fleet, which made the voyage of 
 Tarshish (Spain), and returned once in three years, with a 
 cargo of gold, silver, elephants, monkeys, and peacocks. Be- 
 sides this, he received, for presents, great quantities of silver, 
 
 ^ A celebrated queen of Arabia Felix. 
 
 2 A rare and valuable wood, perhaps ebony. (According to others, Brazil- 
 wood. Tr.)
 
 Solomon's transgression, etc. 199 
 
 gold, weapons, garments, spices, and horses, from distant kings. 
 And there was so much gold in Solomon's time that silver had 
 not any value. The king had two hundred targets, and three 
 hundred shields, made of the finest gold ; and he had them 
 deposited in the summer-house of the forest of Lebanon. He 
 also had a great ivory throne made, and overlaid with fine 
 gold. This throne had six steps, and at the top was a round 
 vault, turned over backwards ; and on either side of the seat 
 were stays, to which were fixed two lions ; and on either side 
 of the six steps stood twelve lions ; the like of it was never 
 made in any kingdom. All the drinking-vessels of the king, 
 as well as all the vessels of the summer-house in the forest of 
 Lebanon, were of pure gold. So king Solomon surpassed all 
 the kings of the earth in wealth and in wisdom. 
 
 VII. SOLOMON'S TRANSGRESSION, AND THE EVIL CONSEQUENCES 
 THEREOF. JEROBOAM. SOLOMON'S DEATH. 
 
 But Solomon acted sinfully by having many women of strange 
 nations for wives and concubines ; of the nations, concerning 
 which the Lord said unto the children of Israel, Go not amongst 
 them, neither let them come amongst you, for they will surely 
 turn your heart after their gods. Solomon had seven hundred 
 wives, and three hundred concubines, who entirely swayed his 
 heart, so that they misled him in his old age, to follow after 
 other gods ; and his heart was no longer so perfectly devoted 
 to the Lord his God as was the heart of David his father ; for 
 he caused high places to be erected for the abominations of 
 idols, and there his strange wives burnt incense, and sacrificed 
 to their gods. Thus Solomon did evil in the sight of the 
 Lord.' And the Lord was angry with Solomon, for that his 
 heart was diverted from the Lord God of Israel, who had 
 appeared unto him twice, and he, notwithstanding, heeded not 
 the command of God, not to go after other gods. Wherefore 
 
 ^ Even the wisest of men, who hath hequeathed to us such excellent proverbs 
 and pi-ecepts, was unable, ultimately, to resist the seductive allurements of luxury 
 and sensuality, forgot himself in his wealth and prosperity, and fell into the snare 
 of folly and sin ; so that he was, indeed, wise in his sayings, but foolish in his 
 doings. Hereby Holy Writ holds out to us a lesson, that we may impress it on 
 our minds, and be on our guard, when in the enjoyment of earthly happiness. 
 Pious humility, a consideration of the vanity and frailty of tbe temporal blessings, 
 of the real and apparent value of life, and of our destiny, — such ai-e the only and 
 best means whereby to escape the snares of corruption.
 
 200 THE BOOK OF KINGS. 
 
 tlie Lord said unto Solomon, Because tliou actest tlaus, and 
 keepest not my covenant and my statutes, I will rend the 
 kingdom from thee, and will give it to thy servant. However, 
 for David thy father's sake, 1 will not do it in thy days, but I 
 will rend it out of the hand of thy son ; nevertheless, I will 
 leave him one tribe (as a kingdom), for David my servant's 
 sake, and for the sake of Jerusalem, which I have chosen. 
 The Lord now raised an adversary unto Solomon, namely, 
 Hadad, of the royal family of Edom ; and a certain Eezon, 
 who had deserted from his lord, the king of Zoba. These 
 men troubled Solomon and his kingdom. Jeroboam, too, a 
 valiant young man, of the tribe of Ephraim, who was in the 
 service of Solomon, rose in rebellion against the king. The 
 cause of this was as follows : Jeroboam, being one day in the 
 field before Jerusalem, was met by Ahijah, the Shilonite: 
 they were both alone. And the prophet seized the garment 
 which he wore, rent it in twelve pieces, and said to Jeroboam, 
 Take thee ten pieces ; for thus saith the Lord, the God of 
 Israel, Behold, I rend the kingdom out of the hand of Solomon, 
 and give ten tribes of it to thee ; and it shall be, if thou wilt 
 walk in my ways, and do what is right in my sight, and 
 observe ray laws and my commandments, as did David my 
 servant, that I will be with thee, and establish for thee a 
 lasting house in Israel. Solomon, therefore, sought to kill 
 Jereboam, but he fled into Egypt, unto Shishak, the king 
 thereof, where he remained until Solomon died. And Solo- 
 mon died, after having reigned over all Israel forty years, and 
 was interred in the city of David his father. His son Reho- 
 boam succeeded him on the throne. 
 
 VIII. REHOBOAM REJECTS THE ADVICE OF THE AGED COUNSEL- 
 LORS, WHEREUPON TEN TRIBES REVOLT FROM HIM, SO THAT 
 ISRAEL IS HENCEFORTH SPLIT INTO TWO HOUSES, THAT OF 
 JUDAII AND THAT OF ISRAEL. 
 
 " The fool's own mouth is his destruction ; his lips are the snare of his soul." 
 Prov. xviii. 7. 
 
 Rehoboam now went to Shechem, for thither all Israel were 
 come to acknowledge him as king. The congregation of 
 Israel addressed Rehoboam, and said, Thy father imposed a 
 heavy yoke upon us, now, therefore, lighten thou our burdens,
 
 Jeroboam's evil deeds, etc. 201 
 
 and we will willingly be subject to tliee. And he replied, 
 Depart for the present, and come again to me after three days. 
 So the people departed. Eehoboam now consulted with the 
 old men, who had served Solomon his father. And they said 
 unto him, If thou now wilt show thyself indulgent to the 
 people, and speak to them in a conciliatory tone, then they 
 •will be submissive to thee for the whole of thy life. But 
 Rehoboam forsook the counsel of these old men, and considted 
 with the young men, who had grown up with him. And they 
 advised him to answer the people in a harsh manner, and to 
 say to them, I will make your yoke still heavier ; for my little 
 finger is (as it were) thicker than my father's loins.^ So when 
 the people came back the third day, Jeroboam also being 
 with them, the king answered them harshly, and said. My 
 father imposed a heavy yoke upon you, but I will render it 
 yet heavier ; my father chastised you with rods, but I will 
 scourge you with scorpions. So when all Israel saw that the 
 king hearkened not unto them, they answered him. We have 
 no share in David's house : and so they departed. Then king 
 Rehoboam sent Adoram, the tax-gatherer, to them, with a 
 message, but the people of Israel stoned him to death ; the king 
 himself had but a narrow escape, and fled to Jerusalem. All 
 Israel now sent and called Jeroboam to their assembly, and 
 appointed him king over themselves. Those only of the chil- 
 dren of Israel, who lived in the cities of Judah and Benjamin, 
 still remained attached to king Rehoboam ; the remaining ten 
 tribes threw off their allegiance to the house of David.- 
 
 IX. JEROBOAM'S EVIL DEEDS. A DIVINE MAN APPEARS UNTO 
 HIM. THE WIFE OF JEROBOAM COMES TO THE PROPHET 
 AHIJAH. 
 
 " Wisdom is preferable to weapons of war, but one sinner can destroy much 
 good." Eccles, ix. 18. 
 
 Jeroboam now thought within himself, If the people should 
 go up to Jerusalem for the performance of divine service, their 
 
 1 Meaning thereby, " My power and my authority are much greater than those 
 of my father." 
 
 - Such were the unhappy results of Rehoboam's folly, in rejecting the prudent 
 counsel of the aged and experienced, and listening to that of inconsiderate youths, 
 amongst whom there were })erhaps some who purposely gave such dangerous 
 advice, with a view to ruin the inflated fool. Age has experience and fore- 
 sight. Happy the youth who acts on the rational advice of the aged.
 
 202 THE BOOK OF KINGS. 
 
 hearts miglit easily turn again unto Eelioboara, and then they 
 would kill me, and return to the king of Judah. And having 
 taken counsel on this matter, he had two calves of gold ' made, 
 and said to the people, It is too much for you to go up to 
 Jerusalem, beliold, Israel, these are thy gods, who brought 
 thee up out of the land of Egypt : and he set up the one calf at 
 Beth-el, and the other at Dan.'-^ This led the people to commit 
 sin (for they even went as far as Dan to sacrifice to the idols). 
 He also erected temples on the high places, appointed priests 
 of the lowest class of the people to minister therein, and or- 
 dained new feasts. One day, it being a feast of his ordaining, 
 as he himself ascended the altar in Beth-el, to burn incense 
 thereon, behold, there came a man of God out of Judah, by 
 the command of the Lord, and exclaimed, altar, altar ! thus 
 saith the Lord, Behold, a son shall be born unto the house of 
 David, Josiah by name ; he shall offer upon thee the priests of 
 the high places, who burn incense vxpon thee, and cause men's 
 bones to be burnt upon thee. The man of God also gave a 
 token of his divine mission, saying, This altar shall be rent, 
 and the ashes upon it scattered. When the king heard these 
 words, he stretched forth his hand over the altar, and cried, 
 Seize him. But the stretched-out hand became stiff", so that 
 he could not draw it back. The altar also burst, and the ashes 
 upon it were scattered, as the man of God had predicted, in 
 the name of the Lord.^ The king then said to the divine man, 
 Entreat now the Lord thy God, and pray for me, that 1 may 
 have the use of my hand restored to me. The man of God 
 prayed unto the Lord, and the king's hand became again as it 
 had been before. Then said the king to him. Come home 
 with me, and refresh thyself, and I will make thee a present. 
 
 ^ A species of idolatry, originally derived from Egypt, and customary among 
 several neighbouring nations. 
 
 - Dan and Bethel were the extreme frontier towns, the former in the North, 
 and the latter in the South, of the dominion of Jeroboam (i. e. of the house of 
 Israel). 
 
 ^ Jeroboam acted, as selfish men often do, who always having their own 
 advantage in view, resort to the most unjust means, which opportunity presents 
 to them, without for a moment thiidcing on God, or on a future, or on a divine 
 retribution. The new king wished to secure his throne for himself, even by 
 sinful means, forgetting that the Lord had promised to establish him a permanent 
 house ordy on this condition, that he walk in His ways, and do what is right in 
 His sight. Jeroboam l)ecame an idolater, and a seducer of his people ; hence the 
 promise announcing a blessing and happiness was justly withcbawn, wliile that 
 announcing woe and punishment was fulfilled.
 
 JEROBOAMS EVIL DEEDS, ETC. 203 
 
 But the man of God answered, If thou would give me half thy 
 house I Avould not go with thee, neither would I eat or drink 
 ought in this city ; for so it hath been commanded to me in the 
 name of the Lord, Thou shalt not eat nor drink ought in this 
 place, nor return by tlie same way that thou camest. But 
 there dwelt an old man (a false prophet) in Beth-cl, and he 
 had heard from his sons the whole of this occurrence. He 
 mounted his ass, and rode after the man of God. And he 
 found him sitting under a terebinth, and said unto him, Come 
 home with me, and partake of some food. And he said, I 
 may not ; for the Lord forbade me returning, and eating 
 or drinking in this place. But he said unto him, I am a 
 prophet like thou art ; and an angel hath told me, in the name 
 of the Lord, to bring thee back into my house, that thou 
 shouldest eat and drink with me. But he lied xinto him in 
 this : and the other suffered himself to be prevailed on, went 
 back, and did eat and drink with him. And it came to pass, 
 as they sat at table, that the word of the Lord came unto him, 
 saying. Forasmuch as thou hast acted contrary to my com- 
 mandment, thy body shall not come unto the sepulchre of 
 thy fathei^s. \Vlien they had finished eating and drinking, 
 he departed thence on his ass. But a lion fell upon him by 
 the way, and killed him ; his corpse lay stretched on the road, 
 and the lion stood by it. And the men who went past came 
 and reported it in the city ; and when the (false) prophet heard 
 it, he said. That is the pro^^het who was disobedient unto the 
 word of the Lord, therefore the Lord hath delivered him unto 
 the lion, that he slew him, as God had decreed against him. 
 And the prophet rode to the spot, took up the corpse, and 
 laid it on the ass, and came with it to the city to inter and to 
 mourn over it. And they laid him in a grave, and they 
 mourned over him, saying, " Alas, my brother ! " After 
 they had buried him, the old prophet said to his children, 
 Wlien I sliall be dead, then bury me in the sepulchre of the 
 divine man, lay my bones beside his bones ; for all that he 
 predicted concerning the altar in Beth-el, and the high places 
 of the idols in the cities of Sa-maria, shall surely come to pass. 
 Notwithstanding all these things, Jeroboam did not desist 
 from his evil way. 
 
 At that time, Abijah, the son of Jeroboam, was taken ill. 
 And Jeroboam said to his wife. Arise, I pray thee, and get 
 thee to Shiloh ; there dwelleth Aliijah, the prophet, who fore-
 
 204 THE BOOK OF KIXGS. 
 
 told me that I should be kinsf over Israel. But disguise thv- 
 self, lest it should be known that thou art my wife. Take also 
 ten loaves, some cakes, and a cruse of hoiiey ; bring these to 
 the prophet, and he will tell thee what shall become of the 
 child. Jeroboam's wife did so. Ahijah could not see, for his eyes 
 were set, by reason of his old age ; but the Lord had already 
 informed him of the arrival of the woman. And when she came 
 in, she feigned being another woman ; Ahijah, however, called 
 to her, as he heard the sounds of her steps, and said, Come 
 in, thou wife of Jeroboam, why feignest thou being another ? 
 I have a heavy message for thee. Go, tell Jeroboam, thus 
 saith the Lord, the God of Israel, I exalted thee, from among 
 the people, to be the ruler over my j)eople Israel ; but thou 
 hast provoked my anger, for thou hast done more evil than 
 ever was committed before thee, and hast cast me behind thy 
 back ; therefore, will I bring evil upon the house of Jeroboam, 
 so that nothing shall be left of him ; yea, I will clear out the 
 house of Jei'oboam, as one cleareth away dung, till nothing 
 remaineth of it. But arise thou, and return home ; as soon as 
 thy feet enter the city, the child shall die. And at his funeral, 
 all Israel shall mourn for him, and he shall be the only one of 
 Jeroboam's family who shall be laid in a grave, because he is 
 the only one in the family in whom the Lord, the God of 
 Israel, hath found some good thing. But the Lord shall also 
 smite Israel, that they shall be shaken as a reed in the water, 
 and he shall scatter them beyond the river,' and deliver them 
 up to the enemy. Such are the consequences of tlie sins of 
 Jeroboam, which he committed, and whereby he seduced the 
 people. Jeroboam's wife now arose, and went back to Tirzah; 
 and when she came to the threshold of her door, the child 
 died. They buried him, and all Israel put on mourning for 
 him, as the Lord had spoken through his servant, the prophet 
 Ahijah. AYhcn Jeroboam had reigned two and twenty years, 
 he died, and was succeeded by his son Nadab. 
 
 ^ That is, the Euphrates, in the countries of AssjTia, over which the ten trihes 
 of Israel were subsequently dispersed by Salmanassar.
 
 X. THE KINGS REHOBOAM, ABIJAM, AND ASA. 
 
 Rehoboam, tlie king of Judali, also did evil in the sight of 
 the Lord. The people of Judah built high places, and planted 
 groves, with images in them, and imitated all the abominations 
 of the nations which the Lord had cast out before the children 
 of Israel. Therefore it came to pass, in the fifth year of the 
 reign of Rehoboam, that Shishak, king of Egypt, came up 
 against Jerusalem. And he took away the treasures of the 
 temple, as well as those of the royal palace, and all other pre- 
 cious things ; among them the golden shields, which Solomon 
 had caused to be made. And there was constantly war between 
 Rehoboam and Jeroboam. When Rehoboam, the son of Solo- 
 mon, had reigned forty-one years, he died, and Abijara his son 
 reigned in his stead. But he likewise did evil in the sight of 
 the Lord, as his father had done. After a reign of three years 
 he died, and his son Asa succeeded him. And Asa did that 
 which w^as right in the eyes of the Lord, like David his 
 ancestor. He abolislied all the abominations in the land, and 
 brought various gold and silver vessels into the temple for 
 sacred purposes. And when Baasha, king of Israel, made 
 war with him, he took all that was left of the treasures of the 
 temple and of the royal palace, and sent them to Benhadad, 
 king of Syria, for a present, that he might form an alliance 
 with him, and assist him against the king of Israel. Benhadad 
 complied with king Asa's request, and aided him with his 
 army, whereupon Baasha discontinued the war. After a reign 
 of forty-one years, Asa departed this life, and was buried with 
 his fathers in the city of David his ancestor. Jehoshaphat, 
 his son, reigned in his stead. 
 
 XI. AHAB. THE PROPHET ELIJAH. 
 
 " 0, how excellent wast thou Elijah, in thy wondrous deeds ! Who so excellent 
 as thou." Sirach xlviii. 3. 
 
 The seventh king of Israel ' was Ahab, the son of Omri. And 
 Ahab reigned two and twenty years in Samaria.^ And he did 
 
 * It must never be lost sight of, that henceforth we speak of two houses, viz. 
 Israel and Judah. 
 ^ In Hebrew Shoraron. Omri had purchased of one Shemer, a mountain, 
 
 19
 
 206 THE BOOK OF KINGS. 
 
 evil in the siglit of tlie Lord, more than all who lived before 
 liim ; for lie not only practised tlie sins of Jeroboam, and other 
 kincrs in Israel, but he also took to wife Jezebel, the daughter 
 of Ethbaal, king of the Zidonians, and went and worshipped 
 Baal for whom he erected a temple and an altar in Samaria, 
 and planted groves. Thus he provoked the Lord, the God of 
 Israel, to anai:er, more tlian all the kings who preceded him. 
 At that time'tl-iere was a famine in the land, for the Lord had 
 shut up the heavens, so that it rained not for a long time. 
 And the prophet Elijah, the Tishbite, said unto Ahab, As the 
 Lord God of Israel liveth, whom I serve, there shall not be 
 dew nor rain these years, but according to my word. And the 
 word of the Lord came unto him, saying. Get thee hence, and 
 conceal thyself by the brook Cherith, which floweth into Jor- 
 dan • of this brook tliou canst drink, and I liave bid the ravens 
 to feed thee there. Elijah did accordingly. And the raven 
 brouo-ht him bread and flesh, both in the morning and in the 
 evenino- ; and he drank of the brook. But after some time 
 the brook dried up, because there was no rain in tlie land. 
 Then the word of the Lord came unto him, saying. Arise, get 
 thee to Zarephah, which is situated near Zidon ; there I have 
 commanded a widow to sustain tliee. Elijah went thither ; 
 and when he entered the gate of the city, a widow was there, 
 gathering wood ; he called to her, and said. Fetch me, I pray 
 thee, a little water in a vessel that I may drink. And when 
 she was going to fetch it, he called to her,- and said. Bring me, 
 I pray thee, a morsel of bread also. But she replied. As the 
 Lord thy God liveth, I have nothing but a handful of flour, 
 and a little oil ; when that is consumed, I and my cliild must 
 surely die. Then Elijah said unto lier. Do but make a little 
 cake thereof, and bring it unto me ; afterwards thou mayest 
 also prepare for thee and for thy son ; for thus saitli the Lord, 
 the God of Israel, The barrel shall not lack flour, nor the cruse 
 oil, until the day that the Lord shall again send rain upon the 
 earth. And she went and did as the propliet had told lier, and 
 she had for a long time provisions for herself and lier liousehold. 
 And it came to pass, after tliese things, that tlie son of the 
 woman was taken ill, and his illness was so serious that there 
 was no life to be perceived in him. And the woman said to 
 
 and built a city upon it, which received the name of Shomron, and thence- 
 forward became the residence of the kings of Israel. The previous residence of 
 the kings of Israel was at Tirzah.
 
 Elijah's interview with ahab, etc. 207 
 
 Elijah, Man of God, truly tliou art come to me only to call my 
 sins to remembrance, so that my son must die for them. And 
 he said unto her, Give me thy son. And he took him out of 
 her arms, and carried him up into the room which he occupied 
 in the house, and laid him vipon his own bed. And he 
 stretched himself upon the child three times, entreated the 
 Lord, and said, Lord, my God, I pray thee, let the vital 
 spirits of this child return into his body. And the Lord heard 
 the prayer of the prophet Elijah, and the child revived. Elijah 
 now took the child, and carried him out of his room down into 
 the lower part of the house, and delivered him into his mother's 
 arms, and said, See, thy son liveth. Then the woman said to 
 Elijah, Hereby I know that thou art a divine man, and that 
 the word of the Lord in tliy mouth is truth. 
 
 XII. ELIJAH'S INTERVIEW WITH AHAB. HE CONFOUNDS THE 
 PROPHETS OF BAAL. HIS FLIGHT. ELISHA. 
 
 It came to pass in the third year of the famine, that the word 
 of the Lord came to Elijah, as follows : Go, show thyself unto 
 Ahab, for I will again send rain upon the earth. The famine 
 was then very grievous in Samaria. And Elijah betook him- 
 self on his way, and he met Obadiah, the governor of Ahab's 
 palace. Obadiah fell down on his face, and said, Art thou it 
 indeed, my lord Elijah? Now Obadiah was a man who greatly 
 feared the Lord ; for when Jezebel was about to extirpate the 
 prophets of the Lord, he took a hundred of them, and con- 
 cealed them by fifties in a cave, and supplied them with food 
 and drink. Obadiah informed Ahab of Elijah's arrival, where- 
 upon Ahab went to meet Elijah. And when he say\^ him, he 
 called unto him. Is it thou, mischief-maker in Israel?' But 
 Elijah replied. It is not I who have brought trouble upon 
 Israel, but thou and thy father's house, in that ye liavc forsaken 
 the Lord, and followed the service of Baal. Send, however, 
 now, and order all Israel to meet me on Mount Carmcl, to- 
 gether with the four hundred and fifty prophets of Baal, and 
 the four hundred prophets of the grove, who eat at Jezebel's 
 table. So Ahab sent and ordered them to meet on Moimt 
 Carmel. Then Elijah stepped forward, and addressed the 
 
 ' Ahal) accused him of having, caused the famine, which he had announced to 
 him in the name of the Lord.
 
 208 THE BOOK OF KINGS. 
 
 people, and said, How long will ye yet waver in your minds ? 
 If the Lord be the true God, follow him ; but if Baal, then 
 follow him. And Elijah continued and said to the people, I 
 alone remain a prophet of the Lord ; but Baal's prophets are 
 four hundred and fifty men. Let them now give us two 
 bullocks, and let them choose one of them for themselves, and 
 cut it in pieces, and lay it on wood, and put no fire under ; 
 and I will dress the other bullock, and likewise put no fire 
 under. Then call ye on the name of your god, whilst I will 
 call on the name of the Lord ; and the God that answereth by 
 fire, let him be the true God. Hereupon all the people an- 
 swered and said, The proposal is good. And Elijah said to the 
 prophets of Baal, Choose one bullock for yourselves, for ye are 
 the more numerous party. They did so, dressed the bullock, 
 and called on Baal from morning until noon. And Elijah 
 mocked them, and said. Ye must shout more loudly, for he is a 
 god ; it may be he is talking, or pursuing enemies, or taking a 
 walk, or perhaps he is asleep, and must be awakened. So 
 they indeed called with a loud voice, and cut themselves 
 after their manner, so that blood gushed ouc from their 
 wounds. When they had thus continued their folly until 
 evening -time, Elijah said to all the people. Come near 
 unto me ; and all the people approached him. He now built 
 an altar, and intrenched it round about. He then put the 
 wood in order, dressed the bullock, and laid it on the wood ; 
 and having ordered water to be several times poured over the 
 sacrifice and the wood, and the trench to be filled with water, 
 he addressed himself to the Lord, and prayed, Lord God of 
 Abraham, Isaac, and of Israel, let it be known this day that 
 thou art Lord in Israel, and that I am thy servant, and that I 
 have done all these things at thy Avord. Hear me, Lord, 
 hear me, that this people may know that thou art the true 
 God. Then a fire came down from the Lord, and consumed 
 the sacrifice, the wood, the stones, and the earth, and licked 
 up even the water in the trench. When the people saw this, 
 they fell on their faces, and exclaimed, The Lord is file true 
 God ! The Lord is the true God ! 
 
 When, after this, the prophets of Baal had been slain by the 
 23eople, Elijah said to Ahab, Eat and drink, for soon the noise 
 of a heavy rain shall be heard. Soon after, Elijah sent word 
 i;nto Ahab, through his servant, saying, Prepare thy chariot 
 and depart, ere the rain overtake thee. Meanwhile, the clouds
 
 Elijah's interview with ahab, etc. 209 
 
 gathered in the sky, a -svind arose, and a heavy rain followed. 
 Ahab mounted his chariot, and drove to Jezreel. And a divine 
 strength came upon Elijah, so that he ran before Aliab, until 
 he came to Jezreel. 
 
 Ahab now told Jezebel all that Elijah had done, and withal, 
 how he had caused all the prophets of Baal to be slain. Then Je- 
 zebel sent a messenger to Elijah, saying. So let the gods punish 
 me for ever, if I make not thy life as the life of one of them 
 by to-morrow about this time. Elijah, therefore, fled into the 
 desert, and sat down under a juniper-tree, saying, I have now 
 lived long enough, Lord, take away my life, for what am I 
 better than my ancestors ? But as he lay and slept under the 
 tree, behold, an angel touched him, and said. Arise and eat. 
 He looked up, and saw at his head a cake, and a cru.se of 
 water ; and he did eat and drink, and laid himself down again. 
 And when, some time after, he lodged in a cave overnight, the 
 word of the Lord came to him, saying, What dost thou here, 
 Elijah ? He replied, I have been zealous for thee. Lord God 
 Zebaoth. Thy people Israel have forsaken thy covenant, 
 thrown down thine altars, and slain thy prophets with the 
 sword ; I alone am now left, but they seek also my life to 
 take it away. And a voice said. Go forth, and stand upon the 
 mount before the Lord. And behold the Lord passed by ; 
 and before the Lord came a great and powerful storm, that 
 rendeth mountains and splitteth rocks ; but tlie Lord was not 
 in the storm. After the storm, followed an earthquake ; after 
 the earthquake, came a fire ; but the Lord appeared not in the 
 fire. After the fire, a still small voice was heard.^ And when 
 Elijah heard this, he wrapped his face in his mantle, and went 
 out, and placed himself in the entrance of liis cave. And the 
 word of the Lord came unto him as follows , Go, return on thy 
 way through the desert, and anoint Jehu, the son of Nimshi, 
 to be king over Isi'acl ; and consecrate Elisha, the son of 
 Shaphat, to be prophet in thy stead. So Elijah departed 
 thence, and met Elisha, as he was ploughing. Twelve yoke 
 of oxen went before him, and he was with the twelfth. And 
 Elijah passed by him, and threw his mantle around him. 
 
 ^ Perhaps this vision was intended to show the prophet symhoUcally the 
 leniency and compassion of the heavenly Father, who, after having sent forth the 
 raging storm of punishment, causes his salutary sun of grace and love to shine 
 upon his children. And he, the prophet, who was dejected and weary of life 
 should thereby he consoled and encouraged to proceed ou his divine mission.
 
 210 THE BOOK OF KINGS. 
 
 Elisha immediately left the oxen, and ran after Elijah, and 
 said, Permit me, I pray tliee, to go and kiss my father and 
 my mother, and then 1 will iblloAV thee. And he replied, Go, 
 and return. Elisha did return, slew a yoke of oxen, and boiled 
 their flesh with the wood of the harness of the oxen, and set it 
 before his men that they might eat. Then he arose and went 
 after Elijah, and ministered unto him. 
 
 XIII. THE VINEYARD OF NABOTH. ARAB'S DEATH. 
 
 INJUSTICE, VILLANOUS WICKEDNESS, FALSE TESTIMONY, AND MURDER, 
 THE CONSEaUENCES OF A CULPABLE COVETOUSNESS. 
 
 " The pious man is content with what God bestoweth, but the man of wicked 
 devices coveteth unjust good." Prov. xii. 2. 
 
 After this event, the following took place : Naboth, the 
 Jezreelite, had a vineyard, close by the palace of Ahab, king 
 of Samaria. One day, Ahab said to Naboth, Let me have 
 thy vineyard, that I may use it for a kitchen-garden, because 
 it is near to my palace ; in return I will give thee a better 
 vineyard, or, if thou prefer it, I will give thee the value in 
 monev. But Naboth said, The Lord forbid that I should o-ive 
 up the inheritance of my father's unto thee. Hereupon Ahab 
 went home, ill-pleased and vexed, laid himself down upon his 
 bed, and averted his face, and would not eat. Jezebel, his 
 wife, came to him and asked him. Why art thou so sad, and 
 refusest to eat ? And he said to her. Because I spoke unto 
 Naboth, and requested him to let me have his vineyard, either 
 for money or in exchange for another ^dneyard ; and he an- 
 swered, I will not give thee my vineyard. And Jezebel said, 
 Doest thou only now commence to rule over Israel ? Arise, 
 eat, and be merry ; I will take care thou slialt have the vine- 
 yard. So she wrote letters in Ahab's name, and sealed them 
 with his seal, and sent them to the elders and to the nobles of 
 the city where Naboth dwelt. In these letters she wrote as 
 follows, Proclaim ye a general fast, and set Naboth on high 
 among the people.^ And let two reprobate men appear as 
 
 ^ On days of general fast, it was customan- to examine into the conduct of the 
 congregation in general, and of every individual in particular, i. e. to do peni- 
 tence, in order to show repentance for iniquities and sins committed, and to 
 amend. Here we may see how men make use of religion, even for the most 
 wicked actions, as a means whereby to compass their ends. What a triumph this
 
 THE VINEYARD OF NABOTH, ETC. 211 
 
 witnesses against liim, and say, " Thou didst blaspheine God 
 and the king." Then take him out of the city, and stone him 
 to death. The elders and nobles of his city did as Jezebel 
 had instructed them in her letters.' They had a fast pro- 
 claimed, and set Naboth on high aniong the people. And 
 two reprobate men sat opposite to him, and gave evidence 
 against him, the innocent man, in the presence of all the 
 people, saying, " Nabotli did blaspheme God and the king." 
 Then they carried him forth out of the city, and stoned him 
 to death. And they sent to Jezebel, saying, Naboth is stoned, 
 and is dead. Jezebel now said to Ahab, Arise, and take pos- 
 session of the vineyard of Naboth, which he refused to give 
 thee for money ; for Naboth exists no longer. When Ahab 
 heard that Naboth was dead, he arose to go down to the vine- 
 yard of Naboth, to take possession of it. But the word of the 
 Lord came to Elijah the Tishbite, saying. Arise, go to meet 
 the king of Israel, and tell him. Thus saith the Lord, What ! 
 hast thou killed, and now wilt also be the heir ? KnoAv, how- 
 ever, saith the Lord, that on the spot where dogs licked the 
 blood of Xal)Oth, they shall also lick thy blood. Ahab said to 
 Elijah, Hast thou again found something against me, mine 
 enemy ? And be answered. Certainly, I have found against 
 thee that thou hast sold thyself to do only that which dis- 
 pleaseth the Lord. Behold, saith the Lord God, I will bring 
 evil upon thee, and exterminate thy house, like the house of 
 Jeroboam, the son of Kebat, because thou hast thus provoked 
 me to anger, and seduced Israel to sin. And upon Jezebel, 
 too, the Lord hath j)assed sentence, and said. In the vale of 
 Jezreel the dogs shall devour Jezebel. Him that dieth of 
 Ahab in the city, the dogs shall eat ; and him that dieth in 
 the field, shall the fowls of the air eat. When Ahab heard 
 these words, he rent his garments, put on sackcloth, fasted, 
 and walked about with a dejected head. Then the word of 
 the Lord again came unto Elijah, as follows : Seest thou, 
 how Ahab humbleth himself before me ?^ And because he 
 
 for religion ! Even the most impious cannot dispense witli it. True, tliey shame- 
 fully abuse the most sacred oliject, but ultimately this proves a snare to ruin 
 them ; the crime is doubly avenged. 
 
 ' " Lilie master, like servant," says the common adage. Those elders of the 
 city agreed with the wicked Jezebel about tliis l;ad deed. The people were de- 
 ceived in the sentence. 
 
 ^ Sincere contrition and penitence are the most acceptable atonement to the 
 Lord. Ahab had committed himself grievously, and yet the Lord pardoned liim.
 
 212 THE BOOK OF KINGS. 
 
 dotli so, I will not bring tlie threatened calamity in liis days ; 
 but in bis son's days will I let it come to pass over bis bouse. 
 
 Wben Abab was engaged in a battle against Aram, be was 
 wounded by an arrow. Tbe blood flowed out of tbe wound 
 into tbe cbariot. And wben tbey wasbed bis cbariot and bis 
 armour, tbe dogs licked up bis blood, as God bad caused it to 
 be foretold. Abab died of bis wound tbe evening of tbat day, 
 and was buried in Samaria. His son Aliaziab reigned in bis 
 stead. 
 
 XIV. JEHOSHAPHAT, KING IN JUDAH.i 
 
 " When the righteous govern, the people rejoice ; when the wicked rule, the nation 
 
 sigheth." Prov. xxix. 2. 
 
 " The horse is prepared against the day of battle, but victory belongeth to the 
 
 Lord." Prov. xxi. 31. 
 
 Jehoshaphat, tbe son of Asa, reigned over Judab five and 
 twenty years. He walked entirely in tbe way of bis father, 
 and did wbat seemed good in tbe eyes of tbe Lord. He also 
 constantly lived in peace witb tbe king of Israel. And be 
 travelled round tbe country, in order to bring back bis sub- 
 jects to tbe Lord, tbe God of tbeir fathers, from whom they 
 were departed. He also appointed judges in the cities of the 
 country : and he said to the judges, Consider what ye do ; ye 
 do not judge for man, but for the Lord, and he is with you in 
 matters of judgment. Let therefore the fear of the Lord be 
 upon you, and take heed unto wbat ye do ; for the Lord our 
 God knoweth no injustice, no regard of persons, no bribe. 
 He, moreover, appointed judges in Jerusalem, and exhorted 
 them to fear the Lord and to exercise justice. 
 
 And it came to pass after this, that neighbouring nations 
 came to make war upon Jehoshaphat. Then there came some 
 that told Jehoshaphat, saying. There cometh a great multitude 
 against thee from beyond the sea, and behold they are already 
 near En-gedi. And Jehoshaphat was afraid, and prepared 
 himself to supplicate the Lord, and ordered a fast to be pro- 
 claimed in all Judah. The inhabitants of Judab also assembled 
 to pray to tlie Lord for bis assistance, and they came from all tbe 
 cities to seek the Lord. And Jehoshaphat stood among the 
 
 •' For the Lord desireth not that the wicked perish, but that he tui-n from his 
 way and live." Ezek. xxxiii. 11. 
 ' Vide 2 Cliron. six. xx.
 
 JEHOSHAPHAT, KING IN JUDAH. 213 
 
 assembly of Judala and Jerusalem, in the house of God, before 
 the new court, and said, Lord God of our fathers, who 
 residest in heaven, and rulest over all the empires and nations 
 of the earth ; in thy hand is power and might, and none is 
 able to withstand thee. Thou, Lord, didst drive out the 
 inhabitants of this land before thy people Israel, and gavest it 
 to the posterity of Abraham, thy beloved, for ever. They 
 settled therein, and built a sanctuary in honour of thy name, 
 and prayed as follows, If a calamity come upon us, as war, 
 judgment, pestilence, or famine, we will appear before thee in 
 this house, because thy name is in it, and call upon thee in our 
 distress, that thou mayest hear and deliver us. And now, be- 
 hold, the nations of Amnion, Moab, and ]\lount Seir, are coming 
 against us ; nations, through whose dominion thou wouldst not 
 let the children of Israel pass, when they came out of Egypt, 
 and whom they, therefore, did no harm. These nations now 
 come to expel us from the possessions which thou hast given 
 us to inherit. our God, thou wilt judge them, for we 
 cannot resist this great multitude. We know not what to do, 
 and unto thee alone are our eyes directed. During this time, 
 all the inhabitants of Judah, with their wives and children, 
 stood before the Lord. Then came the spirit of God, in the 
 midst of the assembly, upon Jahaseel, the son of Zechariah, 
 of the tribe of Levi. And he said. Hearken ye, all ye in- 
 habitants of Judah and Jerusalem ; and thou, king Jehosha- 
 phat, hearken, Thus saith the Lord unto you, Be not afraid 
 nor dismayed by reason of this great multitude, for this battle 
 is not your's but God's. To-morrow, go ye down against 
 them ; ye shall find them at the end of the valley. Then ye 
 shall see the salvation of the Lord for you, inhabitants of 
 Ju.dah and Jerusalem. Fear not, nor be dismayed. To-morrow 
 go out against them, and the Lord will be with you. Here- 
 upon Jehoshaphat bowed himself with his face to the groimd, 
 and all the inhabitants of Judah and Jerusalem prostrated 
 themselves before the Lord, and worshipped. And the Le- 
 vites chaunted a loud hymn of praise and thanksgiving unto 
 the God of Israel. The morning after they marched out, and 
 Jehoshaphat said to them. Hear me, ye inhabitants of Judah 
 and of Jerusalem, Believe in the Lord your God, and ye shall 
 be preserved ; believe in his prophets, and ye shall prosper. 
 The holy singers preceded the vanguard, and chaunted. Thank 
 the Lord, for his goodness cndureth for ever. And the Lord
 
 214 THE BOOK OF KINGS. 
 
 caused a confusion among tlie nations, so tliat tliey made war 
 upon, and slew eacli other. And when the men of Judah 
 came up to the hostile multitude, behold, the corpses lay 
 stretched on the ground, none had escaped. And Jehoshaphat 
 and his people took the spoil of the whole country, an abun- 
 dance of riches and precious jewels ; and they were three days 
 gathering the spoil, so much was there of it. On the fourth 
 day, they assembled in the valley, and called it Valley of 
 Praise, because there they praised the Lord. Then they 
 returned, with king Jehoshaphat at their head, joyfully to 
 Jerusalem. And they entered the house of the Lord with 
 psalteries, and harps, and trumpets. And the terror of God 
 was upon all the neighbouring kingdoms and coimtries, when 
 they heard how the Lord had fought against the enemies of 
 Israel. So the realm of Jehoshaphat obtained peace, and God 
 gave liim rest round about. After having reigned twenty and 
 five years, he departed tlds Hfe, and was succeeded by his son 
 Jehoram. 
 
 XV. AHAZIAH'S INCREDULITY AND DIVINE PUNISHMENT. 
 
 " The \\icked in his haughtiness careth for nothing ; there is no God, are all his 
 thoughts." Psalm x. 4. 
 
 Ahaziah, the son of Ahab, was king over Israel. And he 
 walked in the evil ways of his father, and did that which dis- 
 pleased the Lord. One day he fell down from the upper story 
 of his palace, and became ill ; then he sent messengers to Baal- 
 zebub, the god of the Philistines, at Ekron, to inquire of him 
 whether he should recover. And an angel of the Lord said to 
 Elijah, as follows : Arise, go up to meet the messengers of the 
 king of Samaria, and say to them, Is there no God in Israel, 
 that ye go to inquire of Baal-zebub, the idol at Ekron ? Now, 
 therefore, thus saith the Lord, Thou shaft not rise again from 
 the bed on which thou liest, but shalt siu'cly die. The messengers 
 returned, and told the king what Elijah had said unto them. 
 Then the king forthwith dispatched a captain with fifty men, 
 to fetch Elijah. He happened to be on the summit of a hill. 
 The captain addressed him, and said, Thou man of God, the 
 king commandeth thee to come down. And Elijah answered 
 and said. If I be a man of God, then let fire descend from 
 heaven, and consume thee and thy fifty. And there came
 
 Elijah's ascent to heaven, etc. 215 
 
 down fire from heaven, and consumed liim and his fifty. The 
 king again sent a captain with fifty men to the prophet, and 
 they experienced the same fate as the former. And the king 
 once more sent a captain with fifty men. And the third cap- 
 tain came np to Elijah, prostrated himself before him on his 
 knees, besought him, and said, Oh, man of God, I pray thee, 
 let my life, and the life of these fifty, thy servants, be precious 
 in thy sight. Behold, there came fire down from heaven, and 
 consumed the first two captains, together with their fifties, 
 therefore let my life now be precious in thy sight. And an 
 angel of the Lord said unto Elijah, Go down with him ; be 
 not afraid of him. And he arose, and went down with him 
 unto the king, and said to him, Thus saith the Lord, For- 
 asmuch as thou hast sent messengers to inquire of Baal-zebub, 
 the god of Ekron, as if Israel had no God, whose word could 
 be inquired after, therefore thou shalt not rise from the bed 
 on which thou art lying, but shalt surely die. So he died, 
 according to the sentence of the Lord, which Elijah had an- 
 nounced, and Jehoram reigned in his stead. 
 
 XVI, ELIJAH'S ASCENT TO HEAVEN. HIS PROPHETICAL SPIRIT 
 GIVEN TO ELISHA. 
 
 Elijah and Elisha departed together from Gilgal. And 
 Elijah said unto Elisha, Tarry here, I pray thee, for the Lord 
 hath sent me unto Beth-el. But Elisha answered. As the Lord 
 liveth, and as thou livest, I will not leave thee : so they went 
 together to Beth-cl. And the disciples of the prophets at 
 Beth-el came forth to Elisha, and said unto him, Knowest thou 
 that the Lord will take away thy master from thee to-day ? 
 He replied, Yea, I know it ; be ye but quiet. Elijah again 
 said unto him, Stay here,' I pray thee, for the Lord hath sent 
 me to Jordan. EUsha, liowever, replied as belbre, As the 
 Lord livetli, and as thou livest, I will not leave thee : so they 
 continued their journey together. And fifty men of the dis- 
 ciples of the prophets went and stood at a distance, opposite to 
 them ; but they two stood by Jordan. Elijah took his mantle, 
 and smote the waters with it, and they were divided liither and 
 thither, so tliat the two went through on dry ground. While 
 
 ' Not that the holy man wanted to belie his pious disciple ; for the ascent to 
 heaven, which he expected would have taken ])lace in one of those places, but he 
 wished to spare his beloved Elisha the grief at parting.
 
 216 THE BOOK OF KINGS. 
 
 crossing over, Elijah said unto Elisha, Ask what I shall do for 
 thee, before I be taken away from thee. Elisha said, I pray 
 thee, let a double portion of thy spirit be upon me. Thou 
 askest much, rephed Elijah, nevertheless, if thou can see me 
 when I am taken away from thee, thy wish shall be fulfilled ; 
 but if not, it shall not be so. And as they still went on, and 
 conversed, behold, there came a chariot of fire, with horses of 
 fire, and parted them asunder, and Elijah went up in a storm 
 to heaven. Elisha saw it, and cried, Oh, my father ! my 
 father ! the chariot of Israel, and the horsemen thereof ! And 
 when he had lost sight of him, he took hold of his own clothes, 
 and rent them in two pieces. He then took up the mantle 
 which had fallen from Elijah, and returned, and remained yet 
 awhile standing by the bank of Jordan. And he took the 
 mantle, and smote the waters therewith, and said, Where art 
 thou,^ Lord God of Elijah ? and the waters were divided 
 for him also, and he passed through. When the disciples of 
 the prophets of Jericho, that were standing opposite, saw him, 
 they said, The spirit of Elijah resteth upon Elisha. They 
 went to meet him, and prostrated themselves before him. And 
 they said unto him, Let us send out, we pray thee, fifty men, 
 to seek thy master ; perchance a storm of the Lord hath taken 
 him up, and cast him upon some mountain, or into some 
 valley. Elisha rephed. Send ye not. But when they became 
 very importunate, he at length said, Well, then, send. So 
 they sent out fifty men ; and these sought three days, but 
 found him not. ^AHien they returned unto him (for he had 
 tarried at Jericho), he said unto them. Did I not say unto you, 
 Go not ? 
 
 XVII. DIVINE MIRACLES WROUGHT BY THE PROPHET ELISHA. 
 
 The men of the city said unto EHsha, Behold, the situation of 
 this city is good, as my lord seeth, but the water is bad, and 
 the ground barren. And he said. Bring me a new cruse, and 
 put salt therein. They brought it to him. And he went out 
 unto the spring of the waters, cast the salt into it, and said. 
 Thus saith the Lord, I now have healed these waters ; hence- 
 forth they shall not cause any more death or sterility. So the 
 
 1 Meaning, Where is thy help ? Wilt thou perform wonders for me, even as 
 thou didst for Elijah .'
 
 DIVINE MIRACLES WROUGHT BY ELISHA. 217 
 
 waters had tliereby become pure, and remained so until tliis 
 day, according to the words of Elisha. 
 
 And he went up thence to Beth-eL And as he was going 
 on the way, there came httle boys out of the cit}^ and mocked, 
 callirig unto him. Come up, thou bald-head ; come up, thou 
 bald-head. He turned back, looked at them, and cursed them 
 in the name of the Lord. And there came forth two bears out 
 of the wood, and tore of them forty -two boys.^ He went thence 
 to Mount Carmel, and thence he returned to Samaria. 
 
 The widow of one of the disciples of the prophets, one day 
 came up to Elisha, crying, and said, Thy servant, my husband 
 is dead ; thou knowest how he feared the Lord, and now his 
 creditor is come, and will take my two sons to be slaves. 
 Ehsha repHed, What can I do for thee ? Yet tell mo, what 
 hast thou in the house ? And she answered. Thy handmaid 
 hath nothing in the house save a small remnant of oil. Then 
 he said. Go borrow thee vessels without doors, of all thy neigh- 
 bours, empty vessels, and not few of them. Having done so, 
 go home, shut thyself up with thy children, pour out into all 
 those vessels, and as thou hast filled one, put it aside. So she 
 went from him, borrowed vessels, and shut herself up with her 
 children ; the children handed her the vessels, and she poured 
 out into them. ^Tien at length the vessels were full, she said 
 to one of her sons. Hand me yet a vessel. But he replied. 
 There is not any more : and now the oil ceased to flow. Then 
 she came and told the divine man, and he said, Go, now, sell 
 the oil, and pay thy debt, the rest wiU support thee and thy 
 children. 
 
 One day, Elisha went to Shunem, and a great woman there 
 constrained him to eat with her. And from that time forward 
 he turned in at her house as oft as he passed by. One dav, the 
 woman said to her husband, Behold, I have learned that the 
 man who passeth here so often is a holy, divine man. Let us, 
 therefore, fit him up a Httle chamber in the upper floor, and 
 put into it a bed, a table, a chair, and a candlestick, and when 
 he Cometh to us he may lodge there. One day he did return, 
 
 ^ There have been, at all times, degenerate and impudent boys, who practised 
 their wantonness and wickedness upon older people ; and there are such still, 
 though there are no longer prophets, who could, like Elisha, call down a divine 
 punishment upon the offenders. This incident, however, may serve as a lesson 
 to youth, teaching them, that similar proofs of scorn and contemjjt, especially 
 towards their seniors, are highly sinful and culpable. 
 
 20
 
 218 THE BOOK OF KINGS. 
 
 and stopped there over night. And he said to Gehazi, his 
 servant, Call me this Shunaraite woman. He called her, and 
 she came. And he said unto his servant, Say now unto her, 
 Behold, thou hast taken so much trouble on our account, what 
 could be done for thee ? Wouldst thou be spoken for to the 
 king, or to the general of the army? She replied, I dwell among 
 my own people (i. e. I live in peace with my fellow inhabitants, 
 and therefore do not stand in need of any intercession). And 
 Elisha said. What then is to be done for her ? And Gehazi 
 answered. Nothing ; only she hath no child, and her husband 
 is old. Call her back then, said Ehsha; and Gehazi called her, 
 and she placed herself at the door. And Elisha said. This time 
 a year thou shalt embrace a son. The woman replied. Nay, 
 my lord, thou man of God, do not treat thy servant with a 
 vain hope. Elisha departed. And the woman conceived and 
 bare a son at the very time that Elisha had appointed. 
 
 And the child grew up. One day, being in the field with 
 his father among the reapers, he suddenly said to his father. 
 My head, my head. And he said to a lad, Carry him home to 
 his mother. The lad took the boy, and carriea him to his 
 mother ; and he sat on her knees till noon, and then died. 
 The woman carried him up, and laid him on the bed of the 
 man of God, and shut the door upon him. She then sent 
 word to her husband, saying, Send me, I pray thee, one of thy 
 servants, and a she-ass ; I will but run to the man of God, and 
 be back again soon. He asked. Wherefore wilt thou go to 
 him to-day, it being neither new moon nor sabbath ? ^ She 
 replied. All is well. Then she had the ass saddled, and said 
 to her servant. Drive her, and do not stop until I bid you. 
 So she went unto the divine man, to Mount Carmel. And 
 when she was come to the man of God, to the hill, she laid 
 hold of his feet. Gehazi advanced near her to prevent her ; 
 but the man of God said, Let her alone, for her soul is much 
 grieved, but the Lord hath concealed the cause from me. 
 Then -she said. Did I desire a child of my lord ? Did I not 
 rather say. Deceive me not with a false hope ?^ And he said 
 
 1 From this question, it appears, that it was customary, on festivals and on the 
 new moon, to visit the prophets and public teachers, to be instructed and advised 
 by them : — a very useful and proper way of spending the holidays. But, gene- 
 rally, they only ^isited the prophets on extraordinary occuiTences, as appears 
 from her answer, " All is well." 
 
 - This language, expressive as it is of the most heartfelt grief, requires no 
 further addition, nor any further explanation.
 
 DIVINE MIRACLES WROUGHT BY ELISHA. 219 
 
 to Geliazi, Gird up thy loins, take my staff, and go tliy way ; 
 if thou meet any man, sahite him not, and if any salute thee, 
 answer him not again ; and lay my staff upon the face of the 
 child. But the mother of the child said. As the Lord liveth, 
 and as thou livest, I will not leave thee. Eiisha arose, and 
 followed her. Gehazi, meanwhile, was gone before them, and 
 had put the staff upon the face of the child ; but there was no 
 sign of life. He therefore returned, went to meet his master, 
 and told it him. Eiisha entered the room, and, behold, the 
 child still lay dead on his bed. And he shut himself up, and 
 prayed unto the Lord ; he then went up on the bed, and laid 
 himself upon the child, so that he lay quite stretched out upon 
 him, and the body of the child became warm. And after Eiisha 
 had risen from the bed, and again stretched himself upon the 
 child, the child sneezed, and at length opened his eyes. He 
 now sent for the woman, and said to her. Here, take thy son. 
 The woman fell at his feet, bowed herself to the ground, and 
 took her son and went out. Eiisha then returned to Gilgal. 
 
 One day, a certain man brought him twenty loaves of barley, 
 and a sack full of ears of corn, of the first-fruits, as a present. 
 Eiisha said to his servant. Set it before the people that they 
 may eat. And his servitor said. What ! should I set this before 
 a hundred men ? But Eiisha said. Give it them, for thus saith 
 the Lord, They shall eat, and shall leave thereof: so he set it 
 before them. They did eat, and left thereof, as the Lord had 
 spoken. 
 
 Naaman, general of the king of Aram, was in high esteem 
 with his master, for he was a brave warrior. Now this Naaman 
 was leprous. A young maiden of Israel, who had been taken 
 prisoner by the people of Ai-am, and who waited upon Naa- 
 man's wife, said to her mistress, Would God my lord were to 
 apply to the prophet of Samaria, for he would surely cure him 
 of his leprosy. Naaman told this his lord. And the king of 
 Aram said, Go to, go ; and I will give thee a letter to the king 
 of Israel. And he departed, and took with him ten talents of 
 silver, six thousand pieces of gold, and ten changes of raiment. 
 He delivered his letter to the king of Israel ; and when the king 
 had read it, he rent his garments, saying, Am I a god, to kill 
 and to make alive, that he sendcth me a leper, to cure him ? 
 But mind, he only seeketh a quarrel against me. When Eiisha, 
 the man of God, had heard the matter, he sent to the king of 
 Israel, saying, Wherefore hast thou rent thy garments ? Let
 
 220 THE BOOK OF KINGS. 
 
 him come to me, and lie shall know that there is a prophet in 
 Israel. So Naaman came with his horses and with his chariot, 
 and stopped at the door of the house of Elisha. And EHsha 
 sent a messenger unto him, saying. Go and bathe in Jordan 
 seven times, and thou shalt be clean. But Naaman was wroth, 
 and said, I thought he would siirely come out to me, and call 
 on the name of the Lord his God, and so cure the leper. Wliat I 
 are not the Abana and Pharvar, rivers of Damascus, better than 
 all the waters of Israel ? Could I not bathe in them to become 
 clean ? So he went away in a rage. But his servants ap- 
 proached him, and said, Oh, sir, if the prophet had bid thee 
 do a difficult thing, wouldst thou not have done it ? How much 
 rather then, wlicn he only saith to thee. Bathe, and thou shalt 
 be clean. Then went he down, and dipped himself seven times 
 in Jordan, as the divine man had ordered him to do. And 
 his flesh turned like the flesh of a young lad, and he was quite 
 clean. He now returned with his whole retinue to the divine 
 man, and came and stood before him, and said. Now I know 
 that there is no God in all the earth but in Israel. I pray thee 
 now, accept a present of thy servant. But Elisha replied, As 
 the Lord liveth, whom I serve, I will accept nothing. Naaman 
 urged him to take it, but he refused. And Naaman said, Then 
 let, I pray thee, as much earth be given to thy servant as two 
 mules can carry ; ^ for thy servant will henceforth ofier sacrifice 
 unto no other god but to the Lord alone ; only in this thing the 
 Lord pardon thy servant, that when my master goeth into the 
 temple of Rimon, to worship there (the idol), and because the 
 king usually leaneth on me, I must also prostrate myself there ; 
 the Lord pardon thy servant in this thing. And Elisha replied, 
 Go in peace. When he was gone some distance, Gehazi, the ser- 
 vant of the divine man, said to himself, Behold, my master hath 
 refused to accept anything of Naaman, but, as the Lord liveth, 
 I will run after him, and take something of him : so he ran after 
 him. When Naaman saw him running, he lighted down from the 
 chariot to meet him, and asked him if all was well. And Ge- 
 hazi replied, All is well ; my master only hath sent me, saying. 
 Behold, even now, there are come to me from Mount Ephraim, 
 two young disciples of the prophets ; tliou shouldst therefore 
 give them a talent of silver, and two changes of garments. 
 
 ^ In order to Luild therewith an altar to the Lord, as an expression of 
 gratitude.
 
 DIVINE MIEACLES WEOUGHT BY ELISHA. 221 
 
 And Xaaman replied, Pray take two talents. And lie urged 
 him, and bound two talents of silver in two bags, with two 
 changes of garments, and ordered two of his servants to carry 
 them before him. And when he came to the hill (upon which 
 Elisha dwelt), he took them out of their hands, and had them 
 laid up in a house, and sent the men back again. But when 
 he came home, and stood before his master, Elisha said unto 
 him, "V^niience comest thou, Gehazi ? And he said, Thy servant 
 went no where. I had surely not lost my senses, rephed 
 EKsha, when I saw some one lightinsc from his chariot to meet 
 'thee. Was that a time to accept silver; to procure, perhaps, 
 garments, olive-yards, vineyards, sheep, oxen, man-servants, 
 and maid-servants ? Now, therefore, the leprosy of Naaman 
 shall cleave imto thee, and unto thy children. And Gehazi 
 went away from him, with a leprosy as white as snow.* 
 
 The disciples of the prophets said to Elisha, Behold, the 
 place wherein we dwell is too confined for us ; let us go, we 
 pray thee, unto Jordan, and take thence every man a beam, 
 and let us build us there a dwelling-house for ourselves. And 
 he answered, Go ye. And one said. Pray, go with us ; 
 and he answered, I will go : so he went with them. They 
 came to Jordan, and cut down trees. And one of them let fall 
 his axe into the water ; and he cried, and said, Alas, master, 
 for it was borrowed. And the man of God said. Where fell 
 it ? And he showed him the place. And Elisha cut down 
 a stick, and cast it in thither, and the axe emerged to the 
 surface. And he said. Take it up to thee. And he stretched 
 out his hand, and took it. 
 
 The army of Aram besieged Samaria. This gave rise to such 
 a great famine, that even mothers devoured their own children. 
 King Ahaziah, hearing of this calamity, was very wroth against 
 the prophet Elisha, so that he threatened to kill him.^ And 
 when he, attended by his captain, was at Elisha's, he said. 
 This calamity proceedeth from the Lord, what should I hope 
 in him any longer ? But Elisha replied, Plear ye the word of 
 
 ^ What a horrible vice is covetousness or avarice ! Its concomitants are false- 
 hood and fraud. As the punishment wliich here succeeded it destroys all the 
 wholesome fluids in the body, so covetousness is destructive to the soul, as it 
 admits neither of virtue nor peace. 
 
 2 A similar proceeding to that of his father Ahal), who was exasperated against 
 the prophet Elijah, on the occasion of the want of rain (see above, p. 207). The 
 prophet, he thought, should either avert the calamity, or at least appease the 
 people. 
 
 202
 
 222 THE BOOK OF KINGS. 
 
 the Lord : to-morrow, about this time, a measure of fine flour 
 shall be sold for a shekel, and two measures of barley for a 
 shekel, at the gate of Samaria. Then the captain, who always 
 accompanied the king, said to the divine man. If this be 
 possible, the Lord would have to let it rain corn from heaven. 
 And he said. Thou shalt see it with thine eyes, but shalt not 
 eat thereof. Now the same evening, four men from the city, 
 who were gone into the camp of Aram, brought a message. 
 They said to the porter of the city, We came to the camp of 
 Aram, and behold there was no man to be seen, nor a human 
 voice to be heard, but horses and asses are tied, and the tents 
 still stand as they were. AVhen this intelligence had reached 
 the king, he sent out two horsemen, and they found all as the 
 four men had stated ; for the Lord had caused the army of 
 Aram to be seized with consternation, so that they had taken 
 to flight. And the people went out and plundered the whole 
 camp of Aram, and a measure of fine flour was sold for one 
 shekel, accordino- to the word of the Lord, through the divine 
 man. And the king appointed the captain, who was in con- 
 stant attendance upon him, superintendent of the gate; and the 
 people trode upon him, and he died, as the man of God had 
 predicted, when the king had gone down to him. 
 
 EHsha died, and they buried him ; and bands of Moabites 
 roamed about the country that year. And it happened one 
 day, as they were interring a man, that they spied a band, and 
 they cast the man into the sepulchre of EHsha ; and when he 
 touched the bones of EHsha, he revived, and stood upon his 
 feet. 
 
 XVIII. JEHU, KING OF ISRAEL. THE KING JEHORAM AND AHA- 
 ZIAH, AS WELL AS THE QUEEN JEZEBEL, AND ALL THE POSTE- 
 RITY OF AHAB ARE PUT TO DEATH BY HOI. EXTERMINATION 
 OF THE PROPHETS OF BAAL. 
 
 " He who soweth in iniquity shall reap woe ; the rod putteth an end to his 
 mischief." Prov. xxii. 8. 
 
 Jehoeam, the son of Jehoshaphat, was king over Judah. 
 And he did evil in the sight of the Lord, like the house of 
 Ahab, for the daughter of Ahab, AthaHah, was his wife. 
 After having reigned eight years, he died, and his son, Aha- 
 ziah, a sou of AthaHah, reigned in his stead. He, too, walked 
 in the evil way of the house of Ahab, to which he was related,
 
 JEHU, KING OF ISRAEL, ETC. 223 
 
 and did that wliicli was displeasing to the Lord. At that time, 
 one of the disciples of the prophets went to Eamoth-Gilead 
 (for the prophet Elisha had bid him do so), and anointed the 
 general Jehu, who sat there with several generals in the 
 chamber, to be king over Israel. The discijDle of the prophet, 
 namely, went with Jehu into a private room, poured oil 
 on his head, and said to him. Thus saith the Lord, the God 
 of Israel, I herewith anoint thee king over the people Israel. 
 And thou shalt extirpate the family of Ahab ; for I will avenge 
 the blood of my faithful prophets, and of all those who honoured 
 me, at the hand of Jezebel ; and as for Jezebel herself, the 
 dogs shall eat her in the valley of Jezreel, and she shall not be 
 buried. As soon as Jehu disclosed this occurrence to those 
 that were present, they blew the cornet, and exclaimed, Jehu 
 is king. Jehu immediately departed with some of his ad- 
 herents, and rode towards Jezreel, whei^e Joram, kiug of Israel, 
 and Ahaziah, king of Judah, happened to be at that time. 
 The two kings went to meet Jehu, and met him in the field of 
 Naboth, the Jezreelite. When Joram saw Jehu, he called to 
 him, Is it peace ? And he answered. What peace, so long as 
 the licentious life of thy mother and her witchcrafts continue ? 
 Then Joram turned about to escape, calling to Ahaziah, There 
 is treachery. But Jehu stretched his bow, and shot at Joram, 
 so that the arrow pierced his heart, and he sunk down in his 
 chariot and died. Then said Jehu to his captain, Take him 
 out, and cast him into the field of Naboth ; for thus the Lord 
 decreed against him. In the field where the blood of Naboth 
 flowed, shall it be requited to him. Jehu also caused Ahaziah, 
 who had fled, to be pursued ; and he was wounded in the 
 chariot, and died soon after at Megiddo. Jehu now went to 
 Jezreel. When Jezebel heard what had happened, she painted 
 her eyebrows black, and tired her head, and looked out at a 
 window. And as Jehu entered at the gate, she called to 
 him. Is it peace ? And he looked up to the window, and said, 
 Who is on my side, who ? And forthwith several servants 
 showed themselves at the window. He called unto them, say- 
 ing. Throw her down. So they threw her down ; and her 
 blood was sprinkled on the wall and on the horses. Jehu trod 
 her with his horse under foot, went into a house, and did eat 
 and drink, and then said. Go and look after this cursed woman, 
 and bury her, being a king's daughter. They went, but found 
 no more of her than her skull, and her feet, and hands. When
 
 22-4 THE BOOK OF KINGS. 
 
 tliey reported tWs to him, he said, Thus was the counsel of the 
 Lord, which he had foretold, through his prophet Elijah, In 
 the district of Jezreel shall dogs eat the flesh of Jezebel. Also, 
 all the children of Ahab, seventy in number, Jehu caused to be 
 put to death, as well as all his relatives, his priests, and all the 
 prophets and priests of Baal. Thus Jehu, indeed, destroyed 
 the Baal worship in Israel ; nevertheless, from the sins of Jero- 
 boam, by which that king had seduced Israel, Jehu desisted 
 not, but likewise worshipped the golden calves in Beth-el and 
 in Dan. After a reign of eight and twenty years, Jehu died. 
 He was buried in Samaria, and his son Jehoahaz succeeded 
 him on the throne. 
 
 XIX. THE QUEEN ATHALIAH. CONSPIRACY AGAINST HER BY 
 THE PRIEST JEHOIADAH. JOASH MADE KING. HIS MELAN- 
 CHOLY FATE AFTER THE DEATH OF JEHOIADAH. AMAZIAH. 
 
 " Wickedness, though in the last hand, remaineth not unpunished; the offspring 
 of the righteous shall be delivered." Prov. xi. 21. 
 
 When Athaliah,^ the mother of Ahaziah, saw that her son 
 was dead, she had all the royal offspring put to death. But 
 Jehoseba, sister of Ahaziah, and wife of the priest Jehoiadah, 
 took Joash, the son of Ahaziah, after having stolen him from 
 amidst the murdered royal children, and kept him and his 
 nurse concealed in her bed-chamber from Athaliah. So the 
 young prince Avas hid in the house of his aunt six years, during 
 wliicli time Athaliah reigned over the country. In the seventh 
 year, Jehoiadah sent for the rulers over hundreds (of the offici- 
 ating Levites), and for the captains, and the guards, and took 
 them into the temple of the Lord, and made a covenant with 
 them by taking an oath of them, and showed them the royal 
 prince. And he gave them instructions, telling them how they 
 should divide themselves in watches and sentinels in the king's 
 palace and in the temple, that they should (on the appointed 
 day) surround the royal prince, with their weapons in their 
 hands, and cut down every one who sliould endeavour to come 
 in their ranks. He now gave them the spears and shields which 
 
 1 She was the widow of Jehoram, the sou of Jehoshaphat, king of Judah, and 
 a daughter of Ahab and Jezebel. Ahaziah had been slain by Jehu. (See the 
 preceding chapter.)
 
 THE QUEEN ATHALIAH, ETC. 225 
 
 had been kept in tlie temple since the time of king David. 
 And when guards had been stationed at every ingress and 
 egress within and without the temple, and every thing was thus 
 prepared, he brought forth the prince, set the crown upon his 
 head, and put the testimony (the royal garment) on him, and 
 anointed him king. All the people clapped their hands joy- 
 fully, and exclaimed, God save the king. Athaliah, hearing 
 the noise of the multitude that came running to the spot, 
 went into the temple to the people. But when she beheld the 
 young king standing upon the pillar, and surrounded by cap- 
 tains, and heard the rejoicing of the people, and the sounding 
 of the trumpets, she rent her garment, and exclaimed. Treason, 
 treason. Jehoiadah, the priest, commanded the generals of the 
 army, and said, Let her go fortli between the ranks of the 
 guard, but whoever followeth her, cut ye down ; for the priest 
 did not wish she should be slain in the house of God. So she 
 went out of the temple into the royal palace, where she was put 
 to death. And Jehoiadah made a covenant between the Lord, 
 the king, and the people, that they should remain the Lord's 
 people, and he also concluded a compact between the king and 
 the people. Hereupon all the people went into the temple of 
 Baal, pulled it down, and broke the images and altars that 
 were therein, and slew Mathan, the priest of Baal, before the 
 altar. Then the king was escorted from the temple into the 
 royal palace, and he took his seat on the royal throne. The 
 whole people rejoiced, and the city was quiet again : so Joash 
 was king, being only seven years of age. And he did that 
 which was right in the sight of the Lord, as long as he en- 
 joyed the instruction and guidance of Jehoiadah the priest. 
 He had the temple repaired, and made various good regu- 
 lations. Jehoiadah died, being a hundred and thirty years 
 old, and was buried in the royal vaults. Now, after the death 
 of Jehoiadah, Judah again did what was displeasing to the 
 Lord, for they abandoned the temple of the Lord, and went 
 to worship idols. And the spirit of God came upon Zechariah, 
 the son of Jehoiadah ; he addressed the peojDle, and said. Thus 
 saith the Lord, Why transgress ye the commandments of the 
 Lord ? Ye will be unsuccessful ; for as ye have forsaken the 
 Lord, he will forsake you also. But a conspiracy was formed 
 against him, and, by the orders of king Joash, he was stoned 
 in the court of the temple, and died. And while he was dying, 
 he said, May the Lord look upon it, and require it. Thus
 
 226 THE BOOK or KINGS. 
 
 Joash remembered not the kindness whicli Jelioiadah, the 
 father of Zechariah, had shown him. And when a year had 
 elapsed, the army of the Syrians invaded Jerusalem, destroyed 
 many of the leading men of the people, and phmdered the city. 
 With a small company came Aram, and the Lord delivered 
 into their hands the much more numerous army of Judah, 
 because Judah had forsaken the Lord, the God of his fathers. 
 The enemy also inflicted punishments upon Joash. And 
 he was taken seriously ill ; his servants formed a conspiracy 
 against him, and slew him on his bed.' Thus died Joash, 
 after having reigned forty years. He was buried in the city 
 of David, but not in the sepulchre of the kings. His son 
 Amaziah reigned in his stead. Amaziah did that which was 
 pleasing in the eyes of the Lord ; yet, not like David his 
 ancestor, but only like his father Joash. As soon as he saw 
 himself confirmed on the throne, he ordered the servants that 
 had assassinated his father to be put to death ; but the children 
 of the murderers he ordered not to be slain, according unto 
 what is written in the book of the law of INIoses, wherein the 
 Lord commanded, saying. The fathers shall not be put to death 
 for the children, nor the children for the fathers ; but every 
 man shall atone for his own sin only. He also slew the Edom- 
 ites in the valley of Salt, and took the citadel of Selah ; but 
 having also challenged Jehoash, king of Israel, to war, that 
 king sent him back word, saying, Thou hast indeed defeated 
 Edom, preserve now thy glory, and remain at home; wherefore 
 wilt thou plunge into misfortune ? Amaziah, however, would 
 not hear ; therefore, Jehoash advanced against him, and Judah 
 was defeated. Amaziah himself was taken prisoner at Beth- 
 shemesh. And Jehoash came to Jerusalem, destroyed a great 
 part of the wall of Jerusalem, plundered all the gold and silver, 
 and all the precious vessels out of the temple and the royal 
 palace, took hostages with him, and returned to Samaria. He 
 died soon after, and after his death, Amaziah reigned over 
 Judah fifteen years. Then a conspiracy was formed against 
 him, and he was slain in Jerusalem. And the people made 
 Azariah his son (also called Usiah) king in his stead. 
 
 ' Compare 2 Chvon. chap. xxiv. Such was the fate of king Joash, whose 
 reign commenced so auspiciously. He, too, left us an admonishing lesson, teach- 
 ing us how impiety and sliameful ingratitude are punished by the Lord, and how 
 great is the loss of a pious and trusty instructor and guide. Joash was good, as 
 long as Jehoiadah the priest was alive.
 
 XX. THE FALL OF THE HOUSE OF ISRAEL. 
 
 " The days of visitation are come, the period of retribution ; that Israel shall 
 perceive." Hos. ix. 7. 
 
 When Hosea, the son of Elali, reigned over Israel in Samaria, 
 Shalmaneser , king of Assyria, made war upon him, Hosea 
 submitted to him, and paid him tribute. And he did that 
 which was evil in the sight of the Lord, but not to the degree 
 to which his predecessors went. But the king of Assyria 
 discovered a piece of treachery in Hosea, for he had sent an 
 embassy to So, king of Egypt, to form an alliance with him, 
 and had not paid the annual tribute. And it was in the 
 ninth year of the reign of Hosea, that the king of Assyria 
 took Samaria, after having besieged it three years. And he 
 had the king laid in fetters, and cast into prison ; and he carried 
 the people away into Assyria, where he assigned to them cities 
 for their settlements. At the same time he sent for people to 
 come from Assyria, and they took possession of Samaria and 
 of the country. Such was the fate of Israel, because the people 
 had forsaken the Lord, the God of their fathers, and followed 
 after idols ; because they had despised the admonitions of the 
 prophets of the Lord, and slighted their precepts, ever since 
 their first king Jeroboam had broken the sacred covenant, 
 which the Lord had concluded witli their ancestors. There- 
 fore the Lord was so angry with Israel, that he rejected them 
 from his presence, and left only the tribe of Judah in the 
 country. Now as the strange nations that had settled in Sa- 
 maria, and in other cities of the country, did not fear the Lord, 
 the Lord sent lions among them, which destroyed some of them. 
 This having been reported to the king of Assyria, he ordered 
 a priest of the people of Israel, who had been expelled 
 thence, to be sent thither, to teach the people how to serve the 
 Lord. They now indeed worshipped the Lord, but they also 
 at the same time served their idols, so that they were both 
 worshippers of the one God and idolaters. So likewise did 
 their children, and grandchildren, and all their posterity, the 
 Samaritans.
 
 XXI. HEZEKIAH. MIRACULOUS DELIVERANCE OF JERUSALEM, 
 AND OF THE KINGDOM OF JUDAH. SENNACHERIB. 
 
 " The lips of the righteous preserve many ; but fools die for want of 
 wisdom." Prov. x. 21. 
 
 At tliat time, Hezekiala, the sou of Aliaz, reigned over Judali. 
 He did that which was acceptable to the Lord, like his an- 
 cestor David ; for he placed full confidence in the Lord, the 
 God of Israel, so that there was none like him among all the 
 kings of Judah. He caused the high places to be removed, the 
 images to be broken, the groves to be cut down, and the brazen 
 serpent, which ]\Ioses had made, to be broken to pieces, because 
 the children of Israel had until then offered up incense to it.' 
 Thus he departed not from the Lord, and obeyed his com- 
 mandments, which he commanded ]\Ioses. And the Lord was 
 mth him, and whatever he undertook prospered. He revolted 
 from the king of Assyria, and refused to obey him. Pie also 
 defeated the Philistines, and laid waste their dominion. It was 
 in the fourth year of his reign, that Shalmaneser, king of 
 Assyria, took Samaria, and carried away the house of Israel 
 into captivity. And in the fourteenth year of his reign, Sen- 
 nacherib, king of Assyria (the successor of Shalmaneser), inva- 
 ded all the fortified cities of Judah, and took them. Then 
 king Hezekiah sent to king Sennacherib, saying, I have 
 offended against thee, leave me now, and I will bear whatever 
 thou shalt impose. And the king of Assyria imposed on him 
 a penalty of three hundi-ed talents of silver, and thirty talents 
 of D-old. And Hezekiah gave him all the silver that was found 
 in the temple, and in the royal treasuries. But some time after, 
 Sennacherib sent a numerous army unto Jerusalem, against king 
 Hezekiah, and had tlie people challenged by heralds to surren- 
 der the city, and to revolt from their king. " Let not Hezekiah 
 deceive you any longer," said Rab-shakeh, the deputy, to the 
 people who were standing upon the wall, ' ' for he is not able 
 to deliver you ; show yourselves peaceably disposed towards the 
 
 1 See Numbers (p. 88). Thus, that which in its time, being applied to its 
 intended pm-pose, is good and salutary, may at another time, and under other 
 circumstances, prove injurious and destructive. Moses, by the command of God, 
 made a brazen serpent, in order thereby to heal the Israelites, bodily, from the 
 effects of the poisonous serpents, and to elevate and improve them, mentally. 
 Subsequently, however, by abuse, they converted this remedy into an idolatrous 
 mediator, and offered up sacrifices unto it.
 
 HEZEKIAH, MIRACULOUS DELIVERANCE, ETC. 229 
 
 great king of Assyria, and it shall be well with you. He will 
 bring you into a land which resembleth your own ; into a land 
 that hath corn and wine, corn-fields azid vineyards, a land that 
 produceth olives and the honey of dates ; preserve ye, therefore, 
 your lives, and perish ye not." But the people remained 
 silent, and answered him not a word, for thus the kino- had 
 commanded it. Then Eab-shaketh returned to Sennacherib, 
 and he once more sent ambassadors to Hezekiah, saying, " Let 
 not thy God, in whom thou trustest, deceive thee, to say, Jeru- 
 salem shall not be delivered into the hand of the king of As- 
 syi'ia. Behold, thou hast heard what the kings of Assyria have 
 done to all other countries, and how they have laid tliem waste, 
 and shouldst thou be spared ? Were their gods able to save 
 them ?" Such were the contents of the letter, which the am- 
 bassadors delivered to king Hezekiah. And Hezekiah read it, 
 went up with it into the house of the Lord, and spread it open 
 before the Lord. And he prayed, and said, Lord God of 
 Israel, thou alone art Lord over all the kingdoms of the world, 
 creator of heaven and earth, incline, Lord, thine ear, and 
 hear ; open thine eyes, and see ; and hear the words of Sen- 
 nacherib, who hath sent ambassadors to blaspheme thee, 
 living God. Of a truth, Lord, the kings of Assyria have 
 destroyed those false gods, because they were the works of 
 men, wood and stone. But thou, Lord our God, save thou 
 us out of his hand, that all the kingdoms of the earth may know 
 that thou alone, Lord, art the true God. Then Isaiah, the 
 prophet, sent to Hezekiah, saying, Thus saith the Lord God of 
 Israel, Thy prayer regarding the king of Assyria I have heard. 
 The king of Assyria shall not come into this city, nor shoot an 
 arrow there, nor appear before thee with a shield, nor raise a 
 bulwark against thee; by the way that he came shall he return, 
 and not put his foot into this city. I will protect this city, for 
 my sake, and for my servant David's sake. And it came to 
 pass that night, that an angel of the Lord went forth, and slew 
 in the camp of the Assyrians, a hundred and eighty-five thou- 
 sand men. When they arose in the morning, the field was full 
 of corpses. So Sennacherib departed, and returned to Nineveh. 
 And one day, as he was worshipping in the temple of an idol, 
 he was there slain by his sons. 
 
 In those days Hezekiah became sick unto death. And the 
 prophet Isaiah came to him, and said to him, Thus saith 
 the Lord, Set thy house in order, for thou shalt die. Then 
 
 21
 
 230 THE BOOK OF KINGS. 
 
 Hezekiali turned liis face to the wall, and prayed unto the 
 Lord, saying, I beseech thee, Lord, remember now how I 
 have walked before thee in truth, and with a perfect heart, and 
 have done that which is acceptable to thee : at the same time 
 he wept bitterly. Thereupon the word of the Lord came to 
 Isaiah, saying. Go back, and tell Hezekiali, the ruler of my 
 people, Tlius saith the Lord, the God of David thy father, I 
 have heard thy prayer, I have seen tliy tears. Behold, I will 
 heal thee ; within three days thou shalt go up into the temple. 
 I will also add unto tliy life fifteen years, and deliver thee and 
 this city out of the hand of the king of Assyria, and protect 
 this city, for my own sake, and for the sake of my servant 
 David. Isaiali now ordered a poultice of figs to be laid on 
 the boil, whereupon Hezekiali recovered. At that time, Be- 
 rodach Baladan, king of Babylon, sent letters of congratula- 
 tion and presents unto Hezekiali, for he had heard that 
 Hezekiah had been ill. Hezekiali paid tlie deputies much 
 attention, and showed them the treasury, the silver and gold, 
 the spices and the precious balm, the arsenal, and whatever 
 else was remarkable amongst his treasures ; in short, there was 
 nothing either in his palace, or in the wliole kingdom, that 
 Hezekiah showed them not. Then came Isaiah the prophet, 
 unto Hezekiah, and asked him, \^^lat said these men, and 
 whence came they ? Hezekiah replied, They are come from a 
 distant country, from Babylon. And the former said. What 
 have they seen in thy house ? All that is in it, rej oined Heze- 
 kiah, there is nothing among my treasures tliat I have not 
 shown them. And Isaiah said unto Hezekiah, Hear, then, 
 the word of the Lord : Beliold, days shall come, when all that 
 is in thy house, and that which thy fathers have hitherto 
 amassed, shall be carried away into Babylon ; nothing shall be 
 left of it, saith the Lord. And of thy olfspring after thee, 
 shall tliey also carry away, and they shall be courtiers in the 
 palace of the king of Babylon.' Then said Hezekiah unto 
 
 ^ Hezekiah, pious, and God-fearing, was yet vain and ostentatious ; and the 
 Lord forthwith sent Isaiah to reproach him with his folly, and to announce 
 its evil consequences. May this again prove a lesson to us, that we may never 
 boast of, and pride ourselves in, the abundance with which the Lord may have 
 blessed us. On the contrary, let us ever consider, that the Almighty, who hath 
 bestowed happiness and wealth, may .also soon, very soon, deprive us of those 
 blessings. How many are poor to-day that were rich yesterday ! " The Lord's is 
 the earth, and all that lilleth it; the world and its inhabitants are his." Let us, 
 in quiet humility, rejoice in the blessings of God ; and, acknowledging his great
 
 MANASSEH. HIS EEPENTAXCE, ETC. 231 
 
 Isaiali, The sentence of the Lord, which thou annoimcest, is 
 yet merciful, for at least, in my days, peace and truth shall 
 prevail. After having reigned nine and twenty years, Heze- 
 kiah departed this life, to be with his fathers, and his son 
 Manasseh reigned in his stead. 
 
 XXII. MAXASSEH. HIS REPEXTAXCE, PENITENCE, AND AMEND- 
 MENT. THE PIOUS KING JOSIAH. THE PROPHETESS HULDAH. 
 
 " Seek ye the Lord Tvliile he may be found, call on him while he is near ; let the 
 wicked forsake his way, and the sinful his evil de\-ices ; let him return unto the 
 Lord, he will have compassion upon him ; unto our God, who is so ready to 
 forgive." Isa. Iv. 6, 7. 
 
 Manesseh did that which was evil in the sight of the Lord, 
 and sinned more than all the kings of Israel ; for he even 
 placed an idol of the grove into the temple of the Lord. And 
 he also seduced the house of Judah, and the inhabitants of 
 Jerusalem, that they did evil, and obeyed not tbe command- 
 ments and the precepts of the Lord. The Lord charged his 
 servants, the prophets, to warn Manasseh and his people, but 
 they heeded not the warning. Then the Lord caused an As- 
 syrian army to come up against them ; and they took JNIanasseh 
 prisoner, bound him with fetters, and conveyed h.im to Baby- 
 lon. And when he was in great distress in liis captivity, he 
 humbled himself before the Lord, the God of his fathers ; and 
 he repented of his evil ways, and prayed unto the Lord, with 
 all his heart. And the Lord heard his prayer, and reinstated 
 him on his throne in Jerusalem. Then ]\lanasseh knew and 
 acknowledged that the Lord was the true God. And he im- 
 proved the fortification of the city of David, and of other towns; 
 removed the strange gods from the temple, as well as all the 
 altars of the idols in Jerusalem ; re-erected the altar of the 
 Lord, and caused offerings of thanksgiving and rejoicing to be 
 brought. Lie also exhorted the people in Judah to serve the 
 Lord.^ After having reigned fifty-five years, j\Ianasseh died, 
 and Ammon, his son, reigned in his stead. His servants 
 conspired against him, and slew him, and his son Josiah suc- 
 ceeded him in the government. And Josiah did that which 
 was right in the sight of the Lord, and walked entirely in the 
 
 mercy, let us unremittingly endeavour to evince our gratitude by performing his 
 holy will. 
 
 1 This passage is taken from 2 Chron. chap, xxxiii.
 
 232 THE BOOK OF KINGS. 
 
 way of David his ancestor, and departed not therefrom. And 
 it came to pass, in the eighteenth year of his reign, as he was 
 giving instructions relative to the repair of the temple, that 
 Shaphan, the accountant, who came to present his report con- 
 cerning the money collected for the repairs, brought him a roll 
 of the law, saying, Hilkiah the priest hath given me this roll. 
 And he read from it to the king. And when the king heard 
 the words contained in this book of the law, he rent his gar- 
 ments; and he commanded the high priest, and several officers, 
 saying. Go ye, inquire of the Lord for me, for the people and 
 for all Judah, concerning the words of this book that is found ; 
 for surely the wrath of the Lord that is kindled against us is 
 very great, because our fathers have not heeded the words of 
 this book, and have not done what is prescribed to us therein.^ 
 So Hilkiah the priest, together with the other officers, went 
 unto Huldah, the prophetess, who dwelt in Jerusalem, and 
 communed with her. And the prophetess replied, and said, 
 Thus saith the Lord, the God of Israel, Tell the man that sent 
 you to me, the Lord saith. Behold, I decree evil against this 
 place, and against its inhabitants, as it is written in the book 
 from which the king of Judah hath read. Because they have 
 forsaken me, and have sacrificed nnto other gods, and provoked 
 me to anger with all their actions ; therefore my wrath hath 
 been kindled against this place, and shall not be quenched. 
 But to the king of Judah, who sent you to me, thus shall ye 
 say to him. Because thy heart was softened, and thou hast 
 humbled thyself before the Lord, when thou heardest the 
 punishment which I have decreed against this place and its 
 inhabitants; because thou hast rent thy clothes, and wept before 
 me, therefore I have heard thee, saith the Lord. Behold, I 
 will gather thee unto thy fathers, and thou shalt be put in thy 
 grave in peace, and not see the evil which I will bring upon this 
 place. And they reported this answer to the king. Hereupon 
 the king sent, and had all the elders of Judah and Jerusalem ga- 
 thei'ed unto him. And he went up with them , with both small and 
 great, into the temple of the Lord, and there read to them all the 
 
 ^ During the long reign of Manasseh and Ammon the law of God was neglected, 
 and consequently was not read on the occasion of public assemblies. Hence the 
 surprise at its re-appearance. King Josiah, who was still very young and inex- 
 perienced in the law, now heard the divine precepts of the law of Moses, and the 
 denunciations against the transgression of the divine commandments, but espe- 
 cially against idolatry ; no wonder, therefore, that he, being truly pious, was 
 startled, and dreaded the wi-ath of the Lord.
 
 DESTRUCTION OF JERUSALEM, ETC. 233 
 
 contents of the book of the covenant, which was found in the 
 temple. The king stood on a platform, and made a covenant 
 before the Lord, to walk after him, to observe his command- 
 ments and his statutes, with all their heart, and all their soul, 
 and to perform all the words of the covenant, which are in- 
 scribed in this book : and all the people stood to the covenant 
 (i. e. joined it). He then removed all the high places for 
 ofierings, all the altars, groves, and priests of the idols, and thus 
 purified the temple, the city, and the whole country from 
 idolatry. And he commanded the people, saying, Celebrate 
 the passover in honour of the Lord your God, as it is written 
 in this book of the covenant : so they celebrated the festival of 
 passover in Jerusalem. And such a passover had not been 
 celebrated from the days of the judges, nor in all the days of 
 the kings of Israel and of Judah. Josiah, moreover, removed 
 all the wizards and workers with familiar spirits, as well as all 
 the tutelar deities and other abominations, that had till then 
 been seen in Judea and in Jerusalem, and over all the country. 
 Before him there was no king who so walked after the Lord 
 with all his heart, and with all his soul, and with all his might, 
 quite according to the law of Moses ; neither after him arose 
 there any one like him. In his time, Necho, king of Egypt, 
 went to make war upon the king of Assyria. And king 
 Josiah went to oppose him, and was kiUed by an archer in a 
 battle at Megiddo. His attendants conveyed his corpse in a 
 chariot to Jerusalem, and buried him in the royal sepulchre, 
 by the side of his fathers. All Judah and Jerusalem mourned 
 for the death of Josiah, and the prophet Jeremiah composed an 
 elegy to his memoiy. His reign had lasted one and thirty 
 years. He was succeeded by his son Jehoahaz. 
 
 XXIII. DESTRUCTION OF JERUSALEM AND OF THE TEMPLE 
 BY NEBUCHADNEZZAR. BABYLONIAN CAPTIVITY. DEATH OF 
 GEDALIAH. 
 
 " Be not wroth, Lord, so exceedingly, neither remember iniquity for ever. 
 Behold, see, we beseech thee, we are all thy people. Thy holy cities are 
 become a wilderness, Zion is become a desert, Jerusalem a desolation." 
 Isa. bdv. 9, 10. 
 
 Jehoahaz did what was displeasing to the Lord, but he 
 reigned only three years ; for Pharaoh-nccho took him away 
 with him captive into Egypt, where he died, and he placed his 
 
 212
 
 234 THE BOOK OF KINGS. 
 
 brother Jeholakim on the throne. He, too, did evil Hke his 
 brother. After his death, he was succeeded by his son Je- 
 hoiachin, who likewise did what was displeasing to the Lord. 
 After having reigned three months, Nebuchadnezzar came with 
 an army, and laid siege to the city. And he carried away 
 Jehoiachin to Babylon, together with his mother, his ministers 
 of state, and his principal courtiers. He also had all the trea- 
 sures out of the temple, and out of the royal palace, carried 
 away ; and all the golden vessels, which Solomon had caused 
 to be made, he ordered to be broken to pieces. In like manner, 
 he drove out the principal inhabitants of Jerusalem and of the 
 country, and all the able warriors, and conveyed them captive 
 into Babylon. And Nebuchadnezzar appointed Jehoiachin's 
 uncle, Zedekiah, king in his stead. Zedekiah was one and 
 twenty years old when he began to reign, and reigned eleven 
 years. But he also did what was displeasing to the Lord, as 
 Jehoiachin had done ; because the Lord was angry with Judah 
 and Jerusalem, and wished to reject them from his presence, it 
 came to pass, that Zedekiah revolted from the king of Babylon. 
 Jeremiah, the pi'ophet, indeed, admonished the king and the 
 people to be faithlid to the covenant, and predicted the ap- 
 proaching calamity, but they hearkened not imto him. 
 
 And it came to pass, in the ninth year of the reign of Zede- 
 kiah, on the tenth day of the tenth month, ^ that Nebuchad- 
 nezzar, king of Babylon, came with his whole army against 
 Jerusalem, laid siege to it, and had forts built round about it. 
 The siege lasted two years, wliercby the famine increased to that 
 degree, that mothers devoured their own children, and men fell 
 down dead in the streets.^ On the ninth day of the fourth 
 month, ^ the enemy penetrated into the city. King Zedekiah 
 fled with his army ; the Babylonians pursued him, and over- 
 took him in the plain of Jericho, Here they took Zedekiah 
 prisoner, after having dispersed his men, and conducted him to 
 the king of Babylon, to Kiblah, whei-e sentence was passed 
 upon him. According to that sentence his children were 
 
 ' This is commemorated bv the annual general fast on the tenth of Tebeth 
 
 2 See the Lamentations of Jeremiah. 
 
 ^ The fast in commemoration of this event has been fixed on the seventeenth 
 of the fourth month (T-1?iiri3 ~)b'y nyit^'), because on that day, Jerusalem, in the 
 time of the second temple, was taken by the Romans, and because the nation 
 suifered several other calamities that dav.
 
 DESTRUCTION OF JERUSALEM, ETC. 235 
 
 executed before his eyes, and as for tlie king himself, his eyes 
 were put out, he was bound with fetters, and carried away 
 captive to Babylon. Soon after, on the seventh of the fifth 
 month,' of the same year, Nebuzar-adan, the captain of the 
 guard of Nebuchadnezzar, came up to Jerusalem. And Nebu- 
 zar-adan burnt the temple, the royal palace, and all the prin- 
 cipal edifices in Jerusalem, and had the walls of the city razed. 
 And he carried away the inhabitants of the city to Babylon, in- 
 to captivity, and left only some of the lower class of the people, 
 to cultivate the ground and the vineyards. All the gold, silver, 
 and brass vessels of the temple, as well as the two large pillars 
 of brass before the temple, all this Nebuzar-adan had carried 
 away to Babylon. And he took Seraiah, the chief priest, to- 
 gether with several officers, and sixty of the people of the 
 country, who happened to be in Jerusalem, and took them and 
 brought them to the king of Babylon, to Riblah, where they 
 were executed. As for the people that remained in the 
 country, he appointed over them Gedaliah, the son of Ahikam. 
 In the seventh month, a certain Ishmael, a descendant of the 
 royal family, came with ten other men, and slew Gedaliah,^ 
 together with all the Jews and Chaldees who were with him 
 at Mizpah. 
 
 And it came to pass in the seven and thirtieth year of the 
 captivity of Jehoiachin, king of Judah, that Evil-merodach, 
 king of Babylon, on his accession to the throne, took Jehoiachin 
 out of prison, sjDoke kindly to him, and gave him the first rank 
 among the kings, who were with him in Babylon. Jehoiachin 
 now changed his garments, which he had worn in prison, and 
 put on a more becoming dress, and dined at the royal table all 
 his life. At the same time, a permanent allowance was made 
 him by the king, for his daily expenditure, and he enjoyed 
 this allowance all the days of his life. 
 
 ^ Of the month of Ab. In Jeremiah, chap. hi. we read, " On the tenth of the 
 fifth month," &c. The ninth (the day of general fast and mourning 3X3 nyE^J|l), 
 however, is considered as the principal day. The second temple and the city of 
 Jerusalem were on that day destroyed a second time hy the Romans (3830 a.m.) 
 which event caused tlie dissolution of the Jewish polity. Besides this, the ninth 
 day is marked by various other unfortunate occurrences in the annals of the 
 Jewish nation. , 
 
 ' This incident gave rise to the fast on the third of Tishri (-"invli DW).
 
 236 
 
 THE BOOK OF ISAIAH. 
 
 The names of the kings, since the division of the kingdom, were the kings of 
 
 JUDAH ai 
 
 id ife 
 
 ,RAEL. 
 
 Rehoboam 
 
 Jotham 
 
 Jeroboam 
 
 Jehoahaz 
 
 Abiah 
 
 Ahaz 
 
 Nadab 
 
 Jehoash 
 
 Asha 
 
 Hezekiah 
 
 Basha 
 
 Jeroboam II. 
 
 Jehoshaphat 
 
 Manasse 
 
 Elah 
 
 Zeehariah 
 
 Joram 
 
 Anion 
 
 Simri 
 
 Shalum 
 
 Ahaziah 
 
 Josiah 
 
 Omri 
 
 Menahem 
 
 Athaliah 
 
 Jehoahaz 
 
 Ahab 
 
 Pekahia 
 
 Joash 
 
 Jehoiakim 
 
 Ahaziah 
 
 Pekah 
 
 Amaziah 
 
 Jehoiachiu 
 
 Joram 
 
 Hoshea. 
 
 Usiah 
 
 Zedekiah 
 
 Jehu 
 
 
 THE BOOK OF ISAIAH. 
 
 I. ISAIAH COMPLAINS OF THE UNGODLINESS AND MORAL COR- 
 RUPTION OF THE PEOPLE OF ISRAEL. 
 
 The Vision wlaich Isaiali, tlie son of Amos, saw (that is, the 
 prophecy which he announced) concerning Judah and Jeru- 
 salem, in the reigns of the kings Uzziah, Jotham, Ahaz, and 
 Hezekiah, kings of Judah. 
 
 Hear, heavens ; give ear, earth : 
 
 For the Lord saith, 
 
 I have brought up children, and exalted them, 
 
 And they have rebelled against me. 
 
 The ox knoweth his owner, 
 
 The ass his master's crib ; 
 
 But Israel knoweth me not, 
 
 My people hath no such knowledge. 
 
 Ah, sinful nation, people full of iniquity ; 
 
 Brood of evil-doers, degenerate children ! 
 
 They have forsaken the Lord ; 
 
 Provoked to anger the Holy One of Israel : 
 
 They have receded from him. 
 
 Wherefore should ye be stricken any more,
 
 ISAIAH COMPLAINS OF UNGODLINESS, ETC. 237 
 
 If ye revolt more and more ? 
 
 Behold, the whole head is sick. 
 
 And the whole heart afflicted ; 
 
 From the sole of the foot unto the head, nothing is sound ; 
 
 All is full of wounds, bruises, and boils. 
 
 Without being closed or bound up. 
 
 Or lenified by oil. 
 
 Your country is desolate. 
 
 Your cities consumed by fire. 
 
 Your acres ; enemies devour them in your presence : 
 
 All is laid waste, like after a hostile invasion. 
 
 The daughter of Zion alone is left,^ 
 
 Like a bower in a vineyard ; 
 
 Like a keeper's lodge in a gourd-field ; 
 
 Like a desolate city. 
 
 Had not the Lord Zebaoth 
 
 Left us this small refuge. 
 
 We should be like unto Sodom, like unto Gomorrah. 
 
 Hear the words of the Lord, ye rulers of Sodom. 
 
 Listen to the precept of our God, ye people of Gomorrah. 
 
 Wliat mean the multitude of your sacrifices? saith the Lord. 
 
 I am full of the burnt-offerings of rams. 
 
 And of the fat of fed beasts ; 
 
 In the blood of bullocks, lambs, and he-goats, 
 
 I delight not. 
 
 Wherefore come ye to appear before me ? 
 
 Vfho requireth of you to tread my courts ? 
 
 Bring me no more deceitful offerings ; 
 
 Their odour is an abomination unto me. 
 
 New moon, sabbath, and festive proclamation, 
 
 I cannot bear them : 
 
 Iniquity, and solemn assembly. 
 
 Your new moons, your festivals, are hateful to me ; 
 
 Yea, they are a burden to me ; 
 
 I am weary to bear them. 
 
 Though ye spread forth your hands. 
 
 Mine eye turneth away from them ; 
 
 1 That is, Jerusalem, being the capital of the house of Judah (the house of 
 Israel was already dissolved). Zion was the name of the hill upon which stood 
 the southern upper part of the city, and the royal mansion. Hence, by that name, 
 the prophets designate now the city, now the temple, and now eveu the entire 
 nation.
 
 238 THE BOOK OF ISAIAH. 
 
 Though ye add prayer unto prayer, 
 
 I hear it not ; 
 
 Your hands are full of blood. 
 
 Wash, purify yourselves ; 
 
 Eemove your evil doings from before mine eyes ; 
 
 Cease to act wickedly, 
 
 Learn to do well ; 
 
 Seek justice, 
 
 Kelieve the oppressed ; 
 
 Vindicate the right of the orphan. 
 
 Plead the cause of the widow. 
 
 Come, now, and let us reason together, saith the Lord ; 
 
 Shall your sins, being red as scarlet, appear white as snow ? 
 
 Shall they, red as criiuson, become white as wool ? 
 
 Obey ye willingly. 
 
 And ye shall enjoy the good of the land ; 
 
 But if ye refuse and rebel, the sword shall consume : 
 
 Thus saitli the Lord. 
 
 Alas, she hath deserted me : 
 
 The city, formerly so faithful, 
 
 Formerly replete with justice and righteousness ; 
 
 But now murderers inhabit her. 
 
 Thy silver is become dross, 
 
 Thy wine mixed with water ; 
 
 Thy princes are rebellious, and companions of thieves ; 
 
 Every one lovetli bribes, and hunteth after rewards ; 
 
 No one judgeth the fatherless, 
 
 The cause of the widow is not heard : 
 
 Therefore, so saith the Lord, 
 
 God Zebaoth, Israel's protection: 
 
 Ah, I will demand satisfaction of my adversaries, 
 
 And avengfe me of mine enemies. 
 
 My hand shall pass over thee. 
 
 Cleanse thee from thy dross, 
 
 And remove all thy tin. 
 
 And I will restore thy judges as formerly,' 
 
 And thy counsellors as of old ; 
 
 Then shalt thou again be called. 
 
 City of righteousness, citadel of truth. 
 
 Yea, Zion shall be redeemed by practising justice ; 
 
 And by exercising virtue shall her captives return : 
 
 But destroyed together shall be transgressor and sinner,
 
 CONSOLATION FOR THE FUTURE, ETC. 239 
 
 And consumed they who forsake the Lord. 
 Then shall ye blush at your groves of pleasure, 
 And be ashamed of the gardens ye have chosen ;' 
 For ye shall resemble leafless oaks, 
 And be like gardens wanting water. 
 Your tutelar deities shall be as tow, 
 They who form them like sparks of fire ; 
 Both blaze, none can quench them. 
 
 II. CONSOLATION FOR THE FUTURE. ISAIAH IS DISPLEASED WITH 
 THE GREAT AMONG THE PEOPLE, AND REBUKES THEM FOR 
 THEIR INJUSTICE. MISCHIEVOUS CONSEQUENCES OF THE 
 DESIRE FOR FINERY AMONG THE DAUGHTERS OF ZION. 
 
 In days hereafter, the mountain of the Lord's temple 
 
 Shall be established on the summit of the mountains. 
 
 And exalted above your hills, 
 
 And all nations shall flow unto it. 
 
 Many nations shall flock thither : 
 
 Come, say they, let us ascend the mountain of God, 
 
 Let us go into the house of the God of Jacob ; 
 
 That he may teach us his ways, that we may walk in his 
 
 For from Zion proceedeth the law, [paths ; 
 
 And the word of God from Jerusalem. 
 
 He shall judge among the nations. 
 
 And shall rebuke tlie multitude of people ; 
 
 And they shall convert tlicir swords into ploughshares. 
 
 And their spears into pruning-liooks ; 
 
 And nation shall not lift up sword against nation, 
 
 Neither shall they learn war any more. 
 
 Come, house of Jacob, let us walk in the light of the Lord. 
 
 Say ye to the righteous. 
 
 It shall be well with them ; 
 
 Tliey shall enjoy the fruit of their works : 
 
 But woe and misery unto the wicked ; 
 
 What he doth shall be requited him. 
 
 Children are the oppressors of my people. 
 
 And women rule over it. 
 
 And they, my people, who should lead thee, mislead thee, 
 
 1 For idolatiy and voluptuousness.
 
 240 THE BOOK or ISAIAH. 
 
 Barring the way which thou shouldst go. 
 
 But the Lord riseth and judgeth, 
 
 Stand eth up to judge nations. 
 
 The Lord entereth into judgment, 
 
 With the elders and princes of his people. 
 
 " Ye," he saith, " have gleaned the vineyard, 
 
 And filled your houses with the property of the poor. 
 
 How can ye thus oppress my people, 
 
 And grind the faces of the poor ? 
 
 Thus saith the Lord, the God of worlds." [haughty, 
 
 Moreover, the Lord saith, Because the daughters of Zion are 
 
 And walk with stretched-forth necks and wanton eyes, 
 
 And trip nicely as they go, making a tinkling with their feet: 
 
 Therefoi'e the Lord will strike with baldness the heads of 
 
 And expose their charms. [the daughters of Zion, 
 
 Li that day the Lord will remove the ornaments, 
 
 Their foot-chains, cauls, crescents ; their smelling-boxes, 
 
 bracelets, and veils ; [earrings ; 
 
 Their head-gear, knee-clasps, head-bands, neck-shawls, and 
 Their rings and nose-jewels ; 
 
 Their state robes, mantles, wimples, and crispiug-pins ; 
 Their fine linen, diadems, and long veils. 
 And instead of fragrance there shall be foul exhalation ; 
 Instead of the girdles, stripes ; and instead of well-dressed 
 
 hair, baldness ; [instead of beauty. 
 
 Instead of a stomacher, a girding of sackcloth ; and brands 
 Thy young men shall fall by the sword. 
 And thy heroes perish in the battle. 
 Then shall her (Zion's) gates lament and mourn. 
 And she, depopulated, shall sit dejected to the ground. 
 
 III. THE PARABLE OF THE VINEYARD. 
 
 Now will I sing to my well-beloved, 
 
 A song about his vineyard to my friend. 
 
 My well-beloved had a vineyard ; 
 
 He had it on a fertile hill. 
 
 And he fenced it, and cleared away the stones ; 
 
 And planted it with the choicest vine ; 
 
 And erected a tower in the midst of it ; 
 
 And also made a wine-press therein.
 
 THE BLISSFUL CONSEQUENCES OF VIRTUE, ETC. 241 
 
 Then lie lioped it should produce grapes, 
 
 But it brought forth wild grapes. 
 
 And now, inhabitants of Jerusalem and Judah, 
 
 Judge ye between me and my vineyard. 
 
 What more could I have done to my vineyard, 
 
 That I have not already done to it ? 
 
 Wherefore, while I hoped for grapes, 
 
 Brought it forth wald grapes ? 
 
 Come, now, I will tell you. 
 
 What I will do to my vineyard : 
 
 I will destroy the hedge thereof, 
 
 That it shall be eaten up ; 
 
 I will break down its walls. 
 
 That it shall be trodden down ; 
 
 I will lay it waste ; 
 
 It shall not be pruned nor weeded ; 
 
 Briars only and thorns shall come up ; 
 
 I will also command the clouds not to rain iipon it : 
 
 But the vineyard of the Lord Zebaoth is Israel, 
 
 And the inhabitants of Judah are his favourite plant. 
 
 He looked for justice, but behold iniquity ; 
 
 For righteousness, but the oppressed raise a loud cry. 
 
 IV. THE BLISSFUL CONSEQUENCES OF VIRTUE AND JUSTICE. 
 PREDICTION OF HAPPY TIMES. 
 
 Ye nations that are far off, hear my deeds (saith the Lord) ; 
 
 And ye that are near, acknowledge my might. 
 
 The sinners in Zion are afraid, the hypocrites tremble. 
 
 Who among us, they said, can bear the devouring flame ? 
 
 Who can suffer the everlasting fire ? 
 
 He who walkcth righteously, and speaketh uprightly ; 
 
 He that despiseth infamous gain. 
 
 And withdrawcth his hands from bribes ; 
 
 He who stoppeth his ears, not to hear the bloody design ; 
 
 He that shutteth his eyes from seeing evil : 
 
 He shall dwell on high. 
 
 Protected in a munition of rocks ; 
 
 His bread shall be given him. 
 
 His water shall be sure to him. 
 
 22
 
 242 • THE BOOK OF ISAIAH. 
 
 Thine eyes shall see the king in his beauty ; ^ 
 
 They shall behold the land tliat is far oK 
 
 Look upon Zion, the city of our solemnities : 
 
 Thine eyes shall see Jerusalem ; 
 
 A peaceable habitation, an immoveable tent ; 
 
 A\Tiose stakes shall never be removed, 
 
 And whose cords shall never be broken. 
 
 Let the desert and tlie sterile land be glad ; 
 
 Let the desolate place rejoice, 
 
 And blossom as the rose.^ 
 
 Let it blossom, rejoice, and exult ; 
 
 The glory of Lebanon shall be bestowed on it, 
 
 The excellency of Carmel and Sharon ; 
 
 They shall see the glory of the Lord, 
 
 The majesty of our God. 
 
 Strengthen ye the weak liands, 
 
 And confirm the feeble knees. 
 
 Say to the heartless. Be strong, fear not. 
 
 Behold, your God cometh with vengeance ; 
 
 He cometh with retribution, and will save you. 
 
 Then shall the eyes of the blind be opened. 
 
 And the ears of the deaf unstopped ; 
 
 Then shall the lame man leap as a hart. 
 
 And the tongue of the dumb sing with joy : 
 
 For in the wilderness shall water break out. 
 
 And streams flow in the desert : 
 
 And the parched ground shall become a lake. 
 
 And the thirsty land springs of water : [couch, 
 
 The habitation of wild animals shall become a shepherd's 
 
 And the grass grow up to reeds and rushes. 
 
 Then shall there be a beaten patli, 
 
 And it sliall be called the holy path ; 
 
 The unclean shall not pass over it: 
 
 It shall be for them (Israel) a passable way ; 
 
 Even the inexperienced shaU not err therein. 
 
 Xo lion shall be there ; no ravenous beast shall tread it, 
 
 Xor be found there : 
 
 The redeemed alone shall walk there. 
 
 They whom the Lord delivered shall return, 
 
 ^ In the life hereafter, of eternal felicity. 
 
 - At the time of the deliverance and redemption, when nature shall join, as it 
 were, in the celebration of the happy time.
 
 CONSOLATION. SONG OF PRAISE, ETC. 243 
 
 And come to Zion with songs, 
 Their heads being crowned with everlasting joy : 
 Joy and gladness shall accompany them. 
 And grief and anguish flee away. 
 
 V. CONSOLATION. SONG OF PRAISE IN HONOUR OF THE MAJESTY, 
 WISDOM, OMNIPOTENCE, AND JUSTICE OF GOD. PERFECTION 
 AND REWARD OF VIRTUE. 
 
 Comfort ye, comfort ye, my people, saith your God. 
 
 Comfort ye the heart of Jerusalem ; 
 
 Tell her the time of her sufferings is at an end. 
 
 Her iniquity is pardoned : 
 
 For she hath suffered greatly at the hand of the Lord, 
 
 Because of her transgressions. [Lord, 
 
 A voice crieth, " In the wilderness prepare ye the way of the 
 
 And make straight in the desert a highway for our God. 
 
 Let every valley be raised, and let mountain and hill sink low ; 
 
 Let the crooked path become straight. 
 
 And steep heights plain : 
 
 The majesty of God shall be revealed : 
 
 And all mortals shall know, 
 
 That this is what the Lord hath spoken." 
 
 " Prophesy," saith the voice. 
 
 I said, " To whom shall I prophesy? 
 
 Behold, all flesh is perishable as grass ; 
 
 All its grace like the flower of the field. 
 
 The grass wi there th, the flower fadeth. 
 
 When the spirit of God bloweth upon it : 
 
 Surely, the people is perishable grass." 
 
 The grass withereth, the Jiower fadeth ; 
 
 But the word of our God endureth for ever. 
 
 Climb up high mountains, 
 
 thou that bringest good tidings unto Zion. 
 
 Lift up thy voice with strength. 
 
 Thou that predictest salvation unto Jerusalem. 
 
 Lift it up, be not afraid ; say unto the cities of Judah, 
 
 Behold your God ; 
 
 Behold, the Lord God cometh with omnipotence, 
 
 And his arm shall rule for him : 
 
 With him is great reward.
 
 244 THE BOOK OF ISAIAH. 
 
 And recompense before liim." 
 
 He feedeth his flock like a shepherd, 
 
 His arm embraces the lambs, 
 
 He carrieth them in his bosom. 
 
 And leadeth gently the svicklings. 
 
 Wlio measureth the waters in the hollow of his hand ? 
 
 Who meteth out the heavens with a span, 
 
 Amd comprehendeth the dust of the earth in a measure ? 
 
 Wlio weigheth the mountains, who the hills, 
 
 In the scales of a just balance? 
 
 Who directeth the spirit of the Lord? 
 
 A^Hio traceth his designs for him? 
 
 With whom doth he consult, that he shall instruct him, 
 
 That he teach him to choose what is right, 
 
 That he impart to him knowledge, 
 
 And show him the way of wisdom ? 
 
 To him the nations are as a drop in the bucket. 
 
 As an atom in the balance ; 
 
 He lifteth up the isles hke small dust. 
 
 The wood of Lebanon sufficeth not for the fire on the altar. 
 
 Nor the beast thereof for burnt offerings. 
 
 All nations vanish before him like naught : 
 
 Compared to him, how insignificant are they. 
 
 To whom, then, will ye liken God? 
 
 What will ye compai'e unto him as resembling him? 
 
 Is it that image which the artist casteth, 
 
 And wliich the goldsmith spreadeth over with gold. 
 
 And then adorneth with silver chains ? 
 
 Or the oblation of that poor man. 
 
 Who chooseth a tree that is not worm-eaten ; 
 
 Then goeth and seeketh an artificer, 
 
 To make him an imperishable image of it? 
 
 Know ye not, and do ye not understand ? 
 
 Hath it not been told you from the beginning ? 
 
 Have ye not comprehended the foundation of the earth ? 
 
 He, who resideth above the earth's orb, 
 
 And before whom its inhabitants resemble grasshoppers ; 
 
 He it is that reduceth princes to nothing. 
 
 And the mighty of the earth to vanity : 
 
 That their stock extend not, 
 
 That it yield no seed, and take no root ; 
 
 When he bloweth upon them, they wither,
 
 THE PEOPHET POINTS TO ISRAEL'S ANCESTORS, ETC, 245 
 
 And a storm carrieth them away as stubble. 
 
 To whom, then, will ye liken me? 
 
 Or shall I be equal ? saith the Holy One. 
 
 Lift up your eyes towards heaven : 
 
 Behold, who hath created these things? 
 
 He, that bringeth out their host by number, 
 
 He calleth them all by name. 
 
 By his great strength and great might, 
 
 Not one of them faileth. 
 
 Why sayest thou, Jacob, and speakest, Israel, 
 
 My way is hid from the Lord, 
 
 And my right escapeth the sight of my God? 
 
 Knowest thou not, hast thou not heard. 
 
 That the God of worlds, the Lord, 
 
 The Creator of the ends of the earth never fainteth. 
 
 Is never weary, and that his wisdom is inscrutable? 
 
 He giveth power to the weary, 
 
 And new strength to the feeble ; 
 
 Youths grow faint and weary, 
 
 And young men stumble and fall : 
 
 But they that confide in the Lord renew their strength, 
 
 They ascend with wings as eagles. 
 
 They nui and are not weary. 
 
 They walk and faint not. 
 
 VI. THE PROPHET, IN AN EDIFYING MANNER, POINTS TO THE 
 ANCESTORS OF ISRAEL. RETURN TO GOD, AND CONFIDENCE 
 IN HIM. DIGNITY OF THE SABBATH. 
 
 Hearken to me, ye that pursue righteousness and seek the 
 
 Look unto the rock whence ye are hewn, [Lord : 
 
 And to the well whence ye are dug. 
 
 Look unto Abraham, your progenitor. 
 
 And unto Sarah, that bore you: 
 
 He was single when I called him, 
 
 I blessed him, and made him numerous. 
 
 Thus also the Lord will comfort Zijrfi 
 
 He will comfort all her ruins, 
 
 He will make her wilderness like Eden, 
 
 And her solitary places hke the garden of the Lord ; 
 
 Joy and gladness shall be found therein, 
 
 22''
 
 246 THE BOOK OF ISAIAH. 
 
 Thanksgiving and tlie voice of praise. 
 
 Seek ye the Lord while he may be found, 
 
 Call ye upon him while he is near. 
 
 Let the wicked forsake his way, 
 
 And the sinful man his bad devices : 
 
 Let him return unto the Lord, 
 
 And he will have mercy upon him : 
 
 Let him turn to our God, who repeatedly forgiveth. 
 
 For my thoughts are not yours, 
 
 Neither are your ways mine, saith the Lord. 
 
 High as are the heavens above the earth, 
 
 So are my ways elevated above yours, 
 
 And my thoughts above your thoughts. 
 
 As the rain descendeth from heaven, and the snow. 
 
 And never returneth thither, [and bud, 
 
 But that it hath watered the earth, and made it bring forth 
 
 That it may give seed to the sower, and food for eating, 
 
 So also is the word that goeth forth out of my mouth : 
 
 It never returneth unto me void ; 
 
 But it accomplisheth wliat I determine on. 
 
 And performeth successfully that for which I send it. 
 
 Now ye shall go out with joy. 
 
 And be led forth with peace : [singing, 
 
 The mountains and the hills shall break out before you into 
 
 And all the trees of the field shall clap their hands. 
 
 Instead of thorns shall come up cedars, 
 
 Instead of the brier shall come up the myrtle tree ; 
 
 To the high glory of the Lord, 
 
 As an everlasting, imperishable monument. 
 
 Thus saith the Lord : 
 
 Persist in what is right, and practise virtue. 
 
 For my salvation is approaching. 
 
 My mercy shall soon be revealed ; 
 
 Happy the mortal that practiseth it, 
 
 Happy the son of man who layeth hold on it. 
 
 That observeth the sabbath, and desecrateth it not, 
 
 And kcepeth his hand from doing any evil.
 
 VII. CORESH (CYRUS, KING OF THE PERSIANS) IS CHOSEN TO 
 HAVE GREAT DOMINION, AND TO REDEEM ISRAEL. 
 
 God is omnipotent, one and alone, and no mortal is able to penetrate his 
 mysterious counsels. 
 
 Thus saith the Lord to his anointed : 
 
 To Cyrus/ whose right hand I seize, 
 
 That he shall rule over nations ; 
 
 1 will enfeeble kings, 
 
 That gates shall be opened before him. 
 
 And none remain shut. 
 
 Yea, I will go before thee. 
 
 And make crooked places straight for thee ; 
 
 I will break gates of brass. 
 
 And cut asunder bars of iron ; 
 
 And I will give thee secret treasures, concealed riches, 
 
 That thou mayest know, 
 
 That it is I, the Lord, 
 
 Wlio call thee by thy name : 
 
 I, the God of Israel, 
 
 For Jacob, my servant's sake. 
 
 For the sake of Israel, my chosen one, 
 
 I call thee by thy name, appoint thee. 
 
 For as for thee, thou knowest me not. 
 
 I, the Lord, and no God besides me, 
 
 I strengthen thee, yet thou knowest me not. [setting. 
 
 That it may be known from the rising of the sun unto its 
 
 That there is nothing without me, 
 
 /, the Lord, and none else, 
 
 I form the light, and create darkness, 
 
 I make peace, and create evil,^ 
 
 I, the Lord, accomplish all this. 
 
 Drop down, ye heavens, from above: 
 
 Ye clouds, pour down righteousness: 
 
 Let the earth open : 
 
 Let salvation bud forth : 
 
 Let righteousness spring up : 
 
 ' See below, in the Book of Ezra. 
 
 ^ Even the evils on earth, directed bj' an all-wise Providence, serve as instru- 
 ments of good for the general end of the order of things in this world. " A partial 
 evil is a universal good."
 
 248 THE BOOK OF ISAIAH. 
 
 I, the Lord, have created it. 
 
 Woe unto liim, that would strive with his maker ; 
 
 Let the potsherd strive with the potsherds of the earth.* 
 
 Can the clay say to the potter, " What makest thou? 
 
 Thy work is shapeless." 
 
 Thus saith the Lord, the Holy One of Israel, his preserver: 
 
 Ye ask me of things to come concerning my sons ? 
 
 And concerning the work of my hands, ye will command me; 
 
 I, who have created the earth, and man upon it, 
 
 Wlio by my hands have stretched out the heavens, 
 
 And who command all their host, 
 
 I encourage him^ in righteousness, 
 
 I will direct all his ways: 
 
 He shall rebuild my city. 
 
 And set free my captives, 
 
 Not by ransom, nor by bribe, saith the Lord of hosts. 
 
 VIII. PROPER REPENTANCE, AND A SINCERE AND TRUE REFORM- 
 ATION, ARE ACCEPTABLE TO THE LORD. CONSOLATION FOR 
 THE CONTRITE SINNERS. TRUE SANCTIFICATION, AND ESSEN- 
 TIAL OBJECT OF THE SABBATH AND THE FESTIVALS. 
 
 Strike a path, strike a path, prepare the way, 
 Remove every impediment from my people's path ; 
 For thus saith the high and lofty One, 
 Everlasting and Holy One is his name : 
 I dwell in the high and holy place. 
 
 But also with him that is of a contrite and dejected spirit ; 
 I revive those who are of dejected mind, revive those who 
 are of a contrite heart. [time, 
 
 I do not contend for ever, nor am I wroth for everlasting 
 If the spirit and soul which I have made are wrapt in grief. 
 For the punishment of his wicked deeds, I was wroth, 
 Afflicted him sore, hid my face, and was wroth: 
 For he went on frowardly in the way of liis heart. 
 But I see him return with repentant heart ; 
 Now I will heal and guide him, [with him. 
 
 And restore comfort unto him, and to those who mourned 
 " Peace," issueth from the Creator's lips, 
 
 ■ That is, man with man, but the ways of God are concealed from the human 
 eye. 
 2 That is, Koresh.
 
 PROPER REPENTANCE, ETC. 249 
 
 " Peace," to him that is far off, and to him that is near : 
 
 I have healed him, saith the Lord. 
 
 But the wicked are like the agitated sea, 
 
 That cannot rest. 
 
 Its waves ever cast up mire and dirt. 
 
 " There is no peace," saith my God, to the wicked. 
 
 Proclaim it with a loud voice, cease not ; 
 
 Let thy voice sound like a trumpet. 
 
 And show my people their transgressions, 
 
 And the house of Jacob their sins. 
 
 They indeed seek me, day after day, 
 
 And delight to know my ways. 
 
 Like a nation that practiseth virtue. 
 
 And forsaketh not the precepts of its God : 
 
 They ask of me the ordinances of justice. 
 
 And eagerly desire the friendship of God. 
 
 " Ah, wherefore do we fast? thou seest it not ; 
 
 We afflict our bodies, thou heedest it not." 
 
 Truly, ye delight in your fasting. 
 
 Ye suppress all your remorse. 
 
 Of a truth, ye fast only for strife and contention, 
 
 And to oppress with the fist of malice : 
 
 Ye do not fast, that your prayer may be heard in heaven. 
 
 What, shall such penitence be acceptable to me ? 
 
 A day when man afflicteth his body. 
 
 When his head shaketh as a bulrush. 
 
 And sackcloth and ashes envelop it ? 
 
 Will ye call this penitence, 
 
 A day acceptable unto the Lord ? 
 
 Ko, but this is penitence in which I delight : 
 
 To loose the bands of wickedness. 
 
 To deliver from the heavy burden. 
 
 To liberate those that are bound, 
 
 And to free the shovilder from every yoke. 
 
 0, break thy bread for the hungry. 
 
 Open thy door to the afflicted poor ; 
 
 If thou see him naked, clothe him. 
 
 And withdraw not thyself from thine own flesh. 
 
 Then shall thy light break forth like the morning. 
 
 And recovery quickly spring up for thy soul ; 
 
 Then shall thy righteousness go before thee, 
 
 And the majesty of the Lord shall be thy rereward.
 
 250 THE BOOK OF ISAIAH. 
 
 Then shalt tliou call, and the Lord shall answer, 
 
 Thou shalt cry, and he shall say, " Here I am." 
 
 If thou remove from amidst thee all oppression, 
 
 The putting forth of the linger, 
 
 Slanderous speech : 
 
 If thy soiil willingly refresh the hungry, 
 
 And comfort the languishing spirit. 
 
 Then shall thy light rise in obscurity. 
 
 And thy darkness become as the noon-day : 
 
 Then the Lord himself sliall ever guide thee, 
 
 Nourish thy soul with fehcity. 
 
 And renew thy strength : 
 
 Then shalt thou be like a well watered garden, 
 
 Like fresh springs of water whose streams fail not : [past, 
 
 Then shall through thee be rebuilt the desolate places of the 
 
 With sure foundation for the future. 
 
 Restorer, shall posterity call thee, 
 
 Restorer of paths to dwell in. 
 
 If thy feet rest on the Sabbath, 
 
 If your pursiiits cease on my holy day. 
 
 If thou call the Sabbath a delight of the soul, 
 
 Quite consecrated to the sanctity of God : 
 
 If thou honourest it by rest from business ; 
 
 If the soul abandoneth idle wishes. 
 
 And the movith discontinueth vain talk, 
 
 Then shalt thou delight in the Lord ; 
 
 And I will elevate thee above all the heights of this earth, 
 
 And thou shalt enjoy the entire heritage of Jacob, thy father: 
 
 Thus speaketh the mouth of the Lord.
 
 THE BOOK OF JEREMIAH. 
 
 •in"©"!* "IBD 
 
 I. JEREMIAH'S HIGH DESTINY. EXHORTATION TO THE PEOPLE 
 ON ACCOUNT OF THEIR DEGENERACY, AND PROMISE OF THE 
 DIVINE GRACE IN CASE OF A REFORMATION. 
 
 The words of Jeremiali, tlie son of Hilkiali, of the priests 
 that were in x\nathoth, in the land Benjamin ; to whom the 
 word of the Lord came in tlie thirteenth year of the reign of 
 Josiah, the son of Amon, king of Judali ; and subsequently 
 in the days of Jehoiakim, king of Judah, unto the end of the 
 eleventh year of the reign of Zedekiah, namely, unto the 
 destruction of Jerusalem in tlie fifth month. Then the word 
 of the Lord came unto me, saying, Before I formed thee, thou 
 was chosen by me ; and before thou camest into the world, 
 I consecrated thee, and I ordained thee a prophet of the nation. 
 Then I said, Ah, Lord God, behold, I am as yet too young, 
 and not capable to speak in public. But the Lord replied unto 
 me, Say not, I am as yet too young ; but go whither I send 
 thee, and speak whatsoever I command thee. Fear no one, 
 I am with thee, and protect thee, saith the Lord. And his 
 hand touched ray mouth, and he continued and said, Behold, 
 1 have hereby put my words into thy mouth. Llenceforth 
 thou art appointed by me over nations and over kingdoms, 
 thou canst root out, pull down, destroy and overthrow, build 
 up and plant.' 
 
 Tlie word which came to Jeremiali from the Lord was this. 
 Stand in the gate of the Lord's house, and proclaim there these 
 words, and say. Hear the word of the Lord, all ye inhabitants 
 of Judah that enter these gates to worship the Lord. Thus 
 saith the Lord of the universe, the God of Israel, Amend your 
 ways, yoiir works, and I will allow you to continue dwelling 
 in this place. Trust ye not in those lying words, namely, 
 Here is the temple of the Lord, here is the palace of the Lord, 
 
 * That is, all thy prophecies shall come to pass.
 
 252 THE BOOK OF JEREMIAH. 
 
 here is tlie residence of the Lord. But amend je your ways 
 and your doings. Exercise justice one towards another; oppress 
 ye no more the stranger, the orphan, and the widow ; shed not 
 innocent blood in this place, neither walk ye after other gods, 
 to your shame. Then will I cause you to dwell in this place, 
 in the land t]\at I gave to your fathers, for ever and ever. 
 0, that I had in the wilderness a lodging place, I would 
 leave my people, and go from them ; for they are all voluptu- 
 aries, a band of treacherous men. Their tongue is a bow, ever 
 bent for lies ; they do not employ their power in the land for 
 honesty and truth, but they reel from one vice to another, and 
 refuse to know me, saith the Lord. Let every one beware of 
 his bosom friend, let no one any more trust his brother ; for 
 every brother deceiveth, every friend slandereth. They mock 
 one another, and speak not the truth ; they practise their 
 tongues in speaking falsehoods, and are intent on injustice. 
 Thou dwellest in the midst of deceit, through deceit they 
 refuse to know me, saith the Lord. Verily, thus saith the 
 Lord of the universe, I will melt them, and try them ; for 
 what shall I do, it being my people ? But theii tongue is a 
 sharpened arrow, their speech is pure deceit ; with the mouth 
 they speak peaceably to their neighbour, and in the heart the 
 snare is laid. Should I not punish such doing, saith the Lord, 
 should I not be avenged on such a nation ? For those moun- 
 tains I will raise a weeping and wailing, and for those desolate 
 plains, in which no wanderer setteth his foot anv more, will 
 I raise lamentations ; the lowing of the herd is heard no longer, 
 all is scared away, both the fowl of the air and the beast are 
 fled. And I will turn Jerusalem into a heap of stones, into a 
 den of dragons ; and I will make the cities of Judah desolate, 
 for want of inhabitants. Who is the wise man that i;nder- 
 standeth it, or to whom the mouth of the Lord hath spoken ? 
 Let him declare it, for what the land perisheth, is destroyed, is 
 Hke a wilderness, where none passeth through ? And the Lord 
 answered, Because they have forsaken my law, which I set 
 before them, and have not obeyed my voice, neither walked 
 therein ; but have walked after the imagination of their own 
 heart, and after idols, which their fathers taught them. There- 
 fore, thus saith the Lord of the universe, the God of Israel, 
 Behold, I Avill feed this people with Avormwood, and give them 
 water of gall to drink ; I will scatter them among nations 
 whom neither they nor their fathers have known, and I will
 
 HUMAN AID IS VANITY, ETC. 253 
 
 send a sword after tliem, till I have consumed them. Thus 
 saith the Lord Zebaotli. Therefore, heed ye it, and call for 
 the mourning-women, tliat they may come ; and send for the 
 poetesses, that they may come, that they may hasten hither, 
 and take up a wailing for us, that our eyes may be suffused 
 with tears, and our eyelids gush out with water. Hark, there 
 is a voice of wailing, that proceedeth from Zion, " Ah, how 
 unhappy, how confounded are we ; we must leave our country, 
 we are cast out from our dwellings." Yet hear the word of 
 the Lord, ye women, and let your ear receive the speech of 
 his mouth ; that ye may teach your daughters wailing, your 
 companions lamentation. For death is come up into our 
 windows, is entered into our palaces, and snatcheth away the 
 children from the streets, the young men from the market- 
 place. " Speak," thus saith the Lord, " Even the carcasses of 
 men shall fall as dung upon the open field, and as the sheaf 
 behind the reaper, which none gathereth." Thus saith the 
 Lord, Let not the wise man glory in his wisdom, nor the 
 mighty man in his might, nor the rich man in his riches ; but 
 let him that will glory, glory in this, that he understandeth 
 and knoweth me, that I am the Lord, who exercise mercy and 
 justice and benevolence on earth, and that in these I delight, 
 saith the Lord. 
 
 II. HUMAN AID IS VANITY, WITH THE LORD ONLY IS TRUE HELP. 
 ADMONITION NOT TO DESECRATE THE SABBATH; HE WHO 
 HEEDS AND ACTS UP TO IT, SHALL ENJOY THE ABUNDANT 
 BLESSING or THE LORD. 
 
 Thus saith the Lord, Cursed be the man that trusteth in man, 
 that relieth on human power, and whose heart turneth away from 
 God. He shall resemble an isolated tree in desolate ground, 
 which doth not perceive the good that cometh, which standSth 
 in the sterile desert, in a parched land that is not inhabited. 
 But blessed is the man that trusteth in the Lord, and whose 
 hope is the Lord. He shall be as a tree planted by the water, 
 that spreadeth out its roots in the moist soil, that doth not feel 
 the heat, whose leaf shall be evergreen, that feareth not the 
 arid season, and ceascth not from yielding fruit. He (that 
 trusteth in men) is of an intriguing heart, more tlian any one ; 
 he is full of weakness, who knoweth him ? But I, the Lord, 
 
 23
 
 254 THE BOOK OF JEREMIAH. 
 
 searcli the heart ; I try the reins, even to give every man 
 according to his ways, and according to the fruit of his doings. 
 Like the cuckoo, that screameth a:rd hatcheth no young ones, 
 so is he who getteth riches, but not by right ; in the midst of 
 his days he shall leave them, and at his end shall be called a 
 wretch. The Lord said. Go, and stand in the gate of the 
 people, whereby also the kings of Judah come in and go out, 
 and in all the gates of Jerusalem, and say, Hear ye the words 
 of God, ye kings, and all Judah, and ye citizens of Jerusalem, 
 who pass through these gates. Beware, saith the Lord, lest ye 
 carry a burden on the sabbath-day, and bring it in by the 
 gates of Jerusalem. Xeither carry forth a burden out of your 
 houses on the sabbath-day, and transact ye no business ; but 
 hallow ye the sabbath-day, as I commanded your fathers. 
 But they (your fathers) obeyed not, neither inclined their ear 
 to me ; but they were so obstinate as not to hear, not to receive 
 instruction. If now ye will diligently hearken unto me, saith 
 the Lord, not to bring in a burden through the gates of this 
 city on the sabbath-day, to hallow this day, and to abstain 
 therein from all work : then shall there continue to enter into 
 these gates kings and princes, sitting upon the throne of David, 
 riding in chariots and on horses, they and their councillors, 
 and all the inhabitants of Jerusalem, and this city shall remain 
 for ever. But if ye will not hearken unto me, to sanctify the 
 sabbath-day, and ye will not forbear to convey burdens therein 
 through the gates of Jerusalem ; then will I kindle there an 
 inextinguishable fire, that shall devour the gates of Jerusalem. 
 
 III. EXHORTATIONS TO BE FAITHFUL AND OBEDIENT TO THE 
 
 GOVERNMENT OF THE COUNTRY, AND TO BE PEACEABLE 
 
 SUBJECTS. JEREMIAH'S ADVENTURES AND SUFFERINGS, HIS 
 
 PATIENCE AND PERSEVERANCE IN HIS DIVINE AVOCATION, 
 
 *AND HIS FERVENT PATRIOTISM. 
 
 Xow these are the words of the letter which Jeremiah the 
 prophet sent from Jerusalem imto the elders, priests, prophets, 
 and unto all the people whom Nebuchadnezzar carried away 
 captive from Jerusalem to Babylon. Thus saith the Lord of 
 the universe, the God of Israel, imto all the captives that have 
 been carried away from Jerusalem to Babylon, Build ye houses 
 and dwell in them, plant gardens and eat the fruit thereof, and
 
 EXHORTATIONS TO BE FAITHFUL, ETC. 255 
 
 seek ye the welfare of the city (namely, of the state) whither 
 I have banished you ; pray for it unto the Lord, for in its 
 prosperity ye shall be prosperous.' 
 
 When Pashur, a superintendent of the temple, heard that 
 Jeremiah had predicted the ruin of Jerusalem and of the 
 temple, he struck him, and cast him into the dungeon, which 
 was in the upper gate of Benjamin, by the house of the Lord. 
 Jeremiah, however, did nevertheless predict to tliis very 
 Pashur ruin and captivity at the taking of the city. 
 
 In the beginning of the reign of Jehoiakim, the son of 
 Josiah, king of Judah, came to Jeremiah this word from the 
 Lord, saying. Thus saith the Lord, Stand in the court of 
 the temple, and speak unto the inhabitants of the cities of 
 Judah, who come to worship, all the words that I command 
 thee. Perhaps they will heed them, and return from their evil 
 way ; then I also will desist from the evil which I purpose to 
 bring upon them. Tell them therefore. Thus saith the Lord, 
 If ye will not hearken xuito me, to walk in my law, and if ye 
 will not listen to my prophets, whom I sent unto you, then 
 will I make this house like Shiloh,'- and this city to be a curse 
 to all the nations of the earth : so when the priests and the 
 people heard Jeremiah speaking these words in the temple, 
 they seized him, and said, Thou shalt die. And the priests 
 and the prophets accused him, before the councillors of the 
 state, and before the people, for having prophesied the destruc- 
 tion of the city and of the temple. But Jeremiah defended 
 himself, saying, The Lord sent me, to prophesy to you all 
 these words; therefore, now amend your ways and your actions, 
 and obey the voice of the Lord your God, and the Lord will 
 not bring upon you the calamity with which he hath threatened 
 you. As for me, behold, I am in your hand, do with me as 
 seemeth good and meet unto you. But know, that if ye put 
 me to death, ye shall bring innocent blood upon you, and upon 
 this city, and upon its inhabitants ; for, of a truth, the Lord 
 hath sent me to speak all these words in your ears. Hereupon 
 the councillors said, This man doth not deserve death ; for he 
 hath spoken to us in the name of the Lord. Did not also 
 
 * Hence it is exident, that it is the sacred duty of the Israelite to be solicitous 
 about the welfare of the state in which he lives, and to avoid committing a breach 
 of faith, either against tlie ruler or against tlie laws of the country. 
 
 - That is, where the Philistines took away from you the holy ark, which had 
 been standing in Shiloh, and thereby destroyed the divine habitation.
 
 256 THE BOOK OF JEREMIAH. 
 
 Micali the prophet propliesy in the days of Hezekiah, and say 
 " Thus saith the Lord Zebaoth, Zion shall be ploughed like 
 a field, and Jerusalem shall become like a heap of stones, and 
 the mountain of the temple a woody hill." And did Hezekiah 
 and the people of Judah put him to death on that account ? 
 Did he not rather fear the Lord, and besought him ? The 
 Lord also repented of the evil which he had pronounced 
 against them, and should we burden our souls with so great a 
 crime ? 
 
 Some time afterwards, in the reign of king Zedekiah, Jere- 
 miah, having been accused before the councillors, by a certain 
 Irijah, of having had the intention to go over to the Chaldeans 
 (Babylonians), who had besieged Jerusalem, was again seized, 
 smitten, and put in prison, where he was compelled to remain 
 a long time. One day, king Zedekiah sent to him, and had 
 him taken out ; and the king asked him secretly, whether he 
 had received any word from the Lord. Yes, replied Jeremiah, 
 and it is this. Thou shalt fall into the hand of the king of 
 Babylon. Moreover, Jeremiah said unto the king. What have 
 I offended against thee, or against thy servants, or against this 
 people, that ye have cast me into a dungeon ? Where are now 
 your prophets who prophesied unto you, The king of Babylon 
 shall not come into this country ? Therefore, hear now, my 
 lord, the king; let my supplication, I pray thee, be, accepted 
 before thee, and send me not back again into the house of 
 Jonathan the scribe, lest I die there. Then king Zedekiah 
 forthwith commanded, that they should commit Jeremiah into 
 the court of the prison, and that they should give him daily a 
 piece of bread, until all the bread in the city were sjDcnt. Thus 
 Jeremiah remained in the court of the prison. 
 
 After this, Jeremiah was again accused by the leaders, of 
 making the people and the men of war in the city inactive 
 through his prophecies. The king placed him at their disposal, 
 and so they took Jeremiah, and let him down with cords into a 
 deep cistern : but in the cistern there was no water, but mire ; 
 so Jeremiah sunk in the mire. Now when a certain Cushite, a 
 courtier, heard this, he reported it to the king, saying, my 
 lord, the king, these men have dealt evil by Jeremiah the 
 prophet, in casting him into a cistern ; already, in his former 
 place, he was like to die for hunger, as there was no bread to 
 be had in the city. Then the king commanded the Cushite 
 to take some men with him, and to fetch Jeremiah out of the
 
 EXHORTATIONS TO BE FAITHFUL, ETC. 257 
 
 cistern : so the Cusliite went thither, with the men, and they 
 threw down cords unto Jeremiah, which he fastened to his 
 bodj, and so they drew him up out of the cistern. Thence- 
 forward Jeremiah remained in the court of the prison, until 
 Jerusalem was taken. And the Lord there said to Jeremiah, 
 Go, and speak to the Cushite, saying, Thus saith the Lord of 
 the universe, the God of Israel, Behold, I will bring evil upon 
 this city, as I have determined, and thou shalt see it : but I 
 will deliver thee, so that thou shalt not fall into the hands of the 
 men of whom thou art afraid ; tliy life shall be for a spoil unto 
 thee, because thou hast put thy trust in me, saith the Lord. 
 
 And when the city and the temple were destroyed, and the 
 people were either executed or carried away captives, Jere- 
 miah was spared ; for Nebuchadnezzar had given charge con- 
 cerning Jeremiah, to Nebuzar-adan, tlie captain of the guard, 
 saying, Take him under thy protection, and let not the least 
 harm be done to him, but treat him according as he shall tell 
 thee : so Xebuzar-adan had him brought before him, and 
 ordered his chains to be taken off (he had been before put in 
 chains, together with other prisoners), and left it at his option, 
 either to remain in the country, or to remove to Babylon, 
 under special protection. Jeremiah preferred remaining in 
 the country : so Nebuzar-adan made him several presents, 
 and dismissed him. Then went Jeremiah unto Gedaliah, the 
 son of Ahikam, to Mizpah, and dwelt with him, among the 
 rest of the people that were left in the land. 
 
 And it came to pass, ten days after Ishmael had caused 
 Gedaliah to be slain, that the Avord of the Lord came unto 
 Jeremiah, saying. Tell Johanan, the son of Kareah, and all the 
 captains of the forces, and all the people, who intend going to 
 Egypt, they shall not be afraid of the king of Babylon, nor 
 of the Chaldeans ; but they shall remain in the country, and 
 I will have mercy on you, and protect you. The Lord hath 
 pronounced concerning you, Ye remnant of Judah, ye shall 
 not go into Egypt, and ye shall know that I warn you against 
 it : but they hearkened not to the voice of the Lord. And 
 Johanan, the son of Kareah, took all who were returned (after 
 the destruction of the city), for the purpose of dwelling in the 
 land of Judah, and carried them away, together with Jere- 
 miah the prophet, and Baruch, the son of Nerijah, into Egypt; 
 and they came as far as Tahpanhes, so Jeremiah now was in 
 the land of Egypt. 
 
 232
 
 THE LAMEXTATIOXS OF JEREMIAH. 
 
 HE LAMENTS THE CALAMITY OF THE CITY OF GOD AND OF THE 
 PEOPLE. CONFIDENCE IN THE GOODNESS AND MERCY OF GOD 
 IN THE DAYS OF SUFFERING, AND HOPES OF A BETTER 
 FUTURE. ^ 
 
 Alas, liow dotli tlie city sit solitary ! the populous, now a 
 deserted widow ; the princess of the nations, the ruler of coun- 
 tries. Alas, she is now become tributary ; she weepeth in the 
 silent night, the hot tear wetteth her cheek ; araong all her 
 lovers, she hath none to comfort her ; all her friends have 
 deserted her, and are become enemies ; driven from her home, 
 because of affliction and misery. Judah^ would fain dwell 
 among heathens, but she cannot find a place of rest ; the pur- 
 suers overtake her on the frontiers. The streets of Zion now 
 lie desolate, none cometh to the solemn feast ; all her gates are 
 void of people ; priests sigh, virgins are afflicted, and she, she 
 is a burden to herself. But her adversaries soar on high ; her 
 enemies prosper (the Lord hath brought upon her this mor- 
 tification, because of her transgressions), while tyrants carry 
 away her oilspring captive before them. From the daughter 
 of Zion all her beauty is departed ; her princes are become 
 like hungry harts, which flee without strength before the 
 huntsman. Now, in the days of her affliction, Jerusalem re- 
 membereth her past prosperity ; now, that her people is fallen 
 into the hand of the enemy, and none will help her ; now, that 
 her cruel adversaries see it, and mock at her desolation ; now, 
 she sigheth (because of her evil way), and would fain return. 
 Alas, for these things I weep, mine eye is suffiised with tears, 
 because none will comfort me, none will raise my spirits, while 
 my children perish by the enemy's superior power. The Lord 
 is just, for I was disobedient. Hear it, all ye nations, and be- 
 
 ' That is, the people represented as the house of Judah.
 
 HE LAMENTS THE CALAMITY OF THE CITY, ETC. 259 
 
 hold my sufferings ; my virgins and my young men are gone 
 into captivity. 
 
 Mine eyes do fail witli tears ; my heart burns with grief ; 
 my bile is poured out, because of the calamity of my people, 
 whose children and sucklings swoon for himger in all the 
 streets. They entreat their mothers to give them bread and 
 wine, they swoon as the wounded in the open street, and ex- 
 pire in the bosom of their mother. 
 
 Behold, Lord, and consider, whom hast thou ever punished 
 so severely ? Shall mothers devour their own offspring ; children 
 brought up so delicately ? Shall the priest and the |)i'ophet be 
 slain in the sanctuary of the Lord ? The young and the old, 
 virgins and young men, lie in heaps about the streets, fallen 
 by the sword ; thou hast slain them in the day of thine anger, 
 thou hast suffered them to be massacred, and hast not pitied. 
 
 I am the man who hath himself seen the affliction, 
 
 By the terror-striking rod of his wrath. 
 
 I have been torn away, and hunted about, 
 
 In profound darkness, with light nowhere. 
 
 Surely, over me he lifteth up his scourge continually, 
 
 Until my flesh and skin shall be consumed, and my bones 
 
 broken. 
 Now the tyrant encompasseth me Avitli strong walls,' 
 Where nought but sufiering surroundeth me. 
 Now he letteth me down a dark pit, like those long dead ; 
 He confineth me in the dungeon, lest I should escape, 
 And loadeth me with heavy chains. 
 I call and implore, but, alas. 
 The pent-up voice giveth back an empty sound. 
 Thus deprived of all happiness, 
 I already gave up all hopes, 
 And said, I am lost for ever : 
 There is no hope for me from the Lord ; 
 For the remembrance of my bitter sufierings, 
 Of my misery, full of gall and wormwood, 
 Was constantly present to my mind, 
 And cast down my spirits within me. 
 
 * It need scarcely be observed, that the lamenting prophet does not speak of 
 himself, but of the calamity v/hich has befallen the holy city and his people, and 
 that he here represents himself as personifying these.
 
 260 THE LAMENTATIONS OF JEREMIAH. 
 
 But now I thus reply to my heart, 
 
 And hope again entereth it : 
 
 " As yet the Lord's mercy is not consumed, 
 
 His compassion not yet spent ; 
 
 They are still renewed every morning ; 
 
 Let thy confidence, therefore, be great." 
 
 " Truly the Lord is my salvation," 
 
 Then, saith my soul, 
 
 " Therefore I hope in him. 
 
 He is good unto them that wait for him. 
 
 To the soul that devoutly seeketh him." 
 
 It is good that in resignation, 
 
 Man do wait for the salvation of the Lord. 
 
 Happy the man, who already in early youth, 
 
 Hath learned to bear the yoke ; 
 
 In solitude, patiently to sufier 
 
 The lot fallen to liis share ; 
 
 To pray, though cast down to the dust. 
 
 And not to abandon hope ; 
 
 To present the cheek to him that striketh it, 
 
 And to rejoice in his own reproach ; 
 
 For the Lord forsaketh not for ever, 
 
 He only chastiseth, and then accepteth again. 
 
 With compassion, according to his great mercy. 
 
 Is it his delight to afSict, 
 
 And to chastise the children of men ? 
 
 To crush under his feet, 
 
 The slaves of the earth ? 
 
 Surely, to pervert a man's right, 
 
 Is hateful to the Lord ; 
 
 To wrong a son of man, 
 
 The universal ruler can never wish. 
 
 Who is he that saith, and it cometh to pass, 
 
 ^^'lien the Lord commandeth it not ? 
 
 When it proceedeth not out of the Lord's mouth, 
 
 Be it good or evil ? 
 
 Wherefore doth a man comjjlain liere below. 
 
 Being master of his sins ? 
 
 Let us search our way, and examine it. 
 
 And turn again to the Lord. 
 
 Let us lift up our heart on our hands, 
 
 Unto the throne of God in heaven.
 
 HE LAMENTS THE CALAMITY OP THE CITY, ETC. 261 
 
 Ours, ovirs is the fault, 
 
 We have transgressed and sinned. 
 
 Thou couldst pardon no longer. 
 
 Then thou didst wrap thyself in anger, and persecute us ; 
 
 Thou didst slay without pity. 
 
 Veiled, behind a dark cloud. 
 
 That no prayer should pass through. [nations, 
 
 Thou hast made us the disgust, the abomination of the 
 
 So that all our enemies triumph over us. 
 
 Fear and ruin, desolation and destruction, 
 
 Is now our sorrowful lot. 
 
 Mine eye is suffused with tears, 
 
 For the calamity of my people ; 
 
 Mine eye shall shed tears unceasingly ; 
 
 As from an inexhaustible source they shall flow, 
 
 Till, one day, the Lord in his mercy. 
 
 Shall again look down upon us from heaven. 
 
 For thou, Lord, remainest the same for ever. 
 Thy throne from generation to generation. 
 Wouldst thou forget us for ever. 
 And forsake us for eternity? 
 0, receive us again, Lord ! 
 We return unto thee ; 
 Renew the former happy times. 
 Shouldst thou have utterly rejected us ? 
 Shouldst thou be so greatly wroth with us ? 
 0, receive us again, Lord ! 
 We return unto thee ; 
 Eenew the former happy times.
 
 THE BOOK OF EZEKIEL. 
 
 THE REPENTANT AND PENITENT THE LORD RECEIVETH INTO 
 FAVOUR, AND DELIVERETH THEM, FOR THE ETERNAL IS ALL- 
 MERCIFUL. ADMONITION AGAINST SIN. 
 
 The word of the Lord came to Ezekiel, tire son of Buzi, the 
 priest, while he was in the land of the Chasdim (Chaldeans), 
 as follows : Son of man, I have appointed thee watchman over 
 the house of Israel, therefore thou shalt hear the word at my 
 mouth, and admonish them in my name. 
 
 When I sentence the wicked to death, and thou givest him 
 no warning, nor speakest, to divert the wicked from his wicked 
 way, to save his life, then the wicked man dieth in his iniquity, 
 and at thy hand will I require his blood ; but, if thou warn 
 the wicked, and yet he turn not from his wicked way, he 
 certainly dieth in his iniquity ; but thou hast saved thy soul. 
 Again ; when a righteous man doth turn from his righteous- 
 ness, and commit iniquity, and I lay a stumbling-block in his 
 way, whereby his life shall be endangered ; if then thou do not 
 warn him, he shall die in his sin, and the good he hath done 
 shall not be brought into account ; but at thy hand will I 
 require his blood. If, however, thou shalt have warned him, 
 and prevented the righteous from committing sin, he shall 
 surely live, because he took the warning ; and thou, too, hast 
 saved thy soul. 
 
 And the word of the Lord came unto me again, saying, 
 What meaneth that proverb, which ye are in the habit of using 
 in the land of Israel, namely, " The parents eat sour grapes, 
 and the children's teeth are set on edge." ' As I live, saith the 
 Lord God, ye shall not have occasion any more to use this 
 proverb in Israel. Behold, all souls are mine ; the soul of the 
 sou, and the soul of the father, are equally mine ; he only that 
 
 ' That is, the parents sinned, and the children have to expiate their sins.
 
 THE PENITENT THE LORD RECEIVETH, ETC. 263 
 
 sinneth shall die : but lie that is pious, and practiseth justice 
 and virtue, and hath not addicted himself to the abominations 
 of idolatry, or to the sins of lewdness ; he that hath never 
 oppressed any, but hath restored to the debtor his pledge, hath 
 committed no robbery, hath given of his bread to the poor, 
 and hath covered the naked with a garment ; he that hath not 
 lent money on usury, neither hath taken any increase ; that hath 
 withdrawn his hand from iniquity, hath decided justly between 
 man and man, hath walked in my statutes, and hath kept my 
 judgments, and dealt truly ; he is a pious man, and shall surely 
 live, saith the Lord : but if he beget a son that is degenerate, 
 and even sheddeth blood, or committeth any h^e offences, 
 doing that which is wicked, and forbearing to do that which 
 is good, shall he then live ? No : if he have been guilty 
 of such crimes, he shall surely die ; he hath forfeited his Mfe. 
 Now, if he in his turn beget a son, who hath witnessed all 
 his father's sins, and yet hath not imitated them, but hath 
 executed my judgments, and walked in my statutes, he shall 
 not die for the iniquity of his father, he shall surely live. 
 The person only that sinneth shall die. The ^drtue of 
 the pious is his own, and the wickedness of the wicked is his 
 own. But even the wicked, if he turn from all his sins that 
 he hath committed, and keep all my statutes, and do that 
 which is lawful and right, shall surely live, he shall not die. 
 All his transgressions that he hath committed shall not be 
 accounted to him ; he shall Hve protected by the righteousness he 
 exerciseth. Do I desire the death of the wicked ? No : I de- 
 sire that he return from his ways and hve. On the other hand, 
 when the righteous man deviateth from his righteousness, and 
 committeth iniquity, shall he hve ? No : his righteousness shall 
 not be accounted unto him, as soon as he trespasseth ; for the 
 sins which he hath committed shall he die. Will the house of 
 Israel still say, The way of the Lord is unequal ? Are my waj'^s 
 yet unequal, house of Israel ? Is it not rather your ways 
 that are unequal ? Therefore, house of Israel, I will judge 
 you, each according to his ways, saith the Lord God. Repent 
 then, and desist from all your sins, so that iniquity prove 
 not your ruin. Cast away from you all your transgressions, 
 whereby ye have transgressed ; get a new heart, and a new 
 spirit, for why will ye die, house of Israel ? Surely I have no 
 pleasure in the death of any one, saith the Lord God, where- 
 fore repent, and live ye. Again the word of the Lord came
 
 264 THE BOOK OF EZEKIEL. 
 
 unto me, saying, Son of man, speak to the children of thy 
 people, and tell them, When I bring the sword upon a land, 
 if the people of the country take a man from amidst them, and 
 appoint him their watchman ; if, when he seeth the sword of 
 war come upon the land, he sound the trumpet, and warn the 
 people; then, whosoever heareth the sound of the trumpet, but 
 taketh no warning, and the sword cometh and snatcheth him 
 away, his blood sliall be upon his own head : but if the watch- 
 man see the sword come, and neglect to sound the trumpet, so 
 that the people be not warned, if the sword come, and snatch 
 away any person, it is true that person is taken away in his 
 iniquity, but his blood I will nevertheless require at the hand 
 of the watchman. So thou, son of man, I have appointed 
 thee a watchman over the house of Israel, thou hearest the 
 word at my own mouth, and warnest them from me (in my 
 name). If, now, I say unto the wicked, wicked man, thou 
 shalt die ; and thou hast not given him notice, and warned him 
 from his evil way, that wicked man, it is true, dieth in his 
 iniquity, but his blood will I, nevertheless, require at thy hand. 
 If, however, thou hast admonished the wicked to desist from 
 his way, and he do not turn from it, then shall he die on 
 account of his iniquities, but thou hast delivered thy soul. 
 Thou, son of man, tell the house of Israel, Ye indeed spoke 
 the truth, when ye said, Our sins are upon us, and we pine 
 away in them, how should we then live ? Say unto them, 
 As I live, saith the Lord God, I delight not in the death of 
 the wicked, but in his returning, so that he live. Return, 
 return then, from your evil ways, for why will ye perish, 
 house of Israel ?
 
 THE TWELVE MINOR PROPHETS.^ 
 
 I. HOSEA. 
 
 The word of the Lord, whicli came to Hosea, the son of Beeri, 
 in tlie days of the reign of the kings of Judah, Usiah, Jotham, 
 Ahaz, and Hezekiah ; and of Jeroboam, the son of Joash, king 
 of Israel. 
 
 Come, and let us return unto the Lord. He hath wounded, 
 and he will heal us again ; he hath smitten, and he will bind 
 us up. After two days will he revive us ; in the third day 
 he will completely raise us up, and then we shall live only 
 in and before him. Let us attentively endeavour to know the 
 Lord, whose going forth is as a bright morning's dawn ; ^ he 
 will then be a blessing to us, like a gentle shower, Hke the 
 latter rain, which moisteneth the earth. But what shall I do unto 
 thee, Ephraim ?^ What shall I do unto thee, Judah ? 
 Your goodness resemble th the morning cloud, the dew that 
 falleth early and melteth soon ; therefore, have I cut down the 
 prophets, and slain them by the words of my mouth, that thy 
 judgments (viz. that of the people) go forth to the light ; for I 
 delight in mercy, and not in sacrifice ; in the knowledge of 
 God, more than in burnt-offerings : but they (the priests and 
 the prophets) have broken the covenant, and dealt treach- 
 erously against me. 
 
 Israel, return unto the Lord thy God, for thou hast fallen 
 
 1 These minor prophets flourished in various reigns of the kings of Judah and 
 Israel, and instructed the people by their prophecies. (From about 3080 to 3420, 
 A.M.) Their prophecies and exhortations being contained in sliort books, they 
 have been formed into one book, and are therefore called the twelve minor 
 prophets. 
 
 2 That is, the knowledge of him shall break forth within our minds like the 
 dawn of the morning. 
 
 3 Ephraim, sometimes also Joseph, was the name by which the prophets used 
 to designate the house of Israel; because their first king, Jeroljoam, was of the 
 tribe of Ephraim. 
 
 24
 
 266 THE BOOK OF JOEL. 
 
 by thine iniquity. Take witli you words (prayers), and turn 
 to tlie Lord; say unto liim, Thou, wlio forgivest all iniquity, 
 receive us graciously ; we will offer up to thee thanksgivings, 
 instead of calves. Asshur ^ shall no longer be pur refuge, we 
 will not mount his horses any more, neither will we say any 
 more to the works of our hands. Ye are our gods : for in thee 
 only the fatherless people findeth mercy. Then (says the 
 Lord), will I heal their backslidings, I will love them gra- 
 ciously, for mine anger shall be appeased ; I will be as the dew 
 unto Israel ; he shall blossom Hke the rose, and strike root like 
 the wood of Lebanon. His branches shall spread, beautiful 
 as the olive-tree, fragrant as Lebanon. They all shall return, 
 who formerly dwelt under his shadow ; they shall revive as the 
 corn, and grow as the vine, far-famed as the vine of Lebanon. 
 Ephraim, is there yet any need of other gods beside me ? I 
 alone hear liim and preserve him : I am to thee as a tree, 
 affording abundance of shade, and yielding fruit unto thee. 
 
 He that is wise, understandeth it ; he that is prudent, 
 knoweth how just are the ways of the Lord. The pious walk 
 confidently in them, but the wicked stumble therem. 
 
 n. JOEL. 
 
 THE PKOPHET PREDICTS THE APPEARANCE OF A DREADFUL HOST 
 OF LOCUSTS, WHICH, AS A VISITATION OF GOD UPON THE SINS 
 OF THE PEOPLE, SHALL DESOLATE THE LAND. HE EXHORTS 
 THE PEOPLE TO A SINCERE REPENTANCE AND AMENDMENT, 
 WHEREUPON HAPPIER TIMES SHOULD SUCCEED. 
 
 Ye priests, gird yourselves in mourning, and lament with a 
 loud voice, ye ministers of the altar. Go ye, and lay on sack- 
 cloth, ye ministers of my God ; for the temple of your God now 
 lacketh meat and drink-offering. Sanctify ye a fast, proclaim a 
 solemn assembly ; gather the elders and all the inhabitants of the 
 land into the temple of the Lord your God, and cry unto the 
 
 * Assyria.
 
 THE prophet's EXHORTATION TO REPENTANCE, ETC. 267 
 
 Lord. Blow ye the cornet in Zion, and sound an alarm in my 
 holy mountain, that all the inhabitants of the land shall tremble; 
 for the day of the Lord approacheth, it is nigh at hand : a day 
 of darkness, of gloominess, and of misty clouds, dawning as 
 the morning upon the mountains. And the thundering voice 
 of the Lord is heard before his army. Numerous is his host, 
 powerful are they who execute his word. How great is the 
 day of the Lord. How terrible, how insupportable ! 
 
 But now ye have yet time, saith the Lord, to turn to me 
 with all your heart, by fasting, weeping, and wailing. Rend 
 ye your heart, and not your garments, and retui-n to the Lord 
 your God. 
 
 Lo, he is gracious and merciful, slow to anger, and of great 
 kindness ; and readily abandoneth his counsel, when he hath 
 determined evil against us. Who knoweth, but that he may 
 change his counsel, and leave a blessing behind him, that 
 meat and drink-offering may again be offered up to the Lord 
 your God ? Blow the cornet in Zion, sanctify a fast, proclaim 
 a solemn assembly. Gather the people, sanctify the con- 
 gregation ; assemble the aged, gather the children and the 
 sucklings ; let the bridegroom quit his festive chamber, and 
 the bride her closet. Let the priests, the ministers of the 
 Lord, weep between the porch and the altar ; and let them 
 say, Lord, spare thy people, and give not thine heritage to 
 reproach, that the heathen should rule over them. — Wherefore 
 shall the nations say, "Where is their God?" — And behold, 
 the Lord avengeth his land : hath again compassion on his 
 people. Hearing their prayer, the Lord will answer and say 
 unto his people. Behold, I will now again send you corn, and 
 wine, and oil, and ye shall enjoy it in abundance ; and I will 
 no more make you a reproach among the heathens. And that 
 northern destroyer (namely, the host of locusts) I will remove 
 far off from you, and will drive him into a barren land, and 
 scatter him towards the east and the west. Fear no longer, 
 land, be glad and rejoice ; for the Lord hath done great 
 things. Be no longer afraid, ye grazing cattle. Already the 
 desolate pastures are clad with verdure, the tree bcareth her 
 fruit, the fig-tree and the vine do yield their abundance. Be 
 glad then, ye children of Zion, and rejoice in the Lord your 
 God, who hath again given you the fertilising rain ; the former 
 and the latter rain again pour down for yovi, each in its 
 season. The floors are now full of wheat, and the press over-
 
 268 THE BOOK OF AMOS. 
 
 flowetli with wine and oil. Thus I ' make amends to you for 
 the bad years which the locusts have caused you, that dreadful 
 host, with which I visited you. And when ye eat in plenty, 
 ye shall praise the Lord your God, who hath dealt wondrously 
 with you, in that my people shall never again be brought to 
 shame. And ye shall know that I am in the midst of Israel, 
 I, the Lord, your God, and none else. Verily, my people shall 
 never aofain be ashamed. 
 
 IIL AMOS. 
 
 THE WORDS OF AMOS, WHO WAS AMONG THE HERDMEN OF 
 TEKOA, AND WHO PROPHESIED CONCERNING ISRAEL IN THE 
 DAYS OF UZZIAH, KING OF JUDAH, AND IN THE DAYS OF JERO- 
 BOAM, THE SON OF JOASH KING OF ISRAEL. 
 
 Hear ye, house of Israel, the lamentation which I take 
 up against you. The virgin of Israel hath fallen, she is unable 
 to rise: she is stretched on the ground deprived of power, and 
 there is none to raise her up. For thus saith the Lord God, 
 In the city that went out by a thousand, a hundred only shall 
 remain ; in a city that went forth by a hundred, ten only shall 
 remain. For he hath often sent word to the house of Israel, 
 saying, Seek ye me, and ye shall live in happiness. * But seek 
 not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba ; ^ 
 for Gilgal shall be overthrown, and Beth-el come to nought. 
 Ye who convert justice into wormwood, and cast righteousness 
 to the ground : consider, that he who created the seven stars 
 and the orion ; who turneth the shadow of death into 
 morning, and the bright day into black darkness ; who giveth 
 the law to the waters of the ocean, and poureth them out upon 
 the whole surface of the earth ; the Lord is his name. Yea, he 
 it is who causeth desolation to prevail against the strong, that 
 desolation come upon the stronghold. But they hate him 
 
 ^ Here it is the Lord himself M-ho speaks. 
 2 AU different places of idolatry.
 
 AMOS'S PROPHECY CONCERNING ISRAEL, ETC. 269 
 
 that rebuketli in the gate, and they abhor him that speaketh 
 uprightly. Yerily, because ye tread upon the poor, and deprive 
 him of his painfully saved store, ye shall not inhabit your 
 marble palaces, nor enjoy the fruit of the pleasant vineyards 
 which ye have planted. For I know your manifold trans- 
 gressions, your numberless sins ; ye take a bribe, to oppress 
 the just, and to pervert the right of the poor in the place of 
 judgment. But let the prudent keep silence, and wait for the 
 evil time that shall come. 
 
 Hate the evil, and love the good, and re-establish the ad- 
 ministration of justice ; and it may be that the Lord, the ruler 
 of the universe, will again have compassion on the remnant of 
 Joseph. Verily, thus saith the Lord', Wailing shall be in all 
 streets, and cries of woe shall be heard in all the highways ; 
 even the husbandman shall be invited to the general mourning, 
 and such as are skilful in lamentation to the ■wailing. From 
 all vineyards anxious groans shall resound, when my judgment 
 shall be sent forth, saith the Lord. Woe imto those who long 
 for the day decreed by the Lord. To what end is it for you ? 
 the day of the Lord is darkness, and not light. As if a man 
 fled from a lion, and a bear met him ; or went into the house, 
 and leaning his hand on the wall, a serpent bit him. Shall 
 not the day decreed by the Lord be dark, without a ray of 
 light, even very dark, and no brightness in it ? 
 
 Your feast-days are odiovis to me, I have no pleasure in your 
 festive meetings. Though ye offer me burnt and meat-ofler- 
 ings, I will not accept them ; neither will I regard the peace- 
 ofierings of your fat beasts. Take then away from me the 
 noise of thy songs, I will not hear the melody of thy viols. 
 But let justice flow as a brook, and righteousness as a mighty 
 stream. Did ye offer unto me sacrifices and meat-offerings the 
 forty years that ye were in the wilderness ? 
 
 Lo, it is determined, I will sift Israel among all nations, as one 
 sifteth a thing in a sicA^e, and not a grain shall fall to the ground. 
 Only all the sinners of my people shall die by the sword ; all 
 those who say. The evil shall not overtake and befall us. In 
 that day will I re-erect the tabernacle of David that is fallen,' 
 and close up the breaches thereof, and raise up its ruins, and 
 rebuild it as in the days of old. 
 
 Behold, times shall come, saith the Lord, when the plough- 
 
 1 A figurative expvession for the kingdom of David.
 
 270 THE BOOK OF OBADIAH. 
 
 man shall meet the reaper, and tlie treader of grapes liim that 
 soweth seed ; and the mountains shall drop sweet wine, and all 
 the hills shall melt. I will then release my people from 
 captivity, and they shall rebuild the desolate cities, and inhabit 
 them ; they shall plant vineyards, and drink the wine thereof ; 
 they shall also cultivate gardens, and enjoy the fruit of them. 
 And I will plant them upon their land, that they shall never 
 again be cast out of their Jand which I have given them, saith 
 the Lord, thy God. 
 
 IV. OBADIAH. 
 
 PROPHECY CONCERNING EDOM. 
 
 Thus saith the Lord God concerning Edom, Behold, I have 
 made thee the smallest of nations ; thou wast greatly despised. 
 Yet thou boastest with insolent pride, and dwelling in the 
 clefts of the rock on an elevated seat, thou sayest in thy heart, 
 No one is able to throw me down to the earth. But though 
 thou soar on high like the eagle, and though thou set thy nest 
 among the stars, even thence will I bring thee down. For the 
 wickedness perpetrated on thy brother Jacob, ^ shame should 
 cover thy countenance ; for that, thou shalt be exterminated 
 for ever. In the day that thou stoodest afar off, in the day 
 that barbarians despoiled him of his substance, and tyrants 
 entered his gates and cast lots for Jerusalem, even thou wast 
 one of them. But thou shouldst not have looked with pleasure 
 on the day of thy brother, in the day of his expulsion ; neither 
 shouldst thou have rejoiced over the sons of Judah in the day 
 of their destruction ; neither shouldst thou have spoken proudly 
 in the day of distress. Thou shouldst not have entered the 
 gates of my people in the day of their calamity ; yea, thou 
 sliouldst not have looked on their affliction in the evil 
 
 ' The people of Edom had at all times evinced hostile feelings towards Judah, 
 and rejoiced at his destruction.
 
 PllOPHECT CONCERNING EDOM. 271 
 
 day, nor liave laid hands on tlieir substance ; neither shouldst 
 thou have lain in wait in the crossway, to cut down his 
 fugitives ; nor have delivered up those of" his that were saved 
 in the day of distress. Therefore, when the day of vengeance 
 Cometh upon all the nations, it shall be done unto thee even as 
 thou hast done ; thou shalt be rewarded according to thy deeds. 
 But there shall be deliverance upon mount Zion, for it shall be 
 holy ; then shall those of the house of Jacob regain their 
 former possessions, and deliverers shall ascend mount Zion to 
 judge the mount of Esau.^ Then the dominion shall again be 
 the Lord's. 
 
 V, J0NAH.2 
 
 mr 
 
 I. JONAH'S FLIGHT AND THE INCIDENTS CONNECTED WITH IT. 
 THE CKEW OF THE VESSEL RESPECT HUMANITY AND FEAR 
 THE LORD. 
 
 Kow the word of the Lord came unto Jonah, the son of 
 Amittai, saying. Arise, go to Kineveh, that great city, and 
 denounce it (namely, proclaim its destruction), for her wicked- 
 ness is come before me. But Jonah arose to flee unto Tarshish,' 
 from the presence of the Lord ; he therefore went to Joppa, 
 and there he found a ship bound for Tarshish, so he paid the 
 fare, and went down into it. But the Lord stirred up a great 
 wind against the sea, a mighty tempest arose, and the ship 
 was like to become a wreck. Then the mariners were 
 alarmed, and prayed every one to his god, and cast the wares 
 that were in the ship into the sea, to lighten it. But Jonah 
 was gone down into the sides of the ship, and lay there fast 
 asleep. So the ship-master came to him, and said unto him. 
 What meanest thou, sleeper ? Arise, call upon thy God ; 
 perhaps that God will have pity on us, that we perish 
 
 ' That is, the possessions of Edom. 
 
 ■^ Jonah was contemporary with the prophets Elibha, Ilosea, and Amos. 
 
 3 Supposed to have been on the Spanish coast.
 
 272 THE BOOK OF JOXAH. 
 
 not. ]\Ieanwhile the mariners had said one to another, Come, 
 and let us cast lots, that we may know thereby to whom among 
 us we have to ascribe this calamity. So they cast lots, and the 
 lot fell upon Jonah. Then they said unto him, Tell thou us, 
 we pray, for whose cause this evil is upon \is ; what is tlune 
 occupation, and whence comest thou ? Wliat is thy country, 
 and of what people art thou ? And he repHed, I am a Hebrew, 
 and worship the Lord, the God of heaven, who hath made the 
 sea and the dry land. Then were the men exceedingly afraid, 
 and asked him, What hast thou done? And when they heard 
 that he had escaped from the presence of the Lord (for he had 
 confessed it to them), they said unto him, What shall we do 
 unto thee, that the sea about us may be calm ? for the sea is 
 rising, and groweth more and more tempestuous. And he 
 answered them, and said. Take me up, and cast me into the 
 sea, so shall the sea be calm ; for I know too well that only for 
 my sake this great tempest is upon you.^ Xevertheless, the 
 men rowed hard to bring the ship to the land, but they could 
 not ; for the sea wrought and was tempestuous ao-ainst them. 
 AVlierefore they cried unto the Lord, and said. We beseech 
 thee, Lord, let us not perish on account of this man, and lay 
 not iipon us innocent blood ; for it is thou, Lord, who dost 
 as it pleaseth thee. So they took rip Jonah, and cast him into 
 the sea ; and the sea soon ceased from her raging. Then the 
 men evinced great fear of the Lord, and offered a sacrifice unto 
 the Lord, and made vows. But the Lord had prepared a great 
 fish to swallow up Jonah. And Jonah was in the belly of the 
 fish three days and three nights. Then Jonah prayed unto the 
 Lord out of the fish's belly, and said, 
 
 Li my distress I call upon the Lord, 
 
 And he heareth me ; 
 
 I cry out of the depth of hell, 
 
 ' On this occasion the prophet partly atoned for his previous transgression, in 
 disobepng the Lord's behest. He not only did not remain callous to the danger 
 of his fellow passengers, but he rather deemed it his duty to condemn himself as the 
 guilty, and as such to sacrifice himself for their salvation ; and so he actually did. 
 Self-presenation and the innate love of life have no longer a voice for him, he only 
 sees and feels the danger of his fellow-men, and is ready to sacrifice his life with 
 a view to save theus. And so we are indeed commanded to do by the voice of 
 humanity. \\'herever and whenever the life of our fellow- man is endangered, we 
 are bound to hazard our own hfe in attempting to save his ; but the duty becomes 
 still more binding ou us when we ourselves are the cause of the danger.
 
 Nineveh's eepentance, etc. 273 
 
 Yet tliou liearest my voice. 
 
 Though thou castest me into the deep, 
 
 That the floods compass me about, 
 
 Though all thy billows and thy waves pass over me, 
 
 So that, desponding, I might say, 
 
 I am cast out of thy sight ; 
 
 Yet I shall again behold thy holy temple. 
 
 Let waters encompass me even to the soul. 
 
 Let the depth close me round about, 
 
 And the weeds be wrapt about my head ; 
 
 Though I be hurled down. 
 
 To the bottoms of the mountains, [for ever : 
 
 So that the nether world with her eternal bars encircle me 
 
 Yet thou bringest up my life from the deep, 
 
 Lord, my God. 
 
 And when my spirit threateneth to despair, 
 
 1 remember thee, Lord, 
 
 That to thee my prayer ascendeth, 
 
 Into thy holy temple. 
 
 They that heed idle superstitions. 
 
 Soon forsake their piety ; 
 
 But I will sacrifice to thee, amidst thanksgivings, 
 
 And willingly pay that which I have vowed. 
 
 Salvation is only of the Lord. 
 
 And the Lord gave his command to the fish, and it vomited 
 out Jonah upon dry land. 
 
 II. REPENTANCE AND REFORMATION OF THE INHABITANTS OF 
 NINEVEH; THE LORD GRANTS THEM PARDON, AND SPARES 
 THEM. JONAH IS DISPLEASED WITH IT, AND GOD REPROVES 
 HIM. 
 
 And the word of the Lord came unto Jonah the second time, 
 saying. Arise, go to Nineveh, that famous city, and proclaim 
 there what I bid thee. So Jonah arose, and went imto Nineveh, 
 as the Lord had commanded him. Now Nineveh was a great 
 city before the Lord, having an extent of three days' journey. 
 And Jonah had not reached further than one day's journey in 
 the city, when he exclaimed and said, " Yet forty days, and 
 Nineveh shall be overthrown." And the people of Nineveh
 
 274 THE BOOK OF JONAH. 
 
 immediately believed in tliis prediction of God, proclaimed a 
 fast, and put on sackcloth, from the greatest of them even to 
 the least of them. And when this matter came before tlie king 
 of Nineveh, he arose from his throne, took off his robe, and 
 sat down in ashes. And he caused it to be proclaimed, and 
 made public through Nineveh, This is the decree of the king 
 and of his nobles : let neither man nor beast taste anything, let 
 neither herd nor flock graze or drink water ; but let all be 
 covered with sackcloth, and let every one fervently call upon 
 the Lord : yea, let them desist every one from his evil way, 
 and from the iniquity which cleaveth to his hands. Who can 
 tell but that God may again have compassion, and turn away 
 from his fierce anger, that we perish not ? So when God saw 
 their works, that they had turned from their evil way^ he 
 pardoned them, and did not to tliem according as he had 
 threatened. But this displeased Jonah exceedingly, and he 
 was much mortified. And he prayed unto the Lord, and said, 
 O Lord, was not this what I said when I was yet in my 
 country ? Therefore I fled before unto Tarshish. For I 
 knew that thou art a gracious and raercifid God, slow to 
 anger and of great kindness, easily averting the evil with 
 which thou threatencst. Therefore now, Lord, take, I 
 beseech thee, my life from me ; for it is better for me to 
 die than to live. Then said the Lord, Dost thou well to 
 be angry? Now Jonah liad previously left the city, and 
 selected for himself a seat on the east side, where he erected 
 a booth, and sat under its shadow, till he might see what 
 would become of the city. And the Lord God had pre- 
 pared there a kikajon,- which came up over Jonah, that it 
 might serve him as a screen over his head, and deliver him 
 from his grief. So Jonah greatly rejoiced at the kikajon. 
 But already, the following day when the morning dawned, 
 God sent a worm which gnawed in the kikajon, so that it 
 
 ' God saw that their lives were in harmony vsith their fasting and praj'ing, and 
 that they were faithful to their resolution of returning to the path of virtue and 
 justice, as evinced hy their actions. The text says, God saw their works, not 
 their praying and fasting ; for such external penitence, namely, prayer and 
 fast-day, must he coupled with inward repentance and moral improvement to be 
 called penitence, and to lie acceptable to the Lord. See also on this subject the 
 prophet Isaiah (Isaiah, p. 249). 
 
 - A bush-Uke plant (according to trustworthy commentators the so-called 
 wonderful tree RicenusJ which rapidly shoots forth, bearing large leaves, and, like 
 the palm, aifording abundant shade.
 
 micah's peophecy concerning amaria, etc. 275 
 
 withered. And it came to pass when the sun did arise, that 
 God ordered forth a vehement east wind, and the sun burned 
 so fiercely upon the head of Jonah, that he fainted. Then he 
 wished to die, and said, " Truly it is better for me to die 
 than to live." And God said unto Jonah, Dost thou well to be 
 grieved for the kikajon ? Jonah answered, Indeed I am right 
 in being grieved, even unto death. Then said the Lord, 
 Wouldst thou have the kikajon spared, which hath not grown 
 up by thine industry, which came up in a night, and perished 
 in a night ? And should not I spare Nineveh, that great 
 city, wherein are more than twelve times ten thousand persons, 
 that know not yet how to distinguish between right and left,^ 
 and also much cattle."^ 
 
 VI. MICAH. 
 
 The word of the Lord which came to ]\Iicah, the Morashite, 
 in the reign of Jotham, Ahaz, and Hezekiah, kings of Judah, 
 to prophesy concerning Amaria and Jerusalem. 
 
 Hear, all ye people ; 
 
 Hearken, earth, and all that therein is : 
 
 Let the Lord God be witness, 
 
 God in his sanctuary. 
 
 For, behold, the Lord ariseth from his dwelling-place, 
 
 ' Namely, innocent children. 
 
 2 A strong sense of virtue and right, and a deep abhorrence of vice, were the 
 sole causes of the grief which the pious prophet felt at the pardon of the culpable 
 sinners. But far as is earth from heaven, even so far is human judgment from 
 the dispensations of Providence. As a tender father again receives the son who 
 went astray, so the Lord accepts the penitent sinner who returns to him. The 
 understanding of man, however, is hmited ; he cannot comprehend the gracious 
 disposition of his Father in heaven, who loves every one of his creatures. The 
 Lord, therefore, by a clear illustration, — by the kikajon, — points out to the 
 prophet his error, and the injustice of his grief, and bids him submit in silent 
 humiUty.
 
 276 THE BOOK OF MICAH. 
 
 Descendetli, and treadetli 
 
 LTpon the high places of the earth. 
 
 IMountains melt under him, 
 
 Deep valleys shall be cleft, 
 
 As wax melteth before the fire, 
 
 As the floods are precipitated doAvn the rock. 
 
 For the transgression of Jacob is all this, 
 
 And for the sins of the house of Israel. 
 
 AMiat is Jacob's transgression? 
 
 What else but Amaria? 
 
 TMiere are the high places of Judah? 
 
 TV'liere but in Jerusalem ? 
 
 Therefore shall Amaria be as a desolate stone field. 
 
 And as a waste vineyard. 
 
 Its stones shall be cast down into the valley, 
 
 And the foimdations thereof will I uncover. 
 
 Therefore, I wail and raise woful sounds. 
 
 And roam about, stript and naked : [young ostrich ; 
 
 ]\Iaking a wailing like the crocodile, and a mourning as the 
 
 For her wounds are incurable. 
 
 The e\-il hath spread as far as Judah, 
 
 It hath advanced into the interior of the land, 
 
 Even to Jerusalem. 
 
 Hear ye now what the Lord saith : 
 
 Arise, contend thou with the mountains. 
 
 And let the hills hear thy voice. 
 
 Hear ye, mountains, the Lord's controversy. 
 
 And ye strong foundations of the earth ; 
 
 For the Lord hath a controversy with his people, 
 
 And pleadeth before Israel. 
 
 What have I done unto thee, my people? 
 
 Say, wherewith have I molested thee? 
 
 Did I not bring thee up out of the land of Egypt, 
 
 And redeem thee from the house of bondage? 
 
 Did I not send jMoses, Aaron, and ]\Iiriam before thee? 
 
 Wouldst thou, my people, but remember, 
 
 ^\^iat Balak, kinar of JMoab, had determined ag^ainst thee. 
 
 And what Balaam, the son of Beor, was compelled to answer 
 
 him. 
 And what happened at Shittim and at Gilgal, 
 Thou wouldst indeed discern therein the righteousness of 
 the Lord.
 
 NAHUM'S prediction CONCEENING NINEVEH. 277 
 The prophet speaketh in the name of the people. 
 
 Wherewith shall I appease the Lord, 
 
 And how shall I bow myself before the high God ? 
 
 Shall I appease him with burnt-offerings, 
 
 And implore his mercy by offering calves of a year old ? 
 
 What ! will the Lord be pleased with thousands of rams, 
 
 Or with ten thousands of rivers of oil ? [first-born ? 
 
 Can I compensate for my transgression by giving up my 
 
 Can I atone with the fruit of my body for the sin of my soul ? 
 
 man, thou hast long since been told 
 
 W^iat is good, and what the Lord requireth of thee : 
 
 But to practise justice, to love mercy, 
 
 And to walk humbly with thy God. 
 
 Who is, God, like unto thee, 
 
 Pardoning iniquity, 
 
 And passing by the transgression 
 
 Of the remnant of his heritage ? 
 
 He retaineth not his anger for ever, 
 
 Because he delighteth in mercy. 
 
 He will again have compassion upon us ; 
 
 And suppressing (the memory of) our iniquities, 
 
 Thou wilt cast all their sins into the depths of the sea, 
 
 Thou wilt perform that truth to Jacob, 
 
 And that mercy to Abraham, 
 
 Which thou hast sworn unto our fathers in the days of old. 
 
 VIL NAHUM. 
 
 PREDICTION CONCERNING NINEVEH. 
 
 Jealous is the Almighty, and the Lord revengeth; yet he is 
 master over his wrath. The Lord is slow to anger, and of 
 infinite power ; yet he leaveth nothing unpunished. He ridcth 
 the whirlwind and the storms ; mighty clouds are the dust of 
 his feet. He rebuketh the sea and makcth it dry, he drieth 
 up great rivers ; Bashan and Carmel languish, and the flower 
 
 25
 
 278 THE BOOK OF HABUKKUK. 
 
 of Lebanon fadcth. How do tlae mountains quake at liim, and 
 the laills melt. The earth is startled by his regards ; yea, the 
 world, and all that dwell therein. Wlio can withstand his 
 wrath? Who can resist the fierceness of his anger? His fury 
 descendeth like flaming lightning, and mighty rocks are dashed 
 to pieces before him. But the Almighty availetli for a strong- 
 hold in the day of trouble; he protecteth those who trust in 
 ]iim. ^^Hiat do ye imasfine against the Lord ? Destruction is 
 breaking out, it shall root up every thing at once. 
 
 Behold, upon 3'onder mountains, the feet of him that bringeth 
 good tidings. He announceth salvation. Keep now thy so- 
 lemn feasts, Judah, perform thy vows ; for the tyrant shall 
 no more fall upon thee, he is utterly cut off.^ The destroyer, 
 who came up against thee, now is blocked up in his stronghold. 
 Look towards the highway, take courage, and fortify thyself 
 with great strength. For the Lord restoreth the excellency of 
 Jacob, and also that of Israel; the people that have been robbed 
 by daring robbers, and whose vine branches have been marred. 
 Thy councillors slumber, king of Assyria ; thy chiefs lie fast 
 asleep, while thy people are scattered upon the mountains, and 
 no man gathereth them. No one is grieved at thy fall, or is 
 troubled because of thy wounds ; whoever hcareth of thy fall, 
 shall clap his liands over thee : for who is there that hath not 
 felt thy wickedness continually. 
 
 VIIL HABAKKUK. 
 
 HE COMPLAINS OF VIOLENCE, INJUSTICE, AND OPPRESSION; HE 
 COMFORTS THE GOOD AND PIOUS WITH THE APPROACHING 
 DELIVERANCE AND SALVATION OF THE LORD, AND WITH THE 
 ANNIHILATION OF THE WICKED. 
 
 How long, Lord, shall I cry, 
 And thou wilt not hear ? 
 
 ' This consolatory address of the prophet is grounded upon the impending fall 
 of Nineveh, the capital of the Babylonian empire, whereby the Jewish nation was 
 to be deUvered of its powerful enemy, and the holy worship of God to he restored ; 
 and so indeed it came to pass, after the conversion of Manasseh. (Vide Book of 
 Kings.)
 
 HABUKKUK COMPLAINS OF VIOLENCE, ETC. 279 
 
 How long shall I complain to thee of violence, 
 
 And thou wilt not save ? 
 
 Why dost thou let me behold calamity and woe ? 
 
 Spoiling and violence stare me in the face, 
 
 And strife and contention are raised up. 
 
 The law is slackened, 
 
 And judgment never goeth forth. 
 
 The guilty ensnare the righteous ; 
 
 Therefore, wrong judgment proceedeth. 
 
 Art not thou, Lord, from the beginning, 
 
 My God and my protector ? 
 
 We shall not perish. 
 
 Thou hast selected them, Lord, for vengeance. 
 
 And destined them for the rod of punishment ; 
 
 Thine eyes are too pure, 
 
 To look on wickedness ; 
 
 Thou canst not look on iniquity. [iniquity. 
 
 Wherefore, then, lookest thou upon them that commit 
 
 And art silent when the wicked devoureth the righteous ? 
 
 I stood upon my watch. 
 
 And placed myself upon a tower, 
 
 To watch what revelation would be made to me, 
 
 And what I shall answer to my reproof. 
 
 Then the Lord answered me, and said, 
 
 Write down the vision, 
 
 Make it plain upon tablets, 
 
 That he may run that readeth it. 
 
 And though it referreth only to after times. 
 
 And speaketh only of the remote end, 
 
 Yet it shall at last be consummated, and not deceive. 
 
 Though it tarry, wait for it. 
 
 For it cometh ; 
 
 It will surely come, and not fail. 
 
 Behold, he is haughty whose soul delighteth not in Him : 
 
 But the just is happy in his faith.' 
 
 Woe to him that, by covetousness, 
 
 1 That is, he perseveres in Ids pious conduct, though lie have to sutler adversity, 
 firmly believing and trusting, that the just and merciful Disposer of events will 
 one day reward the good, and punish the bad.
 
 280 THE BOOK OF ZEPHANIAH. 
 
 Amassetli unjust wealth in his house, 
 That he may erect his seat on high, 
 That he may escape the power of evil. 
 The stone in the wall accuseth thee, 
 And the beam in the timber proclaimeth it. 
 
 Is it not of the Lord of the universe, 
 
 That the people shall labour for a burning fire,* 
 
 And nations weary themselves for very vanity? 
 
 For the earth shall be filled 
 
 With the knowledge of the glory of the Lord, 
 
 As the waters cover the sea. 
 
 IX. ZEPHANIAH. 
 
 THE LORD WILL PUNISH ISRAEL FOR THEIR SINS; AFTERWARDS, 
 THOSE WHO HAVE BEEN PURIFIED AND CORRECTED SHALL 
 STRIVE TO BE VIRTUOUS, AND ALL THE INHABITANTS OF THE 
 EARTH SHALL UNANIMOUSLY ACKNOWLEDGE THE LORD. 
 
 The word of the Lord which came unto Zephaniah, in the 
 days of Josiah, king of Judah. 
 
 Wait ye for me, saith the Lord, wait ye for the day that I 
 rise up to the prey ; for my determination is to gather the 
 nations, to assemble the kingdoms, that I may pour upon them 
 mine anger : yea, the fire of my jealousy shall burst forth upon 
 the whole earth. Then ivill I convert the language of the 
 heathens into a pure one^^ that they may all call upon the name 
 of the Lord, to serve him with one consent. From beyond the 
 rivers of Ethiopia, where my worshippers are dispersed,^ they 
 shall be brought back as an ofixjring to me. In that day thou 
 slialt no longer blush for thy former transgressions ; for then 
 
 ' Meaning the remorse mth which unjustly-gotten wealth fills our breast. 
 ' That is, theu" idolatry into the worship of the One God. 
 ^ Namely, the ten tribes dispersed by Shalmanasser.
 
 THE LOED'S promise TO ZERUBBABEL, ETC. 281 
 
 will I take away out of the midst of thee those of insolent 
 pride, and thou shalt no more lift thyself up in haughtiness upon 
 my holy mountain. I will leave amidst of thee only a jDeople of 
 a humbled and dejected spirit, confiding in the name of the 
 Lord. This remnant of Israel shall not commit iniquity, nor 
 utter lying words ; neither shall a deceitful tongue be found in 
 their mouth : for they shall feed and lie down, and none shall 
 make them afraid in their dwellings. 
 
 Sing, daughter of Zion ; shout, Israel ; be glad and 
 rejoice with all the heart, daughter of Jerusalem. The Lord 
 hath averted thy judgments, and removed thy adversaries ; the 
 Lord, the king of Israel, again reigneth in the midst of thee ; 
 thou shalt not see evil any more. In that day it shall be said 
 to Jerusalem, Fear thou not ; and to Zion, Let not thy hands 
 be slack. The Lord, thy God, resideth in the midst of thee, 
 a victorious hero. He will rejoice over thee with dehght, 
 he will rest in his love, he Avill joy over thee with singing. 
 Those outcast ones, who Avere sorrowful because of the inter- 
 ruption of the solemn assembly, I Avill gather again ; they have 
 long enough borne the oppressive reproach. Behold, at that 
 time I will undo all that afflict thee, I will save her that 
 halteth, and gather her that was driven out, and I Avill get them 
 praise ; over the whole earth will I convert their reproach into 
 honour. At that time will I bring you again and gather you ; 
 I will make you a glory and honour among all the nations of 
 the earth, when ye shall behold that I bring you back out of 
 your captiAaty, saith the Lord. 
 
 X. HAGGAI. 
 
 THE PROMISE OF THE LORD MADE THROUGH HAGGAI, THE 
 PROPHET, TO ZERUBBABEL, THE PRINCE OF JUDAH, AND TO 
 JOSHUA THE PRIEST. 
 
 Thus spcaketh the Lord of the universe. This people say, 
 the predicted time is not yet come, the time is not yet arrived, 
 
 25''
 
 282 THE BOOK OF HAGGAI. 
 
 that the temple of the Lord should be rebuilt. Therefore came 
 the word of the Lord to you, through Haggai the prophet, 
 saying, Is it time for you to dwell in your ceiled houses while 
 this temple is lying in ruins ? Now, therefore, thus saitli the 
 Lord of the universe, Consider your ways ; ye have sown 
 much, and the produce is small ; ye eat, but ye have not 
 enough ; ye drink, but not in j^lenty; ye clothe yourselves, but 
 are not warmed ; and every gain is dissipated as in a bag with 
 holes. Consider, I pray ye, saith the Lord, your situation.' 
 Go up to the mountain, procure wood, and build the temple ; 
 and I will take pleasure in it, and be glorified, saith the Lord. 
 Ye seek superfluity, and want prevaileth ; ye have housed the 
 profit, and I dissipate it by my breath. Why is this so ? saith 
 the Lord of the universe. Because of my temple (that is, 
 because of the worship of God), which lieth waste, since every 
 one of you careth hut for his own house. Therefore the heaven 
 over you refuseth the dew, and the earth is stayed from her 
 fruit ; and I determined a drought to come upon the mountains 
 and upon the land, upon the corn, the new wine, the oil, and upon 
 every production of the ground ; and upon men, and upon 
 cattle, and upon all the labour of the hands. Then Zerubbabel, 
 and Joshua the priest, with all the remnant of the people, 
 obeyed the voice of the Lord, their God, especially in conse- 
 quence of the words of Haggai, the prophet, as the Lord their 
 God had sent him. But as the people still entertained fears (with 
 regard to the threatening of the Lord), Haggai, the messenger 
 of the Lord, concluded his message unto the people with these 
 words, " I will be with you," saith the Lord. Hereby the 
 Lord stirred up the courage of Zerubbabel, and of Joshua the 
 high priest, and the courage of all the remnant of the people, 
 so that they set about the work of erecting the temple.^ 
 
 And the word of the Lord came a second time to Haggai, 
 the prophet, saying, Speak now to Zerubbabel, to Joshua the 
 priest, and to the people, saying. Is there among you any one 
 who hath been left (of those emigrants), and who saw this 
 temple in its former splendour ? then it will certainly, as he 
 beholdeth it now, appear to him very insignificant. However, 
 be not dispirited, saith the Lord ; accompUsh your work, for 
 
 ^ By considering and reflecting on his condition, man is led to a consideration 
 of his own moral conduct ; and this is here evidently the object of the exhortation 
 of the prophet. 
 
 - See the Book of Ezra.
 
 PREDICTION CONCERNING THE FUTURE. 283 
 
 I am with you. That covenant which I entered into with you 
 when I brought ye out of Egypt, — my spirit still abideth in 
 the midst of you (to keep it and to assist you), be ye, therefore, 
 not dismayed. For thus saith the Lord, Yet a little while, 
 and I will shake the heaven and the earth, the sea and the dry 
 land ; ^ I will shake whole nations, that they shall come with 
 their choice treasures, and I will fill this house with glory. The 
 silver is mine, and the gold is mine, saith the Lord of hosts. 
 Yea, the glory of this latter house shall be greater than that of 
 the former, when I shall have caused happiness to spring forth 
 in this place, saith the Lord, the God of the universe.^ 
 
 XL ZECHAPJAH. 
 
 CONSOLATORY PREDICTION CONCERNING THE FUTURE. 
 
 In the eighth month in the second year of the reign of Darius, 
 came the word of the Lord unto Zechariah, the son of Bere- 
 chiah, saying. 
 
 Once the Lord was very wrotlr with your forefathers. Tell 
 them (their children) now, saith the Lord of the universe. 
 Return ye unto me, and I will return unto you, saith the Lord, 
 the ruler of the universe. Be ye not as your fathers, imto 
 whom the former prophets cried in the name of the Lord, 
 " Turn ye from your evil ways, and cease your evil doings ;" 
 but they would not hear, saith the Lord. Your fathers indeed 
 are no more, and the prophets, — they could not live for ever ; 
 but my threatenings and my judgments, which I commanded 
 my servants, the prophets, to announce to them, did take 
 hold of your fathers, so that they at last considered and con- 
 fessed, saying. Like as the Lord thought to do unto us, 
 
 1 That is, God, in his omnipotence, can soon change the present state of 
 things. 
 
 - The prophets Haggai, Zechariah, and Malachi having, as appears from the 
 contents, lived and prophesied after the Bahylonian captivity, the Books of Ezra 
 and Nehemiali ought to stand and be read before these tliree books ; but the 
 connection of the twelve minor prophets rendered such an arrangement 
 improper.
 
 284 THE BOOK OF ZECHARIAH. 
 
 according to our ways, and according to our doings, so hatli 
 lie dealt with us. 
 
 Again the word of the Lord came unto the prophet, saying, 
 Thus saith the Lord, I will return unto Zion, and dwell again 
 in Jerusalem. And Jerusalem shall be called " City of Truth," 
 and the mountain of God " Holy Mountain." There shall yet 
 old men and women dwell in the streets of Jerusalem, each 
 leaning on the staff for very age. And the city shall be full of 
 boys and girls playing in the streets thereof. And if this be 
 marvellous in the eyes of the remnant of this people in these 
 days, should it for that reason also be marvellous in mine eyes? 
 saith the Lord of the universe. Thus saith the Lord, Behold, 
 I will save my people from the east country and from the west 
 country; and I will bring them back unto Jerusalem, where 
 they shall dwell in tranquillity, and be my people, while I will 
 be their God in truth and righteousness. Therefore, let not 
 your courage fail you, ye that heard in those days these words 
 by the mouth of the prophets, in the day that the foundation 
 of the house of the Lord Avas laid. For before these days 
 man's industry did not thrive, there was no profit in cattle ; the 
 traveller was not safe from the rage of the enemy, for I excited 
 all men one against another. But now I will not be to the 
 remnant of this people what I was in former times, saith 
 the Lord of the universe. For the seed shall be prosperous, 
 the vine shall give her fruit, the ground yield a rich produce, 
 and the heavens give their dew. All these blessings I will 
 bestow upon the remnant of this people. And it shall come to 
 pass, that as ye were a curse among the heathens, house of 
 Judali and house of Israel, so shall ye then, through my sal- 
 vation, l)e a blessing; therefore, fear not, but be of good courage. 
 For thus saith the Lord, As I thought to punish you when 
 your fathers provoked me to wrath, so again I have now 
 determined to do well unto Jerusalem, and to the house of 
 Judah ; therefore, do not despond. These are the things that 
 ye shall do, speak ye every man the truth to his neiyhhour ; 
 execute the judyment of truth and peace in your yates ; let 
 not your heart devise evil ayainst your fellow-man ; and love not 
 perjury : for all these are things that I hate, saith the Lord.
 
 XII. MALACHI. 
 
 THE WORSHIP OF GOD SHOULD BE PERFORMED IN HOLINESS 
 AND PURITY OF HEART AND LIFE. CONSOLATION FOR THE 
 PIOUS. 
 
 A SON honouretli liis father, and a servant his master : if then 
 I be a father, where is mine honour ? and if I be a master, 
 where is my fear ? saith the Lord, the God of the univei'se. 
 "Wherein have we despised thy name?" ye say. Ye offer 
 polluted bread on mine altar, and ye yet ask, while ye show 
 how indifferent ye are to the table of the Lord, " Wherein 
 have we despised thy name?" If ye offer defective animals 
 for sacrifice, if ye offer blind, lame, and sick cattle, is this no 
 evil ? Offer such unto thy prince, and see whether he will be 
 pleased with thee, or receive thee graciously ? saith the Lord. 
 " Now beseech God, that he may have compassion on us." Ye 
 have dealt towards me in this manner, saith the Lord, and ye 
 expect to be accepted ? If there were but one among you that 
 would shut the gates, so that mine altar were not lighted in 
 vain. As things are, I have no pleasure in you, saith the Lord ; 
 neither will I accept an offering at your hands. ^ For from the 
 rising of the sun, even unto the setting thereof, my name is 
 extolled among the nations. In every place incense and 
 sacrifices are offered unto my name in pure devotion ; for my 
 name is great among the heathens, saith the Lord, the ruler of 
 the universe. 
 
 Ye say, It is in vain to serve God ; what profit is it, that 
 we observe his ordinances, and walk mournfully before the 
 Lord ? Do we not call the wicked happy, see evildoers thrive, 
 and they that tempt God free from calamity? But they that 
 fear the Lord hold converse one with another, saying. Of a 
 truth, the Lord hearkeneth, and heareth it, and in the book of 
 remembrance it is inscribed before him. For them that fear the 
 
 ' Let this be an admonition to us, and let us impress it on our minds, that we 
 at all times may perform the external worship of God with a holy dignity, solemn 
 gravity, and humble devotion. Let us further take to heart, that it is far from 
 indifferent in what manner religious acts are performed, but that we are rather 
 guilty of a great sin if we discharge the sacred duty of worshipping God callously 
 and thoughtlessly, or perhaps even in a manner likely to excite ridicule.
 
 286 THE BOOK OF DANIEL. 
 
 Lord and revere his name. They shall be mine, saith the 
 Lord, my beloved treasure in the day which I will create ; 
 and I will spare them as a man spareth his own son that is 
 faithful to him. Then shall ye enter within yourselves, and 
 discern between the righteous and the wicked ; between him 
 that serveth God, and him that serveth liim not. For behold, 
 the day cometh, burning as an oven, and consuming the wicked 
 and the evildoers hke stubble, that neither root nor branch 
 shall be left, saith the Lord. But unto you that fear my name 
 shall the sun of righteousness arise, healing with its rays ; 
 and ye shall go forth and bask in it, hke fat calves. And 
 ye shall crush the wicked ; they shall be as ashes under the 
 soles of your feet in the day of judgment, which I will bring, 
 saith the Lord of hosts. Remember ye, therefore, the law of 
 Moses my servant, the commandments and statutes which I 
 commanded unto him in Horeb for all Israel. Behold, I will 
 send you Elijah, the prophet, before the coming of the great 
 and awful day of the Lord. And he shall turn the heart of 
 the fathers to the children, and the heart of the children to 
 their fathers,^ lest I come and smite the land with annihilation. 
 Therefore, I will send you EHjah, the prophet, before the 
 coming of the great and awful day of the Lord. 
 
 THE BOOK OF DANIEL. 
 
 llELIGIOUS ABSTEMIOUSNESS OF THE FOUR JEWISH YOUTHS 
 DANIEL, HANANIAII, .MISHAEL, AND AZARIAH. 
 
 In the third year of the reign of Jehoiakim, king of Judah, 
 came Nebuchadnezzar, king of Babylon, unto Jerusalem, and 
 besieged it. And the Lord delivered Jehoiakim into his hand, 
 
 ^ The same as was done by the holy man in the reign of Ahab, when he caused 
 universal and public homage to be paid to the Lord (see the Book of Kings, p. 208), 
 and brought back the hearts of the people to (the God of) their fathers.
 
 RELIGIOUS ABSTEMIOUSNESS, ETC. 287 
 
 ■U'ith part of tlie lioly vessels of the temple, "whicli he had con- 
 veyed into his country.' After some time, the king com- 
 manded one of his officers, that he should bring some Jewish 
 youths, of the royal blood, or of some other noble descent, and 
 have them instructed in the learning and the tono-ue of the 
 Chaldeans : such youths as had no bodily blemish, but were of 
 a good appearance and quick intelligence, as were also pos- 
 sessed of knowledge and ingenuity, and at the same time had 
 the ability to wait on the king in the palace. And they were 
 daily to partake of the king's own dishes, and of the wine which 
 he drank : so they were to be maintained for three years, that 
 at the expiration thereof, some of them might attend on 
 the king. The officer did so ; and among the youths that 
 were selected, the following particularly distinguished them- 
 selves, Daniel, Hananiah, ^lishael, and Azariah, of the sons 
 of Judah. Daniel, having determined not to suffer him- 
 self to be defiled by the royal viands, nor by the wine which 
 the king drank, addressed a request to the officer to that effect. 
 Now God had indeed caused Daniel to find grace and favour in 
 the eyes of the officer ; nevertheless, he said to Daniel, I am 
 afraid of my lord, the king, who hath appointed your provisions 
 for you. (The other three had taken the same resolution as 
 Daniel.) If, then, he should find you look worse than other 
 youths, why will ye endanger my head to the king ? But Da- 
 niel said to the steward, Try it with thy servants for ten days 
 and let them give us pulse to eat, and water to drink. Then 
 examine, whether we, or those lads who partake of the royal 
 viands, have a better appearance ; and as thou seest, deal with 
 thy servants : so he complied in this matter, and tried them ten 
 days. And when that time was expired, it was found that they 
 looked much better than those youths who had partaken of the 
 dishes that came from the royal table.- The steward now kept 
 
 ' This taking of Jerusalem happened twenty years previous to its destruction 
 in the time of Zedekiah. 
 
 - Such are the sahitaiy consequences of ahstemiousuess, temperance, and piety. 
 Neither dainties nor delicious wines make and preserve the l)ody liealthy and the 
 mind cheerful, hut that nol)le temperance, which is tlie faithful concomitant of 
 piety and virtue; temperance produces health and cheerfulness, for it is the source 
 of contentment and of a dignified conduct. He who is moderate in the enjoyments 
 of life, possesses self-knowledge, and hence is also ahle to jjractise self-contiol, hoth 
 which are the surest means of amving at perfection. The four nohle youths liere 
 furnish an example worthy of imitation, showing, as they do, how rigid they 
 were in the ohservance of the law of their holy religion, even in the most i)ro-
 
 288 THE BOOK OF DANIEL. 
 
 the food and wine apportioned to them for himself, and gave 
 them pulse. And the Lord bestowed on these four youths 
 knowledge and understanding, so that they were skilled in all 
 learning, and in all the sciences. But Daniel was especially 
 skilled in interpreting visions and dreams. Now when at the 
 appointed time all the youths were presented to king Nebu- 
 chadnezzar, the king conversed with them, and among them 
 all w^as found none like Daniel, Hananiah, Mishael, and 
 Azariah ; these, therefore, were retained at court. In every 
 department of knowledge, in which the king required to know 
 anything, he found them ten times superior to all the ma- 
 gicians and philosophers in all his kingdom : so Daniel thence- 
 forth continued to remain at the royal court. 
 
 II. DANIEL REVEALS TO NEBUCHADNEZZAR THE CONCEALED 
 DREAM, AND THE INTERPRETATION THEREOF, AND IS PRO- 
 MOTED TO HIGH AND HONOURABLE OFFICES. 
 
 Soon afterwards, Nebuchadnezzar had dreams, which dis- 
 quieted him exceedingly. Then he sent for the magicians, 
 soothsayers, and astrologers, to come and tell him the dream, 
 as well as the interpretation thereof; for he had forgotten the 
 dream itself But when they replied and said. The king 
 should tell them the dream, and then they woidd show him 
 its interpretation, the king answered and said. If ye do not 
 show me the dream, as well as the interpretation, your bodies 
 shall be cut to pieces, and your houses be converted into a 
 dunghill. But they answered again, and said. Let the lord 
 ovir king tell his servants the dream, and we will immediately 
 show the interpretation of it ; for there is not a man upon the 
 earth who could satisfy this wish of the king. The matter is 
 not to be solved, and there is none but the gods, whose dwell- 
 ing is not among mortals, that could execute this command. 
 For this cause the king was very furious, and ordered all the 
 wise men of Babylon to be slain. The decree was already 
 being carried out, already some were killed, and an attempt 
 was also made to slay Daniel and his associates. Then Daniel 
 inquired of Arioch, the captain of the king's guard, what was 
 the reason that this dreadful decree had been issued. And 
 
 sperous condition of life, not caring what would happen to them in consequence 
 of such oViservance, or how it would be judged.
 
 DANIEL REVEALS THE CONCEALED DREAM, ETC. 289 
 
 when Ariocli had told him the reason, Daniel went to the king, 
 and asked him, that lie would give him time to show the king 
 the interpretation. Then Daniel went to his friends Hananiah, 
 Mishael, and Azariah, communicated the matter to them, and 
 recommended them to address a devout supplication to the 
 God of heaven concerning this secret, that Daniel and his 
 companions should not perish, like the rest of the wise men of 
 Babylon. Soon after the secret was revealed unto Daniel in a 
 vision by night. Then Daniel blessed the God of heaven, say- 
 ing. Extolled be the name of God for ever and ever ! Wisdom 
 and omnipotence are his ; he changeth times and circumstances ; 
 he removeth kings (from their thrones), and setteth i;p kings ; 
 he imparteth wisdom to the wise, and understanding to the men 
 of understanding ; he revealeth the most hidden things ; he 
 knoweth what is in the darkness, yet he is ever surrounded 
 by hght. I thank thee and praise thee, thou God of my 
 fathers ; thou hast given me wisdom, and strengthened me 
 with courage ; thou hast heard my prayer, and revealed to me 
 the secrets of the king. 
 
 Hereupon Daniel had himself introduced to the king. The 
 king asked him. Art thou able to make known to me the 
 vision which I have had in a dream, as well as its interpreta- 
 tion ? Daniel answered the king, and said. The secret which 
 the king desireth to know is of such a nature, that neither the 
 wise men, nor the astrologers, nor the magicians, nor the sooth- 
 sayers, are able to disclose it. But there is a God in heaven 
 that revealeth secrets. It is he that maketh known to the 
 king Nebuchadnezzar what shall happen in later times. But 
 to me this secret hath been revealed by God in heaven, to 
 make known the interpretation to thee, king, that thou 
 mayest learn what thy heart desireth to know. Thou, king, 
 sawest, and, behold, a great image, of extraordinary bright- 
 ness, and of terrible form, stood before thee. Its head was 
 of fine gold, its breast and its arms of silver, its belly and its 
 thigh of brass, its legs part of iron and part clay. And a 
 stone was cut out, but not by human hands, which broke the 
 image to pieces, and ground it to atoms, so that all the gold, 
 silver, iron, brass, and clay thereof, was scattered like the chaff 
 of the summer threshing-floors, by the wind, and was no where 
 to be found; but the stone that broke the image became a great 
 mountain, extending over the whole earth : this is the dream. 
 Let the king now hear the interpretation thereof. Thou, 
 
 26
 
 290 THE BOOK OF DANIEL, 
 
 king of kings, wlio liast obtained of God in heaven, extensive 
 power and dominion, strength and majesty, thou art this head 
 of gold. After thee shall arise a second power, inferior to 
 thee ; this shall be succeeded by a third power, which shall 
 bear rule over all the earth. But after this, a fourth power 
 shall arise, which, like iron, shall cut to pieces, and annihilate 
 every tiling. And whereas thou sawest the feet part of iron 
 and part of clay, this power shall be divided, and of unequal 
 strength ; that is, it shall be partly strong, and partly weak. 
 In the days of these kings shall the God of heaven set up a 
 power, which shall annihilate all these powers (like that stone 
 which broke to pieces every thing, and whose size extended 
 over all the earth) ; the power itself, however, shall never be 
 destroyed, but shall endure for ever : this is the interpretation 
 of the vision. In this manner the great God hath made known 
 to the king what shall happen in later times. Tlie king here- 
 ujJon fell upon his face, bowed himself unto Daniel, and com- 
 manded that they should offer oblations unto him. And the 
 king said to Daniel, Of a truth, your God is the God of all 
 gods, the Lord of all lords, the revealer of secrets, seeing that 
 he enabled thee to disclose this secret to me. Then the king 
 promoted Daniel to high dignities, made him rich presents, 
 and nominated him ruler over the whole province of Babylon, 
 and chief of the governors over all the wise men of Babylon. 
 At the request of Daniel, Hananiah, Mishael, and Azariah, 
 were likewise appointed governors in the province of Babylon : 
 but Daniel himself remained at the royal court. 
 
 III. THE THREE MEN IN THE FURNACE. 
 
 " But the salvation of the righteous is of the Lord, he is their protection in dis- 
 tress ; the Lord assisteth them and deUvereth them, for they trust in him." 
 Psalm xxxvii. 39, 40. 
 
 Nebuchadnezzar, the king, once had a high golden statue 
 made, which was erected in the plain of Dura, in the province 
 of Babylon. And he gave instructions to all the chiefs and 
 high dignitaries of the realm, to assemble for the inauguration 
 of the image which the king had set up. So all the chiefs 
 and high dignitaries of the realm met on the appointed day to 
 celebrate the inauguration of the newly-erected statue. Then 
 a herald cried aloud, To you, people, nations and languages.
 
 THE THREE MEN IN THE FUENACE. 291 
 
 it is commanded, that at what time ye hear the sound of the 
 trumpets and of the cornets, ye shall all of you prostrate your- 
 selves, and worship the statue that the king hath set up. And 
 whoso falleth not down and worshippeth, shall the same hour 
 be cast into the midst of a burning tiery furnace. And now 
 the somid of the trumpets and cornets was heard, and all the 
 people present prostrated themselves, and worshipped the 
 golden statue. Soon after, certain Chaldeans went to the 
 king, and accused the Jews. They spoke and said, king, 
 live for ever. Thou, king, hast issued a decree, that every 
 man shall, at the given signal, prostrate himself unto and 
 worsliip the golden image ; and that he who shall fail to do so, 
 should be cast into a burning fiery furnace. Now there are 
 certain Jews, named Shadrach, INIeshach, and Abednego,^ to 
 whom is entrusted the management of the afiairs of the pro- 
 vince of Babylon ; these men have not heeded thy orders, 
 king, for they neither worship thy gods, nor prostrate them- 
 selves before the golden statue thou hast erected. Then Ne- 
 buchadnezzar was inflamed with rage, and he forthwith com- 
 manded Shadrach, Meshach, and Abednego, to be brought 
 before him. And they appeared before the king. Nebuchad- 
 nezzar said unto them. Is it true that ye do not worship my 
 gods, nor prostrate yourselves unto the golden statue ? Now I 
 command you, forthwith, to obey my orders, and to prostrate 
 yourselves, like the rest, unto the statue ; but if ye fail to do it, 
 ye shall be cast the same hour into a burning fiery furnace. 
 Wliere is there any deity that could deliver you out of my 
 hands? And Shadrach, Meshach, and Abednego, answered the 
 king, and said. It is true, it becometh us not to answer thee in 
 this matter ; for know thou, that our God, whom we serve, is 
 able to deliver us from the tiery furnace, as well as out of thy 
 hand. Be it, however, known unto thee, that we will neither 
 serve thy gods, nor worship the golden image which thou hast 
 set up. Then was Nebuchadnezzar full of fury, and com- 
 manded the most mighty men in his army to bind Shadrach, 
 Meshach, and Abednego, and to cast them into the burning 
 fiery furnace, which was to be heated seven times more than 
 usually. And they were immediately seized, and bound in their 
 garments, and cast into the midst of the burning fiery furnace. 
 
 ' These are the Chaldean names of the three friends of Daniel, Ilananiah, 
 Mishael, and Azariah,
 
 292 THE BOOK OF DANIEL. 
 
 But the furnace was so exceeding hot, that the flame laid hold 
 of those men that had cast the three men into it, and con- 
 sumed them. Then Nebuchadnezzar, the king, was astonished, 
 and rose up from his seat in haste, and asked his counsellors, 
 Did not we cast three men bound into the midst of the fire ? 
 They answered and said unto the king. True, king. And 
 he continued and said. But I see four men loose, walking in 
 the midst of the fire, without being hurt in the least, and the 
 form of the fourth resembleth that of a divine being. And 
 Nebuchadnezzar approached the mouth of the burning furnace, 
 and exclaimed with a loud voice, and said, Ye servants of 
 the most high God, come forth, and step hither. Wlien they 
 were come forth, all the high officers and counsellors of the 
 king assembled around them, and beheld with astonishment, 
 how the flame had had no power upon the bodies of these 
 men, for neither the hair of their heads was singed, nor were 
 their coats disfigured, nor had the smell of fire passed on them. 
 But Nebuchadnezzar spoke and said, Blessed be the God of 
 Shadrach, Meshach, and Abednego, who hath sent his angel, 
 and delivered his servants, who, confiding in him, transgressed 
 the king's command, and yielded their bodies to the flames, 
 that they might not serve nor worship any god, except their 
 own God ; therefore I make a decree, that every one, wherever 
 and whencesoever he be, that shall be guilty of speaking any- 
 thing amiss against the God of these men, shall be cut in pieces 
 and his house shall be converted into a dunghill ; for there 
 is no other god that, like their God, can effect such a de- 
 liverance. Then the king promoted Shadrach, jMeshach, and 
 -^^.bednego, to high offices of honour, in the province of 
 pjabylon. 
 
 IV. NEBUCHADNEZZAR'S MISSIVE TO ALL THE NATIONS OF HIS 
 EMPIRE, CONTAINING HIS SECOND VISION; ITS INTERPRETA- 
 TION BY DANIEL, AND THE ACCOMPLISHMENT THEREOF. 
 
 Nebuchadnezzar, the king, unto all nations, people, and 
 languages, that dwell in all the earth, " May your prosperity 
 be increased." 
 
 I, Nebuchadnezzar, enjoyed a happy tranquillity in my 
 palace, and my court was flourishing, when one day I had a 
 dream, which very much alarmed me. I sent for all my
 
 Nebuchadnezzar's missive, etc. 293 
 
 magicians, astrologers, and soothsayers, but they could not 
 interpret it to me. At last appeared Daniel, a man in whom 
 dvvelleth a holy divine spirit, and before him I told my dream, 
 saying, In my bed at night, it appeared to me, as if a tree 
 stood in the midst of the earth. The tree was of a great 
 height, it grew and increased, till the height thereof reached 
 unto heaven, and its branches extended to the uttermost 
 corners of the earth. Its foliage was delightful, its fruit 
 large, and it served as food to all Kving beings. The beasts of 
 the field couched down beneath its shadow, and the fowls of 
 the heaven dwelt in the boughs thereof. And it further ap- 
 peared to me, as if a holy and powerful being descended from 
 heaven, crying with a loud voice the following words, " Hew 
 down the tree, cut off its branches, shake off its foliage, and 
 scatter its fruit ; let the beasts remove from under it, and the 
 fowls from its branches. Nevertheless, ye shall spare the 
 stump of its roots ; he must, however, stay amongst the tender 
 grass of the field, fettered in iron and brass, moistened by the 
 dew of heaven , and partaking with the beasts of the herbs of 
 the earth ; let his heart be changed from man's,' and let a 
 beast's heart be given unto him ; thus shall he spend seven 
 periods. This is decreed against him by the heavenly powers, 
 that all living beings may know that the Most High ruleth 
 over the dominion of man, and can bestow it on whomsoever 
 he will, and elevate to it the basest of men." This is the 
 vision which I, Nebuchadnezzar, have had. Tell me now, O 
 Daniel, the interpretation thereof; thou alone art able to do it, 
 the holy spirit of God being in thee. Then Daniel was asto- 
 nished, and his thoughts appeared to trouble him for some 
 time. At length he answered me and said, " iMy^ lord, the 
 dieam befall those that hate thee, and the interpretation thereof 
 to thine enemies ; for know thou, the great tree, so rich in 
 branches and fruit, which thou hast seen, that wide-extending 
 tree, it is tliou, O king, who art great and powerful, and whose 
 dominion extendeth to the uttermost corners of the earth. And 
 as for the decree, which thou didst hear by the mouth of the 
 mighty holy being, that descended from heaven, it implieth, 
 
 ' The injunction suddenly takes a different turn (after the manner of the 
 dream, where the visions suddenly change), discontinuing the simile of the tree, 
 and speaking of a human heing. The interpretation thus partly Ues in the nar- 
 ration of the dream itsehT; Daniel completed it, and applied it to Nebuchadnezzar, 
 foreteUing him that such would be his condition. 
 
 2G'^
 
 294 THE BOOK OF DANIEL. 
 
 king, an extraordinary fate, ■wliicli shall come upon my 
 royal lord. Thou shalt be expelled from human society, and 
 dwell with the beasts of the forest ; like oxen thou shalt eat 
 grass, and the dew of heaven shall wet thy body. Thus shall 
 seven periods j)ass over thee, till thou know that the ]\lost 
 High ruleth over the dominion of man, and bestoweth it 
 on whomsoever he ^vill. And whereas they commanded to 
 spare the root of the tree, it meaneth that thou shalt be re- 
 instated in thy government, as soon as thou shalt have acknow- 
 ledged the omnipotence of heaven. Wherefore, king, may 
 it be acceptable before thee to atone for thy sins by righteous- 
 ness, and for thine iniquity by showing mercy to the poor. 
 Perhaps thou mightest then, for a long time, enjoy thy pro- 
 sperity." All this came upon the king Nebuchadnezzar ; for, 
 at the end of twelve months, he, one day, happened to be 
 walking by his palace, and exclaimed. Is not this the great 
 city of Babylon which I have built, by means of my great 
 power, for my royal residence, and for the honour of my 
 majesty ? When, lo, while the word was yet in the king's 
 mouth, a voice was heard from heaven, saying, " To thee, 
 Nebuchadnezzar, it is hereby announced, that dominion de- 
 parteth from thee. Banished from human society, thou 
 shalt dwell amidst the beasts of the forest, and hke oxen, feed 
 upon the herbs of the field ; thus thou shalt spend seven 
 periods, till thou acknowledge that a higher being ruleth all 
 human dominion, and bestoweth it on whom.soever he pleaseth." 
 And forthwith the thing was fulfilled upon Nebuchadnezzar. 
 Expelled from human society, he did eat grass as oxen, and his 
 body was moistened with the dew of heaven, till his hairs were 
 grown like eagles' feathers, and his nails like birds' claws.' 
 " But after some time, when I, Nebuchadnezzar, hfted up mine 
 eyes unto heaven, mine understanding returned unto me. And 
 I blessed the Most High, and I praised and honoured him, the 
 Infinite, whose dominion is everlasting, and whose kingdom is 
 from generation to generation ; before whom all the inhabitants 
 of the earth are reputed as nought ; he, who dotli according 
 
 ^ The narration of this metamorphosis serves chiefly as a ■warning against pride 
 and haughtiness (which have often brought on madness), but it also holds forth 
 a picture of that intemperance and vice, whereby man, forgetting his dignity, 
 sinks down to the brute. This has also been taught us by the Psalmist, who 
 says (Psalm xUx. 21), "A man in the highest dignity, not being wise (i. e. vir- 
 tuous), perisheth like the dull beasts."
 
 belshazzar's sudden fall, etc. 295 
 
 to his will in the army of heaven, and among the inhabitants 
 of the earth, without any one being able to stay his hand, nor 
 to say unto him, What doest thou ? At the same time, my 
 reason completely returned unto me, and I again became pos- 
 sessed of the glory of my kingdom, my former honour, and 
 majesty ; nay, I was endowed with even more greatness and 
 majesty than before. Now I, Nebuchadnezzar, praise and 
 extol and honour the king of heaven, all whose doings are 
 truth, whose ways are just, and who is able to humble those 
 that walk in pride." 
 
 V. BELSHAZZAR'S SUDDEN FALL ANNOUNCED BY THE WONDER- 
 FUL HANDWRITING ON THE WALL. 
 
 " The triumphing of the wicked is short, and the joy of tlie hypocrite but 
 for a moment." Job xx. 5. 
 
 Belshazzar, the king, one day made a great feast for his 
 numerous courtiers, and vied with them in drinking wine. 
 In his intoxication he commanded to bring the golden and 
 silver vessels which his father Nebuchadnezzar had taken ovit 
 of the temple which was in Jerusalem, that the king and his 
 courtiers, his wives, and his concubines might drink therein. 
 Then they brought the holy vessels of the temple, and the 
 king and his courtiers and concubines drank in them, singing 
 at the same time songs of praise to their idols. But in the 
 same moment came forth fingers of a man's hand, which wrote 
 some words on the wall opposite the chandelier. When the 
 king saw the hand that wrote, his countenance changed, his 
 thoughts troubled him, and his knees shook. And he cried 
 aloud to bring in the wise men, the astrologers, and the sooth- 
 sayers. They came, and the king said. Whoever shall decipher 
 this writing, and explain to me its meaning, shall be clothed 
 Avith scarlet, and have a chain of gold about his neck, and he 
 shall be ruler over a third portion of the kingdom. But not one 
 of them could either read the writing or explain its meaning. 
 Then was king Belshazzar greatly troubled, and he turned pale, 
 and his courtiers likewise were alarmed. AVhen the queen 
 heard of this occurrence, she went into the banquet-room, and 
 said, king, live for ever ! let not thy thoughts trouble thee, 
 nor let thy countenance be changed. There is a man in thy 
 kingdom in wdiom resideth a holy divine spirit, so that thy 
 father already nominated him chief of all the sages and sooth-
 
 296 THE BOOK OF DANIEL. 
 
 sayers, because he was found to be possessed of great knowledge 
 and wisdom, and because be is able to interpret dreams, and to 
 solve the most difficult problems. Now let this Daniel be 
 called, and he will make known to thee the desired inter- 
 pretation. So when Daniel appeared before the king, the king 
 said to him. There is none among all the learned and sooth- 
 sayers who can read and explain this writing to me ; but of 
 thee I have heard that thou art able to disclose secrets, and to 
 dissolve doubts. Now, if thou canst read this writing, and 
 explain to me its meaning, thou shalt be clothed with scarlet, 
 and have a chain of gold put about thy neck, and shalt be 
 the third ruler in the kingdom. Then Daniel answered 
 the king, and said, Let thy gifts be to thyself, or give 
 them to others ; yet will 1 read the writing unto the 
 king, and make known to him its interpretation. Know, 
 thou king, the most high God gave Nebuchadnezzar, thy 
 father, government and majesty, and glory and honour, so that 
 all nations trembled before him : whom he would he slew, and 
 whom he would he kept alive ; and whom he would he elevated, 
 and whom he would he humbled. But when he became 
 haughty, and his mind hardened in pride, he was deposed 
 from his throne, and deprived of his glory. Banished from the 
 society of men, his dwelling was amidst wild asses; his nourisl;- 
 ment the grass of the field, and his body was wetted with the 
 dew of heaven ; till he knew and felt that a higher divine 
 power ruleth human dominion, a most high God, who 
 bestoweth government and power on whomsoever he pleaseth. 
 And thou, his son, Belshazzar, hast not humbled thy heart, 
 though thou knowest all this ; but hast lifted up thyself against 
 the Lord of heaven, having ordered the holy vessels of the 
 temple to be brought, and having drunk therein, thou and thy 
 courtiers and thy concubines, praising at the same time those 
 idols that can neither see nor hear, nor have consciousness ; and 
 the true God, in whose hand thy soul is, and who commandeth 
 all thy ways, hast thou not glorified. Therefore was the part 
 of the hand sent from him, and this mscription made. And 
 this is the writing that was written, Mene, 3Iene, Tekel, 
 Upharsin. This is the interpretation of the Avords : Mene^ 
 God hath numbered thy reign, and finished it ; Tekel, thou 
 (namely, thy ways) art weighed in the balance (of justice) and 
 art found wanting ; Parsin, thy kingdom is taken from thee, 
 and iiivcn to the Medes and Persians. At the command of
 
 DANIEL IN THE LIONS' DEN. 297 
 
 Belshazzar, they then clothed Daniel with scarlet, and adorned 
 his neck with a chain of gold, and made a proclamation con- 
 cerning him, that he should be the third, ruler in the kingdom. 
 In that same nioht Belshazzar w^as slain.' 
 
 VI. DANIEL IN THE LIONS' DEN. 
 
 " Mauy are the sufferings of the righteous, hut the Lord dehvereth him from all 
 of them." Psalm xxxiv. 20. 
 
 At the time that Darius the Mede reigned over the kingdom 
 of Babylon, it pleased him to set over the kingdom a hundred 
 and twenty seneschals, and over them three viziers, to whom 
 the former had to render account. Daniel was one of the three. 
 Now this Daniel excelled all the other officers, inasmuch that 
 there was an excellent spirit in him ; and the king thought to 
 set him over the whole realm. Then these seneschals and 
 viziers envied him, and were therefore desirous of finding an 
 occasion against him. But as Daniel was very faithful, and as 
 he could not be charged w4th neglect, or any other fault, they 
 said. We shall not find any occasion against Daniel, except we 
 find it against liim with regard to his religion. Then the 
 seneschals and viziers assembled together to the king, and said 
 thus unto him. Long live king Darius ! All the high officers 
 of the state have agreed, that, in order to establish a royal statute, 
 and to issue a rigorous decree, that whosoever for thirty 
 days shall address any petition unto any god or man, except 
 unto thee, king, be cast into the den of lions. Now, king, 
 establish the decree, and sign the edict ; that it become un- 
 alterable, according to the unalterable laws of the Medes and 
 Persians. And the king signed the edict of this prohibition. 
 Daniel however went, as usual, iuto his house, — in the iipper 
 chamber of wliich the windoios loere ojiened toivards Jeru- 
 salem, — kneeled upon his knees three times a day, prayed to 
 the Lord, and gave thanks unto him, as he had done heretofore. 
 And those men suddenly broke in upon Daniel, and found him 
 praying unto his God. Then they reported the matter to the 
 king, saying, Daniel, one of the captive Jews, rcgardcth not 
 
 ^ According to profane history, this is said to he the same night in which 
 the city of Bal)ylon — the Euphrates having heen tin-ned from its course — was 
 taken hy the Persians, headed hy Cyrus, which event was iollowcd hy the death 
 of Belshazzar.
 
 298 THE BOOK OF DANIEL. 
 
 thee, king, nor the decree that thou hast signed, but maketh 
 liis petition three times a day. When the king heard this 
 he was very much displeased, and firmly resolved to save 
 Daniel ; and he laboured till sunset to deliver him. But the 
 men strongly urged the king, and said. Thou knowest, king, 
 that according to the Persian and Median laws, no decree or 
 statute which the king hath established may be changed. Then 
 the king commanded Daniel to be brought, and to be cast into 
 the den of lions. But to Daniel he said. May thy God, whom 
 thou servest continually, deliver thee. And a stone was 
 brought, and laid upon the movith of the den, and the king 
 sealed it with his own signet and with the signet of his nobles, 
 that the purpose might not be changed concerning Daniel. Then 
 the king repaired to his palace, no table was laid for him, but 
 he lay down fasting, and had an uneasy night. And when the 
 morning-star had appeared, the king arose, and went in haste 
 unto the den of lions. When he came near the den, he cried 
 with a lamenting voice to Daniel, and said, Daniel, servant of 
 the living God, was thy God, whom thou servest continually, 
 able to deliver thee from the lions? And Daniel answered 
 him, and said, Long live the king. My God hath sent his angel, 
 and hath shut the lions' jaAvs, that they could not hurt me: 
 forasmuch as before him I was found innocent ; and also against 
 thee, king, have I not oficnded. Then was the king 
 exceedingly glad, and commanded that they should take 
 Daniel up out of the den. And they took him up out of the 
 den, and not the least hurt was foiuid upon him, because he 
 had confided in the Lord, his God. And the king commanded 
 those men who had accused Daniel to be brought. And 
 they were cast into the den of lions, they and all who belonged 
 to them ; and they had scarcely reached the bottom thereof 
 when the lions seized them, and broke their bones in pieces.' 
 Then king Darius wrote unto all people and nations in their 
 languages, " May your prosperity be increased. I herewith 
 command, that in the whole of my dominions, men shall be 
 humble and in awe before the God of Daniel. For he is a 
 living, everlasting God, whose sway is perfect, and whose 
 power endureth for ever. He protecteth, rescueth, worketh 
 signs and wonders, in heaven and on earth, he who hath 
 
 ' " lie who cliggeth a pit for others, falleth himself into it ; the stone roUeth 
 back to him ^^ho hath thrown it," Prov. 26. 27.
 
 ESTHER MADE QUEEN, ETC. 299 
 
 delivered Daniel from the power of tlie lions." So this Daniel 
 
 continued to prosper in the reign of Darius, and in that of 
 Cyrus.' 
 
 THE BOOK OF ESTHER. 
 
 I. MORDECAI. ESTHER IS MADE QUEEN. MORDECAI SAVES 
 THE KING. 
 
 FILIAL OBEDIENCE. UNASSUMING MANNERS. 
 
 In the days of Ahasuerus, the king of Persia and Media, who 
 reigned over a hundred and twenty-seven provinces, there 
 lived in Shushan, the capital, a man of Jewish descent, whose 
 name was Mordecai, the son of Jair, the son of Shimei, the 
 son of Kish, a Benjaraite, whom Nebuchadnezzar had carried 
 from Jerusalem into (the Babylonian) captivity. This Mor- 
 decai brought up Esther, his imcle's daughter, for she had 
 neither father nor mother. The maid was of a fine form, and 
 beautiful complexion, and Mordecai, after the death of her 
 father and mother, adopted her as his child. So it came to 
 pass, when the king had commanded all the maidens to be 
 gathered together unto Shushan, the royal residence, that 
 Esther was also brought amongst them. And Esther fovmd 
 favour in the eyes of all who saw her. According to custom, 
 seven maidens out of the royal palace were soon given unto 
 her, and she was in every thing distinguished above all other 
 maids. But she had not told either her people or her kindred, 
 for Mordecai had charged her not to tell aught of it. And 
 Mordecai walked every day before the court of the royal 
 
 1 At that time also occuiTcd, as related in the Apocrypha, the history of Bel 
 in Babel.
 
 300 THE BOOK OF ESTHER. 
 
 palace of women (liarem), to know how Esther did, and what 
 should become of her. jSTow when the appointed time was 
 arrived at which Esther had to appear before the king, it was 
 in the seventh year of his reign, in the month of Tebeth, she 
 was taken in to king Ahasuerus, into his royal palace. And 
 the king loved Esther above all the other women, and she 
 obtained grace and favour in his sight more than all the 
 virgins, so that he set the royal crown upon her head, and 
 declared her queen instead of Vashti.* Then the king made a 
 great feast unto all his princes and his servants, even Esther's 
 feast, and remitted the taxes of the provinces, and distributed 
 gifts, according to his royal means. Esther, however, still 
 concealed her descent and her people, as Mordecai had charged 
 her, for she still obeyed his orders, as when she was under his 
 care.- IMordccai had, meanwhile, been promoted to an ofEce 
 at the royal court. And there were two of the king's cham- 
 berlains, Bigthan and Teresh, who were exasperated against 
 the king, and sought to lay hand on him. JMordecai heard of 
 this, and told it unto the queen ; and she reported it to the 
 king, in the name of ]\Iordecai. The matter was investigated, 
 and found to be true ; therefore, the two chamberlains were 
 hanged ; and this occurrence was recorded in the annals of the 
 kingf. 
 
 II. HAMAN. HIS PROJECT TO EXTERMINATE THE JEWS. LA- 
 MENTATIONS AND WAILING OF THE JEWS ON THAT ACCOUNT. 
 ESTHER'S SYMPATHY. 
 
 " I thank thee that thou hast afflicted me, and art again become my salvation." 
 Psalm cxviii. 21. 
 
 After this event did king Ahasuerus promote Haman, of the 
 family of Agag, to great dignity, and elevated him above all 
 
 ^ Who had been divested of her royalty iu consequence of a previous occur- 
 rence. 
 
 - A noble trait in the character of our coreligionist. Although a queen, and 
 fully able to act according to her own pleasure, she still remains a dutiful and 
 grateful daughter to her fosterfather. Take this to heart, my young female 
 readers, and shoidd an eartlaly good fortune haply elevate you alcove those who 
 formerly were your benefactors or friends, remember queen Esther, and let her 
 be a pattern for your imitation. Gratitude is a most estimable virtue. It is, 
 as it were, the diamond, which adorns with equal lustre the princess and the 
 peasant.
 
 haman's project to exterminate the jews, etc. 301 
 
 the nobles that were about him. All the king's servants that 
 were at court, bent the knee, and prostrated themselves before 
 Haman, for the king bad so commanded concerning hira ; 
 Mordecai, only, neither bent his knee, nor did him reverence. 
 Now when the courtiers called Haman's attention to this, he 
 was full of wrath. He disdained, however, to lay hands on 
 Mordecai alone, since he had been told to what people he 
 belonged ; and, therefore, sought to destroy the whole nation, 
 even all the Jews, that were throughout the whole king- 
 dom of Ahasuerus.^ In the month of Nissan, m the twelfth 
 year of king Ahasuerus, Haman caused lots to be cast, from 
 one day to another, from one month to another, and the twelfth 
 month, Adar, was drawn. He then said to the king, There is 
 a certain people, scattered and dispersed among the people, in 
 all the provinces of thy kingdom, who differ from all other 
 people by the peculiarity of their laws, and who keep not the 
 king's laws, and it is not for the king's profit to suffer them. 
 If, therefore, it please the king, let a written decree be issued 
 to destroy them, thereby shall I be enabled to pay ten thou- 
 sand talents of silver to the managers, to bring it into the royal 
 exchequer. The king took his signet from his hand, delivered 
 it unto Haman, and said to him, The money is given to thee, 
 the people also to do with them as it seemeth good unto thee. 
 Then the royal scribes were called to write the decree ; it was 
 signed by the king, sealed with the royal seal, and sent by 
 posts into all the king's provinces. The decree enjoined to 
 kill and to destroy all Jews, both young and old, women and 
 children, in one day, even upon the thirteenth day of the month 
 of Adar, and to take their spoil for a prey. This decree was 
 also published in Shushan, the capital. The king and Haman 
 now sat down to drink, while the city Shushan was perplexed. 
 And in every province, whithersoever this decree of the king 
 came, there was great mourning among the Jews, and fasting 
 and weeping and wailing ; sackcloth and ashes were the pillows 
 of the great. But ]\Iordecai, having learned what had hap- 
 pened, rent his garments, and put on sackcloth with ashes, 
 and walked about the city, wailing and lamenting. Thus he 
 came before the gates of the royal palace. And when Esther's 
 chamberlains and her maids came and told her of this, she was 
 
 ' Here the desire of revenge is shown in its most formidahle aspect, for, heing 
 endowed with power, it knows no bounds. 
 
 27
 
 302 THE BOOK OF ESTHER. 
 
 exceedingly grieved, and immediately sent raiment to clothe 
 Mordecai, and to take off his sackcloth from him ; but he 
 refused to accept it. Then Esther deputed Hatach, a trusty 
 servant, to inquire of Mordecai, concerning the matter. And 
 Mordecai told him of Haman's wicked scheme against the 
 Jews ; he also gave him a copy of the royal decree, to show it 
 unto Esther, and to charge her that she should go in unto the 
 kino-, to pray unto him for protection and mercy, on behalf of 
 her people. And Hatach came and told Esther the words of 
 Mordecai. Esther, however, hereupon sent word to Mordecai, 
 saying. It is known unto all, that whosoever, whether man or 
 woman, approacheth the king in his inner court, without being 
 summoned, hath, according to law, forfeited his life, unless 
 the king should hold out to him the golden sceptre, in w^hich 
 case alone his life is saved ; but, as for me, I have not been 
 called to the king these thirty days. And when this reply of 
 Esther was told unto Mordecai, he commanded to answer Esther, 
 Think not that thou alone, of all the Jews, shalt escape the 
 danger in the royal palace ; for if thou art silent at this time, 
 then shall enlargement and dehverance arise to the Jews from 
 another place ; but thou and tliy father's house ye shall all be 
 destroyed. And who knoweth, whether it was not for such a 
 time as this that thou attainedst royal dignity ?^ Then Esther 
 bade them return Mordecai this answer, Go then, and gather 
 together all the Jews unto Shushan, and fast ye for me, and 
 neither eat nor drink three days, night or day; I, also, and my 
 maidens, will fast likewise ; ^ and so will I go in unto the king, 
 contrary to the law, and if I perish, I perish. So IMordecai 
 went his way, and did according to all that Esther had com- 
 manded him.^ 
 
 ' Indeed we now clearly see, that it was alone for this, the salvation of her people. 
 Thus, divine Providence knows how to dispose of the chain of events for the 
 deliverance and preservation of men and of whole nations, in such a manner as 
 man hardly dares to conceive. 
 
 2 This gave rise to the fast of Esther, IFlDX n^jyp), on the thirteenth day 
 of Adar. 
 
 * That the pious queen required the persuasions of Mordecai, before she ven- 
 tured to go to the king, is quite natural. The love of life is, and ever remains, 
 predominant within man. Hence, her sympathy for her people could not imme- 
 diately prevail over the fear of hazarding her life. Perhaps, also, she may, in the 
 first moment, have indulged in the hope, that, as there was a whole year's 
 respite before the fatal decree was to be carried into execution, deliverance might 
 possibly come from some quarter, or salvation from God. But she was ready to 
 be a sacrifice for her people, as soon as her alarmed relative m'gently remonstrated 
 with her respecting the impending danger.
 
 III. ESTHER MAKETH SUPPLICATION BEFORE THE KING ON 
 BEHALF OF HER PEOPLE. HAMAN'S FALL. 
 
 •' The righteous is delivered out of trouble, and the wicked cometh in his stead." 
 
 Prov. xi. 8. 
 
 Kow it came to pass, on the third day, that Esther had put on 
 her royal apparel, and stood in the inner court of the palace, 
 opposite to the chambers of the king, where the king sat on his 
 throne. And when he saw the queen standing in the court, 
 she obtained favour in his sight, and he held out to her the 
 golden sceptre.^ So Esther drew near, and touched the point 
 of the sceptre. Then said the king unto her, What wilt thou, 
 queen Esther, and what is thy request ? and were it half the 
 kingdom it shall be given thee. Esther answered. If it seem 
 good unto the king, let the king and Haman come this day 
 unto the banquet that I have prepared for him. And the 
 king said, Let Haman be called forthwith, that he may do as 
 Esther hath said : so the king and Haman came to the banquet 
 that Esther had prepared. At the banquet, the king again 
 said to Esther, What is thy petition, and what is thy request ? 
 even to the half of the kingdom it shall be granted thee. Then 
 answered Esther and said, If I have found favour in the sight 
 of the king, and if it please thee, let the king and Haman 
 come again to-morrow to a banquet, and I will then do as the 
 king hath said (viz. state my request). Haman went forth that 
 day joyful, and with a glad heart ; but when he again saw how 
 Mordecai neither stood up nor moved for him, he was full of 
 indignation against him. And when he came home, he said 
 to his wife and to his friends. All my wealth, my greatness, and 
 my glory, have no value for me, so long as I see Mordecai the 
 Jew at court. Then said Zeresh his wife, and his friends, 
 unto him. Let a gallows be made of fifty cubits high, and to- 
 morrow speak thou unto the king, that Mordecai may be 
 hanged thereon, then thou canst go in merrily with the king 
 unto the banquet. This advice pleased Haman, and he caused 
 thi gallows to be made. 
 
 On that night could not the king sleep, ^ and it was pro- 
 
 * As a customary token of the royal grace, which entitled the person, thus 
 favoured, to approach and to touch the sceptre. 
 2 Wonderful interference of divine providence !
 
 304 THE BOOK or ESTHER. 
 
 posed to bring the book in which were recorded tlie most 
 remarkable events of the time. And when they were read 
 before the king, it was found written, that Mordccai had one 
 day informed against two servants of the king, who sought to 
 lay hand on the king Ahasuerus. And the king said, What 
 honour and dignity hath been done to Mordecai for this ? 
 And the attendants repHed, Not the least thing hath been done 
 to him for it. Now Haman was come (namely, in the morn- 
 ing) to speak unto the king, to hang Mordecai on the gallows 
 that he had caused to be erected for him. So when he came 
 in, the king asked him, Wlrat could be done unto the man to 
 whom the king is desirous of showing especial honour ? Now 
 Haman thought in his heart. Whom would the king wish to 
 honour more than myself? And he, therefore, answered the 
 king. Let the royal apparel be brought, which the king wore, 
 and the horse, that the king rode upon, when the royal crown 
 was set upon his head. And let this apparel and horse be 
 delivered to the hand of one of the king's principal noblemen, 
 that he may array the man whom the king ielighteth to 
 honour, and let him lead him on horseback through the 
 streets of the city, and proclaim before him, " Thus is it 
 done to the man to whom the king delighteth to honour." 
 Then the king said to Haman, Make haste, and take the ap- 
 parel and the horse, as thou hast said, and do even so to Mor- 
 decai the Jew, who is at my court ; let nothing fail of all that 
 thou hast spoken. Then took Haman the apparel and the 
 horse, and arrayed Mordecai, and led him on horseback 
 through the streets of the city, and proclaimed before him, 
 " Thus is it done to the man to whom the king delig'hteth 
 to honour." Mordecai then returned to coiu-t ; but Haman 
 hasted to his house mournful, and having his head covered.^ 
 Soon after came the king's chamberlains, and hasted to 
 bring Haman unto the banquet that Esther had prepared. 
 So the king and Haman came to banquet with Esther the 
 queen. And when the king again said to Esther, Whatever 
 be thy request, or thy wish, queen Esther, it shall be granted 
 thee. Esther answered and said, If I have found favour in thy 
 sight, king, and if it please the king, let my life be given 
 me at my petition , and my people at my request ; for we are 
 
 > " Pride goeth before destruction, and a haughty spirit before a fall" (Prov. 
 xvi. 18), may be particularly applied to Haman.
 
 THE FESTIVAL OF PURIM, ETC. 305 
 
 sold, I and my people, to be destroyed, to be slain, and to 
 perish ; had we been sold for bondage only, I would have been 
 silent, but the revengeful enemy doth not care even for his 
 king's damage. And the king quickly asked, Who is he, and 
 where is he, that durst presume in his heart to do so ? And 
 Esther said, A cruel and revengeful enemy, this wicked Haman. 
 Then Haman was afraid before the king and the queen. The 
 king arose from the banquet full of wrath, and went forth into 
 the garden. Haman, however, stayed to make request for his 
 life to Esther the queen ; for he saw that there was evil deter- 
 mined against him by the king. Now when the king returned 
 out of the garden, Haman was fallen on the sofa on which 
 Esther sat. Then said the king. Will he force the queen even 
 in my own house ? As this word went out of the king's mouth, 
 they covered Haman's face.* And Harbonah, one of the kino-'s 
 chamberlains, said, Behold, also, the gallows, fifty cubits high, 
 which Haman had erected for IMordecai, who had spoken good 
 for the king, standeth in the house of Haman. Then the king 
 said. Let him be himself hanged thereon. So they hanged 
 Haman on the gallows that he had prepared for Mordecai, and 
 thus the king's ^vrath was pacified. 
 
 IV. THE FESTIVAL OF PURIM. MORDECAI'S GREATNESS. 
 
 "This is the day which the Lord hath made; we will rejoice and be glad in it." 
 Psalm cxviii. 24. 
 
 Now, when Esther had told the king what Mordecai was unto 
 her, the king sent for him, and took off" his ring which he had 
 taken from Haman, and gave it unto Mordecai. And Esther 
 set Mordecai over the house of Haman, which the king had 
 given her that day as a present. At the request of Esther, 
 counter decrees were soon issued, which ]\Iordecai caused to be 
 written in the name of the king, and sealed with the king's 
 seal, and which he sent by posts unto every province of the 
 king. The contenfo thereof were. That the decree of Haman 
 concerning the extermination of the Jews was quite invalid, 
 and that the Jews were permitted to offer resistance to their 
 enemies and assailants, and to rid themselves of them. And 
 
 ^ Thus was done to him who was in disgrace with the king, and punishment 
 was then sure to follow. 
 
 27 2
 
 306 THE BOOK OF ESTHER. 
 
 sucli a decree was also given in Shushan. IMordccai now went 
 out from the presence of the king, arrayed in royal apparel, and 
 the city of Shushan rejoiced and triumphed. And in every 
 province, and in every city, whithersoever the king's command- 
 ment and his decree came, the Jews had joy and gladness, a 
 feast and a good day. Thus was the day (namely, the thirteenth 
 day of the month of Adar) on which the enemies of the Jews 
 had hoped to ruin them, converted into a joyful day; for they 
 everywhere defeated their enemies, and none could withstand 
 them. Also the condition of the Jews was everywhere im- 
 proved ; because the fear of Mordecai had fallen upon all the 
 governors of the provinces, and upon all the king's officers. 
 For Mordecai was great in the king's house, and his fame was 
 spread throughout the whole country, so that this man became 
 greater and greater. The Jews in Shushan celebrated the 
 fifteenth, but the Jews in other places the fourteenth day of 
 the month of Adar, as a day of feasting and gladness, and of 
 sending presents one to another. Esther the queen and 
 Mordecai sent letters unto all the Jews in all the provinces of 
 Ahasuerus, the king, words of peace and truth. To establish 
 this among them, that they should keep the fourteenth and the 
 fifteenth day of the month of Adar, yearly, — as the days on 
 which their sorrow was turned into joy, and their mourning 
 into festivity, — and to spend them as days of feasting and joy, 
 and of sending presents one to another,' and gifts to the poor.^ 
 And because of the lot (called Pur) which Haman, the perse- 
 cutor of the Jews, had cast to destroy them, these days were 
 called Purim. And the Jews took it upon themselves as an 
 in^dolable law, and upon their posterity, and upon all such as 
 should join themselves unto them, to keep these two days 
 according to the prescribed manner and time. And these days 
 of Purim shall never cease among the Jews, nor their memorial 
 perish from their posterity. And Mordecai was next unto king 
 Ahasuerus, the greatest amonsf his nation, oblio'incc towards 
 the multitude of his friends, benevolent towards his people, 
 and benefiting all his posterity. 
 
 1 Hence the custom still .existing among us of mutuall.v sending presents to 
 friends and relatives ('DUD H?^). 
 
 - A very laudable custom. The poor and needy in the community are not to 
 feel want on the general day of salvation and joy ; but they shall be enabled, by 
 our charity, to rejoice outwardly as well as inwardly, so tliat the day may be one 
 of universal hilar it v.
 
 THE BOOKS OF EZRA AND NEHEMIAH. 
 
 I. TERMINATION OF THE BABYLONIAN CAPTIVITY. A PORTION 
 OF THE JEWS RETURN UNTO JERUSALEM UNDER ZERUBBABEL, 
 WHO RESTORETH THE WORSHIP OF GOD THERE. 
 
 " But they that are wise shall shine as the brightuess of the firmament, and they 
 who have turned many to righteousness as the stars for ever and ever." 
 Daniel xii. 3. 
 
 Now in the first year of tlie reign of Cyrus, king of Persia, 
 when the word of the Lord by the mouth of Jeremiah ' was to 
 be fulfilled, the Lord stirred up the spirit of Cyrus, that he 
 made a proclamation throughout all his kingdom, and com- 
 mitted it also to writing, saying. Thus saith Cyrus, king of 
 Persia, The Lord God of heaven hath given me all the 
 kingdoms of the earth, and now he hath charged me to build 
 him a temple in Jerusalem. Whoever of his people, therefore, 
 liveth among you, — his God be with him — ^let him go up to 
 Jerusalem, which is in Judah, that he may there assist in 
 building the temple of the Lord, the God of Israel. Those 
 Israelites, however, who shall choose to remain in their present 
 places of habitation, let tlieir fellow-citizens assist them with 
 gold, with silver, and with other goods ; and these presents, 
 together with other voluntary contributions for the temple, 
 shall be sent up to Jerusalem. Then rose up the chiefs of the 
 families of Judah, and Benjamin, and the priests and the 
 Levites, with all them whose spirit God moved to go up, to 
 build the temple of the Lord in Jerusalem. And all their 
 neighbours helped them with vessels of silver, with gold, with 
 beasts, and with other precious things, besides all separate 
 voluntary offerings. Also Cyrus, the king, gave up all tlie 
 vessels of the temple of the Lord which Nebuchadnezzar had 
 
 ' Jer. XXV. 11, where it is said, " But when the seventy years (of captivity) 
 shall have elapsed, I will visit the king of Babylon," &c. And as for Koresh 
 (Cyrus), the king, we find, one hundied and twenty years before this time, a 
 prophecy concerning him in Isaiah (see Is. p. 247), where he is called the .inoiiited 
 of the Lord, has greatness and dominion promised him, and where also the 
 fall of Babylon is predicted. " The counsel of the Lord cndureth for ever, (he 
 thoughts of his heart to all generations." Psalm xxxiii. 11.
 
 308 THE BOOKS OF EZRA AND NEHEMIAH. 
 
 carried off from Jerusalem, and deposited in the temple of liis 
 idol. And the total number of the silver and gold vessels was 
 five thousand four hundred. These were handed over to 
 Sheshbazzar, who brought them up from Babylon unto 
 Jerusalem. Among the leading men of Judah, who now went 
 up to the land of Israel, Zeruhhahel and Jeshua the priest were 
 particularly distinguished. With them went up forty and two 
 thousand and three hundred and sixty, besides their servants 
 and their maids, of whom there were seven thousand three 
 hundred and thirty-seven. Two hundred male and female 
 singers also joined them. The heads of the families, imme- 
 diately after their arrival, made preparations for the erection of 
 the temple, towards which they contributed voluntary offerings, 
 each according to his ability. The Israelites thus returned 
 settled in the cities. And when the seventh month (Tishri) 
 approached, the whole nation gathered themselves together as 
 one man in Jerusalem. Then stood up Jeshua, the priest, with 
 his colleagues, and Zerubbabel with his brothers, and built the 
 altar of the God of Israel, to offer burnt-offerings thereon, as it 
 is written in the law of Moses, the man of God. And they 
 celebrated the feast of Tabernacles, according to precept, and 
 offered the sacrifices as prescribed for each day. 
 
 II. COMMENCEMENT OF THE BUILDING OF THE TEMPLE. IN- 
 TERRUPTION THEREOF, CONTINUATION OF THE BUILDING 
 UNDER DARIUS. 
 
 In the second month of the second year of their coming into 
 Jerusalem out of the Babylonian captivity, the foundation of 
 the temple was laid. While the builders laid the foundation, 
 the Levites, accompanied by trumpets and cymbals, chanted 
 the hymns and psalms of David, in praise of the Lord. They 
 sung, " Thank ye the Lord, and praise ye him, because he is 
 good, for ever endureth his mercy towards Israel." And all 
 the people shouted with a great shout. But many of the 
 older priests and Levites, and heads of families, who had 
 seen the first temple in its splendour, wept aloud when the 
 foundation of this temple was laid before their eyes. Now 
 when the adversaries of Judah and Benjamin, namely, the 
 Assyrian strangers who dwelt in the country,^ heard of this 
 
 ' They were called Samaritans, from Samaria, the name of the capital of the 
 fallen kingdom of Israel. (See p. 205.)
 
 BUILDING OF THE TEMPLE, ETC. 309 
 
 building of the temple, they came to Zerubbabel, and to the 
 chiefs of the families, and said. Let us build with you ; for we 
 seek your God as ye do, and sacrifice unto him, since we have 
 been in this country. But their request having been refused, 
 they endeavoured to disturb and to prevent the building of the 
 temple. And in the beginning of the reign of Artaxerxes, 
 those enemies wrote unto him an accusation against the inhabi- 
 tants of Judah and Jerusalem ; whereupon the king commanded, 
 that the building of the city of Jerusalem and of the temple 
 should be discontinued. Thus the work of the temple of the 
 Lord was interrupted, until the second year of the reign of 
 Darius, the king. For then rose up again Zerubbabel and 
 Jeshua the priest, and resumed the building of the temple. 
 And Haggai and Zechariah,^ the prophets, who then prophesied 
 unto the Jews that were in Jerusalem, in the name of the God 
 of Israel, assisted and supported them. And again adversaries 
 rose up against them. But Darius, having found in the his- 
 torical records how Cyrus had acted so well towards the Jews, 
 and how he had favoured the building of the temple, immedi- 
 ately made a decree, that the erection of the temple should be 
 continued without interruption. IMoreover, he commanded, 
 that the expenses of the building be forthwith given to the 
 Jews out of the royal revenues, arising from the countries 
 beyond the river (Euphrates), as well as the required animals 
 for sacrifice, wheat, wine, and oil, according to the appointment 
 of the priests in Jerusalem ; in order — such were the words of 
 the decree — that they may offer the due sacrifices unto the God 
 of heaven, and pray to him for the life of the king and of his 
 posterity. And whosoever shall presume to disobey my word, 
 let his house be made a dunghill, and let him be hanged. 
 And the God, whose name dwelleth there (in Jerusalem), shall 
 destroy every king and every nation that shall lay hand on his 
 temple to destroy it, or even to damage it. I, Darius, have 
 made this decree, let it be executed forthwith. The Israelites 
 now continued the building of the temple. And the temple 
 was finished in the sixth year of the reign of king Darius, in 
 the third day of the month of Adar. And the children of 
 Israel, the priests and the Levites, and all that were returned 
 from the captivity, celebrated the dedication of the house with 
 joy. And they offered on this occasion a hundred bullocks, 
 
 ' Of the twelve minor prophets. (See p. 283.)
 
 310 THE BOOKS OF EZRA AXD NEHEMIAH. 
 
 two hundred rams, and four hundred lambs ; and for a sin- 
 offering for all Israel, twelve he-goats, according to the number 
 of the tribes of Israel. And the priests and the Levites were 
 appointed to their offices for the service of God, as it is written 
 in the book of Moses. Those who were returned out of the 
 captivity now celebrated the passover seven days with joy; for 
 the Lord had made them joyful by having inclined the heart 
 of the king in their favour, to render them his powerful 
 assistance in the work of the building of the temple. 
 
 III. THE ARRIVAL OF EZRA, THE PRIEST, AND HIS INSTITUTIONS. 
 
 " A man shall be satisfied with good by the fruit of bis mouth (his kind words), 
 and the good deed of his hands shall be rendered unto him." Prov. xii. 14. 
 
 In the seventh year of the reign of Artaxerxes, king of Persia, 
 Ezra the priest went up from Babylon. This Ezra was a man 
 greatly learned in the law of Moses, and the king granted him 
 all his request, because it was evident that the hand of the 
 Lord guided him. For Ezra ever had devoted himself to the 
 study of the law of God, in order to practise it, and to teach in 
 Israel law and judgment. Upon the first day of the first month 
 he left Babylon, and on the first day of the fifth month he 
 arrived in Jerusalem. And there went up with him some of 
 the children of Israel, and of the priests, and the Levites, and 
 the singers, and the porters. And the king handed him a 
 decree, by virtue of which every Israelite was permitted to go 
 up with him to Jerusalem. It also decreed, that all the 
 expenses of the journey should be defrayed out of the royal 
 treasury, and that all the treasurers in the land of Israel should 
 furnish him with all that he required for the service of God, 
 or for other purposes ; and lastly, it empowered liim to appoint 
 judges and officers among his people, and duly to punish him 
 who should transgress the laws of God, or of the king. And 
 Ezra praised the Lord, and said, Blessed be the Lord God of 
 our fathers, who hast put it into the king's heart to beavitify 
 thy temple in Jerusalem, and who hast caused me to find grace 
 before the king and his counsellors, and that, by the merciful 
 protection of the Lord, I was able to take up with me many of 
 the leading men of Israel. 
 
 Xow after that Ezra was arrived in Jerusalem, and had 
 delivered the contributions in gold, silver, and vessels intended
 
 th:^ aerival of ezra, etc. 311 
 
 for tlie temple, those who were come out of the captivity 
 offered up sacrifices in honour of the Lord, But when Ezra 
 heard that many of the people of Israel had mixed with the 
 nations of the adjacent countries, by having intermarried with 
 them, he was much grieved. He rent his garment, sat down 
 by himself, and fasted until evening. And when the evening 
 sacrifice had been offered up, he arose, fell upon his knees, 
 spread out his hands unto the Lord, and said, my God, 
 deeply ashamed and dejected, I am ashamed, and blush to lift up 
 my face to thee ; for our iniquities are increased over our head, 
 and our transgressions reach unto heaven. Thou hast not 
 forsaken us in our bondage, thou hast revived us, the temple of 
 our God is raised out of its desolation, and we again have a 
 protecting wall in Judah and in Jerusalem. But what can we 
 say before thee, our God, having again forsaken thy 
 commandments? By thy servants, the prophets, thou hast 
 commanded us to keep ourselves distinct from the strange 
 nations of these countries, and to abstain from their abomi- 
 nations ; not to join in affinity with them, lest we be polluted 
 by them. And after all that is come upon us for our evil 
 deeds, seeing that thou our God hast punished us less than our 
 iniquities deserve, and hast given us such deliverance as this ; we 
 yet again did trespass thy commandments, and have intermarried 
 with these abominable nations. Shouldst thou, therefore, be 
 angry with us till thou hadst consumed us, so that there should 
 not be the least remnant for escape, yet thou art righteous, 
 Lord God of Israel ; since we, who remain yet escaped, 
 appear before thee in our trespasses, and cannot stand before 
 thee because of this. While Ezra was thus fervently praying 
 and weeping before the Lord, there assembled imto him out of 
 Israel a very great congregation of men, and women, and 
 children ; and the people also wept very much. Then spoke 
 one Shechaniah, and said vmto Ezra, AVe have indeed trespassed 
 against our God, in having taken strange wives of the people 
 of the land ; yet still there is hope in Israel concerning this 
 thing. Let us now make a covenant with our God, to put 
 away all these wives, so that we act according to the law. 
 Arise, for on thee dependeth the accomplishment of this object, 
 but we also will assist thee ; be of good courage, and act. 
 Then arose Ezra, and made the chief priests, the Levites, and 
 all Israel to swear, that they would do according to this agree- 
 ment ; and they swore. Hereupon Ezra convened the whole
 
 312 THE BOOKS OF EZEA AND NEHEMIAH. 
 
 people, represented to them tlieir transgression, and repeated 
 the oatli. Then all the congregation answered, and said with 
 a loud voice. So be it. As thou hast said, so must we do. 
 And it was done as was agreed on in the assembly concerning 
 this matter ; and Ezra, together with several of the leading 
 famiUes, accomphshed it.^ 
 
 IV. NEHEMIAH; HIS MISSION TO JERUSALEM, AND HIS 
 ACTS THERE. 
 
 The words of Xeheraiah, the son of Hachaliah. In the 
 twentieth year of the reign of Artaxerxes, as I was in Shushan, 
 the capital, Hanani, one of my friends, together with certain 
 other men, came to me out of Judah. And I asked them con- 
 cerning the Jews there (who were returned thither from 
 Babylon). And they said unto me, The Jews in the land of 
 Israel are in great affliction : the walls of Jerusalem still lie 
 broken down, and the gates thereof are burnt with fire. ^Tien 
 I heard this intelligence I sat down and wept, and fasted for 
 some days. And I prayed before the God of heaven, and 
 said, Lord, God of heaven, who art so great and terrible, 
 who keepest thy covenant, and showest mercy unto those that 
 observe thy commandments, hearken, Lord, to the prayer of 
 thy servant, which I pray before thee on behalf of the children 
 of Israel. We have dealt very corruptly against thee, and 
 have not kept the commandments nor the statutes which thou 
 commandest thy servant Moses. Remember, I beseech thee, 
 the promise thou gavest us by the mouth of thy servant Moses, 
 saying, " But if ye return unto me, and observe my command- 
 ments, though there were of you cast out unto the uttermost 
 part of the heaven, yet will I gather them thence, and will 
 bring them unto the place which I shall choose, to let my name 
 reside there." Behold, they are thy servants and thy people, 
 whom thou hast redeemed by thy great power, and by thy 
 strong hand. Let now thine ear, Lord, be attentive to the 
 prayer of thy servant, and to the supplication of thy servants, 
 who desire to fear thy name. Prosper, I pray thee, thy servant 
 
 ' This vigorous measure — namely, the repudiating of the heathen wives — Ezra 
 found necessary, for tlie purpose of completely eradicating idolatry and its con- 
 comitant vices, in order to prevent sucli a universal evil, and to guard against the 
 mischief which was so pernicious to the nation.
 
 NEHEMIAH'S mission to JERUSALEM. 313 
 
 this day, and let me find favour in the siglit of this man, the 
 king. 
 
 And one day, when I took up the wine and gave it to the 
 king, — for I was the king's cupbearer, — and he asked me 
 concerning my sorrowful countenance, I answered him, and 
 said. Why should not my countenance be sad, when the city, 
 the place of my fathers' sepulchres, lieth waste, and tlie gates 
 thereof are consumed with fire ? Then the king said unto me, 
 For what dost thou make request ? And I repHed — inwardly 
 praying to the God of heaven — If it please the king, and if 
 thy servant have found favour in thy siglit, I wish that thou 
 wouldst let me go unto Judah, unto the city where my fathers 
 are interred, that 1 may rebuild it ; that thou moreovei- wouldst 
 cause letters to be given to me to the governors beyond the 
 river, that they may furnish me with a safe conduct, and a 
 letter unto the keeper of the king's forest, that I may obtain 
 the needful timber. And the king granted me what I requested 
 of him. So I departed, escorted by captains and horsemen, 
 and arrived in Jerusalem. After having been there three days, 
 I forthwith made preparations to rebuild the walls and the 
 gates of Jerusalem. And the people, the rulers, and the nobles 
 supported me, and the building was commenced. But when a 
 certain Sanballat and other adversaries of Judah and Benjamin 
 heard this, they endeavoured to hinder us, and to disturb the 
 workmen, that the wall should not be raised. For they came 
 with an armed troop of Samaritans, to disperse the builders, 
 and to make war against us. Then I employed half of my men 
 in building, while 1 kept the other half under arms, so that 
 there was a constant guard that could resist an attack. Even 
 the builders were furnished with arms ; so that they worked 
 with one hand, and with the other they held a weapon. Thus, 
 by the assistance of God, the wall was completed. But the 
 people and their wives raised complaints against their 
 wealthier Jewish brethren. They said. We have been im- 
 poverished, we have no bread for our children ; our vine- 
 yards and our lands are mortgaged, because we had to pay the 
 king's tribute ; our sons and our daughters we are obliged to 
 bring into bondage, and it is not in our power to ransom them. 
 I was very angry when I heard this. And I rebuked the 
 nobles and the rulers, and said unto them, We have done our 
 utmost to ransom our Jewish brethren who were sold to the 
 heathens, and will you now sell your brethren anew? Verily, 
 
 28
 
 314 THE BOOKS OF EZRA AND NEHEMIAH. 
 
 it is not good tliat ye do. Ouglat not tliis already induce you 
 to walk in the fear of our God, that yc may escape the reproach 
 of our heathen enemies ? I likewise, and those belonging to 
 me, have lent them money and corn, but we remit the debt. 
 Therefore, restore ye to them also their vineyards, their olive- 
 yards, and their houses, and remit likewise the other debt 
 which they owe you in money, wine, corn, and oil. Then said 
 they all, " We will restore them, and will require nothing of 
 them ; but we will do as thou hast said." Then I sent for the 
 priests, and took an oath of them, that they should do according 
 to this promise. Also, I shook my garment off my arm, and 
 said. So God shake out every man from his house, and from 
 his fortune, and thus let him be stripped that performeth not 
 this promise. And all the congregation exclaimed. Amen, and 
 praised the Lord. And the people did according to tliis 
 promise. 
 
 V. MEETING OF THE PEOPLE. THE READING OF THE LAW BY 
 EZRA. THE FESTIVAL OF TABERNACLES. GENERAL PENITENCE. 
 RENEWED COVENANT. 
 
 " Righteousness exalteth a people, but sin is the reproach of nations." 
 ProT. xiv. 34. 
 
 And it came to pass on the first day of the seventh month' 
 that the people assembled, and requested Ezra, the scribe, to 
 bring the book of the law of Moses, which the Lord had 
 commanded to Israel. And Ezra, the priest, brought the law 
 before the congregation, both men and women, that could 
 understand its contents. And he stood upon a pulpit of wood, 
 which they had made for the purpose, and beside him, on his 
 right and on his left hand, stood other men learned in the law. 
 Ezra now opened the book in the sight of all the people, and 
 when he opened it all the people stood up. And Ezra blessed 
 the Lord, and all the people answered, with uplifted hands, 
 Amen, Amen. He then read in the book of the law, before 
 the men and the women, and those that could understand its 
 contents, from early in the morning until mid-day. And the 
 scribes and the Levites interpreted and explained that which 
 was read, rendering it intelligible to the people. But when 
 
 ' The day of sounding the cornet (see Le%-iticus, p. 76) ; also the New Year's day.
 
 MEETING OF THE PEOPLE, ETC 315 
 
 Ezra and Neliemiali, as well as the priests and the scribes, saw 
 the people weep — for they wept when they heard the words 
 of the law' — they said unto tlie people, This day is holy unto 
 the Lord your God. Therefore, mourn not, nor weep ; but go 
 your way, eat well and drink Avell, and bestow a portion upon 
 them for whom nothing is prepared, for this day is sanctihed 
 unto the Lord. Mourn ye not, and your joy in God shall 
 strengthen you. And all the people went their. way, to eat 
 and to drink, to give charity to the poor, and to enjoy them- 
 selves. The following day the priests and the Le"sdtes, and the 
 heads of families, again came to Ezm, to consult him on the 
 words of the law. And when they found written in the law 
 which the Lord had commanded by Moses, that the children 
 of Israel should dwell in tabernacles in the feast of the seventh 
 month, they caused a proclamation to be made in Jerusalem, 
 and in all their cities, saying, " Go forth unto the mountains, 
 and fetch leaves and branches of the olive-tree, and myrtle 
 branches, and palm branches, to make tabernacles, as it is 
 written." So the people went forth and brought them, and 
 made themselves tabernacles, every one upon the roof of his 
 house, and in their courts, and in the streets, and dwelt in 
 them ; and there was great gladness. The book of the law of 
 God was also daily read, from the first day unto the seventh. 
 Thus they kept the feast of tabernacles seven days, and on the 
 eighth day was a solemn assembly, according unto the manner 
 prescribed. 
 
 Now, in the twenty-fourth day of this month, the children 
 of Israel were assembled with fasting, and with sackcloth and 
 earth upon them. And they stood and confessed their sins, 
 and the iniquities of their fathers. At the same time the book 
 of the law of God was read unto them one-fourth part of the 
 day, and another fourth part they confessed their sins, and 
 worshipped the Lord their God. Then some of the Levites 
 ascended the stairs of the Levites, and prayed unto the Lord. 
 They cried with a loud voice, and said. Arise, and bless the 
 Lord your God for ever and ever. Blessed be thy glorious 
 name, which is exalted above all blessing and praise. Thou, 
 Lord, even thou alone, hast made heaven, the heaven of 
 heavens with all their host, the earth and all that is therein, 
 
 ' In consequence of their conscience accusing them of having so often trans- 
 gressed that law, and offended the Lord.
 
 316 THE BOOKS OF EZRA AXD NEHEMIAH. 
 
 the seas and all tliat tliey contain, and tliou preserv^est them all, 
 and the host of heaven worship thee. Thou, Lord, art 
 the God who didst choose Abraham, and broughtest him forth 
 out of Ur Chasdem ; thou foundest his heart faithful before 
 thee, and madest a covenant with him to give the land of 
 Canaan imto his posterity as an inheritance. Thou hast per- 
 formed thy words, for thou art righteous. With signs and 
 wonders thou broughtest forth our ancestors out of Egypt ; 
 thou didst divide the sea before them, so that they went through 
 the midst thereof on the dry land, and their persecutors thou 
 castest into the deep, as a stone into the mighty waters. 
 Moreover, thou leddest them in the day by a cloudy pillar, and 
 in the night by a pillar of fire. Thou camest down also upon 
 mount Sinai, and spokest with them from heaven, and gavest 
 them right judgments and true laws, good statutes and com- 
 mandments. Thou madest known unto them thy holy Sabbath, 
 and commandedst them precepts and laws through Moses, thy 
 servant. Thou causedst bread to rain down for them in the 
 desert, and broughtest forth water for them out of the rock. 
 And thou badest them go and take possession of the land, 
 which thou hadst sworn to give them. But they acted 
 wantonly, were stubborn, and hearkened not to tliy command- 
 ments. Yet, thou didst not forsake them, according to thy 
 great compassion ; and their children went in and took pos- 
 session of the good and extensive land, of houses full of all 
 goods, of wells dug out, of vineyards, olive-yards, and fruit 
 trees in abundance. Then they enjoyed superfluity, and became 
 fat and voluptuous, by thy great goodness. And they became 
 disobedient, and rebelled against thee, and cast thy law behind 
 their backs, and committed much wickedness. Therefore, thou 
 deliveredst them into the hand of their enemies. And in the 
 time of their trouble, when they cried unto thee, thou heardest 
 them from heaven ; and according to thy manifold mercies, 
 thou didst send them liberators, who delivered them out of the 
 power of their enemies. But after they had rest, they again 
 did evil before thee : therefore leftest thou them again in the 
 hand of their enemies. Yet when they returned and called 
 upon thee, thou heardest them from heaven, and many times 
 didst thou deliver them, according to thy mercies. Thus thy 
 compassion hath continually been extended to them, in that 
 thou didst not utterly consume them, nor forsake them ; for 
 thou art a gracious and merciful God. Now, therefore, our
 
 DEDICATION OF THE WALL OP JERUSALEM, ETC. 317 
 
 God, the great, the mighty, Rnd terrible God, who keepest the 
 covenant and art all merciful, let not all the trouble seem little 
 before thee that hath come wpon us, on our kings, and on our 
 priests, and on our j)rophets, and on our fathers, and on all thy 
 people, since the time of the kings of Assyria imto this day. 
 Howbeit, thou art just in all that is come upon us ; for thou 
 hast done right, but we have done wickedly. We, indeed, 
 inhabit the good and fertile land which thou gavest to our 
 ancestors, but we are dependent, and subject to foreign kings, 
 who exercise arbitrary dominion over our bodies, and over our 
 cattle ; and, as yet, we are still in great distress. 
 
 Then the nobles, the priests, and the Levites made a covenant, 
 wrote it down, and signed it on behalf of themselves and of all 
 the people. By it they bound themselves to walk in God's 
 law, Avhich was given by ]\Ioses, the servant of God, and 
 carefully to observe and do all the commandments of God, our 
 Lord, and his judgments, and his statutes ; not to intermarry 
 with the natives of the country ; not to buy on the sabbath, or 
 on any hohday, of the strangers, who were in the habit of 
 bringing goods to market on those days ; to leave the produce 
 of the seventh year, and not to exact any debt ; lastly, to offer 
 the annual first-fruits, duly to provide for the priests and 
 Levites, and moreover, to preserve the temple of God in the 
 best condition. 
 
 VI. DEDICATION OF THE WALL OF JERUSALEM. NEHEMIAH'S 
 FURTHER ACTS. 
 
 When the wall around Jerusalem was completed, the Levites 
 were summoned out of all their places of habitation, to come to 
 Jerusalem, and to celebrate the feast of dedication. And the 
 Levites and singers came to Jerusalem, and the feast was cele- 
 brated with gladness, with tlianksgiving, with cymbals, psal- 
 teries, and harps. Also, that day they oifered a multitude of 
 sacrifices, and all men, women, and children rejoiced, God 
 having granted them this great joy ; so that the joy of 
 Jerusalem was heard even afar off". On that day the book of 
 ]\Ioses was also read in the audience of the people ; and therein 
 was found written, that the Ammonites and Moabites should 
 not be admitted into the congregation of the Lord. Now 
 when they had heard that law, they removed from Israel all 
 strangers.
 
 ;U8 THE BOOKS OF EZRA AND NEHEMIAH. 
 
 In those days, I saw (these are the words of Nehemiah) 
 in Judah, some' treading wine-presses on the sabbath, and 
 bringing in sheaves, as also grapes, and figs, and all manner of 
 burdens, which they brought into Jerusalem on the sabbath- 
 day. I Avarned them. Then I even saw them salt victuals on 
 the sabbath-day ; for there dwelt in the city men of Tyre, who 
 brought fish and other articles, and sold them on the sabbath, 
 unto the inhabitants of Judah and Jerusalem. Then I severely 
 rebuked the nobles of Judah, and said to them, What evil 
 thing is this that ye do, thus to profane the sabbath-day ? 
 Thus did your fathers, and therefore the Lord did bring evil 
 upon us and upon this city ; and will ye yet provoke his wrath 
 still more against Israel, by such a profanation of the sabbath ? 
 I also commanded, that on the eve of the sabbath, the gates of 
 Jerusalem should be shut, as soon as the shade should begin 
 to lengthen, and charged that they should not be opened till 
 after the sabbath ; and some of my servants I set at the gates, 
 that there should no burden be brought in on the sabbath-day. 
 Now it happened, that merchants and sellers of all kind of 
 ware, took up their stand, once or twice, close to the wall of 
 Jerusalem. I admonished them, and said unto them, Why do 
 ye take up your stand so near the wall ? if ye do so again, I 
 will use force against you. From that time forth came they 
 no more on the sabbath. And I commanded the Lcvites, that 
 they should come and keep watch at the gates, in order that 
 the sabbath-day be properly sanctified. Remember me, my 
 God, concerning this also, and be my protection, according to 
 the greatness of thy mercy. 
 
 ' It is sufficiently obvious from this account, how anxious the pious restorer, 
 Nehemiah, was to see the fourth commandment strictly observed. May his co- 
 religionists of the present time take this to heart, and strive to imitate him, and 
 to act in his spirit.
 
 THE BOOK OF PSALMS. 
 
 PSALM I. 
 
 FELICITY OF THE PIOUS ; UNHAPPINESS OF THE UNGODLY. 
 
 Blessed is the man who walketh not astray 
 In wicked counsel, nor in sinners' way ; 
 Nor sits with scorners ; but whose whole delight 
 Is God's pure law — its study, day and night. 
 Like to the tree, the river's bank that bears, 
 In proper season, whose rich fruit appears, 
 His leaf shaU wither not ; but every plan 
 Shall ever prosper with the godly man; 
 Not so the wicked, icho to virtue blind, 
 Like chaff, are driven on before the wind : 
 Therefore, the bad do not in judgment stand, 
 Nor sinners come within the righteous band ; 
 For God of righteous men doth know the way, 
 While they shall perish who do walk astray. 
 
 PSALM VIII. 
 
 THE GREATNESS AND MAJESTY OF GOD. MAN THE NOBLEST 
 CREATURE ON EARTH. 
 
 Thy name, how excellent, Lord, 
 
 To earth's extremest ends ; 
 Above the heaven's archway broad, 
 
 Thy majesty extends. 
 By infants' mouth and sucklings' tongue, 
 Thy strength, because of foes, is sung ; 
 
 ' Composed by king David and other inspired poets. The term Psahus is 
 derived from the Greek word iradKTfptov (Psalterion), signifying a musical 
 instrument, which was used as an accompaniment to singing.
 
 320 PSALMS. 
 
 That thou, thine enemies might still, 
 And curb th' avenger to thy will. 
 Wlien I the heavens thy work behold, 
 The moon, the stars, thou madcst of old, 
 I ask, why thou rememb'rest man. 
 And what is he that thou shouldst scan ? 
 Below the angels, one degree, 
 Thou hast ordained his place to be ; 
 With glory and with honour crown'd, 
 Thou bad'st him rule o'er all around : 
 To him submission all must yield, 
 The fowl of air, the beast of field, 
 The sheep, the ox, the fish that swim. 
 All dominion owe to him. 
 Oh, Lord, to earth's extremest ends, 
 Thy name, most excellent, extends. 
 
 PSALM XV. 
 
 THE CHIEF PRECEPTS OF MORALITY. 
 
 Lord, in thy temple, who shall dwell ? 
 
 Who rest upon thy holy hill ? ' 
 Whose life is pure, who acteth well. 
 
 Whose heart to truth is steadfast still. 
 
 He, from whose pure unsullied tongue, 
 
 No false reports, or slanders glide ; 
 Wlio, to his neighbour doth no wrong, 
 
 Nor tells what charity should hide. 
 
 Who for the vile contempt still beareth, 
 But honoureth them, that fear the Lord ; 
 
 He, who unto his own hurt sweareth, 
 Nor changeth his once plighted word. 
 
 He who no wealth, usurious lends, 
 
 Who doth not innocence betray ; 
 He, who 'gainst evil thus contends. 
 
 Shall ne'er feel sorrow or dismay. 
 
 ' That is, Who is worthy to appear before tliee in prayer? Who njay think 
 himself worthv of eternal bliss .'
 
 PSALM XVI. 
 
 CONSOLATION IN GOD. IMMORTALITY. FELICITY OF THE 
 GODLY IN THE LIFE TO COME. 
 
 Preserve me, God, for in tliee I put my trust. 
 
 Say unto the Lord, Thou, my Lord, 
 
 Thou art my feHcity ; nothing is above thee. 
 
 As to the saints that are on earth, 
 
 How exceedingly great is my delight in them ! 
 
 But they multiply their woes who hasten after other things ; 
 
 Their drink-offerings of blood will I not offer, 
 
 Nor bear their names on my lips. [cup, 
 
 Thou, Lord, the portion of mine inheritance and of my 
 
 Thou hast chosen my lot. 
 
 My portion is fallen in pleasant places, 
 
 My heritage, also, is precious unto me. 
 
 Now I bless the Lord who hath given me counsel : 
 
 In dismal nights, or when inwardly I suffer, 
 
 I have the Lord ever present before mine eyes. 
 
 He upholdeth me, I cannot be moved ; 
 
 Therefore, my heai't is glad, and my glory rejoiceth: 
 
 Even my flesh shall rest in safety ; 
 
 For thou wilt not give up my soul to the grave. 
 
 Nor suffer thy pious one to behold corruption. 
 
 Thou showest me the path of life. 
 
 In thy presence is fulness of joy ; 
 
 At thy right hand,' felicity for evermore. 
 
 PSALM XXIII. 
 
 CONFIDENCE IN GOD. 
 
 The Lord is my shepherd, nothing I shall lack ; 
 He sendeth me to repose on verdant meadows. 
 And conducteth me to gently rilling brooks. 
 He refresheth my fainting soul, 
 
 1 That is, after our departure from this world, wheu the soul shall enjoy the 
 pure contemplation of the Deity.
 
 322 PSALMS. 
 
 And guldeth me in the patlis of riglitcousness, 
 
 For the glory of his name. 
 
 But should I even stray 
 
 Through the shadowy vale of death, 
 
 I will walk without fear, for thou art with me ; 
 
 Thy rod and thy staff 
 
 Are my trust for ever. 
 
 A banquet thou preparest for me, 
 
 In sight of mine enemies : 
 
 Thou anointest my head with oil, 
 
 And fillest my goblet to the brim. 
 
 Surely joy and bliss follow me 
 
 All the days of my life ; 
 
 And hereafter I shall dwell 
 
 In the house of the Lord for ever. 
 
 PSALM XXXVII. 
 
 THE PROSPERITY OF THE WICKED DOES NOT ENDURE; BUT 
 LASTING SALVATION AWAITETH THE GODLY. 
 
 1 Be not jealous of the prosperity of the wicked ; 
 Envy not the workers of iniquity : 
 
 They shall soon be cut down like the grass, 
 And wither as the green herb. 
 
 2 Trust in the Lord, and do good ; 
 
 Abide in the land, and maintain honesty ; 
 
 So shalt thou delight in the Lord, 
 
 And he shall bestow what thy heart desireth. 
 
 3 Commit thy way unto the Lord ; 
 
 Trust in him, and he shall bring it to pass. 
 
 He bringeth forth thy righteousness as the light. 
 
 And thine innocence as the noon-day. 
 
 4 Rest confidently in the Lord, 
 And wait patiently for him. 
 
 Be not jealous of the prosperous, 
 Who achieveth wanton deeds. 
 
 5 Better is the little that the righteous man hath, 
 Than the great wealth of many wicked ; 
 
 For the arm of the wicked shall be broken, 
 But the Lord upholdeth the righteous.
 
 THE PROSPERITY OF THE WICKED, ETC. 323 
 
 6 The Lord blessetli the days of the upright : 
 Their inheritance endureth for ever ; 
 
 Their hope deceiveth them not in the evil time : 
 Even in the days of famine they shall be satisfied. 
 
 7 The wicked borroweth, and repay eth not ; 
 But the righteous is charitable, and giveth : 
 Such as are blessed of him, inherit the earth ; 
 Those that are cursed of him, shall be cut off. 
 
 8 The steps of a good man are ordained by the Lord, 
 And he delighteth in his way ; 
 
 Though he slip, he shall not fall, 
 
 For the Lord upholdeth him with his hand. 
 
 9 I was a youth, and I have grown old, 
 Yet have I not seen the righteous forsaken, 
 Nor his seed beo-o-inor bread ; 
 
 He is ever mercil'ul, and lendeth, 
 And his children are truly blessed. 
 
 10 Depart from evil, and do good, 
 And thou shalt endure for ever ; 
 For the Lord loveth justice, 
 And forsaketh not his saints : 
 They are preserved for ever, 
 
 But the seed of the wicked shall be cut off. 
 
 1 1 The mouth of the righteous speaketh wisdom ; 
 His tongue teacheth justice ; 
 
 The law of his God is in his heart ; 
 His steps shall never slide. 
 
 12 The wicked watcheth the righteous, 
 Eager to slay him ; 
 
 Yet, the Lord will not leave him in his hand, 
 Nor condemn him when he is judged. 
 
 13 Trust in the Lord, observe his law. 
 
 And he shall exalt thee to inherit the land ; 
 And thou shalt see the wicked perish. 
 
 14 Once I saw a wicked man, — he was powerful. 
 And throve, like an indigenous plant. 
 
 Yet he passed away, and lo, he was no more ; 
 Yea, I sought him, but he could not be found. 
 
 15 Mark the perfect man, and behold the upright: 
 The end of that man is peace. 
 
 But the transgressors shall be destroyed together, 
 The end of the wicked shall be extermination.
 
 324 PSALMS. 
 
 The Lord is tlic salvation of the righteous, 
 
 Their strength in adversity, 
 
 The Lord aideth them, 
 
 And dchvcreth them : 
 
 He delivereth them from the wicked, 
 
 And saveth them because they trust in him. 
 
 PSALM XLIL 
 
 DAVID'S ZEAL TO SERVE GOD. HE ENCOURAGES HIS SOUL 
 TO TRUST IN GOD. 
 
 As the hart panteth after fresh springs. 
 
 So panteth my soul after thee, God : 
 
 My soul thirsteth for God, the living God, 
 
 When shall I again come and appear before God ?' 
 
 My tears have become my food by day and by night, 
 
 Since enemies daily ask me. Where now is thy God ? 
 
 I pour out my soul in me, when 1 remember. 
 
 How I went to the house of God with a multitude. 
 
 With the voice of joy and praise, amidst the rejoicing mass. 
 
 Why art thou cast down, my soul ? 
 
 And why art thou disquieted in me ? 
 
 Hope thou but in God ; 
 
 Him I shall yet praise. 
 
 For the help of his countenance. 
 My soul is cast down within me, God, 
 When here I remember thee, here by the banks of Jordan, 
 By the mountains of Hermon, the small mountains ! 
 Deep calleth unto deep, at the noise of thy waterfalls, 
 All thy waves, all thy billows pass over me. [kindness. 
 Yet in the day-time the Lord commandeth his loving- 
 And in the night his song still is with me. 
 A prayer unto the God of my life : 
 
 To God, I say. My rock. Why hast thou forgotten me ? 
 Wliy must I go mourning, oppressed by the enemy ? 
 Ah, it pierceth me to the bones, when my enemies 
 
 mock me. 
 When they incessantly ask me. Where now is thy God ? 
 
 Why art thou cast down, my soul ? 
 
 And why art thou disquieted within me ?
 
 VANITY OF EARTHLY GOODS, ETC. 325 
 
 Hope but in God ; 
 
 For I shall yet praise him, 
 
 Him, my God, 
 
 The salvation of my countenance. 
 
 PSALM XLIX} 
 
 VANITY OF EARTHLY GOODS. IMMORTALITY OF THE SOUL. 
 
 TO THE CHIEF MUSICIAN, A PSALM OF THE SON'S OF KORAH." 
 
 LiSTEN to rae, ye nations all, 
 
 That dwell on earth, be attentive ; 
 
 Sons of men, sons of the great, 
 
 Ye rich and ye needy, all : 
 
 My lips shall teach you high wisdom, 
 
 And my heart indulge in sage contemplation. 
 
 JMy ear heareth a lofty strain, 
 
 And on the harp I disclose it to you. 
 
 Wliy should I be daunted in the time of ill ? 
 
 Can the punishment due to my oppressors light on me ? 
 
 They who trust in their great might. 
 
 And pride themselves on their vast riches. 
 
 The brother will not release his own brother, 
 
 But refuseth his ransom to the judges ; 
 
 Yea, to redeem himself, should it cost him much, 
 
 He ne'er would do it. 
 
 And did the fool but live for ever, 
 
 Did he never find his end ; — 
 
 But seeth he not that even the wise must die, 
 
 That the host of fools must vanish, 
 
 And unto others leave their might ? 
 
 Though inwardly they think their palaces firm. 
 
 Their residences last for ever, 
 
 As their fame, wide spread through the land. 
 
 But all the glories of man 
 
 Scarcely last one single night, 
 
 And, like the beasts, he droppeth to the ground. 
 
 Such are their works, — fools to themselves. 
 
 ' This Psalm is recited in the house of the mourner during the seven days 
 caUed r\]}2^. 
 
 " This version is taken from the Hebrew Review, edited by the 
 Rev. Dr. M. J. Rapliall. 
 
 29
 
 326 PSALMS. 
 
 All, would posterity but burn them incense. 
 
 They sink into the grave, like the bleating herd 
 
 Death hurrieth them away, — the righteous are above them, 
 
 At dawn of yon morning. Not for ever can 
 
 The grave retain those that outlive it. 
 
 Would the Lord but redeem my soul, 
 
 When he reclaimeth it, from the pains of liell. 
 
 My soul seeth them, without envy, hoard up their treasures, 
 
 And how they magnify the splendour of their houses. 
 
 He never carrieth his treasures with him in death : 
 
 Surely his glory foUoweth him not. 
 
 And doth he here delight his soul ? 
 
 Thou wilt be called happy hereafter, 
 
 Wliile he goeth down luito his fathers. 
 
 And ne'er beholdeth the glorious light. 
 
 ]\Ian invested with highest dignity, 
 
 If he be not wise. 
 
 Must j)erish, even like the brute. 
 
 PSALM L. 
 
 SACRIFICE WITHOUT PIETY ARE NOT ACCEPTABLE TO THE LORD. 
 
 The mighty God, the Lord hath spoken, 
 
 And called the earth, from sunrise to sunset ; 
 
 From Zion — the perfection of beauty — 
 
 Emanate the rays of the Deity. 
 
 Our God cometh, and not in silence : 
 
 (Lightning consumeth before him. 
 
 And around him is a mighty storm.) 
 
 He calleth to the heavens from above, 
 
 And to the earth, to judge his people : 
 
 " Gather my saints together unto me. 
 
 Those that make a covenant with me by sacrifice. 
 
 (The heavens declare his righteousness ; 
 
 For the Lord, he is judge himself.) 
 
 Hear, my people, and I will speak ; 
 
 Israel, and I will testify against thee : 
 
 1 am God, even thy God. 
 
 I will not reprove thee concerning thy sacrifices, 
 For thy burnt-offerings are ever before me ;
 
 HYMN OF PRAISE AND THANKSGIVING. 327 
 
 1 will take no bullock out of thy house, 
 
 Nor he-goat out of thy folds : 
 
 For mine are all the beasts of the forests, 
 
 And the cattle on the hills by thousands. 
 
 I know every bird of the mountains ; 
 
 Whatever moveth in the field is known to me. 
 
 If I were hungry, I would not tell thee ; 
 
 For mine is the earth, and the fulness thereof. 
 
 Will I eat the flesh of bulls, 
 
 Or drink the blood of goats ? 
 
 Offer but thanksgiving unto God ; 
 
 Perform but what thou hast vowed to the Most High, 
 
 And call upon me in the day of trouble : 
 
 I will deliver thee ; thus only dost thou honour me." 
 
 But unto the wicked God saith : 
 
 " Wherefore talkest thou of my law. 
 
 Or takest my covenant in thy mouth ? 
 
 Seeing thou hatest all instruction. 
 
 And castest my words behind thee : 
 
 Thou givest thy mouth to evil. 
 
 And thy tongue frameth deceit ; 
 
 Thou sittest, and speakest against thy brother. 
 
 Thou slanderest thine own mother's son." 
 
 These things hast thou done. — Were I now to keep silence, 
 
 Thou mightest think I was like thee ; 
 
 But I will show it thee, and put it before thine eyes. 
 
 Now consider this, ye that forget God, 
 
 Lest I tear you in pieces, and none delivereth ; 
 
 Whoso qffereth jjraise, glorijieth me. 
 
 Whoso heedeth his tcay, 
 
 Him will I show divine salvation. 
 
 PSALM LXV. 
 
 HYMN OF PRAISE AND THANKSGIVING, FOR THE BLESSING 
 OF GOD. 
 
 It is tranquillity to the soul, Lord, 
 
 To praise thee in Zion, 
 
 There to pay thee the vow. 
 
 thou that hearest prayer, unto thee cometh all flesh ;
 
 328 PSALMS. 
 
 Wlien tlie weight of sins oppressetli me, 
 
 Even our transgressions, tliou pardonest tliem. [to tliee, 
 
 Happy is tlie man whom thou choosest, and bringest nigh 
 
 That he may dwell in thy courts : 
 
 He shall be satisfied with the goodness of thy house, 
 
 And with the sanctity of thy temple. 
 
 Thy threatening, God of our salvation. 
 
 Is terrible, yet just. 
 
 Thou art the confidence of the ends of the earth, 
 
 The trust of distant coasts. 
 
 Thou who, by thy strength, 
 
 Hast laid the foundations of the mountains, 
 
 Who art girded with omnipotence, 
 
 Thou stillest the noise of the seas, 
 
 The roaring of their waves, 
 
 And the tumult of nations. 
 
 The inhabitants of distant zones 
 
 Are afraid at thy tokens ; 
 
 Thou makest to rejoice 
 
 The rise of the morning and evening. 
 
 Tliou visitest the earth, and waterest it, 
 
 Thou greatly enrichest it ; 
 
 (Full of water is the rivulet of the Lord.) 
 
 Thou providest corn for them (men). 
 
 When thou hast thus prepared the soil ; 
 
 Thou waterest the ridges thereof, 
 
 And settlest its furrows ; 
 
 Thou softenest it by showers. 
 
 And blessest its produce. 
 
 Thou crownest the year with thy goodness, 
 
 And thy paths drop fatness (cause abundance). 
 
 Even the pastures in the desert drop ; 
 
 The hills are girded with joy. 
 
 The pastures are clad with flocks, 
 
 The valleys also are covered with corn ; 
 
 All shout for joy, all sing.
 
 PSALM LXXXIV. 
 
 DELIGHT IN PUBLIC WORSHIP. 
 
 Lord of hosts ! tliy temples bright, 
 How lovely are they in my sight ; 
 Thither my soul aspirmg turns, 
 And for their holy precincts yearns : 
 My heart, my flesh, have found a voice, 
 And in the living God rejoice. 
 
 The sparrow finds a place of rest. 
 The swallow builds herself a nest, 
 
 Wherein her brood she lays : 
 So I unto thine altars cling, 
 My God, my everlasting king ; 
 Thy blessing ever will await, 
 All those who dwell within thy gate, 
 
 Thy holy name to praise. 
 
 Happy are they in thee confiding, 
 
 Thy spirit o'er their ways presiding. 
 
 Wliat, though they pass through sorrow's vale, 
 
 Thy wells of goodness ne'er shall fail ; 
 
 The genial rain shall kindly fall, 
 
 Fruitful with blessing to them all : 
 
 Thus strengthened, — every danger past, — 
 
 They reach to Zion's gates at last. 
 
 God, unto my prayer give ear ! 
 
 Jacob's God, thy servant hear ! 
 
 God, our shield, look down with grace 
 
 And love on thine anointed's face ! 
 
 One day within thy courts to dwell, 
 A thousand elsewhere doth excel ; 
 Better a servant there to bide, 
 Than with the wicked to reside. 
 
 God is a shield, a glorious sun ; 
 
 Honour and grace dispensing still 
 To all, who guilt and folly shun, 
 
 Wlio piously perform his will. 
 Lord of hosts, benign and just. 
 Blessed are they in Thee who trust. 
 
 29 2
 
 PSALM CI. 
 
 GOOD RESOLUTIONS ARE THE NOBLE GERMS OF VIRTUE. WITH 
 SINCERITY OF HEART AND FAITHFULNESS OF LIFE ONLY, MAN 
 IS ACCEPTABLE TO HIS MAKER, AND WITH THESE QUALITIES 
 ONLY CAN HE ASCEND THE WAY TO PERFECTION. 
 
 I WILL sing of mercy and justice ; 
 
 Unto tliee, Lord, will I sing. 
 
 I will reflect on the way to perfection,' 
 
 And consider hoio I shall live, that thou come unto me. 
 
 I will walk in innocence of heart, 
 
 Even within mine own house ; 
 
 I will suffer before mine eyes 
 
 Kought that is vile. 
 
 I hate the work of them that turn aside, 
 
 It shall not cleave to me. 
 
 A fro ward heart I will remove from me ; 
 
 I will not favour a wicked person. 
 
 Whoso secretly slandereth his friend, 
 
 Forfeiteth my good will ; 
 
 Whoso hath a high look, and a proud heart, 
 
 Is insupportable to me. 
 
 Mine eye shall be upon the faithful of the land. 
 
 That they may dwell with me. 
 
 He that walketh in a perfect way, 
 
 He shall serve me ; 
 
 He that worketh deceit 
 
 Shall not dwell witliin my house. 
 
 The man who telleth lies 
 
 Shall not securely abide in my sight. 
 
 Every morning I will drive hence 
 
 The wicked of the land ; 
 
 I will banish from the city of the Lord 
 
 All evildoers. 
 
 ' That is, the way of purification or improvement, whereby man seeks to 
 obtain the approbation of God, and receives His aid. Like the holy psalmist, 
 every man may and ought to reflect on his moral conduct, and study how to 
 become perfect on earth. For this purpose we requu'e not a crown, nor any 
 external mark of rank or dignity; but solely a firm resolution and perseverance 
 in carrying it out. The means for arriving at these virtues are within the reach 
 of every man ; they are. religion and reason.
 
 PSALM cm. 
 
 HYMN OF PRAISE TO THE LORD, THE ALL-MERCIFUL AND 
 COMPASSIONATE. 
 
 Let mj soul bless the Lord, 
 
 And all that is within me, his holy name. 
 
 Bless the Lord, my soul. 
 
 And forget not all his benefits. 
 
 He forgiveth all thine iniquities. 
 
 And healeth all thy diseases. 
 
 He redeemeth thy life from destruction. 
 
 He crowneth thee with love and compassion. 
 
 He adorneth tliy soul with immortality. 
 
 So that thy youth is renewed like the eagle's. 
 
 The Lord executeth righteousness, 
 
 And justice for all that are oppressed. 
 
 He made known his ways unto Moses, 
 
 His acts unto the children of Israel. 
 
 The Lord is merciful and gracious ; 
 
 Slow to anger, and plenteous in mercy. 
 
 He will not always cliide, 
 
 Neither will he keep his anger for ever. 
 
 He dealeth not with us according to our sins, 
 
 Nor rewardeth us according to our iniquities. 
 
 For as the heaven is high above the earth. 
 
 So great is his mercy toward them that fear him. 
 
 As far as the east is from the west, 
 
 So far doth he remove our transgressions from us. 
 
 Like as a father hath pity on his children, 
 
 So the Lord pitieth them that fear liim : 
 
 For he knoweth our frame. 
 
 He remembereth that we are but dust. 
 
 The life of man is like grass ; 
 
 He flourisheth like the flower of the field ; 
 
 For let but a breath of air pass over it, and it is gone, 
 
 And the place thereof shall know it no more. 
 
 But the mercy of the Lord is everlasting 
 
 For those that fear him ; his righteousness unto children's 
 
 To such as keep his covenant, [children, 
 
 And remember his commandments to do them. 
 
 The Lord hath established his throne in the heavens, 
 
 And his dominion cxtcndeth over all. 
 
 Bless the Lord, ye his angels. 
 
 ^
 
 332 PSALMS. 
 
 Ye miglity powers, tliat obey liim ; 
 Bless the Lord, ye his hosts, 
 Ye ministers of his that do his pleasure ; 
 ■ Bless the Lord, all his works, 
 In all the places of his dominion, 
 Bless the Lord, my soul. 
 
 PSALM CXXXIX. 
 
 THE OMNISCIENCE AND OMNIPRESENCE OF GOD. 
 
 Lord, thou searchest, and hast known me well ; 
 My every thought and motion thou canst tell 
 Afar ; thou gird'st my path ; by thee alone 
 
 My lying down, my ways are ever known. 
 No word upon my thoughtless tongue can rise. 
 But thou, Lord, in all its sense art wise. 
 Behind, before, thine hand is on me still. 
 In all, I bow to thine omniscient will. 
 Such knowledge is too wonderful for me. 
 Its lofty height I cannot live and see. 
 0, whither from thy spirit shall I fly ? 
 Where go to hide from thine all-seeing eye ? 
 Do I ascend to heaven ? thou art there, 
 
 1 see thee, do I plunge in depths my lair, 
 If like the dawn I fly o'er ocean's wave. 
 
 Thine hand shall lead me, and thy right hand have. 
 
 If I do veil me 'neath the shades of night, 
 
 To thee its darkness is illumined bright : 
 
 For darkness hides not from thy piercing eye, 
 
 To thee both day and night shine brilliantly. 
 
 Thou framedst my body fit to tread the earth, 
 
 Thou covereclst me long while before my birth. 
 
 Lord, I thank thee from my inmost heart. 
 
 That I am wondrous made in every part. 
 
 Thy works, all-mighty, well my soul hath known, 
 
 My inmost bones, ere born, to thee were shown. 
 
 When I in secret lay, scarce in the germ. 
 
 Thine eyes were on me, and thou fix'dst the term 
 
 That I should live : ere I beheld a day, 
 
 Beneath thy gaze life's utmost limit lay. 
 
 Of thee, are thoughts invaluable to me. 
 
 Their number, how immense, infinitely
 
 AFTER SLAYING GOLIATH. 333 
 
 More tlian the sea-shore sand. I count in vain, 
 I finish, still vast multitudes remain. 
 When I the wicked curse, " May God destroy," 
 Reject the blood-stained, who thy name employ, 
 Who perpetrate dark deeds, and falsely swear : 
 I only hate those who oppose thee dare. 
 I hate, Lord, those who against thee rise, 
 Unboundedly, to me they're enemies. 
 Search me ; my disposition penetrate ; 
 Examine well the thoughts that actuate ; 
 See if a way of woes within me bide,^ 
 And to eternal bliss my pathway guide. 
 
 PSALM CLL^ 
 
 PSALM OF DAVID, AFTER BEING ENGAGED IN A COMBAT WITH 
 GOLIATH THE PHILISTINE, AND HAVING SLAIN HIM. 
 
 I WAS the youngest among my brethren, 
 
 A lad in my father's house, and keeper of his flock. 
 
 My hands were skilled on the harp. 
 
 And my fingers in playing. 
 
 Who informed my lord of this ? 
 
 The Lord my God, who answereth those who call upon 
 
 He sent his angel, [him. 
 
 And took me from behind my father's flock, 
 
 And anointed me with his anointing oil. 
 
 My brothers, though men of goodly appearance, and 
 
 Yet the Lord delighteth not in them. [strong. 
 
 So 1 went forth to meet the heathen. 
 
 And he insulted me with his false gods. 
 
 Three stones I hurled at his forehead. 
 
 And assisted by the strength of God, I laid him low. 
 
 And I cut off' his head. 
 
 And thus removed the reproach from Israel. 
 
 ' That is, an inclination to evil, the consequences of which are woe and ruin ; 
 hence the prayer, " And to eternal hliss (to virtue) my pathway guide." 
 
 ' This Psalm being comparatively unknown, I have thought proper here to 
 introduce it. It has been transmitted to us from ancient times, in the Greek, 
 Syrian, Arabian, and Ethiopian languages, which four versions are to be found 
 in the Polyglot, at the end of the book of Psalms. Solomon Plessner, from 
 whose Hebrew version of the Apocrypha I have translated the above Psalm, 
 assigns various reasons for its non-existence in the Hebrew, or original collection 
 of the Psalms of David. (Translator's note.)
 
 THE PROVERBS OF SOLOMON. 
 
 I. MAN'S RELATION TO GOD. 
 
 The fear of the Lord is the beginning of knowledge ; per- 
 verted minds despise wisdom and instruction. 
 
 The fear of the Lord is the source of Hfe ; it teacheth us how 
 to escape the snares of destruction. 
 
 The fear of the Lord is induced by instruction in wisdom ; 
 modesty is followed by honour. 
 
 Trust in the Lord with all thy heart, and never lean on 
 thine own understanding. 
 
 In all thy doings regard him, and he shall direct thy paths. 
 
 My son, despise not the chastening of the Lord ; neither 
 murmur at his correction : for whom the Lord loveth, he 
 chastiseth, even as a father correcteth the son in whom he de- 
 lighteth. A man's heart deviseth his way: but the Lord 
 directeth his steps. Every step of man is ordained by the 
 Lord ; how can a man then understand his own way ? 
 
 There are many devices in a man's heart ; nevertheless, the 
 counsel of the Lord alone shall stand. 
 
 He that tvirneth away his ear from hearing instruction, even 
 his prayer shall be abomination. 
 
 Better is a little with righteousness, than great revenues 
 with injustice. 
 
 Let not thy heart envy the happiness of sinners, but let it 
 ever delight in the fear of the Lord. 
 
 For surely there is a future, and thy hope shall not be cut off! 
 
 The Lord is far from the wicked ; but he heareth the prayer 
 of the rio'hteous.
 
 II. MAN IN HIS RELATION TO HIMSELF. 
 
 Let not mercy and trutli forsake thee, so slialt tliou find 
 favour and good understanding in the siglit of God and man. 
 
 Put away from thee a froward mouth (i. e. give no occasion 
 to calumny), and perverse Hps (every species of blasphemy) 
 remove from thee. 
 
 All the ways of man seem to him free from fault ; but the 
 Lord weigheth the intention. 
 
 Guard thy heart with all vigilance,^ for it is the source of 
 life. 
 
 In all labour there is profit ; but the talk of the lips tendeth 
 only to penury. 
 
 Self-knowledge marketh the wisdom of the wise, as self- 
 delusion showeth the foolishness of the fool. 
 
 The wise man mistrusteth himself, and escapeth evil ; the 
 fool believeth himself safe, and is misled. 
 
 ]\Iany a one imagineth he is in the right way ; but in the 
 end it leadeth to ruin. 
 
 Boast not thyself of to-morrow, for thou knowest not what 
 may happen to-day. 
 
 Who can confidently say, I have purified my heart, I am 
 free from faults ? 
 
 A good name is better than riches ; to be beloved, is better 
 than to possess gold and silver. 
 
 The lip of truth shall be established for ever; but a lying 
 tongue is but for a moment. 
 
 Let others praise thee, and not thine own mouth; a stranger, 
 and not thine own lips. 
 
 Ever love sociability, and thou shalt have friends in ad- 
 versity. 
 
 Appear but rarely in thy neighbour's house, lest he become 
 weary of thee, and so hate thee. 
 
 The stripes of a friend are pledges of friendship; but an 
 enemy's kisses are empty smoke. 
 
 Pride humbleth man ; but the modest obtaineth honour. 
 
 He who talketh much, cannot avoid sin ; but he that re- 
 fraineth his lips, is wise. 
 
 ' That is, take care to cultivate and purify thy heart, since all self-improvement, 
 and all contentment, depend upon it.
 
 336 PEOVERBS. 
 
 Deatli and life are in tlie power of the tongue. 
 
 He who guardeth his mouth and his tongue, guardeth 
 against the troubles of his soul. 
 
 A soft answer appeaseth anger ; but grievous words inflame it. 
 
 Hear counsel, and receive instruction, that thou may est be 
 wise and happy in thy latter end. 
 
 Whoso despise th a thing, shall one day want it ; but he that 
 feareth the commandment, shall be rewarded for it. 
 
 The beginning of strife is as when one letteth out water ; 
 therefore, hurry away before the flood breaketh forth. 
 
 Better is a dry morsel, and quietness therewith, than feasts 
 in a hovise full of strife. 
 
 Better is a dish of herbs, where love is (in harmony), than 
 a stalled ox, and hatred therewith (or in discord). 
 
 Better is open reproof than an over delicate love. 
 
 III. DUTIES TOWARDS PARENTS. 
 
 My son, hear the instruction of thy father, and neglect not the 
 precept of thy mother. They are a graceful diadem unto thy 
 head, and a beautiful ornament about thy neck. 
 
 Hearken unto thy father that begat thee, and despise not 
 thy mother in her old age. 
 
 Oh, how doth the father of the righteous rejoice, and how 
 glad is he that hath begotten a wise child. 
 
 Act so, that thy father and thy mother shall be glad, and 
 that she who bore thee shall rejoice. 
 
 He who despiseth his father or his mother, his light shall be 
 extinguished in profound darkness. 
 
 Whoso lobbeth his father or his mother, and saith, It is no 
 transgression, shall ultimately become the companion of a 
 highway robber. 
 
 The eye that mocketh at his father, and disdaineth to obey 
 his mother, the ravens of the valley shall pick it out, and the 
 young eagles shall eat it. 
 
 The fool despiseth the instruction of the father, the wise son 
 seeketh his admonition. 
 
 A wise son is the joy of his father ; a foolish one, the sorrow 
 of his mother.
 
 IV. DUTIES TOWARDS OUR FELLOW MEN. 
 
 If thine enemy be hungry, give him bread to eat ; and if he 
 be thirsty, give him water to drink ; and tliough thou shalt 
 thereby heap coals of fire upon liis head, yet the Lord shall 
 reward thy deed. 
 
 He that bestoweth charity on the poor, lendeth to the Lord, 
 and he shall reward him for it. 
 
 The Hberal hand is blessed, for it shareth its bread with the 
 poor. 
 
 Whoso stoppeth his ears at the cry of the poor, he also shall 
 one day cry himself, but shall not be heard. 
 
 Wlioso giveth to the poor shall never want ; but he who 
 averteth his eye (from wretchedness) shall have many a curse. 
 
 A righteous man regardeth the Hfe of his beast ; but the 
 tender mercies of the wicked are cruel. 
 
 Accuse not a servant unto his master, lest he aifi-ont thee, 
 which would then be thine own fault. 
 
 The rich and the poor meet together (mutually assist each 
 other) ; the Lord is the maker of them all. 
 
 Withhold not the gift from him who needs it, if thou hath 
 the power to bestow it. 
 
 Say not unto thy neighbour, " Go to-day, and to-morrow 
 come again, and I will give," when thou canst do it to-day. 
 
 De\dse not evil against thy neighbour, seeing he dwelleth 
 peaceably by thee. 
 
 Strive not with a man without cause, if he have done thee 
 no harm. 
 
 Say not thou, I will recompense evil ; but trust in the Lord, 
 and he shall save thee. 
 
 Thine own friend, and thy father's friend, forsake not, and 
 thou shalt have no need to have recourse to thy brother in the 
 day of calamity ; the neighbour that is near is better than a 
 brother far off. 
 
 A benevolent heart thriveth, for it rejoiceth in the joy of 
 others. 
 
 A sound heart is the life of the flesh ; but envy the rotten- 
 ness of the bones. 
 
 30
 
 V. THE HAPPY CONSEQUENCES OF DILIGENCE, AND THE 
 DISASTROUS CONSEQUENCES OF IDLENESS. 
 
 Go to the ant, thou shiggard, consider her ways and become 
 wise. Behold, she hath no lord, overseer, or ruler ; yet she 
 provideth her meat in the summer, and gathereth her food in 
 the autumn. 
 
 How long wilt thou sleep, sluggard ? When wilt thou 
 arise from thy sleep ? 
 
 The prudent man gathereth in summer, but the slothful 
 sleepeth in harvest. 
 
 The hand of the diligent shall bear rule, but the slothful 
 shall be subservient. 
 
 The way of the slothful is as a hedge of thorns, but the way 
 of the active is made plain. 
 
 He who is slothful in his work is brother to the waster. 
 
 The sluggard will not plough by reason of the cold ; in 
 harvest he seeketh, but there is nothing. 
 
 The desire of the slothful killeth him ; for his hands refuse to 
 labour. 
 
 The slothful man saith, There is a leopard in the road, a 
 lion is in the streets. 
 
 I once went by the field of the slothful, and by the vineyard 
 of the man void of understanding, and, lo, it was all grown 
 over with thorns, and nettles had covered the face thereof, and 
 the stone wall thereof was broken down. 
 
 I saw it, and considered it well. I looked upon it, and took 
 to myself this lesson : 
 
 But a little more sleep, a little slumber, a little rest with 
 folded hands ; and poverty shall surprise thee like a sudden 
 comer, and want like an armed man. 
 
 As the door turneth upon its hinges, so doth the slothful 
 upon his bed. 
 
 The slothful hideth his hand in his bosom ; he is too in- 
 dolent to bring it again to his mouth. 
 
 VI. CENSURE OF THE IMMODEST, AND PRAISE OF THE 
 VIRTUOUS WOMAN. 
 
 As a jewel of gold in a swine's snout, so fairness becometh an 
 immodest woman.
 
 HAPPY CONSEQUENCES OF DILIGENCE, ETC. 339 
 
 A quarrelsome woman resembleth a constantly dropping 
 gutter. 
 
 It is better to dwell in tlie wilderness, tlian with a con- 
 tentious and angry woman. 
 
 House and riches are inherited from parents ; but a prudent 
 (i. e. virtuous) wife is a gift from the Lord. 
 
 A virtuous wife upholdeth the honour of the house. 
 
 A virtuous woman is a crown to her husband ; but a waste- 
 ful one is as rottenness in his bones. The prudence of women 
 buildeth up the house ; ' but the careless pulleth it down witli 
 her hands. 
 
 0, how happy is he that hath found a virtuous woman ! 
 her price is far above rubies. 
 
 The heart of the husband doth safely trust in her, and gain 
 never faileth him. 
 
 She doth him good, and not evil, all the days of her life. 
 
 She seeketh wool and flax, and worketh with a willing hand. 
 She riseth, while it is yet night, and giveth meat to her house- 
 hold, and work to the maidens. She layeth her fingers to the 
 spindle, and her hands hold the distaff. She stretcheth out 
 her hand to the poor ; yea, she reacheth forth her hand to the 
 needy. Virtue and dignity are her clothing, and thus she 
 cheerfully looketh forward to the future. She openeth her 
 mouth with wisdom, and on her tongue is gentle instruction. 
 She looketh well to the ways of her household, that none may 
 eat the bread of idleness. Her children thrive and prize her 
 highly : her husband praiseth her aloud, saying, " Many 
 daughters have done virtuously, but thou excellest them all." 
 Gracefulness is deceitful, and beauty is transient ; but a woman 
 that feareth the Lord, she shall ever be praised. Give her of 
 the fruit of her hands, and let her own works praise her in the 
 gates. 
 
 ^ That is, a prudent, industrious woman preservetli the house, and upholdeth 
 its honour, while recklessness and negligence are suhversive of all order and 
 prosperity.
 
 ECCLESIASTES, OR THE PEEACHER. 
 
 Vanity of vanities, saith the preaclier, all is vanity. I, the 
 preacher, was king over Israel in Jerusalem. And I applied 
 myself to seek and search out, by wisdom, concerning all 
 things that are done under heaven. Unhappy desire, which God 
 hath implanted in man, to occupy himself therewith. I have con- 
 sidered all the works that are done under the sun, and, behold, 
 all is vanity and mere imagination. This much I perceived, 
 that wisdom excelleth folly as far as light excelleth darkness. 
 The wise man usetli his mind's eyes, but the fool walketh in 
 darkness. 
 
 Be careful ivhen thou enterest the house of God. To ap- 
 proach, for the purpose of hearing attentively, is better than 
 when ignorant fools offer sacrifice ; for they consider not that 
 they do evil. 
 
 Be not rash with thy mouth, and pour not out thy heart in 
 vain words before God ; for God is in heaven, and thou upon 
 earth ; therefore, let thy prayers be few. As a dream consists 
 of incoherent imaginations, even so the prayer of fools of 
 unconnected words. 
 
 If thou hast vowed a vow unto God, defer not to perform it ; 
 for he hath no pleasure in fools : perform that which thou hast 
 vowed. Better is it that thou shouldst not vow at all, than 
 that thou shouldst vow and not perform. SuiTer not thine own 
 mouth to cause thy flesh to sin ; say not afterwards to the 
 messenger (i. e. to the evil that befalleth thee), I have erred, 
 wherefore should God be angry at thy talk, and destroy the 
 work of thy hands ? 
 
 In all thy reveries and words offend not against the reveren- 
 tial fear thou owest God. 
 
 The sleep of a labouring man is sweet, whether he eat little 
 or much ; but the abundance of the rich will not suffer him 
 to sleep. 
 
 There is an evil which I have seen under the sun, and it is
 
 ECCLESIASTES, OR THE PREACHER. 341 
 
 common among men. A man to whom God hatli given 
 riches, wealth, and honour, so that he wanteth nothing of all 
 that he desireth, yet God giveth him not power to enjoy it, 
 but a stranger consumeth it. This is vanity, and an evil dis- 
 ease. Let such a man beget a hundred children, let him live 
 many years, and let him possess abundance all the days of his 
 life, but if his soul do not enjoy the good, then, verily, an 
 untimely birth is better than he : for it originateth in vanity, 
 and departeth in darkness ; let its name be covered with dark- 
 ness. True, it hath not seen the sun, but neither had it any 
 knowledge of it : its happiness is therefore greater than that of 
 the miser ; and though he Hve a thousand years twice told, yet 
 hath he not enjoyed the good ; and, lastly, do not all go to one 
 place ? 
 
 It is better to go to the house of mourning, than to go to 
 the house of revelry ; for there we see the end of men, and the 
 living are moved to reflection. 
 
 Sorrow is often better than laughter ; for even with a sad 
 countenance the mind may be tranquil. 
 
 The heart of the wise loveth to be in the house of mourning, 
 but the heart of fools delighteth only in the house of mirth. 
 
 It is better to hear the rebuke of the wise, than to listen to 
 the song (the flattery) of fools. 
 
 The end of a thing often is better than the beginning 
 thereof; patient perseverance better than proudness of spirit. 
 Be therefore not hasty in thy spirit to be angry ; for anger 
 resteth only in the bosom of fools. Say not thou, Alas, what 
 hath happened to me, the days of former times were better. 
 Wisdom certainly did not dictate this complaint to you. I 
 counsel thee to keep the king's commandment, and that con- 
 cerning which thou hast sworn by the Lord. 
 
 (Though the anger of thy ruler be upon thee), be not hasty 
 in going out of his sight (forsake not thy post) ; for whatsoever 
 pleaseth him he doth. 
 
 Because sentence against an evil work is not executed 
 speedily, therefore the heart of man often prcsumeth to do 
 evil. However, though a sinner do evil a hundred times, and 
 indulgence be shown him, yet, surely I know that it shall be 
 well with them only that fear the Lord, because they fear him. 
 But happiness belongeth not to the wicked ; in him it shall 
 resemble the shadow, which quickly passeth, because he (the 
 wicked) feareth not God. 
 
 30'^
 
 342 THE SONG OF SOLOMON. 
 
 Cast thy bread upon the waters, for thou shalt find it after 
 many days.^ Rejoice, young man, in thy youth, and let 
 thy heart be cheerful in the days of thy youth ; walk in the 
 ways where inclination and the sight of thine eyes lead thee, 
 but know thou, that God will call thee to account for all these 
 things. Eemove every grief from thy heart, and all anger 
 from thy breast ; for childhood and the morning dawn are 
 equally transient. But even in the days of thy youth remem- 
 ber thy Creator, while the evil days come not, nor the years 
 draw nigh, when thou shalt say, I have no pleasure in them.^ 
 
 The dust shall at last return to the earth as it was, and the 
 spirit shall return vuito God who gave it. 
 
 The conclusion, in which every thing is contained, is. Fear 
 God, and keep his commandments ; for this is the whole duty 
 of man. 
 
 For God shall judge every action according to the latent 
 design, whether it be good or whether it be evil. 
 
 THE SONG OF SOLOMON. 
 
 This book, like the preceding, is the production, by divine 
 inspiration, of king Solomon. It is also called the Praise, or 
 Song of Love, because, that sacred emotion of the mind, love, 
 is the subject of which it treats. 
 
 ^ That is, give charity and be obliging, without hoping for a return, and in 
 time you may be amply repaid for it. 
 
 ^ Namely, the days of old age and repentance.
 
 CHRONICLES. 
 
 They consist of two books. The first contains a genealogical 
 account of David from Adam downwards, and a portion of the 
 history of David and of Solomon. The second contains the 
 history of Solomon and of the kings of Judah (as related in 
 the book of Kings), down to the Babylonian captivity, and 
 the termination thereof, by the edict of Cyrus, the king of 
 Persia. According to the opinion of most scholars and com- 
 mentators, Ezra was the author of these Chronicles. 
 
 THE BOOK OF JOB. 
 
 I. JOB'S RICHES AND FIRST CALAMITIES. 
 
 GRATITUDE TOWARDS GOD, AND UUIET RESIGNATION TO HIS DISPENSATION'. 
 
 There was a man in the land of Uz, whose name was Job. 
 This man was perfect and upright, and one that feared God 
 and eschewed evil. And there were born unto him seven sons 
 and three daughters. His substance also was seven thousand 
 sheep, three thousand camels, five hundred yoke of oxen, five 
 hundred she-asses, and extensive husbandry ; so that this man 
 was the richest of all the men of the cast. Whenever his sons 
 had been feasting together. Job sent to them, and had them 
 admonished to be holy; and rose up early in the morning, and 
 offered burnt-offerings, for he said, It may be that my sons 
 have sinned, and ofiended against God in their hearts. Thus
 
 344 THE BOOK OF JOB. 
 
 did Job at all times. One day, as the sons of God came to 
 present themselves before the Lord, and Satan also being 
 amongst them, the Lord said unto Satan, A\^ience comest thou: 
 Then Satan answered the Lord, and said, From the earth, 
 which I have traversed. And the Lord said unto Satan, Hast 
 thou considered my servant Job, that there is none like him 
 in the earth, a perfect and an upright man, one that feareth 
 God and escheweth evil ? Then Satan answered the Lord, and 
 said. Doth Job fear God for nought ? Hast thou not protected 
 him, and all that belongeth to him ? thou hast blessed the work 
 of his hands, and his substance is increased in the land. But 
 put forth thy hand, and touch all that he hath, and he will 
 blaspheme thee to thy face. And the Lord said unto Satan, 
 Behold, all that he hath is in thy power, only upon himself 
 put not forth thy hand. So Satan went forth from the presence 
 of the Lord. And there was a day when his sons and daughters 
 were eating and drinking in their eldest brother's house : and 
 there came a messenger unto Job, and said, The oxen were 
 plowing, and the asses feeding beside them ; and the Sabeans 
 fell upon them, and took them away, yea, they have slain the 
 herdsmen with the edge of the sword, and I only am escaped 
 alone to tell thee. While he was yet speaking, there came also 
 another messenger, and said, A fire of God is suddenly fallen 
 from heaven, and hath consumed the sheep and the shepherds, 
 and I only am escaped alone to tell thee. Wlaile he was yet 
 speaking, there came also another, and said. The Chaldeans, 
 divided into three bands, fell upon the camels, and have carried 
 them away, yea, and have slain the keepers with the edge of the 
 sword, and I only am escaped alone to tell thee. While he 
 was yet speaking, there came also another, and said. Thy sons 
 and thy daughters were feasting in their eldest brother's house, 
 and behold, there came a great wind from the wilderness, and 
 shook the four corners of the house, so that it fell upon the 
 young men and killed them, and I only am escaped alone to 
 tell thee. Then Job arose, and rent his mantle, and tore his 
 hair from his head, and fell down upon the ground and wor- 
 shipped. And said, Naked was I born, and naked shall I return 
 to the earth ; the Lord gave, and the Lord hath taken away ; 
 blessed be the name of the Lord. In all this Job sinned not, 
 nor uttered an offensive word airainst God.
 
 11. JOB'S BODILY PAIN AND PIOUS SUFFERING. 
 
 One day, when the sons of God again came to present them- 
 selves before the Lord, and Satan had also come among them, 
 the Lord said unto Satan, Whence comest thou? He answered, 
 From the earth, which I have traversed. And the Lord said 
 unto Satan, Hast thou considered my servant Job, that there 
 is none like him in the earth, a perfect and an upright man, 
 one that feareth God and escheweth evil, and that he still 
 holdeth fast his integrity ? And thou wouldst move me against 
 him, to destroy him without cause. And Satan answered the 
 Lord, and said. Skin for skin, yea, all that a man hath wiU he 
 give for his life. But put forth thy hand now, and touch his 
 bone and his flesh, and see if he will not then blaspheme thee 
 to thy face. And the Lord said unto Satan, Behold, he is in 
 thy hand, but spare his life. So Satan went forth from the 
 presence of the Lord, and smote Job with sore boils, from the 
 sole of his foot unto his crown. Job sat down among the ashes, 
 and took a potsherd to scrape himself withal. And his wife 
 said unto him. Dost thou still retain thine integrity? Dost thou 
 thank God even dying ? But he said unto her, thou speakest 
 as one of the impious women. Wliat, shall we receive good at 
 the hand of God, and shall we not receive evil ? Thus, in all 
 this did not Job sin with his lips. 
 
 Now when Job's three friends, Eliphaz the Temanite, Bildad 
 the Shuhite, and Zophar the Naamathite, heard of all this evil 
 that was come upon Job, they came to see him, to condole 
 with him and to comfort him. And when they beheld him at 
 a distance, they scarcely recognized him. And they lifted up 
 their voice and wept, and they rent every one his mantle, and 
 sprinkled dust upon their heads towards heaA^en.^ So they sat 
 down with him upon the ground seven days and seven nights, 
 without speaking a word unto him : for they saw that his grief 
 was very great. 
 
 III. JOB'S IMPATIENCE AND LAMENTATION. 
 
 After this opened Job his mouth, and cursed the day of his 
 birth. And thus spoke Job, 
 
 * According to the custom of deep mourners.
 
 346 THE BOOK OF JOB. 
 
 Perisli the clay wlierein I was born, 
 
 And tlie night in which it was said, 
 
 There is a man-child conceived. 
 
 Let that day be darkness. 
 
 Let not God regard it from above, 
 
 Neither let a ray of the sun fall upon it. 
 
 Let darkness and the shadow of death stain it. 
 
 Let a cloud envelop it, 
 
 Let the blackness of the day terrify it. 
 
 As for that night, let darkness seize upon it, 
 
 Let it not be joined unto the days of the year. 
 
 Let it not come into the number of the months. 
 
 Lo, let that night be solitary. 
 
 Let no joyful voice be heard therein. 
 
 Let them curse it that curse the day. 
 
 Who are skilled in raising the leviathan. 
 
 Let the stars of the twilight thereof be dark, 
 
 Let it hope in vain for the young day. 
 
 Nor let it see the dawning thereof. 
 
 Because it shut not up my mother's lap. 
 
 Nor hid such woe from mine eyes. 
 
 Alas, why died I not in my mother's lap ? 
 
 AVliy did I not expire when I was born ? 
 
 Why did knees receive me, 
 
 Or why the breasts that I should siick ? 
 
 For now should I have lain still, and been at rest, 
 
 And slept an undisturbed sleep. 
 
 With kings and counsellors of the earth, 
 
 Wlio built desolate places for themselves ; 
 
 Or with princes, who are rich in gold, 
 
 AVlio filled their houses with silver. 
 
 Or as a hidden untimely birth, 
 
 I had not been, 
 
 As infants who never saw light. 
 
 There the wicked cease from trembling. 
 
 And there the weary are at rest. 
 
 Those who were bound here rest there. 
 
 And hear no more the voice of the oppressor. 
 
 There the humble is equal to the high. 
 
 And the slave is free from his master. 
 
 Wherefore is light given to him that is in misery, 
 
 And life unto those that are bitter in soul ?
 
 JOB CONTINUES TO LAMENT, ETC. 347 
 
 Who long in vain for death, 
 
 And would fain dig it out of the depth ? 
 
 Who rejoice in sepulchres, 
 
 And are glad at the sight of a grave ? 
 
 Why is hfe given to him who seeth no outlet, 
 
 And whom God hath hedged in ? 
 
 Before I eat cometh sisfhino-, 
 
 And my lamentations are poured out like streams of water. 
 
 For the thing which I greatly feared is come upon me, 
 
 And that which I was afraid of is come upon me. 
 
 I have neither safety, nor rest, nor quiet. 
 
 Nought but trouble is my lot. 
 
 IV, JOB CONTINUES TO LAMENT THE VANITY OF HUMAN LIFE 
 AND ITS ^yOES. 
 
 Truly, a host of sufferings is man's on earth. 
 
 And his days are like tlie days of a hireling. 
 
 As a slave longeth for the shadow. 
 
 And as a hireling looketh for his reward, 
 
 So am I made to possess evil months, 
 
 And wearisome nights are appointed to me. 
 
 When I lie down, I say. 
 
 When shall I arise. 
 
 And the nio-ht be gone ? 
 
 I am full of anxious dreams 
 
 Unto the dawning of the day. 
 
 My flesh is clothed with worms and clods of dust, 
 
 ]\Iy skin is burst with boils. 
 
 My days are swifter than a weaver's shuttle, 
 
 And are spent in vain hope. 
 
 remember that my life is a breath : 
 
 Mine eye shall never again see happiness on earth. 
 
 No eye shall then see me any more ; 
 
 Even thy looks find me no more. 
 
 As the cloud disappear etli and vanisheth, 
 
 So man descendeth into the grave, 
 
 And returneth thence no more ; 
 
 He shall no more come up, 
 
 No more return to his house, 
 
 Neither shall his dwelling-place sec him any more. 
 
 Therefore, I will not refrain ray mouth, 
 
 1 will freely speak in the anguish of my spirit.
 
 348 THE BOOK OF JOB. 
 
 And freely complain of my bitter woes. 
 
 Am I a sea, or a furious monster, 
 
 That tliou settest a watch round about me ? 
 
 When I say my bed shall comfort me, 
 
 My couch shall ease my complaint. 
 
 Then thou scarest me with dreams, 
 
 And terrifiest me through visions, 
 
 So that I would fain deprive myself of life, 
 
 And wish for death for these bones. 
 
 Yet that I disdain ; 
 
 I know I shall not live for ever. 
 
 But, therefore, desist from me. 
 
 For, lo, my days are vanity. 
 
 What is man, that thou shouldst deem him great. 
 
 And that thou shouldst even notice him ? 
 
 That thou shouldst visit him every morning, 
 
 And try him every moment ? 
 
 How long wilt thou not depart from me, 
 
 Nor let me alone till I swallow down my spittle ? 
 
 If I have sinned, what have I thereby done unto thee ? 
 
 thou preserver of men, why hast thou set me as a mark 
 
 So that I am a burden to myself? [against thee, 
 
 And why dost thou not pardon my transgression, 
 
 And take away mine iniquity ? . 
 
 For soon shall I sleep in the dust : 
 
 Thou shalt then seek me, but thou shalt find me no more. 
 
 V. JOB'S FRIENDS OPPOSE HIS ARGUMENTS, AND HE REPEAT- 
 EDLY ANSWERS THEM. AT LENGTH GOD HIMSELF SPEAKS TO 
 HIM, AND HE ANSWERS HIM. 
 
 The dispensations of the Lord are inscrutable to mortal eye ; it behoves not man 
 to attempt to judge of them according to his selfish notions, or even to find 
 fault with them ; ever\' thing is the work of his wisdom, all is subordinate to 
 a beneficent and wise end. 
 
 And the three friends of Job answered him, each according to 
 his own manner and imderstanding, endeavouring to refute his 
 arguments, and to comfort him in liis sufferings. But Job 
 rephed to them in a manner that they could not controvert him. 
 A certain Elihu also joined them, attempting to contradict 
 Job, and to bring him over to his opinion. At length, the 
 Lord himself spoke to Job out of a whirlwind, and said,
 
 job's arguments opposed, etc. 349 
 
 Who is this that thus traduceth my counsel, 
 
 By words without knowledge ? 
 
 Gird up now thy loins like a man. 
 
 For I will demand of thee, and answer thou me, 
 
 Wliere wast thou when I laid the foundations of the earth ? 
 
 Declare, if thou art so full of understanding. 
 
 Who hath laid the measures thereof, if thou knowest ? 
 
 Or who hath stretched the line upon it ? 
 
 Whereupon rest its pillars ? 
 
 Or who laid the corner-stone thereof? 
 
 When the morning-stars sang together, 
 And all the sons of God shouted for joy, 
 Who hemmed in the sea, 
 Wlien it broke forth out of the depth ? 
 I wi'apt it in clouds. 
 And enveloped it with a thick mist. 
 I imposed laws on it. 
 And set bars and doors to it, saying, 
 Hitherto shalt thou come, but no further, 
 And here shall thy proud waves be stayed. 
 
 Hast thou ever commanded the morning. 
 And assigned a place to the morning-star. 
 That it might shed its rays upon the borders of the earth, 
 That the wicked might be shaken out of it ? [seal,' 
 
 The form of things is changed, as if by the impression of a 
 And suddenly they appear, as if newly adorned. 
 But from the wicked their light is withholden. 
 And their proud arm shall be broken. 
 Hast thou dived into the sea ? 
 Or hast thou searched its depth ? 
 Have the gates of death ever been opened unto thee. 
 The gates where corruption abideth ? 
 Hast thou perceived the circumference of the earth ? 
 Declare if thou knowest it all. 
 Where is the way where light dwelleth ? 
 And as for darkness, where is its place, 
 That thou shouldst reach the bounds thereof. 
 And find the path to its dwelling ? 
 Knowest thou it, because thou wast then born. 
 Or because the number of thy days is great ? 
 
 ' At daybreak ; and to this, too, the succeeding verse alhirlcs. 
 
 31
 
 350 THE BOOK OF JOB. 
 
 Hast tliou entered into tlie treasures of the snow ? 
 
 Or hast thou seen the treasures of the hail, 
 
 AVliich 1 have reserved against the time of trouble, 
 
 Against the day of battle and war ? 
 
 By what way is the light parted ? 
 
 How is the east wind candied over the earth ? 
 
 Who cutteth out channels for the overflowing of waters ? 
 
 Or who traceth a path for the lightning ? 
 
 To cause it to rain on uninhabited land, 
 
 On the wilderness, where there is no man ? 
 
 To water the desolate ground, 
 
 And to cause the bud of the tender herb to spring forth y 
 
 Hath the rain a father ; 
 Or who hath begotten the drops of the dew ? 
 Out of whose womb came the ice ? 
 
 And the hoary frost of heaven, who hath engendered it y 
 The waters are hid as with a stone. 
 And the face of the deep is frozen. 
 Canst thou bind the brilliant Pleiades, 
 Or loose the bands of Orion ? 
 Canst thou guide the planets in their orbs, 
 And in their seasons ? 
 
 Or canst thou point out the way to Arcturus, with his sons ? 
 Ivnowest thou the laws of heaven ? 
 Canst thou set the dominion thereof on the earth ? 
 Canst thou bid the clouds that it cover thee with water ? 
 Canst thou send forth lightnings, 
 That they may go and say unto thee, Here we are ? 
 
 Who hath put wisdom into the heart of man ; 
 Or who hath given understanding to his mind '■ 
 Whose wisdom hath ever niunbered the clouds ; 
 Or who can make them descend in gentle showers, 
 That the dust grow hard. 
 And the clods cleave fast together ? 
 
 Wilt thou hunt the prey for the lioness ; 
 Or satisfy her cubs, 
 Wlien they couch in their dens. 
 And lurk in the covert for their prey ? 
 Who provideth food for the raven, 
 Wlien his young ones cry unto God, and wander for 
 
 lack of meat ?
 
 VI. JOB ACKNOWLEDGES, WITH HUMILITY, THE WISDOM AND 
 OMNIPOTENCE OF GOD; THE COUNSEL OF THE LORD IS IN- 
 SCRUTABLE; MAN'S INSIGNIFICANCE AND LIMITED JUDG- 
 MENT. BENEFICENT COMPENSATION FOR JOB'S SUFFERINGS, 
 AND HIS HAPPY END. 
 
 Then Job answered the Lord and said, 
 
 Indeed, I now know that thou canst do every thing, 
 
 And that no thought can be withholden from thee. 
 
 Who is he that dareth to censure thy counsel. 
 
 Without knowledge ? 
 
 Therefore have I uttered wliat I understood not ; 
 
 Things too wonderful for me, which I knew not. 
 
 Hear, I beseech thee, and I will speak ; 
 
 I will demand of thee, and inform thou me. 
 
 Formerly I only heard of thee by the ear ; 
 
 But now that mine eye seeth thee, 
 
 I abhor myself, and repent in dust and ashes. 
 
 And it was so, that after the Lord had spoken these words 
 unto Job, the Lord said to Eliphaz the Temanite, My wrath 
 is kindled against thee, and against thy two friends ; for ye 
 have not judged of me rightly, as my servant Job hath. 
 Therefore, take unto you now seven bullocks and seven rams, 
 and go to my servant Job, and offer up for yourselves a burnt- 
 offering, and my servant Job shall pray for you, for him will I 
 accept ; lest I deal with you after your folly, in that ye have 
 not spoken of me the thing which is right, like my servant 
 Job. So the three friends went and did as the Lord had com- 
 manded them. And the Lord accepted Job's intercession on 
 their behalf; therefore, because Job had prayed for his friends, 
 the Lord gave Job twice as much as he had before. Then 
 came there unto him all his brethren, and all his sisters, and 
 all his former acquaintances, and did eat bread with him in his 
 house ; and they comforted him over all the evil that the Lord 
 had brought upon him, and every man gave him a piece of 
 money, and a golden nose-ring. So the Lord blessed the latter 
 end of Job more tlian his beginning ; for lie had fourteen
 
 352 APPENDIX. 
 
 thousand sheep, and six thousand camels, and a thousand yoke 
 of oxen, and a thousand she-asses. He had also seven sons 
 and three daughters. And in all the land "were no women 
 found so fair as the daughters of Job ; and their father gave 
 them inheritance among their brethren. After this, lived Job 
 a hundred and forty years, and saw his sons, and his sons' 
 sons, even four generations, and died at last, being old and 
 full of days.
 
 APPENDIX. 
 
 These then are, in a condensed abstract, tlie four and twenty 
 books of tlie covenant of our faitli — of the covenant of the 
 faith of Israel. These four and twenty books are all written 
 in the Hebrew language and characters, in the holy language 
 of our fathers, such as it was once spoken and written in the 
 land of Israel. They are called holy books, because in them 
 pious men, selected by God, have inscribed for the benefit of 
 all generations, how the Lord disposed the events of the times, 
 and revealed his holy will to pious and chosen men, that they 
 should make it known to mankind for their instruction and 
 guidance ; therefore these writings are also called the word 
 of God. According to the customary practice of our sages, 
 these books are divided into three parts, which are severally 
 designated 
 
 THE F I E S T PART, 
 
 rriin the law. 
 
 Also called nt^'D niin (the Law of Moses) contains the Five 
 Books of Moses. And that the word of God should at all 
 times be heard in the congregation, it has ever been the law 
 and practice in Israel, to read, every sabbath, in all assemblies 
 for divine worship, a portion (called "TiD or n^ns) of these five 
 books, inscribed for that purpose on a roll of parchment : for 
 these books contain the divine testimony of our descent, the 
 principles and ordinances of our faith, and those precepts of 
 virtue and justice, according to which man should live, in 
 order to attain happiness. For this reason, these five books 
 have been divided into fifty-four such portions, nVpnSi, accord- 
 ing to the number of sabbaths in tlie year ; but also on the 
 festivals of tlie Lord, we read in them, in tlie synagogue, each 
 time, a portion suitable for the occasion, and accordin<]f to law. 
 
 31"^
 
 THE SECOND PART, 
 
 D''i<''!l^ Prophets. 
 
 Contains the books of Joshua, Judges, Samuel, Kings, Isaiah, 
 Jeremiah, Ezekiel, and the twelve (minor) prophets. In the 
 time of the second temple, when Israel was subject to the 
 Syrian sway, and the tyrannical king Antiochus Epiphanes,^ 
 issued a prohibition, that the books of Moses should no more 
 be read in the congregations of Israel, with a view to confound 
 the Jewish religion with the Syrian heathenism, the heads 
 of the synagogues ordained also to be read every sabbath, out 
 of these eight books of the prophets, a portion, similar in its 
 contents to the Sedrah for the sabbath, in order that the holy 
 precepts of the law should ever be preserved in vivid recollec- 
 tion within the minds of all Israelites.^ This portion out of 
 the prophets is called nntppn, which means, acquitting of any 
 duty, because thereby they acquitted themselves, or discharged 
 their duty, to read in the law of Moses. Since the cessation of 
 the said tyrannical prohibition, the portions selected from the 
 prophets, for niitp^n, have, on account of their instructive 
 and edifying contents, continued to this day to be recited on 
 sabbaths and festivals. 
 
 THE THIRD PART, (HOLY) WRITINGS, 
 D''l^fl!D Hagiographa, 
 
 Contains the following eleven books, Ruth, the Song of 
 Solomon, the Preacher, the Lamentations of Jeremiah, Esther, 
 the Psalms, the Proverbs of Solomon, Daniel, Ezra and Nehe- 
 miah, Job, and the Chronicles. Of these we read, as portions 
 of divine service, the Song of Solomon, on Passover ; Ruth, on 
 the feast of weeks ; the Lamentations of Jeremiah, on the fast, 
 
 ^ See below the books of the Maccabees. 
 
 - According to the consolatory prediction of the prophet Isaiah (lix. 21), 
 " As for me, behold, this is my covenant with them, saith the Lord, my spirit 
 which is upon thee, and my words which I have put in thy month, sltall never 
 dejmrt out of thy moiitli, nor nut of the mouth of thy chitdren, and their latest 
 posterity: thus saith the Lord, from henceforlh and for ever."
 
 APPENDIX. 355 
 
 in commemoration of the destruction of Jerusalem (ninth of 
 Ab) ; the Preacher, on the festival of tabernacles ; and Esther, 
 on Purim. A great part of the Psalms is incorporated with 
 our daily prayers, as also smaller portions of the books of 
 Daniel, Ezra, and Chronicles. Many verses from the ProA^erbs 
 of Solomon, Job, as well as from all the books of holy Writ 
 generally, occur in our prayers and other reHgious books. 
 
 Of the Apocryphal books, also, several are mentioned in our 
 prayers and books treating on our religion. Thus, the Talmud 
 quotes several verses from the book of Sirach ; the history con- 
 tained in the book of Judith is mentioned in a prayer, said on 
 the sabbath, before the feast of dedication ; and the books of 
 Maccabees relate the full particulars which gave rise to the 
 latter festival. 
 
 Thus the whole of the twenty-four sacred books are extant, 
 to serve Israel for their constant instruction, for divine worship, 
 and for the edification of all readers ; they are extant, as a pre- 
 cious heritage from our forefathers, to the posterity of Abi'aham, 
 and gicen by God, the kind father of all, to his children, man- 
 kind, for the salvation of the soul, and for the happiness of 
 life ; and by virtue of their divine strength, tliey have been 
 wonderfully preserved, from the highest antiquity, through all 
 the storms and vicissitudes of time. And now, my young 
 friends, when you shall have read in this book the abridged 
 contents of the sacred scriptures, read and study them com- 
 pletely in the Bible itself, the proper book of God, in order 
 that you may become versed in them, and that they may be 
 impressed in your heart and mind to act according to the pre- 
 cepts contained in them. Then you shall be happy in this 
 life, and attain salvation in the life to come. 
 
 You must know, however, that there exist, from antiquity, 
 several similar writings, as mentioned above, which are called 
 
 THE APOCRYPHAL BOOKS; 
 
 That is, uncertain or unknown books, the origin thereof 
 being doubtful, and the authors unknown. The original lan- 
 guage in which they have been handed down to us, is the 
 Greek. And although they are not esteemed as equally holy 
 and valuable with the other books of the sacred Scriptures, 
 they yet contain much that is useful and instructive. They
 
 356 APPENDIX. 
 
 consist of eight books and six fragments, i. e. such fragments 
 as should form parts of other books of holy Writ. 
 
 THE BOOK OF JUDITH. 
 
 It came to pass in those days, that Nabuchodnozor, king of 
 the Assyrians, made war with the king of Media, and defeated 
 him. And he formed an alliance with several kings in his 
 vicinity, and became very powerful and proud. But there 
 were several nations beyond Jordan that refused to enter into 
 an alliance with him, and treated his ambassadors with con- 
 tempt ; for they did not wish to be either his friends or his 
 subjects. And thus, too, it was with the people of Israel. 
 Nabuchodnozor was greatly exasperated by this, and swore by 
 his royal power, that he would surely be avenged upon all 
 those nations. And he sent out a mighty army, that devastated 
 their cities, and made many of the inhabitants slaves. And he 
 subdued all the nations till you come to the borders of the two 
 seas. Even against those who were peaceably inclined, he 
 proceeded in the same manner, and destroyed every thing. 
 None could resist him ; for his army was composed of a 
 hundred and twenty thousand infantry, and twelve thousand 
 archers on horseback, and the chief captain of his army was 
 Holofemes, a brave and experienced warrior. Now when the 
 children of Israel heard what Holofemes had done to the 
 surrounding nations, and that he was approaching with so 
 numerous an army, they were exceedingly afraid of him. And 
 they were greatly alarmed about the holy city, lest it should 
 be destroyed, and lest the temple of the Lord should be dese- 
 crated by the idolaters ; and they also feared for their wives and 
 children, lest they should be carried away into captivity. Then 
 they determined to fight against the enemy, with all their 
 might and valour. And all the people agreed to resist and 
 defend themselves against the Assyrians, their enemies. And 
 they prayed to the Lord, the God of their fathers, for his suc- 
 cour and help. The priest exhorted the people to repentance 
 and prayer ; and the high priest in Jerusalem encouraged the 
 inhabitants, b}'- recalling to their minds, how often the Lord 
 had assisted Israel, and delivered them out of the hands of their 
 enemies. When Holofemes was told that the children of 
 Israel had determined to defend themselves, and that they had
 
 APPENDIX. 357 
 
 prepared for war, he was astonished, and grew very angry. 
 And he sent for the chiefs of the neighbouring nations, to ask 
 them for information, respecting the people of IsraeL Tlien 
 Achior, the captain of the Ammonites, related to him the his- 
 tory of the children of Israel ; how they had been defeated by 
 other nations, whenever they had forsaken their God, and suf- 
 fered themselves to be seduced to worship another god ; but 
 that they had always been victorious, so long as they had not 
 been addicted to idolatry, and had adhered to the Lord their 
 protector. " Inquire, therefore, my lord and governor," added 
 Achior, " if this people have sinned against their God or not ; 
 for, if they have been faithful to their God, we shall not be 
 able to withstand them, and shall be obliged to depart hence 
 in disgrace." When the captains and Holofernes heard this 
 speech, they were enraged against Achior, and wished to kill 
 him. But Holofernes commanded that the army should forth- 
 with break up, and march against the fortified town of Bethv.lia. 
 " And when all shall have been slain," said he, " all the 
 nations shall know, that Nabuchodnozor alone is lord of all the 
 earth." As for Achior, he ordered him to be taken to Bethu- 
 lia, and to be delivered into the hands of the children of Israel, 
 saying, Achior shall perish with those concerning whom he 
 hath thus prophesied. So they took Achior and fastened him 
 to a tree in the vale near the city ; here some of the Israelites 
 found him and brought him unto Bethulia. Now, when the 
 inhabitants of Bethulia heard the speech of Achior, and beheld 
 the numerous army advance, they were greatly alarmed. And 
 they proclaimed a general fast, fell down and worshipped God, 
 and wept. At the same time, they did not neglect to defend 
 themselves, as well as they could, against the besiegers. Wlien, 
 however, the supply of water was cut off, they were reduced 
 to such great distress, that they were about to surrender the 
 city. Then Ozias, the high priest, remonstrated with them, 
 and advised them to wait at least yet five days ; and if, within 
 that space, no help should come, he would comply with their 
 wishes, and surrender the city. 
 
 At that time, there lived in Bethulia, a widow of the name 
 of Judith. She was rich, of a goodly countenance, and beauti- 
 ful figure : but she always remained witli her maid, in the 
 upper story of her house, for she feared God greatly, and was 
 very chaste; so that she enjoyed a imiversal reputation for piety, 
 and none could speak ill of her. Now when she heard that the
 
 358 APPENDIX. 
 
 city was to be surrendered so soon, she sent for the elders of 
 the city, and said to them. What ! will you then, according to 
 your pleasure, fix the time and the hour for the Lord, in which 
 he shall help you ? However, he is all merciful, and will pardon 
 you in this matter ; but only let us patiently and confidently 
 hope for his salvation. Encourage ye the inhabitants, and call 
 to their minds, how often the Lord tried our ancestors by 
 troubles and sufferings, and delivered them, when they re- 
 mained steady in their faith, and did not murmur under the 
 trial ; therefore, let us not grow impatient in our distress, but 
 let us acknowledge with thanks, that the Lord only chastiseth 
 us for our bad actions' sake, and that he doth not even repay 
 us according to our deserts ; but the Lord's intention is to 
 exhort us to amend, lest we utterly perish. Then said the 
 high priest and the elders to her. Thy words are indeed founded 
 in truth. Now, therefore, pray thou for us to God, that he 
 deliver us. Then answered Judith, If then ye credit my 
 words, pray ye also for me, that the Lord may grant me his 
 assistance to what I am about to do : but inquire not yet what 
 I intend doing, only entreat the Lord to render me his aid. 
 And when these men had left, Judith went into her closet, 
 and addressed a fervent supplication to the Lord. After 
 this, she put on fine garments, gave her maid a bottle of wine 
 and a cruse of oil, and filled a bag with parched corn, with 
 lumps of figs, and with fine bread, for her provision, lest she 
 should defile herself by forbidden food, and thus she went forth 
 out'of the city. It was in the morning. And as she went down 
 the hill, the sentinel in the Assyrian camp asked her whence 
 she came, and whither she was going. And Judith answered 
 and said, I am fled from the city, and have to disclose a secret 
 to the chief captain of your army, showing him how to take 
 the city. And when she came before Holofernes, she found 
 favour in his sight, and all marvelled at her beauty. He asked 
 her and said. Wherefore art thou fled from thy people, and art 
 come unto us ? And she replied, Because our God is wroth 
 with Israel, and is about to punish them for their sins. They 
 are si;fiering hunger and thirst in the city, so that they are 
 obliged to drink the blood of their cattle, and eat the sacred 
 offerings, all which is prohibited by our God : for such great 
 sins they will be severely punished. Now I am come to tell 
 thee all this : for thou art the wisest captain, and thy fame is 
 great, and the Lord hath sent thee to chastise nations, and
 
 APPENDIX. 359 
 
 to humble tliem. Nevertkeless, I will remain faithful to my 
 God, and partake nothing of thy food ; and if thou wilt per- 
 mit, I will go forth out of the camp, morning and evening, 
 and pray unto the Lord, according to our law, and then return. 
 This speech pleased Holofernes, and he permitted her to do 
 as she had spoken. And it came to pass, four days after her 
 arrival, that Holofernes made a great banquet, to which Judith 
 was also invited. She came to the repast, but partook only of 
 that which her maid had prepared for her. But Holofernes 
 was exceedingly merry and cheerful, so that he drank more 
 than his wont, and was intoxicated. All the rest likewise 
 were drunk. Now when the evening was come, they had all 
 left the tent, except Holofernes, who was lying upon his bed 
 in profound sleep. Then Judith approached his bed, and in 
 her heart prayed to the Lord to grant her courage and strength. 
 She then took the sword down from the wall, and cut off 
 Holofernes' head, and put it, together w^ith the canopy, in the 
 bag which her maid carried with her. And now she went 
 forth, with her maid, out of the camp. The watchmen allowed 
 her to pass, believing she was going to worship as usual. When 
 she came to the gate of the city, she had the elders called, and 
 showed them the head of Holofernes. The people, with 
 torches in their hands, assembled in the street around Judith, 
 and all were astonished, and praised her for this deliverance. 
 And Judith said. Thank ye the Lord, for he is kind ; his 
 mercy endureth for ever. Through m.e, his servant, hath he 
 delivered Israel, the enemy having fallen by my hand. And 
 as soon as the morning arose, the armed men of the city fell 
 upon the camp of the Assyrians, who, seeing that their captain 
 was dead, were so dismayed, that they fled, and were smitten 
 before Israel : for, from other cities, also, the warriors of Israel 
 gathered themselves together, pursued the enemy, and obtained 
 much spoil. After this, Joacim, the high priest, came from 
 Jerusalem to Bethulia, to see Judith, and to bless her. And 
 Achior thenceforth joined the Israelites, and adopted their 
 religion. 
 
 Judith now sang a song of praise and thanksgiving to the Lord. 
 And the inhabitants of Bethulia went up to Jerusalem, there 
 to offer up thanksgiving and sacrifices imto the Lord, as they 
 had vowed. And all the people made a feast in celebration of 
 the victory, and that day was kept in Israel for a memorial, to 
 be celebrated annually. Judith continued to live at Bethulia
 
 360 APPENDIX. 
 
 as an honourable and pious woman. She died, being a hun- 
 dred and five years old, and was buried in the grave of her 
 husband Manasse. And the house of Israel lamented her 
 seven days ; and her possessions were distributed among the 
 relatives of her husband. 
 
 THE WISDOM OF SOLOMON, 
 
 Contains wise sayings and precepts on piety and virtue, 
 chiefly intended for kings and rulers. 
 
 THE BOOK OF TOBIT. 
 
 There was a man in Kineveh, of the tribe of Naphtali, whose 
 name was Tobit. He was one of those whom Shalmaneser,* 
 king of Assyria, had expelled from the kingdom of Israel, that 
 is, Samaria. This man was pious, feared the Lord, and 
 eschewed evil. He had never followed the idois at Bethel 
 and Dan, but had steadily adhered to the divine worship at 
 Jerusalem. Even in captivity among the heathens, he departed 
 not from the word of God. He assisted, wherever he could, 
 with word and deed, and readily shared with his brethren 
 whatever he had, and gave a tithe to the strangers, the widows, 
 and the orphans, quite according to the law. The name of 
 his wife was Hanna, and she was also of the tribe of Naphtali. 
 She was virtuous and pious, like her husband. And she had 
 a son, who was called Tobias. And they brought him up in 
 the word of God from his infancy, so that he feared the Lord 
 and eschewed evil, equally with his father. 
 
 A long time subsequently, Shalmaneser having died, and 
 been succeeded by his son Sennacherib, who had been com- 
 pelled to escape from the siege of Jerusalem, the Lord having 
 slain his army,^ this king was very wroth with the children of 
 Israel, who lived in his country. He had many of them slain, 
 and, under penalty of death, forbade their bodies being buried. 
 Then Tobit rendered his brethren very beneficial assistance in 
 their distress. He fed the hungry, clothed the naked, and, at 
 
 1 Vide Book of Kings, page 227. 
 => Ibid, page 229.
 
 APPENDIX. 361 
 
 great liazard, interred the slain and the dead. And he heeded 
 not the warning- and admonition of liis friends, who said, that 
 recently the king ordered thee to be put to death for that 
 matter, and scarcely hast thou escaped, but thou again buriest 
 the dead. Tobit, however, feared the Lord more than he 
 feared the king, and he, therefore, carried the slain secretly 
 into his house, and in the night he buried them. But Tobit 
 happened to become blind. And he had to suffer much from 
 his wife and from his friends. Then Tobit sighed lieavily, 
 and prayed to the Lord, because of his sufferings, " Lord, 
 (he said) show me mercy, and take away my spirit in peace, 
 for it is better for me to die than to live." And one day he 
 called his son, and said unto him, My dear son, hear my 
 words, and impress them on thy heart. When I am dead, 
 bury me, and honour thy mother all the days of thy life. 
 Remember the cares and the trouble she hath undergone on thy 
 account since thy birth ; and when she is dead, bury her by 
 me in one grave. Be mindful of the Lord our God, and be- 
 ware, lest thou consent to sin. If thou hast abundance, give 
 alms accordingly ; if thou have but a little, be not afraid to 
 give according to that little. Do to another as thou wouldst be 
 done by. At all times, ask counsel of those that are wise. 
 Know also, my son, that I once lent to Gabael, at Eages in 
 Media, ten talents of silver, for which he gave me his hand- 
 writing. To him thou shalt go to have the money returned. 
 Tobias then answered and said. Father, I will do all the things 
 which thou hast commanded me ; but I know not the man, 
 nor do I know my way thither. Then said his father, Go, 
 and seek thee a man who may go with thee for wages ; and 
 when thou shalt show the handwriting to the man, he will 
 credit thee. Hereupon, young Tobias went out, and found 
 a beautiful youth who was ready to travel. He was an angel 
 in the form of a man.' Tobias accosted him, and asked him 
 whence he came, and whether he knew the way to Rages in 
 Media ? The angel said, I know the way well, for I have 
 already lodged with our brother Gabael, in the city of Rages. 
 Tobias went and told this to his father. And the fothcr sent for 
 the youth, spoke to him, and it pleased him that he was ready 
 to travel with his son. And the angel said, I will bring thy 
 son thither and back in safety. Then Tobit said. Go, then, 
 
 * " The angel of the Lord encampeth round about them that fear him, and 
 he delivereth them." Psalm xxxiv. 7. 
 
 32
 
 362 APPENDIX. 
 
 and may God be with yoii on the journey, and may his angel 
 accompany you. And the young Tobias blessed his father 
 and his mother, and so departed with his companion. But 
 his mother began to weep, and said to Tobit, Now thou hast 
 sent away the comfort of our old age. I wish the money had 
 never been, we should have been contented with our poverty, 
 and it would be a great fortune if our son had stayed with us. 
 Then said Tobit to her, Weep not, our son shall return in 
 safety. God Avill protect hira, and his journey shall be pros- 
 perous, so that we shall see him again in joy. Then she made 
 an end of weeping. 
 
 And as they went on their journey, they came to a river. 
 And when the young man went down to bathe in it, behold, 
 a fish leaped out of the river, and laid hold of him. Then 
 Tobias was frightened, and exclaimed, Lord, it will devour 
 me. But the angel said, Seize the fish by its fins, and draw 
 it to land, and cut it asunder, that we may take wath us some 
 pieces thereof for food ; and take also the gall, for it is good to 
 anoint a man that hath whiteness in his eyes, and he shall be 
 healed. And Tobias did so. Then they proceeded on their 
 journey, and came to a place where there lived a relative of 
 Tobias, by the name of Eaguel. They stopped at his house, 
 and he received them Avith great joy. The name of his wdfe 
 was Anna, and they had an only daughter, whose name was 
 Sarah. The latter had already been married to seven successive 
 husbands, who died, however, each one, in the first night 
 after the wedding. Both she and her parents, therefore, 
 were deeply afflicted. Now, when they heard that Tobias was 
 a near relation of theirs, they w^ere still more rejoiced, so that 
 they wept for joy. And Raguel ordered a meal to be prepared 
 for his guests. But when they were going to sit down to table, 
 Tobias said (for so the angel had previously bidden him), 
 I will Jieither eat nor drink, unless tlioii shalt first grant my 
 request, which is, that thou wilt give me thy daughter Sarah 
 for a wife. At the |)ersuasions of the angel, Raguel consented, 
 saying to his daughter and to Tobias, The God of our fathers 
 be with you, and pour out his abundant blessing upon you. 
 And they blessed God, and took their meal. And when in 
 the morning Eaguel saw that Tobias was still alive, he rejoiced 
 very much, and praised the Lord. And he ordered his wife 
 to prepare another meal, and to provide them with all that was 
 necessary for the journey. And he had oxen and sheep killed,
 
 APPENDIX. 363 
 
 and invited, all his neighbours and his friends to the feast. 
 And he kept the wedding feast fourteen days ; for Eaguel had 
 said unto Tobias by an oath, that he should not depart till the 
 fourteen days of the marriage were expired, and then he should 
 take the half of his goods, and go in safety to his father, and 
 should have the rest when he (Raguel) and his wife were dead. 
 Then Tobias called Raphael, and said unto him. Brother 
 Azarias (for so he called his companion), pray go thou for me 
 with the handwriting to Rages of jMedea, to Gabael, and let 
 him give you the money, and beg of him to come with thee 
 to the wedding. So the angel took with him four of the 
 servants of Raguel and two camels, and went to Rages ; he 
 found Gabael, received the money, and Gabael accompanied 
 him back to the wedding. When they had arrived there, Gabael 
 said to Tobias, IMay the God of Israel bless thee, for thou art 
 the son of a pious and just man, who feareth the Lord, and is 
 charitable to the poor. Blessed be thy wife and thy parents ; 
 and when they all had said Amen, they took a repast in joy, 
 and in the fear of the Lord. AVlien the second week was 
 expired, Raguel said unto his son-in-law Tobias, Stay with us, 
 and I will send a messenger to thy father, apprising him of thy 
 well being. But Tobias said, I know that my father and 
 mother are now counting the days and the hours, and are 
 uneasy on my account. And indeed his parents were alarmed 
 about him, his return being so long delayed. When Tobias, 
 therefore, refused to tarry any longer, he gave him the half of 
 his goods, of man-servants and maid-servants, of money and 
 cattle, blessed him, and sent him away with Sarah. And the 
 parents took their daughter Sarah, and kissed her, and exliorted 
 her to honour her husband's -parents equally tcith her own, and 
 to conduct herself as an industrious and. chaste housewife. So 
 they departed together. When they had come near unto 
 Nineveh, Raphael (the angel) said, Tobias, it would be better 
 for us to haste before thy wife, and to let Sarah follow us 
 gently with the servants, and with the cattle. Thou knowest 
 how thou didst leave thy father. Take, therefore, the gall of 
 the fish with thee also. Tobias did so, and they went on before 
 the others. Now Anna sat looking about towards the way for 
 her son. And when she espied him coming, she ran and told 
 it to her husband, saying. Behold, thy son cometh. And the 
 angel said to Tobias, As soon as thou shalt arrive, pray unto 
 the Lord, and take of the gall of the fish, and anoint thy
 
 364 APPENDIX, 
 
 father's eyes therewith, and he shall see again. Now, when 
 they were arrived, and the first joy of meeting was subsided, 
 Tobias, having praised the Lord, took of the gall and anointed 
 his father's eyes therewith. After the lapse of half an hour, 
 the thin film was removed from his eyes, and he could see. 
 And all worshipped, and most fervently thanked God for the 
 cure. Seven days later Sarah also came with all her goods, 
 and there was great joy. And the friends and relations of 
 Tobias came to see them, and congratulated them, and re- 
 joiced with them. After this Tobit lived yet forty-two years, 
 and saw children's children ; then he died, being a hundred 
 and two years old, and was buried in his city. Anna, too, 
 died at an advanced age. Soon after the mother's death, 
 Tobias departed with his wife and children, and with all 
 his substance, to Ecbatana, to Eaguel, his father-in-law. Tobias 
 was happy, and feared the Lord, and saw children and chil- 
 dren's children, down to the fifth generation. And he died at 
 Ecbatana, being ninety-nine years old, and was buried by his 
 family. And all his descendants persevered in the right path, 
 so that they were acceptable unto God and men. 
 
 THE BOOK OF SIEACH. 
 
 The fear of the Lord preserveth from sin, and where it is 
 present it turneth away wrath. 
 
 Be not a hypocrite in the sight of men, and take good heed 
 what thou speakest. 
 
 Exalt not thyself lest thou fall, and bring dishonour upon 
 thyself 
 
 Woe unto him that trusteth not in God, he shall not be able 
 to stand. 
 
 Whoso honoureth his father shall be honoured by his 
 children, and when he prayeth he shall be heard. 
 
 Honour thy father and thy mother, both in word and deed, 
 that thou mayest obtain their blessing. 
 
 My son, help thy father in his old age, and grudge not the 
 trouble he giveth thee. Be indulgent towards his weaknesses, 
 and despise him not while thou art in the vigour of youth. 
 For to act kindly to parents shall never be forgotten, and 
 shieldeth against the commission of sin. In the day of adver'sity
 
 APPENDIX. 365 
 
 it shall be rememlDered luito tliee, and tliy sins sliall melt away 
 as the ice in warm weather. 
 
 My son, despise not the indigent, and suflfer not the needy 
 eyes to wait long. Reject not the supplication of the afflicted, 
 neither turn away thy face from a poor man. Show not in- 
 dulgence to thyself, and be not ashamed to confess thy faults. 
 
 Confess thy faults, though thou shouldst be disgraced by 
 doing it. Always adhere to the pure truth. 
 
 Be quick to hear, but slow to answer. Honour and shame 
 is in the talk of man, and his tongue (often) is his fall. Despise 
 not any thing, be it great or small. 
 
 If thou wouldst get a friend, prove him first ; and be not 
 hasty to credit him, unless thou shalt have tried him in tlie 
 time of trouble. 
 
 Nothing doth countervail a faithful friend, and his excellency 
 is invaluable. 
 
 A pious man hath true friends; for as he is, so shall his friends 
 be also. 
 
 Do no evil, so shall no evil come upon thee. Use not any 
 manner of lies, for no good can result from a lie. 
 
 It is better to say a short prayer loith devotion, than a multi- 
 tude of words without sense. 
 
 Humble thy soul greatly, for the end of men is worms. 
 
 Honour thy father with all thy heart, and forget not the 
 sorrows of thy mother at thy birth. Bestow thy goodwill on 
 every man, and show kindness even to the dead. Let not 
 those that weep be without comfort, and mourn with them 
 that mourn. 
 
 Be not slow to visit the sick, for that shall make thee 
 beloved. In whatever thou doest remember the end, and 
 thou shalt never do amiss. 
 
 Consult not with a fool, for he cannot keep counsel. (Entrust 
 to him no secret, for he cannot keep it.) 
 
 Open not thy heart to every man, lest he requite thee with 
 a shrewd turn. 
 
 Despise not old age, for we all expect to grow old. 
 
 Rejoice not in the death of any man, but remember that we 
 all must die. 
 
 Pride is the beginning of sin ; it inflateth the heart, and 
 deludeth the imderstanding. 
 
 Despise no one because of his bad raiment, and mock not 
 the afflicted soul. 
 
 32 2
 
 366 APPENDIX. 
 
 Boast not of thy garment, and exalt not thyself when tliou 
 art honoured. One evil hour embittereth many. In a man's 
 death shall his life be discovered. Judge none blessed before 
 his death, for by his end only shall a man be known. 
 
 He that toucheth pitch shall be defiled therevdth ; and he that 
 associatcth Avith a wicked man shall become like unto him. 
 
 Man is merciful only to his equal, but the compassion of the 
 Lord is extended unto all his creatures. 
 
 My son, when thou practisest charity, despise not him on 
 whom thou bestowest it, and grudge not what thou givest 
 him. 
 
 It is better not to give at all, than to give with unkind 
 words. 
 
 As rain assuageth the scorching heat, so are kind words that 
 accompany a gift. 
 
 Consider before thou speak, and learn ere thou teachest. 
 Judge thyself before thou judgest others, and chastise thyself 
 before thou chastisest others. 
 
 When thou hast enough, remember the time of hunger ; and 
 when thou art rich, think upon poverty and need. 
 
 The mouth must not utter all that the heart knoweth. 
 Talk not of thy neighbour, and trouble not thyself about 
 his household. For whoever listeneth unto thee observeth thy 
 words (how he ought to beware of thee), and as soon as thou 
 hast turned thy back he despiseth thee (for thy talkativeness.) 
 
 ]\Iuch talk accustometh to lying, and self-exaltation bringeth 
 contempt. 
 
 Nothing is more disgraceful than a lie, yet it is continually 
 in the mouth of the wicked. 
 
 Tlie end of a liar is dishonour, he is annihilated by scorn 
 and contempt. 
 
 An ill-behaved son is a disgrace to his father, but a (foolish) 
 daughter prepareth his fall. 
 
 An imprudent daughter shall cause her father and mother to 
 be despised, and whosoever looketh at her shall hate her. 
 Plappy is the man who dwelleth with a worthy wife. 
 A woman, if she maintain her husband, is full of anger, 
 impudence, and much reproach. 
 
 A wicked woman abateth courage, maketh a heavy counte- 
 nance, and a wounded heart. 
 
 A good wife is a good portion ; it shall be bestoAved on them 
 that fear the Lord. A virtuous woman is a double grace, and
 
 APPENDIX. 367 
 
 lier continent mind cannot be valued. As tlie risino- sun in a 
 serene morning, so sliinetli the beai;ty of a virtuous woman in 
 the house. As the Hght upon the holy candlestick, so sparklcth 
 female beauty combined with chastity. As the golden pillars 
 are upon the socket of silver, so are the fair feet of a virtuous 
 wife in the ordering of her house. 
 
 On entering, a man is estimated by his dress ; on departing, 
 by his conversation. 
 
 He that loveth his son, let him keep him in strict discipHne, 
 and he shall ultimately have joy of him. Instruct and occupy 
 him constantly, lest his Hcentious behaviour offend thee. 
 
 Health is better than gold ; a cheerful mind is above all 
 treasures. 
 
 A well-behaved man eateth and drinketh moderately ; he 
 lieth down, and sleepeth comfortably. For sweet and sound is 
 the sleep of the moderate man ; he riseth early, and his wits 
 are with him. Excessive eating causeth pain, and surfeiting 
 engendereth sore disease. Intemperance shorteneth Hfe ; temper- 
 ance prolongeth it. My son, study the nature of thy body 
 (thy constitution), and abstain from what is injurious to 
 it. Delight not in dainties, and be not greedy after savoury 
 viands. The works of God are good, taken altogether, and 
 every thing is created for a useful end. We must not say. 
 This is good, and that is bad ; for every thing proveth good 
 (useful) in its (proper) time. 
 
 Consider it well in your heart ; praise the Lord, and thank 
 ye his name. 
 
 Be not ashamed to receive information of every man, and 
 to hear the truth spoken by every body. Think no work dis- 
 graceful, much less the wages, however low. Keep an account 
 of thy income and expenditure, and record all thy actions in 
 a book. Whoso revealeth a secret, loseth confidence ; he may 
 seek a friend, but he shall not find one. A wound can be healed, 
 and injurious words are forgiven ; but he that dlscloseth 
 secrets hath no hope left. He that beareth hatred injureth 
 himself; whoso taketh revenge himself, God shall wreak his 
 vengeance on him. Pardon the affront offered thee by thy 
 neighbour, and God shall forgive thee too. A man harboureth 
 resentment, and yet he beggeth for forgiveness fi-ora God. 
 Remember thy end, and cease hostility ; remember that thou 
 must perish, so shalt thou not come to sin.
 
 THE BOOK OF BAEUCH 
 
 CoXTAIXS speeches — consisting of exliortations, consolatory 
 addresses, and j^recepts — of Baruck, the son of Xeriah, which 
 he addressed from his residence in the Babylonian captivity, to 
 his Jewish brethren in the land of Israel and Jerusalem. To 
 this book is also appended a letter, which Jeremiah, the 
 prophet, addressed to the Jewish people. 
 
 THE BOOKS OF THE MACCABEES. 
 
 I. THE JE^YISH PEOPLE SUBJECT TO SYRL\N DOMINION. ANTIO- 
 CHUS EPIPHANES. HE OPPRESSETH AND PERSECUTETH THE 
 JEWS. THE FORTITUDE OF ELEAZAR, AND THE PIOUS HANNA 
 WITH HER SEVEN SONS. 
 
 It happened a long time after Ezra and Nehemiah had rebuilt 
 the temple and the walls of Jerusalem, and had restored the 
 worship of God to its purity, and regulated the communities 
 in the land of Israel according to law and statute, that the 
 country was imder the supremacy of the kings of Persia, and 
 was governed by the high priest appointed to superintend the 
 holy service in the temple of the Lord. When matters had 
 continued in this manner for about two centuries, there arose 
 Alexander, a mighty king of JMacedon, who made numerous 
 conquests in the cast and in the south. He also conquered the 
 Persian empire. No man could resist him. for he was powerful 
 and sagacious, and had a brave army. After his death his 
 dominions were parcelled out among his generals and princes, 
 who made themselves kings, after ha^nng waged war against 
 each other. Antiochus, surnamed Epiphanes,^ was a descendant 
 of one of those princes. He was the fourth of this name of the 
 kings of Syria, and a son of Antiochus the great, for whom he 
 had been a hostage at Rome, whence, however, he escaped. 
 And when he was king, and in possession of his kingdom, he 
 conquered Egypt. After that he took a mighty army, and 
 advanced towards Jerusalem. At that time there were wicked 
 
 ' That is, the noble-minded; but from his silly actions he was, by way of 
 mockery, called " Epimanes, the mad."
 
 APPENDIX. 369 
 
 men in Israel, wlio had introduced mucli of the pao-an 
 manners and customs, and seduced many of the people to 
 forsake the service of the Lord, and his law. And they broke 
 the sacred covenant, and practised many vices, and kept not 
 the Sabbaths and holy days. Now Antiochus was a cruel and 
 wicked tyrant in the eyes of God and men. He came up with 
 his priests to Jerusalem, entered into the sanctuary, stripped it 
 of all its holy vessels and treasures, and caused a great massacre. 
 And after two years, he again sent a captain unto Jerusalem 
 with an army. This officer fell suddenly upon the city, and 
 despoiled it. And he destroyed much people of Israel, and 
 puUed down the houses and the walls of the city, and carried 
 the women and children into captivity The sanctuary was 
 likewise laid waste and desecrated, the altar of the Lord was 
 defiled by idolatrous abominations, and the books of the law 
 were torn and burnt. And Antiochus issued a decree through- 
 out the whole of his kingdom, that all should be one people, 
 and practise pagan rites. He also sent letters imto Jerusalem, 
 and the cities of Judah, ordering that the Israelites should adopt 
 the worship of idols. And the holy offerings, the Sabbath, and 
 festivals he ordei'ed to be discontinued. And he caused altars, 
 temples, and idols to be erected, and had sacrifices of unclean 
 beasts offered thereon. And he ordered all those with whom 
 the books of the covenant of the Lord were found, and all those 
 who adhered to the law of God, to be put to death. Then there 
 was much suffering and distress in Israel in every place, and the 
 trial was very heavy. Many of the children of Israel consented, 
 and sacrificed unto idols, and desecrated the Sabbath. But those 
 who held the law of God dear, and to whom the creed of their 
 fathers was sacred, prepared to die, or fled into the mountains. 
 At that time, Antiochus himself also came unto Jerusalem, to 
 glut his impious mind on this abomination and mischief. And 
 there was one of the principal scholars in the law, Eleazar, a 
 worthy, aged man, of a very fine appearance, whose mouth they 
 opened, that he should eat pork. But he said he would rather 
 die than act contrary to the law ; and he sullcred all his torture 
 with great patience. At the same time he reproved all those 
 who partook of forbidden meat, contrary to the law. Wherefore, 
 those who were ordered to force him to eat said unto him, 
 they would bring him such meat as he might be permitted to 
 eat ; he was only to pretend it Avas pork taken from a sacrifice, 
 and to eat it for the sake of pleasing the king, and that his life
 
 370 ArPEXDix. 
 
 might be spared. Elcazar, liowever, replied, Go, and cast me 
 beneath the earth into the grave, for it would ill become 
 mine old age that I should act the hypocrite, and make the 
 young say, Eleazar, who now is ninety years old, hath turned 
 a heathen, and that they should thus be misled by my 
 hypocrisy ; that would be an eternal disgrace to me. Besides, 
 of what avail would it be to me if I were to escape human 
 punishment, knowing that, alive or dead, I cannot escape from 
 the hands of God ? Therefore will I now die cheerfully, as it 
 behoveth my old age, and thereby set a good example to the 
 young, that they may cheerfully and confidently die for the 
 sake of our beautiful and holy law. After having spoken these 
 words, he was struck by his conductors, and brought to the 
 torture. And before his end, he said. The Lord, from whom 
 nought is concealed, knoweth that I could indeed have avoided 
 this great pain ; but, according to the soul, I willingly suffer 
 all for God's sake. Thus he expired, and, in his death, hath 
 left us an excellent example, which should admonish every 
 man to be virtuous. 
 
 Seven brothers, together with their mother, were also 
 taken prisoners, and severely tortured, by order of the king, 
 that they should eat pork, which by law they were forbidden 
 to do. Then said the eldest of them to the king, What 
 wouldst thou know of us ? We will rather die, than do 
 anything that is contrary to the law of our fathers. Then the 
 king was wroth, and commanded that they should cut out his 
 tongue, chop off his hands and feet, and then roast him in a 
 pan over the fire. And when the flames rose all round the pan, 
 the brothers exhorted each other, and resolved with their 
 mother fearlessly to die, and said, The Lord God shall judge, 
 and be merciful unto us, as ]\Ioses teacheth in his song, " And 
 he is merciful to his servants." ' The first having expired, the 
 second was taken and tortured, because he likewise refused to 
 transgress the law. And being in the last extremity, he said, 
 Thou, wicked man, dost now deprive me of this temporal 
 existence ; but the Lord of all worlds shall reawaken us, who 
 die for the sake of the law, to an everlasting life. Hereupon 
 the third also was taken, and done by in the same manner. 
 And when he was dead, they likewise tortured the fourth, and 
 made him die amidst numerous torments in the burning pan over 
 
 ' Deuteronomy xxxii. 36.
 
 APPENDIX. 371 
 
 the fire. And when he was dead, they did in the like manner 
 by the fifth and by the sixth. But the faith and the hope which 
 their pious mother had in God were so fervent and strong, 
 that she not only looked with great patience on the torments 
 and the death of all her sons, but even had the courage to 
 console one after the other by her words, saying to them, 
 Behold, I am your mother, and have born you ; nevertheless, 
 I have not given you either breath or life, nor have I formed 
 the members of your body. Therefore shall he, who hath 
 created the world and all its inhabitants, graciously restore 
 your lives to you in the world to come, as ye now hazard and 
 sacrifice them for the sake of his law. When Antiochus heard 
 this, he thought she insulted him by her language. Wherefore, 
 he took the seventh and youngest son, who was yet left, used 
 kindly persuasion, and promised him by oath, that if he would 
 depart from the law of his fathers, he would make him rich 
 and a great lord. But as he refused to be prevailed on, the 
 king sent for the mother, and urged her to persuade her son, 
 that his life might be preserved. She pretended to do so, took 
 the son aside, and spoke to him in her language, saying. Thou, 
 my dear child, whom I bore nine months under my heart, and 
 whom I nursed and brought up with great pains, have mercy 
 on me. Look at the heavens and the earth, and at all that is 
 therein ; all this the Lord made out of nothing, and so he made 
 us men too. Therefore, be not afraid of the executioner, but 
 die readily like thy brothers, in order that the gracious Lord 
 may hereafter recall thee to Hfe, together with thy brothers, 
 and restore you to me. And the youth answered, and said, 
 Wherefore do ye delay ? Think not that I mean to obey the 
 tyrant in this matter, but I will keep the law which was given 
 to our fathers by IMoses. It is true we now suffer for our sins, 
 but thou shalt not escape the judgment of the Almighty. My 
 brothers, who have sufiered torture for a short time, now await 
 eternal Hfe, according to the promise of God. And I, too, will, 
 like my brothers, deliver up my body and my life for the sake 
 of the law of my fathers, and entreat the Lord, that he may 
 soon show mercy to his people. But as for thee, thou shalt yet 
 be brought, by great torture and torment, to acknowledge that he 
 alone is the true God. When the king heard this, he grew mad 
 and infuriated, and ordered him to be tortured more cruelly 
 than his brothers. And thus he, too, expired, placing his confi- 
 dence in God. Lastly, the mother herself was put to death.
 
 II. MATTATIIIAS AND HIS SONS. THE NAME OF MACCABEE. 
 THE POWER OF RELIGION. THE FEAST OF INAUGURATION. 
 DEATH OF ANTIOCHUS. 
 
 " Open ye the gates, that the righteous nation that preserveth the faith may enter." 
 
 Isaiah xxvi. 2. 
 
 In those days there lived a priest in the city of jModin, whose 
 name was Mattathias,^ a son of John the high priest. This 
 man had five sons, Joannan, Simon, Judas, Eleazar, and Jona- 
 than. They deeply deplored the misery of Judah and 
 Jerusalem, and mourned for the calamity of their people, and 
 the sanctuary of the Lord. Now when the captains of An- 
 tiochus came to Modin also, in order to compel the inhabitants 
 of the place to worship their idols, they said to J\Iattathias, 
 Thou art the leading man in this city, and hast many sons and 
 friends ; therefore, go thou first, and do according to the king's 
 command, and thou slialt be greatly honoured and rewarded 
 by him. Then said Mattathias, Though all countries shoiJd 
 obey Antiochus, and though every man should depart from 
 the law of our fathers, yet will we, I and my sons and my 
 brethren, walk in the covenant of our fathers : God forbid that 
 we should forsake it. Hereupon, seeing a Jew ofiering sacrifice 
 to an idol, he felt it deeply, and his zeal for the law was 
 inflamed. He ran towards the Jew, and slew him, as well as 
 the captain of Antiochus, and overturned the altar. And he 
 cried throughout the city with a loud voice, saying, Who- 
 soever is zealous for the law, and will maintain the covenant, 
 let him depart with me out of the city. So he and his sons 
 fled into the mountains, and left all their possessions. Then 
 many that were faithful followed them, and joined themselves 
 imto them. And Mattathias now went with them all over the 
 country, and they pulled down the altars of idols, and re- 
 introduced the observance of the divine laws. And they 
 attacked their enemies, and defeated them several times. Now 
 when the time drew near that Mattathias was to die, he said 
 unto his sons. There is now great tyranny and persecution, 
 and a heavy infliction is upon lis. Therefore, my sons, be ye 
 zealous for the law, and give up your lives for the covenant of 
 our fathers. Call to remembrance what acts our fathers did in 
 
 1 nnr 52 •in^nnro.
 
 APPENDIX. 373 
 
 their time, so shall ye, like tliem, acquire great honour, and an 
 everlasting name. Itcmember such men as Abraham, Joseph, 
 Phineas, Joshua, Caleb, David, Elijah, Ananias, Misael, 
 Azarias, and Daniel ; how zealous they were for the law, and 
 how the Lord rewarded their fidelity, by bestowing on them 
 honour and a great blessing. Fear not then the words of a 
 sinful man, for his glory shall soon perish, but ye shall be 
 exalted. Be valiant and undaunted. Your brother Simon is a 
 man of counsel, obey him as a father ; as for Judas Maccabeus,^ 
 he is mighty and strong, let him be your captain, and fight 
 the battle of the people. Having finished speaking, he blessed 
 them ; then he died, and was gathered to his fathers. And 
 Judas IMaccabeus was a brave warrior, and he soon was at the 
 head of a numerous force. The Lord was with him, and his 
 fame spread throughout the whole country. And he marched 
 out against his enemies, and defeated them several times. And 
 although the army of Israel was much smaller than that of 
 the heathens, the former was yet victorious, for the Lord was 
 with them. Judas also advanced towards Jerusalem, and 
 took the city and the temple, and called the emigrants back 
 to their possessions. And when the enemy had been driven 
 out, they cleansed the temple from all the abomination of 
 idolatry, and set in order all the holy vessels, viz. the table, 
 the candlestick, and the altar, together with all its appur- 
 tenances ; and they lighted the lamps of the golden candlestick, 
 and put incense on the altar for incense, and hung up the 
 curtains, and laid the shewbread on the table. And on the 
 twenty-fifth day of the ninth month, which is called ChislcA^ 
 they rose up early in the morning, and for the first time again 
 offered up the morning sacrifice, according to law, the sanctuary 
 having been in the power of the enemies for five years. The 
 offering of this sacrifice was accompanied by song, and by 
 playing upon pipes, and harps, and cymbals. And all the 
 people fell down upon their faces, worshipped, and praised the 
 Lord of heaven for this deliverance. And they kept the feast 
 of the consecration of the new altar for eight days,- and joyfully 
 offered up thanks-offerings. And they adorned the temple 
 with golden wreaths and shields. And there was great joy 
 among the people, because of their having been freed from the 
 
 ' The surname Maccabbee, or Mecabee, implies a title of heroism. 
 
 " Tliis is the feast of inauguration, still celebrated annually by the name of 
 
 nsi^n. 
 
 33
 
 374 APPENDIX 
 
 reproacli wliicli tlie lieatliens had thrown on them After tliis, 
 Judas obtained further victories over the Syrians, and fell in 
 one of those battles as a brave hero ; and all Israel mourned 
 for him. After his death, Jonathan was chosen captain in his 
 stead. And Jonatlian and Simon his brother ruled Israel w4th 
 glory to themselves, and delivered them from all their enemies 
 round about. And they entered into an alliance with the 
 Romans and with the Greeks in Sparta. But it happened 
 already, previously to the death of Judas, that the Lord punislied 
 Antiochus with a very sore disease, so that he had to suifer 
 great pain. Then he regretted his impious life, and the great 
 wrongs he had committed against God and man ; and he called 
 upon the Lord for mercy and forgiveness. And he died under 
 great torments. But the house of the Maccabees (also called 
 Hasmoneans ') became more and more floiu'ishing, and increased 
 in greatness, doing good to their people, and being a glory to 
 all their posterity. 
 
 The history of Susanna and Daniel narrates, how two 
 w'icked men accused the innocent Susanna of having com- 
 mitted a crime ; but how Daniel, by his ingenuity, discovered 
 their wicked desio-n and false accusation, and therebv brou2;ht 
 them to condign punishment. 
 
 The historj'- of Bel at Bahel narrates, how Daniel disclosed 
 to king Cyrus the impositions of the priests of the idol Bel, 
 how they were soon after put to death, and how the idol and 
 his temple were destroyed. 
 
 A similar history is told of the Dragon at Bahel, which the 
 inhabitants worshipped, and which Daniel killed and thus 
 showed its vanity. 
 
 Finally, the Apocryi^hal books contain: — Fragments to the 
 Book of Esther ; the Prayer of Azariah (one of the three men 
 in the furnace) ; the Song of the three men in the furnace (both 
 belonging to the Book of Daniel) ; and the Prayer of Manasseh, 
 king of Judah, when he was holden captive in Babylon. 
 
 ' D''X3iOt^'n . that is, princes, nobles.
 
 A LIST 
 
 HEBREW BIBLICAL WORKS: 
 
 n 1 2 "I fl — X ^OA-^AI 
 
 r - ^f r * r r 2 ii ""J mia :i'AeASAT0i2iN. 
 
 SAMUEL BAGSTER AXD SONS, 
 
 15, PATEKN'OSTEE EOW. LOXDON. 
 
 THE SCRIPTUEES. 
 
 THE BXBEXW BIBLX from xhe Text of Van der 
 
 H ; : 3H3. "sritri the KerL and al^j ■snti; !!^f Various Headings of 
 i:.; > a-m-»t: tta-v Pi:>-iAii:rc7' ' - ; " " ' ;,p. 8to. 18b. 
 
 TLr "Fr-rf.-Rr-gr Brsu: m-'r ; LaTUfiiagee. 
 
 T:. T >Ii::.r"^ Bibi:e int^eaxed -Hrith tlie Geeee; SEPirAGirNT 
 
 Tersioii- feap. 8to. . . . 30f. 
 
 with the T.ATT y Vul^te, Old Testament 248. 
 
 -crith the EyGU.5H A'erdon .. 25«. 
 
 -jrith the pE-EycB: „ „ 24*. 
 
 trith the GzEJVLAJf » ,, 24e. 
 
 -srith the T tattav ^ „ 24s. 
 
 -sdth the PoETrctTEEE „ 24«. 
 
 TTith the Spajtish „ „ 24«- 
 
 B^i^s the :•::- ;.r.LT. :i.i of tiiis Bible lay interleaTing, it is also 
 -prm'-.'- • " .-- .- ;/ j.-;^..^ ^ gij^ Fb^wK', ■with a 
 
 Lex, "orks, as trell as -with tlxe
 
 SAMUEL BAGSTER AND SONS, 
 
 This series of eight languages may also be obtained in one handsome 
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 BIBLIA SACRA POLYGLOTTA BAGSTERIANA. 
 
 Ever)' opening of this beautiful volume exhibits the Scriptures 
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 Ostervald), Italian (Diodati"s translation), and Spanish 
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 SYNOPSIS CRISEQS HAMILTONIAN^. 
 
 This work is intended to exhibit the results of tlie Codex Criticus of tlie 
 Hebrew Bible of the late Rev. George Hamilton, of Killermogh, in a manner 
 somewhat similar to that in which Professor White exhibits Griesbach's various 
 readings to the Greek New Testament, in his Synopsis Crisetos Griesbachiana;. 
 It is intended also to give a compendious statement of the autfiorities for the 
 readings, and the English translation of all that affect the sense. As the work 
 of Mr. Hamilton is the only one which has been executed since the collations of 
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 the Hebrew Bible, this synopsis will, doubtless, form a valuable addition to the 
 critical materials for the student's use. 
 
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 PARTS OF THE HEBREW BIBLE. 
 Biblia Ecclesiae Polyglotta. The Proper Lessons 
 
 for Sundays, from the Scriptures of the Old Testament; with 
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 The Sacred Scriptures in Hebrew and English. — A New 
 Translation, with Notes Critical and Explanatory, by the Rev. 
 D. A. DE Sola, Minister to the Congregation of Spanish and 
 Portuguese Jews ; S. L. Lindenthal, Beader and Secretary to 
 the New Synagogue ; and the Bev. ]\Iorris J. Raphall, M.A., 
 D. Ph. Lecturer at the Synagogue, and Head Master of the 
 Hebrew National School at Birmingham. The Book of Genesis, 
 octavo, cloth, 21s. 
 
 ntrnnn nnnn nsD 
 
 The New Testament, translated into Hebrew by 
 
 William Greenfield, 1 vol., demy octavo, in large type, 8s. 
 1 vol., fcap. octavo, os. ; or in 1 vol., 32mo, 5s. 
 
 AIDS TO THE HEBREW STUDENT. 
 
 LEXICONS. 
 
 A Pocket Hebrew-English Lexicon, containing all 
 
 Hebrew and Ciialdee Words in the Old Testament Scrip- 
 tures, -with their meanings in English. 1 vol., post 8vo., 6s. 
 Or in fcap. 8vo. to bind with the editions of the Hebrew 
 Bible, 6s,
 
 SAMUEL BAGSTEK AXD SONS, 
 
 GESENIUS'S Hebrew and Chaldee Lexicon to the Old 
 Testament Scriptures, translated, with Additions and Cor- 
 rections from the Author's Thesaurus and other sources, by 
 S. P. Tregelles. second Edition, small quarto, 28s. 6c?. 
 
 BAGSTER'S ANALYTICAL HEBREW and CHALDEE 
 LEXICON. A Parsing Dictionary of the entire Hebrew Lan- 
 guage. Every word (accompanied with its prefixes, suffixes, iscc, 
 and under every modification of form or vowelling as they occur 
 in the Sacred Text) being alphabetically arranged and fully 
 analysed. Lexicography from the best Authors, Tables of Para- 
 digms, and a copious Grammatical Introduction, in which every 
 single exceptional case is treated, accompany the work. 
 
 This Lexicon comprises the following important features : — 
 
 I. a complete alphabetical arrangement of every word, and every combination of 
 each with prefixes, suffixes, etc., found in the Hebrew and Chaldee Scriptures. 
 
 II. A grammatical analysis of every word ; in which the construction of the word is 
 explained and the causes of any irregularity pointed out. 
 
 III. Lexicographical illustration of the meanings of every Hebrew and Chaldee Root, 
 
 embodyLug the results of the latest investigations. 
 
 IV. Under each Root is given a Conspectus of aU the words thence derived, with 
 
 explanatorj- lexicography. 
 
 V. The indication of all those words and forms of words, which have but a smgle 
 occurrence in the Scriptures, with citation of the passage. 
 
 VI. Tables of the Pronouns, the Verbs, and declensions of Nouns, forming a complete 
 series of Paradigms. 
 
 VII. Copious grammatical remarks upon these Tables, vrith an enunaeration, accom- 
 panied by explanatory notes, of every single exceptional case : the Scriptiu'al 
 occurrence of every one of which is indicated. 
 
 VIII. Various minor helps, such as the indication of the tone syllable of all doubtfuv 
 foims, and of the Kamets Chatuph, etc. etc., which, although apparently 
 trifling in character, will be duly estimated by the student in using the 
 book. 
 
 " We cannot look at this book and reflect upon the amount of very precious time it would 
 once have saved us, while acquiring practice in the Hebrew language, without a pang of 
 regret that it was not many years ago produced, allayed by the joy that the new generation 
 should possess so important an addition to the faculties afforded to it for the acquisition of 
 the Sacred language." — Jounxil of Sacred Literature. 
 
 " This work surpasses everything of the kind with which we are acquainted. If the 
 Student have only just crossed the threshold of the Hebrew language, he has now no 
 excuse whatever for not persevering, arising from the WcUit of sufficient help." — Biblical 
 Review. 
 
 " It is the ultimatum of Hebrew Lexicography, and will leave the Theologian, who still 
 remains ignorant of the sacred tongue, absolutely without excuse." — Churchman's 
 Monthly Review. 
 
 Just published, small quarto, £2 2s.
 
 15, PATEKNOSTEE EOW, LOXDOX. 
 
 HEBREW GRAMMAR. 
 
 Gesenius's Hebkeav Gramiiak, from the fourteenth German 
 edition, enlarged and improved by E. Rodigek, Ph. D., DD., 
 Professor of Oriental Literature in the University of Halle. 
 Translated by Benjamin Daties, Doctor in Philosoj^hy of the 
 University of Leipsic. With a Hebrew Reading Book, pre- 
 pai-ed by the Translator, 1 vol., small quarto, \()s. 
 
 HEBREW READING LESSONS: 
 
 Consisting of the first four chapters of the Book of 
 
 Genesis, and the Eighth Chapter of the Protekbs, with a 
 Grammatical Praxis, and Intereineart Translation. By 
 S. P. Tregelles. Post octavo, 3s. &d. 
 
 A Chaedee, Syriac, and Arabic Lesson Book on the same plan. 
 In preparation. 
 
 Hebrew, Students' Manual Volume. — Hebrew- 
 
 Engeish Lexicon, containing all the Hebrew and Chaldee 
 Words in the Old Testament Scriptures, with their meanings in 
 
 English. Hebrew Reading Lessons, consisting of the First 
 
 Four Chapters of Genesis, and the Eighth Chapter of Proverbs, 
 
 wdth a Grammatical Praxis and an Interlineary Translation. 
 
 Hebrew and English Interlineary Psalter, in which the 
 Construction of every Word is indicated, and the Root of each 
 distinguished by the use of Hollow and other Types. 1 vol., 
 Post 8vo. 15s. 6f/. 
 
 APPENDIX. 
 
 An Amended Version of the Epistle to the Hebrews, fcap. 
 8vo. 6f7. 
 
 The Chronological Scripture Atlas. — The Chronological 
 Atlas contains Fourteen elaborate Maps, tinted and outlined 
 with colour ; and a valuable Chronological Chart of the World's 
 History, sacred and profane, from the Creation to the fourth 
 Century after Christ. Also, an entirely new and complete 
 Geographical Index and Concordance, which exhibits the name 
 of every place mentioned in the Old and New Testaments, with
 
 SAMUKL BAGSTEK AND SOXS. 
 
 the Latitude and Longitude of each, so far as can be ascertained, 
 and the enumeration of every Scripture passage in -which each 
 name occurs. Copious exphinatory observations accompany and 
 explain each Map. Post 4to., half bound morocco, gilt leaves, 
 10s. 6d. 
 
 The Pocket Scripttjke Ateas, foolscap octavo, containing 
 Eighteen highly finished Coloured Maps and Chart, Silk 
 binding, 4*. 
 
 Ancient Egypt ; hek Testimony to the Truth of the Bible : 
 being an Interpretation of the Inscriptions and Pictures which 
 remain upon her Tombs and Temples. With Coloured Plates 
 and numerous Wood Engravings, 1 handsome vol. 8vo., 14s. 
 
 Theopnexjsxia ; or, the Plenary Inspiration of the Scriptures 
 Proved, 8vo., 7s. 
 
 The Parallel Histories of Judah and Israel, 2 vols. 8vo., 25s. 
 
 The Septuagint Version of the Old Testament Scriptures, 
 translated into English, 2 vols. Svo. 21s. 
 
 The Tabernacle in the Wilderness : with Four beautiful 
 Engravings, coloured and heightened with gold, sih'er, brass, Sec. 
 folio, fourth edition, 15s. 
 
 The Tabernacle of Israel and its Holy Furniture and Ves- 
 sels, drawn on a uniform scale, and printed in colours, with 
 metallic illumination of v'd, silver, brass, to represent the costly 
 originals. First Series onsisting of the Holy Vessels and their 
 Coverings, in Twelve large Drawings. In the Press. 
 
 '■ A Conspectus of Hebrew and Greek Biblical Works : containing a full 
 account of the Plan and Object of each, with Specimen pages. Small 
 quarto, pp. 60. — Gratis, by post free: also their Monthly General Pros- 
 pectus will be forwarded by the Publishers upon application, free of expense. 
 
 LONDON : 
 
 SAMUEL BAGSTER AND SONS, 
 
 WAREnoUSE FOR BIBLES, NEW TESTAMENTS, PRAYER BOOKS, LEXICONS, 
 
 GRAMMARS, CONCORDANCES, AND PSALTERS, 
 
 IN ANCIENT AND MODERN LANGUAGES; 
 
 15, PATERNOSTER ROW.
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 
 This book is DUE on the last date stamped below. 
 
 (1584
 
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