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sion of Moses by a fatherly care for his family (Ex. xviii.). On the other hand, it was the Midianites who, in league with the Moabites, by means of their wanton idolatrous festivals, almost brought the people of Israel to destruction (Num. ch. xxv. and xxxi.), so that Moses found it necessary to take vengeance on the Midianites, that his people might be freed from their customs, as they previously had been freed from Egyptian customs by the passage through the Red Sea. Again, later in the time of the Judges they were a scourge of the Israelites, from which the Israelites were delivered by the victory of Gideon (Judg. ch. vi. and 8). In Isaiah lx. 6 a nomad Midianite people is mentioned, part of whom were peaceful shepherds in the desert, and others formed a band of Arabian robbers. Comp. the art. 66 Midian" in WINER and KURTZ II. 192.

The March through the Desert.

For a comprehensive synopsis of the literature, see KURTZ II. 360; BRÆM, Isräels Wanderung von Gosen bis zum Sinai, Elberfeld, 1851; EBERS, Durch Gosen zum Sinai, Leipzig, 1872.

From the Indian Ocean the Arabian gulf stretches north-westwardly, and divides Asia from Africa until it reaches the isthmus of Suez. Its eastern side bounds Arabia, and its western side bounds Ethiopia, Nubia and Egypt. On the north it branches fork-like; the left prong, the Sea of Sedge, or the Hero opolitanic Gulf, extends towards the Mediterranean with which, as is shown by the Bitter lakes and a Mediterranean gulf, it is loosely connected, while the right prong, the Gulf of Akabeh, or the Elanitic gulf, seems by a long reach to seek the Dead Sea, with which it is connected by the long ravine of the Arabah. Between the two gulfs is the Arabian desert, through which lay a great part of the journey of the Israelites. This journey was first along the Gulf of Suez, and then by the west shore of the Elanitic gulf, and through the Arabah to Kadesh; then it returned to the head of the Elanitic gulf. The smaller division of the journey begins with the crossing of the Arabah at the head of the gulf, in order to pass around the mountains of Seir and in the plains of Moab to exchange the toil of the pilgrim for the march of war.

In the adjustment of the minute, but not very clear accounts of the journey through the desert (Ex. ch. xiv.-19; Deut. x. 12-21, 33), we must, as VON RAUMER rightly remarks, distinguish between days' journeys and encampments or days of rest, as well as between mere encampments and long settlements. So also we must distinguish between the stations, of the encampments of the people and the marches of the army.

It seems also very important to distinguish between the two sojourns of the army (not of the mass of the people) in Kadesh. The true key for the solution of the greatest difficulty in the determination of the stations appears to be in Deut. i. 46: "So ye abode in Kadesh' (again) "many days," "according unto the days that ye abode there," (DN doaç Totè huépas éveкávŋove). The Vulgate has only "multo tempore." According to KNOBEL this means: they remained still in Kadesh a long time, to wit, just as long as they did remain. But we prefer to translate: equal to a time ye wished to make it your abiding residence. The two sojourns in Kadesh will not seem so improbable, if, as according to VON RAUMER'S map, the people twice went over the route from the Elanitic gulf to Kadesh. In Deut. i. 46 we are told, the Israelites at the first time left Kadesh to pass into Palestine; but when they were smitten by the Amorites, they settled in Kadesh (Num. xx. 1).

The first division of the whole journey in the Arabian desert extends to the first settlement of Israel in Kadesh in the desert of Paran (Num. xiii. 1; Deut. i. 19). The sections of this journey are as follows: 1. Journey from Rameses to Succoth and Etham, and turning in the direction of Pi-hahiroth on the sea-shore; 2. Passage through the sea and journey to the encampment in Elim; 3. From Elim to Sinai, and encampment before Sinai (Ex. xiii. 17-xix. 1); 4. Departure from Sinai, and journey parallel with the western coast of the Elanitic gulf to Hazeroth and to Kadesh in the desert of Paran (Num. x. 12–xiii. 1); 5. Certain incidents of the first settlement in Kadesh; the spies; the insurrection of the people against Moses; the decree of God that that generation should die in the desert, and that the

wandering should last forty years (Num. xiv. 34); the fool-hardy march of the people and their rout to Hormah, to which the supplementary account returns (Num, xx. 1): "And the children of Israel, the whole congregation, came into the wilderness of Zin;" so that they returned from Hormah back again to Kadesh. The second division of the journey through the desert includes the obscure thirty-eight years' abode in Kadesh (Deut. i. 46). The decree of Jehovah was fulfilled in this period. After this comes the journey to Mount Hor, the chain of mountains forming the eastern boundary of the Arabah (Num. xx. 23), and not lying in the land of Edom. After that Moses was compelled by the threatening attitude of the Edomites to give up the attempt to reach the eastern side of the Dead Sea from Kadesh across the Arabah (Num. xx. 20). The death and burial of Aaron on Mount Hor (for another name of the place, see Dt. x. 6) necessitated a longer sojourn (Num. xx. 29). It is again related that the king of the Canaanites at Arad fought Israel when he heard that they would force their way into the land by the way to Atharim. The Vulgate translates: "by the way of the spies," and exegetically this is doubtless right; it is the same history which is told in Num. xiv. 45, as appears from the locality, Hormah (Num. xxi. 3). But the fact is again mentioned because with it is joined the assertion that Israel received satisfaction for this defeat.

The first countermarch was from Etham to Pi-hahiroth, the second from Hormah to Kadesh and Hor, and the third makes a complete return from Hor to the head of the gulf of Akabeh, "to compass the land of Edom" (Num. xxi. 4; Deut. ii. 1). In the neighborhood of Elath and Ezion-geber the road led them between the gulf of Akabeh and the end of the Arabah onwards to the desert of Moab. With the crossing of the brook Zered the decree of the wandering was accomplished, and therefore the whole period of this wandering is stated at thirty-eight years (Deut. ii. 14). The words "the space" (of time) "in which we came from Kadesh-barnea," plainly indicate the first departure from Kadesh towards southern Palestine, and the second long sojourn in Kadesh is included in the thirty-eight years. The Israelites were not to pass through the centre of Moab (Deut. ii. 18), or through the territory of Ammon (ver. 19). From the wilderness of Kedemoth, near by a city of the same name in what was afterwards the territory of Reuben, the conquests begin. The embassy to Sihon at Heshbon asks permission for a peaceful passage through his land, though Moses foresaw the hostile refusal and its consequence, as he had when he asked Pharaoh to permit the people to go into the desert to hold a feast (Ex. v. 1). This policy is justified by the consideration that the grant, though highly improbable, would have obliged the grantor to keep his word. After the conquest of Heshbon east of Jordan over against Jericho, northern Gilead from Wady Arnon to Mount Hermon was the fruit of the victory over Og, King of Bashan, who made the first attack (Num. xxi. 33; Deut. iii.). The conquered country was apportioned, and the army returned to the "valley over against Beth-peor" (Deut. iii. 29; Num. xxii. 1), where Moses gives his last orders before closing his course in mysterious solitude on Mount Nebo (Deut. xxxiv. 6). Here at Beth-peor, or in the plains of Moab, the people were brought into great danger by Balak, the King of Moab. He did not succeed in cursing Israel, but in enticing them by the counsel of the false prophet Balaam, who had just before been made to bless them (Num. xxxi. 8). In Beth-peor they were near to the temple of their idol, where obscene idol feasts were held. The enticement was accomplished by the Moabites and by that branch of the Midianites which had its home in the mountains to the east; but the war of vengeance which Moses ordered, and which was intended to prevent the moral degeneracy of the young generation who had so grandly begun their mission, was called a war against the Midianites, perhaps in tenderness to Moab. The war was concluded, and Moses' work was done.

There were the best reasons for the circuitous marches of the people. For the first circuit the reasons are given. Had they gone direct through the desert to Canaan, they would have been compelled to fight with the Philistines, and they were not prepared for this (Ex. xiii. 17). In addition to this, there was a second purpose in the counsel of God; Israel must

pass through the Red Sea, that thereby destruction might come on Pharaoh pursuing them (Ex. xiv. 1).

For the second circuit there are also two reasons. As Israel at first would not venture, even with Jehovah's aid, to enter southern Palestine, and then made the attempt presumptuously without Jehovah, and was punished with defeat, their courage, the courage of the old generation, was broken. But when the new generation strove to march through Edom to attack Canaan from the east, they were forbidden to do so on account of their relationship to Edom; and hence the motive for their great circuit and return to the Red Sea. And again they must make detours in order to avoid war with Moab and Ammon. On this march the way led them between Moab and Ammon, so that the capital of Moab was on the left and the territory of Ammon on the right.

The desert through which Israel passed, Arabia Petræa, is divided into a succession of separate deserts, of Shur, of Sin, of Sinai, of Paran, etc., stretches of sand, of gravel, of stones and rocky wastes.

For the geography of Edom and the lands east of Jordan, see the articles Seir, Moab, Ammon, in the Bible Dictionaries; and the numerous books of travel, VON SCHUBERT, STRAUSS, PALMER, TRISTAM, PORTER, BURTON; the geographical works of RITTER, DANIEL and others, especially the geography of Palestine by VON RAUMER, ROBINSON and others.

On the differences in the indications of the lines of March, comp. WINER, Arabische Wüste, though he does not adhere to the simplicity of the Biblical narrative. In order to harmonize these statements, we must suppose that the list (Num. xxxiii.) contains not only the encampments and day's journeys, but also lesser way-stations, and we must also remember the oriental custom of giving several names to the same object, and in addition, there may be interpolations in places not well understood.

As has been remarked, there were two sojourns in Kadesh, but not as they are usually conceived from a misunderstanding of Num. xiii. 1; xx. 1, and xxxiii. 36. The station Moseroth (Num. xxxiii. 31) must be identical with Mount Hor, where, according to Num. xxxiii. 38 (comp. Deut. x. 6; Num. xx. 22), Aaron died, and if we accept the list of stations as without error (Num. xxxiii.), the sojourn in Kadesh must have been near Moseroth (Num. xxxiii. 31). The verses 36 to 40 appear to be an explanation which perhaps was taken from the margin into the text. According to Num. xxxiii. 31 the Israelites came from Moseroth to Bene-jaakan; but according to Deut. x. 6, they came from Bene-jaakan to Mosera. This contradiction is solved by supposing that on their journey northward, they came from Moseroth to Bene-jaakan, and marching southward, they removed from Beeroth Benejaakan to Moseroth, which agrees with the shorter narrative. It appears then from the parallel accounts that Aaron died at Mount Hor on the return march to Moseroth, and further, that the sojourn in Kadesh is to be sought in the well-watered country of the sons of Jaakan. It is also plain that we can speak as truly of the sojourns in Kadesh as of one. There were two sojourns of the army in Kadesh, since after its march from Kadesh towards Canaan, it was brought back to this encampment; but the mass of the people had remained there. The following is the list of stations (Num. xxxiii.) and the parallel statements:

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The statements of the Book of Numbers are more clearly defined by those of Deuteronomy.

1. General direction from Horeb or Sinai to the mount of the Amorites (Kadesh, Deut. i. 6). March through the desert to Kadesh-barnea, ver. 19.

2. Sortie from Kadesh to the mount of the Amorites. Defeat and return to Kadesh. Settlement there for a long time, ch. i. 43-46.

3. Return by Mount Seir to the Red Sea, chap. ii. 1.

4. From Elath and Ezion-geber march northward on the eastern side of Mount Seir. March through desert of Moab, chap. ii. 8. Passage of brook Zered. March through the boundary of Moab. Avoidance of the territory of the Ammonites. Passage of the Arnon, chap. ii. 24.

Special notice, chap. x. 6, 7, concerning Aaron and the priesthood. These verses appear to be an interpolation, as ver. 8 refers to ver. 5. At this time, by the ordination of Eleazar, son of Aaron, the tribe of Levi was entrusted with the priesthood, chap. x. 8. March from Beeroth-jaakan (Kadesh) to Mosera (Mount Hor). Thence to the stations Gudgodah and Jotbath (Hor-hagidgad and Jotbathah, Numb. xxxiii.).

The whole narrative is made clearer by the well-founded view that Mount Hor is used in a wider and in a narrower signification. According to the first, it signifies the range of Seir, while the Hor on which Aaron died is also called Moseroth, near Hor-hagidgad or Gudgodah. Similarly Kadesh, in its narrower signification (Kadesh-barnea) must be distinguished from Kadesh in its wider signification.

The common interpretations make the people to have marched twice from Ezion-geber to Kadesh, and twice from Kadesh to Ezion-geber. This contradicts Deuteronomy.

After the decree of Jehovah that the old generation should die in the wilderness, there could be no purpose in the people's making long marches hither and thither. They must have moved only so far in the desert of Paran around the central point, Kadesh, in the desert of Zin, as the mode of life and the sustenance of a nomadic people required.

On the question, whether Horeb or Serbal, see EBERS, Durch Gosen zum Sinai, Leipzig, 1872.

211. THE SOJOURN OF THIRTY-EIGHT YEARS IN KADESH.

In the midst of the marvellous journey through the desert there is a period, like that between Joseph and Moses, hidden in obscurity. We only know that Jehovah left the people to their natural development, so that the old generation trained in Egyptian servitude died in the desert, and a new generation of brave sons of the desert grew up. The troubles of Israel correspond to this difference between the old and the new generation.

The sins of the old generation are pre-eminently sins of despondency: as the displeasure of the Israelites in Egypt at the mission of Moses (Ex. v. 21; vi. 9); the lamentation of the people at Pi-hahiroth (Ex. xiv. 10, 11); the murmuring at the bitter water of Marah (Ex. xv. 23, 24); the longing for the flesh-pots of Egypt in the desert of Sin (Ex. xvi. 3); the murmuring on account of the want of water at Massah and Meribah (Ex. xvii. 7); the flight of the people from the mount of the law (Ex. xx. 18); the cowardly motive in setting up the golden calf (Ex. xxxii. 1); the sin of impatience (Numb. xi. 1); the pusillanimous longing for flesh to eat (Numb. xi. 4-10); the perversion of the law to a mere set of rules by Miriam and Aaron (Numb. xii. 1); finally the faint-heartedness of the majority of the spies and of the whole people (Numb. chap. xiii.-chap. xiv. 1 f.), which they sought to atone for by a presumptuous attempt.

During the sojourn in Kadesh there occurred the rebellion of Korah's company (Numb. xvi. 1 f.), the rebellion of the whole people (Numb. xvi. 42), and the second rebellion on account of the want of water (Numb. xx. 11). Here appears a youthful, presumptuous selfassertion. The old generation demanded a hierarchy (Ex. xx. 19); on the other hand, the new generation would anticipate the universal priesthood.

The sins of the new, strong generation that marches from Kadesh have the impress of presumption. At first they were vexed because of the way and the food (Numb. xxi. 4, 5), and they were punished with fiery serpents. Then, later, in Shittim, they took part in the idolatry of the Moabites, and committed whoredom with their daughters (Numb. xxv.). Soon after this the tribes of Reuben and Gad make demands for separation, which only the authority of Moses suffices to direct aright (chap. xxxii.).

As regards the long middle period of the sojourn in Kadesh, KURTZ supposes a period of defection or of exclusion for thirty-eight (Lehrbuch der heiligen Geschichte, p. 89) or thirtyseven years (Hist. of Old Covenant). "The theocratic covenant was suspended, and therefore the theocratic history had nothing to record. Circumcision, the sign of the covenant, was omitted; they profaned the Lord's Sabbaths, despised His laws, and did not live according to His commands (Ezech. xx.). Burnt-offerings and meat-offerings they did not bring, but they carried the tabernacle of Moloch and the star of their god Remphan (Saturn), figures which they made (Acts vii. 43; Amos v. 25, 26). But the Lord had compassion on the outcasts, and restrained His anger, so as not to destroy them. He fed them with manna, and gave them water from the rock to drink." KURTZ, in his History of the Old Covenant, rightly says, that as the people could not have found food at one place for thirty-seven years, the mass of the people must have been, after the decree against them, scattered in small bodies over the whole (?) desert, and must have settled in the oases found by them until by the call of Moses they were collected again at Kadesh.

But we must distinguish between falling away, exclusion, and repentance. A people fallen away is not fed with manna and by miracle given drink from the rock. A people under excommunication is not disburdened of the excommunication by a promised ter

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