but with the Elohistic, (xxxiv. 4.) In Deut. i. 22, the people send the messengers; in Num. xiii. 2, Moses sends them. Deut. i. 44, we find the " Amorites" instead of the "Amalekites," (Num. xiv. 45.) Deut. ii. 3-8, is obscure, and differs from Num. xx. 14-21. Deut. ii. 3-8. "And Jehovah spake unto me, saying, 'Ye have compassed this mountain long enough: turn you northward. And command thou the people, saying, "Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir, and they shall be afraid of you take ye good heed unto yourselves, therefore. Meddle not with them; for I will not give you of their land, no, not so much as a foot-breadth; because I have given Mount Seir unto Esau for a possession. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink." For Jehovah thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years Jehovah thy God hath been with thee; thou hast lacked nothing.' And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned, VOL. II. a Num. xx. 14-24. "And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel: Thou knowest all the travel that hath befallen us: how our fathers went down into Egypt, and we have dwelt in Ægypt a long time; and the Egyptians vexed us and our fathers. And when we cried unto Jehovah, he heard our voice, and sent an angel, and hath brought us forth out of Egypt; and behold, we are in Kadesh, a city in the uttermost of thy border. Let us pass, I pray thee, through thy country we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells; we will go by the king's highway, we will not turn to the right hand nor to the left, until we have passed thy borders.' And Edom said unto him, "Thou shalt not pass by me, lest I come out against thee with the sword.' And the children of Israel said unto him, 'We will go by the highway; and if I and my cattle drink of thy water, then I will [Here the difference is merely formal.] and passed by the way of the wil- pay for it: I will only (without derness of Moab.'" doing any thing else) go through on my feet.' And he said, Thou shalt not go through.' And Edom came out against him with much people, and with a strong hand. "Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him." Chap. ii. 29, contradicts the other statement, in Num. XX., especially 18-21. Kedemoth occurs in ii. 26, but not in the Jehovistic parallel, (Num. xxi. 21.) Chap. ii. 19, 27, differs in the locality from Num. xxi. 24. Chap. v. 23-27, is a very free paraphrase of Ex. xx. 18, 19. Deut. v. 23-27. "And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders, and ye said, 'Behold, Jehovah our God hath showed us his glory, and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. Now, therefore, why should we die? For this great fire will consume us. If we hear the voice of Jehovah our God any more, then we shall die. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that Jehovah Ex. xx. 18, 19. "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, 'Speak thou with us, and we will hear: but let not Elohim speak with us, lest we die.'" our God shall say; and speak thou unto us all that Jehovah our God shall speak unto thee, and we will hear it, and do it.'" Chap. ix. 18, is obscure, and differs from the parallel, Ex. xxxii. 31, sqq. Ex. xxxii. 31-35. "And Moses returned unto Jehovah, and said, 'O, this people have sinned a great sin, and have made them gods of gold. Yet, now, if thou Deut. ix. 18. "And I fell down before Jehovah, as at the first, forty days and forty nights: I did neither eat bread nor drink water, because of all your sins which ye sinned, in doing wick-wilt, forgive their sin; and if not, edly in the sight of Jehovah, to provoke him to anger. (For I was afraid of the anger and hot displeasure wherewith Jehovah was wroth against you to destroy you.) But Jehovah hearkened unto me at that time also." blot me, I pray thee, out of thy book which thou hast written.' And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, mine angel shall go before thee; nevertheless, in the day when I visit I will visit their sin upon them.' And Jehovah plagued the people, because they made the calf, which Aaron made." The following differ considerably: Deut. xxv. 17-19. "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not Elohim. Therefore it shall be, when Jehovah thy God hath given thee rest from all thine enemies round about in the land which Jehovah thy God "Then came Ex. xvii. 8-10. Amalek, and fought with Israel in Rephidim. And Moses said unto Joshua, 'Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of Elohim in mine hand.' So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur, went up to the top of the hill." giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it." Besides, in Deuteronomy, Horeb is the central point throughout, i. 6, 19, iv. 10, 15, v. 12, ix. 8, xviii. 16, xxviii. 69, (xxix. 1,) while the Jehovist has not only Horeb, in Ex. xiii. 1, and xxxiii. 6, but Sinai likewise, in xxxiv. 24. In general, the Mosaic history seems to be more remote from the author of this book than it would be from one who wrote down an historical narrative, even if, at the same time, he wished to make use of it as an allegory, and for the purpose of admonishing the people. Examples of his method of treatment may be seen in iv. 12, 15, 32, sqq., and 36, where God appears without form in the fire. The account does not agree with Besides, "the fire" is farther removed in verse 11, v. 4, 22, ix. 15. We observe the same method in viii. 3, 4, when compared with Ex. xvi. 35, and also in the following passages:· Ex. xix. 18, 19. - "Ac Deut. xviii. 16-18. cording to all that thou desiredst of Jehovah thy God in Horeb, in the day of the assembly, saying, 'Let me not hear again the voice of Jehovah my God; neither let me see this great fire any more, that I die not.' And Jehovah said unto me, 'They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command Deut. vii. 6-8. "For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. Jehovah did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people. But because Jehovah loved you, and because he would keep the oath which he had sworn unto your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you | him.' out of the house of bondmen, from the hand of Pharaoh king of Egypt." Compare Num. xx. 15, 16. The author here makes the same use of the history as is made in the book of Wisdom, (xii. 19, sq., and xvi.—xix.) The book of Numbers (xxxvi. 13) expressly includes all of the later enactments of Moses, from the time of the residence on the plains of Moab. It also brings the history down to the last point, (xxvii. 12-23;) so that the Elohistic author, at least, knew of nothing beyond the death of Moses, (Deut. xxxiv.) The book of Deuteronomy leaves us at the same point, (i. 1—5, though it is stated indistinctly, iv. 46;) consequently the speeches of Moses- which it has contributed-have since been appended to the Mosaic history. The laws in this book are new, not only in respect to the time in which they are alleged to have been given, but in respect to their more modern character. Some of them refer to more modern affairs. 1. Some refer to the temple at Jerusalem, as in chap. xii. xvi. 1-7.a 2. Some relate to the condition of the Levites, while they dwelt in the cities of the rest of the nation, without possessing the cities allotted them in Num. xxxv., and while they had not the tithes allowed them in Num. xviii. 20, sqq.; but had a place at the tithe-feasts, (xii. 12, 18, 19, xiv. 22-29, xvi. 11, 14, xxvi. 12.)' The priests, however, exercised some judicial authority, (xvii. 8—13, 18, xix. 17, xxi. 5, xxxi. 9.) 3. A reference is made to the office of kings and prophets, in the following passage: Archäol. § 268. a De Wette, Beiträge, vol. i. p. 226, sqq. |