The following (verses 9-14) does not occur in Exodus:

"And I spake unto you at that time, saying, 'I am not able to bear you myself alone. Jehovah your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. (Jehovah God of your fathers make you a thousand times so many more as ye are, and bless you as he hath promised you!) How can I myself alone bear your cumbrance, and your burden, and your strife? Take ye wise men and understanding, and known among your tribes, and I will make them rulers over you.' And ye answered me, and said, 'The thing which thou hast spoken is good for us to do.'" Verse 15 differs somewhat from Ex. xviii. 21, 25. Chap. iii. 23-28 relates to the desire of Moses to enter the land, and the command for him to ascend Pisgah and look at it. But it differs essentially from Num. xxvii. 12. There is an anachronism in the passage which relates the making of the ark, (x. 1, 3;) and in verse 8, which treats of the choice of the Levites; in verse 6 we have Moserah, instead of Mount Hur, (Num. xx. 23, sqq.) Therefore this whole chapter has been rejected by Cappellus and others."

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The following are examples of the second kind: Jehovah is angry with Moses on account of the people, (i. 37, iii. 26, iv. 21,) which does not agree with the Elohistic account in Num. xx. 12,- where Jehovah angry with Moses because the latter did not believe him, nor does it agree very clearly with the Jehovistic passage (Num. xiv.) -- where Jehovah prefers Moses to all the people, whom he designs to destroy entirely and at once. Besides, the mention of Kadesh-barnea does not agree with the Jehovistic account, (Num. xiii. 26,)

a

[Crit. sac. lib. vii. § 11, p. 987.] Hengstenberg has a forced defence of this passage, Pent. vol. ii. p. 427, sqq. See, for verse 6, Von Raumer, Zug d. Israel, p. 40, sqq.; and, on the other hand, Winer, Real. Wort. Buch, vol. ii. p. 815.

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.

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 Ægypt; 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

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.' | shalt not pass by me, lest I come And when we passed by from our out against thee with the sword.' brethren the children of Esau, And the children of Israel said which dwelt in Seir, through unto him, 'We will go by the the way of the plain from Elath, highway; and if I and my cattle. and from Ezion-gaber, we turned, drink of thy water, then I will

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.

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

Deut. xviii. 16-18. "According 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 him.'"