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el-Ghoeyr) furnishes a passage, which would be extremely difficult to a hostile force, and still more to one so large and so encumbered as the Hebrew host. This wady of elGhoeyr probably offered the highway,' through which the Israelites subsequently wished to pass eastward; and, failing to obtain permission to do so, were obliged to retrace their steps and go round the southern extremity of the chain, near the head of the Gulf of Akabah. The plain on its other or western side is bounded by a lower chain of hills which separate it from the Desert of Paran. The average breadth of this plain is about five miles. It is wholly destitute of water, and in every respect answers to the Scriptural account of the Desert of Zin, which, as distinguishing it from that of Paran, could never be definitely understood until Burckhardt's researches furnished the information which has contributed so materially to the elucidation of a very important but previously obscure portion of Sacred writ.

-Rehob,' elsewhere called Beth-rehob. This place is also mentioned in Judges xviii. 28; Josh. xix. 28; 2 Sam. x. 8, in such a manner that its general situation cannot be questioned, although we are not acquainted with its precise site. It must have stood in the north of the Holy Land, within Mount Hermon, near the pass leading through that mountain to Hamath beyond, and not far from Dan. It was the capital of a Syrian kingdom, and continued to be such long after the city, in the division of the land, had fallen to the lot of Asher, that tribe being unable to drive out the old inhabitants. It seems to be mentioned as a distinct kingdom in 2 Sam. x. 8; and one of those which leagued with the Ammonites against David; but it is probable that, in common with the other small Syrian states there enumerated, it was tributary to the kingdom of Zobah, with which they acted on that occasion, and afterwards to that of Damascus, by which Zobah was superseded.

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- Hamath.'-This is another capital of a small Syrian kingdom, beyond Mount Hermon, and having Rehob on the south and Zobah on the north. The approach to it from the south is through a pass in Mount Hermon (Jebel esh-Sheikh), called the entrance of Hamath,' and 'the entering in of Hamath,' which, being the passage from the northern extremity of Canaan into Syria, is employed, like Dan, to express the northern boundary of Israel. The kingdom of Hamath appears to have nearly corresponded, at least in its central and southern parts, with what was afterwards called Cole-Syria, or the great plain or valley between Libanus and Anti-Libanus; but stretched northward so far as the city of Hamath on the Orontes, which seems to have been the capital of the country. This city was called Epiphania by the Greeks, and is mentioned under that name by Josephus and the Christian fathers. It has now, like many other sites in Asiatic Turkey, recovered its ancient name, which tradition had preserved. No part of this kingdom was allotted to the Israelites, with whom the Hamathites seem to have lived on very good terms. Toi, who was their king in the time of David, sent his son with presents to congratulate that monarch on his victory over the Syrians of Zobah, who, it would seem, had been dangerous neighbours to Hamath. (See 2 Sam. viii. 9.) The present government of Hamath comprises one hundred and twenty inhabited villages, and seventy or eighty that have been abandoned. The western part of the territory is the granary of Northern Syria, although the harvest never yields more than ten for one, in consequence of the immense numbers of mice, which sometimes wholly destroy the crops. Hamath, the capital, is situated on both sides of the Orontes, and is built partly on the declivity of a hill, and partly on the plain. The town is large, and (for the country) well built, though the walls are chiefly of mud. There are four bridges over the Orontes, and a stone aqueduct, supported on lofty arches, for supplying the upper town with water. There are few ancient remains, the materials having been taken away to be employed in modern buildings. Burckhardt thinks that the inhabitants of the town could not amount to less than 30,000. See his Travels in Syria, pp. 146-148.

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22. Zoan.' The Seventy render this as 'Tanis,' which

was a city of Egypt, situated near the mouth of one of the branches of the Nile, thence called Ostium Taniticum. Of this city we know little further than that it was one of the most ancient capitals of Egypt. This indeed appears from the Scriptures. The miracles wrought by the hand of Moses evidently took place at the then capital of Lower Egypt, the seat of the Pharaohs; and the Psalmist says that this was in the field of Zoan' (Ps. lxxviii. 12). Even in the time of Isaiah it is mentioned as the capital, or as one of the capitals, of that country (Isa. xix. 11); but as immediately after we find Noph (Memphis) similarly noticed, and as there were certainly not at that time two kings in such close vicinity, it is inferred that the kings of that period exchanged their residence between Zoan and Noph, according to the season, as the kings of Persia did between Susa and Ecbatana. This idea is countenanced by the respective positions of Memphis and Tanis, which must have ensured a considerable alternation of climate in a removal from the one to the other. Tanis, from its situation on the shores of the lake Menzaleh, being open to the refreshing breezes from the Mediterranean, was therefore, in all probability, the summer capital. It is thought by Bryant and others, however, that Tanis was too distant from the land of Goshen to have been the scene of the miracles recorded in Exodus; and they therefore decline the authority of the Septuagint, and rather look for Zoan at Sais, the Sin' of the Scriptures-not that Sais on the Canopic branch of the Nile, but another more ancient Sais, which Bryant determines to have been situated a little above the point of the Delta, not far from Heliopolis, and therefore, according to him, bordering close on the land of Goshen. This difficulty of identifying Zoan with Tanis has only been felt by those who either place the land of Goshen too far to the south, or extend it too little towards the northeast; or who embarrass their conclusions by ascribing to the Israelites a point of departure from Egypt more remote from Tanis than the case seems to require. This matter has been examined in the note to Exod. xii. 37. The great antiquity of Zoan is attested in the present text, which states that it was built seven years before Hebron, which already existed in the time of Abraham and it incidentally evinces how well acquainted with Egypt the writer was, that this reference to the date of the foundation of an Egyptian city should have been introduced. The locality is now covered with mounds of unusual height and extent, full of the fragments of broken pottery which such sites usually exhibit. These mounds extend for about a mile from north to south, and occupy nearly the same breadth. The area in which stood the sacred enclosure of the temple is about 1500 feet by 1250, surrounded by the mounds of fallen houses. Though in a very ruinous condition, the fragments of walls, columns, a gateway, and fallen obelisks, sufficiently attest the importance of the building to which they belonged. The obelisks, twelve in number, are all of the time of Rameses the Great (1355 B.C.); and the gateway also bears his name. More interest, however, attaches to the fact that the oval of Osirtasen III., who was king when Joseph died, has also been found, as this shews that the town must then have existed it forms a valuable corroboration of the present text. Among the objects which engage the attention of travellers are two black statues, a granite sphinx, and some blocks of hewn and occasionally sculptured granite. The modern village of San or Zan (in which the ancient name of Zoan may be recognised) consists of a few huts, with the exception of a ruined kasr of modern date.

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23. The brook of Eshcol!-The word rendered 'brook' is nachal, which means both a brook and the valley through which it flows. The valley of Eshcol may be supposed to have taken its name from the Amoritish chief who was the ally of Abraham, and who joined him in the pursuit of Chedorlaomer (Gen. xiv. 13-24); and as he was settled in the neighbourhood of Hebron, we have to seek the valley called after him in the neighbourhood of Hebron. Accordingly, the valley through which lies the commencement of the road from Hebron to Jerusalem, is usually

regarded as that of Eshcol. This valley is now full of vineyards and olive-yards; the former chiefly in the valley itself, the latter up the sides of the enclosing hills. The vineyards here are still very fine, and produce the finest and largest grapes in all the country.

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- Bare it between two upon a staff-The cluster was doubtless very large; but the fact of its being borne between two upon a staff, is less exclusively an evidence of size than it is usually considered. It was an obvious resource to prevent the grapes from being bruised in being transported to a considerable distance. Nevertheless, even under the present comparative neglect of the vine in Palestine, it is allowed that there are vines in Palestine which produce extraordinarily large grapes, and others which afford remarkably large clusters. As to the former, we introduce a cut, copied from Laborde, shewing the natural size of some of the grapes produced in that country. Nau affirms that he saw in the neighbourhood of Hebron grapes as large as one's thumb. Dandini, although an Italian, was astonished at the large size which grapes attained in Lebanon, being, he says, as large as plums. Mariti affirms that in different parts of Syria he had seen grapes of such extraordinary size that a bunch of them would be a sufficient burden for one man. Neitzchutz states he could say with truth, that in the mountains of Israel he saw and had eaten from bunches of grapes that were half an ell long, and the grapes two joints of a finger in length. Paxton also, speaking of the vines around his summer residence at Bhadoom in Lebanon, remarks that the grapes were of various kinds, most of them white and large. Then, as to the clusters, it is remarked by Nau that the size which they attain in some favourable situations in Syria astonishes those who have seen the fruit only in France and Italy. He affirms that he had seen clusters in Syria weighing ten or twelve pounds; and had heard that, in the Archipelago, clusters of thirty or forty pounds were not uncommon. Morison makes a similar statement, and Doubdan, travelling near Bethlehem, found himself in a most delightful valley, full of aromatic herbs and rosebushes, and planted with vines. The traveller, indeed, not being there in the proper season, saw no such clusters, but he was assured by the monks that, even in the present neglected state of the country, they still found some weighing ten or twelve pounds. It was here also that Nau saw his large grapes; and here the ground is still so well set with vineyards, that for miles on either hand nothing is seen on either side of the road to Hebron but a succession of vineyards, whose vines were laden with the most delicious grapes. The mode of cultivation is here also somewhat peculiar. Three vines, planted close together, are cut off at the height of five feet in the apex of a cone formed by their stems, where, being tied, each is supported by two others, and thus enabled to sustain the prodigious clusters for which that region has always been famous.

PALESTINE GRAPES.-FROM LABORDE.

Even in our own country, a bunch of Syrian grapes was produced at Welbeck, and sent as a present from the Duke of Portland to the Marquis of Rockingham, which weighed nineteen pounds. It was conveyed to its destinationmore than twenty miles distant-on a staff by four labourers, two of whom bore it in rotation, thus affording a striking illustration of the proceeding of the spies.' The greatest diameter of this cluster was nineteen inches and a half; its circumference four feet and a half; and its length nearly twenty-three inches.

Whatever opinion be entertained about the size of the cluster in question, it is agreed that the vines of Canaan are remarkably distinguished for the size of their grapes and clusters. This has been noticed even by travellers from the richest vine countries of Europe; and we may therefore readily conceive how the Israelites must have been impressed by the sight of them, when it is recollected that Egypt, from which they came, was never remarkable for its vines, and that its grapes, though far from bad, are very small. The vines of Canaan are of different kinds and colours, white, red, and deep purple; the last are much more common than the others. The most esteemed of all is called Sorek in the Scriptures, and probably so called from being produced in the valley watered by the river of that name; and those of Eshcol were probably of the same valuable

sort.

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26. Kadesh.'-This, then, is the nearest approach which the Israelites made to the Promised Land at this time. The intermediate stations were-1. the Desert of Paran (ch. x. 12); 2. Taberah (ch. x. 33); 3. Kibroth-Hattaavah (ch. xi. 34); 4. Hazeroth (ch. xi. 35). Nothing is positively known concerning those stations, but very much has been guessed. One thing, however, seems clear, that the Hebrews took the direct route northward from Sinai to Kadesh-barnea, which we may assume to have been somewhere on the southern border of Canaan, although it is much disputed whether there is not another Kadesh, and, if there be but one, where that one should be placed. See the note on ch. xx. 1.

32. A land that eateth up the inhabitants.-This phrase has been differently interpreted. But we learn from Mr. Roberts that it is still used in India, doubtless in the same sense in which the Israelites employed it. Of a very unhealthy place it is said, 'That evil country eats up all the people.' We cannot remain in these parts, the land is eating us up.' 'I go to that place! Never! It will eat me up.' Of England it is said, in reference to her victories, 'She has eaten up all countries.'

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All the people that we saw in it are men of a great stature.'-In the Hebrew 'men of measures; that is, men above the ordinary standard. This could hardly be true of all the inhabitants, although it seems to be so stated. They probably either spoke falsely, or made an unfounded inference as to all the inhabitants from the sons of Anak, whom they saw in one part of the country.

33. Giants, the sons of Anak.'-py anak, means, as a verb, to surround like a necklace; and, as a noun, 'a necklace,' or 'neckchain,' whence it is thought by some that these men were so distinguished on account of certain collars or chains which they proudly wore around their necks. But it is clear that they derived their name from Anak, the son of Arba (Josh. xv. 14), who, however, may have obtained it on account of some such ornament. We think that we must allow this family of Anakim to have been men of great stature. However doubtful the word 'giant' may be in ordinary cases, the context states circumstances of comparison which make it evident that it is here correctly employed to translate the word D nephilim. (See the note on Gen. vi. 4.) It is a question which has been often started, whether the early inhabitants of the world were larger than the present. Considering that the duration of human life was much greater in the early ages after the deluge than it is now, and assuming that the period of growth was longer in proportion, many have thought that men generally were of larger stature till the term of human life was reduced to its present standard.

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This reduction took place at so early a period, that perhaps this theory cannot be fairly disproved by reference to skeletons, monuments, mummies, personal ornaments, or sepulchral remains; for although we generally find these adapted to the present stature of men, we do not know that any of them are more ancient than the period when it is allowed that human life and human stature became as we now find them. There seems to us, however, a fallacy in the reasoning from the greater duration of human life. It is true the period of growth may have been longer; but it does not follow that the growth was so rapid in the longer as in the shorter period. The analogy of other existences would rather indicate the contrary, as we generally see that short-lived animals grow faster than those that are longlived. Long-lived animals, also, are not generally larger than the short-lived; and in the existing human race we do not find that the people or families who attain a great age are generally larger than others. It is well here to

notice this impression: but in admitting that the Anakim were a gigantic race, we are not required to suppose more than the existence of a family of men above the ordinary stature; and in this there would be no improbability even at the present time.

— And we were in our own sight as grasshoppers, and so we were in their sight.'-This is of course a hyperbolical exaggeration; but although they might know what they were in their own sight, how came they to know what the sons of Anak thought of them? Some of the rabbins have the bluntness to call them liars; but the majority do not so easily consent to lose the opportunity of relating a story. One of their stories is given by Bishop Patrick from the Gemara; but other Jewish writers give a shorter one, to the effect that the spies were perceived by the Anakim, and they were heard to observe to one another, 'There are pismires in the vineyards like unto men.'

CHAPTER XIV.

1 The people murmur at the news. 6 Joshua and Caleb labour to still them. 11 God threateneth them. 13 Moses persuadeth God, and obtaineth pardon. 26 The murmurers are deprived of entering into the land. 36 The men who raised the evil report die by a plague. 40 The people that would invade the land against the will of God are smitten.

AND all the congregation lifted up their voice, and cried; and the people wept that night.

2 And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!

3 And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?

4 And they said one to another, Let us make a captain, and let us return into Egypt.

5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.

6 ¶ And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes:

7 And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land.

8 If the LORD delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey.

9 Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their 'defence is departed from them, and the LORD is with us: fear

them not.

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them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel.

11 ¶ And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

12 I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

13 T And Moses said unto the LORD, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;)

14 And they will tell it to the inhabitants of this land for they have heard that_thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night.

15 Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying,

16 Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

17 And now, I beseech thee, let the power of my LORD be great, according as thou hast spoken, saying,

18 The LORD is 'longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, "visiting the iniquity of the fathers upon the children unto the third and fourth generation.

19 Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even 'until now.

2 Exod. 32. 12.

8 Exod. 13. 21.

4 Deut. 9. 28.

5 Exod. 34. 6. Psal. 103. 8.

7 Or, hitherto.

6 Exod. 20. 5, and 34. 7.

20 And the LORD said, I have pardoned according to thy word:

21 But as truly as I live, all the earth shall be filled with the glory of the LORD.

22 Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice;

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23 Surely they shall not see the land which I sware unto their fathers, neither shall any them that provoked me see it:

24 But my servant 'Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it.

25 (Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea.

26 ¶ And the LORD spake unto Moses and unto Aaron, saying,

27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.

28 Say unto them, 10As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you :

29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,

30 Doubtless ye shall not come into the land, concerning which I "sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.

31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.

32 But as for you, your carcases, they shall fall in this wilderness.

33 And your children shall 12wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.

8 Heb. If they see the land. 18 Psal. 95. 10. Ezek. 4. 6.

34 After the number of the days in which ye searched the land, even "forty days, cach day for a year, shall ye bear your iniquities, even forty years, and ye shall know "my breach of promise.

35 I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.

36 ¶ And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land,

37 Even those men that did bring up the evil report upon the land, died by the plague before the LORD.

38 But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still.

39 And Moses told these sayings unto all the children of Israel: and the people mourned greatly.

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40 And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned.

41 And Moses said, Wherefore now do ye transgress the commandment of the LORD? but it shall not prosper.

42 Go not up, for the LORD is not among you; that ye be not smitten before your

enemies.

43 For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the LORD, therefore the LORD will not be with you.

44 But they presumed to go up unto the hill top nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp.

45 Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and "discomfited them, even unto Hormah.

Deut. 1. 35. 15 1 Cor. 10. 10. Heb. 3. 17.

9 Josh. 14. 6. 10 Chap. 26, 65, and 32. 11. 14 Or, altering of my purpose.

11 Heb. lifted up my hand. Jude 5. 16 Deut. 1. 41.

12 Or, feed. 17 Deut. 1. 44.

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pendence. And when we see them so insultingly ungrateful to God as to desire to return to the miserable condition from which, by so many signs and wonders, he had gloriously redeemed them, we are constrained to bow in devout acquiescence to the wisdom and justice of that decree, which shut out that generation from the rich inheritance which they had so lightly esteemed.

8. A land which floweth with milk and honey.'-This is a proverbial expression, characterizing a land exuberantly productive, not only in the necessaries but in the luxuries of life. It includes more than it expresses; yet even as more strictly understood, it is particularly applicable to Palestine, the rich pastures of which secure an ample supply of very excellent milk, while, for the superior quality of its honey, it seems at all times to have enjoyed a high reputation. In illustration of this we translate the following from a valuable old traveller, Eugene Roger, who says: "The pasturage of the country is in many parts still so rich and nutritive that it may still be truly called "a land flowing with milk and honey." There is no one so poor but that he may have in his court a hive of bees, from which he draws the most delicious honey; and so nourishing is the herbage to the cattle that milk is most abundant; so that both milk and honey are used in all their repasts, and are largely employed in the preparation of other viands.'-La Terre Saincte, 1646.

9. Their defence is departed from them.'-The margin reads shadow; but as this word has a common application, which the original has not in view, perhaps 'shade' would be better; but as even this is not unambiguous, perhaps the paraphrase 'protecting shade' would be best of all. The force of this and other similar allusions in the Bible is in a great degree lost upon those who, under the scorching sun of the East, have not had occasion to experience that the shelter of some shady place is an enjoyment of such essential importance, as to be only inferior in value and gratification to that of drink to one who is dried up with thirst under the same circumstances. Hence, in the language of Asia, we generally find that the word 'shade' or shadow' is used as a metaphor to express defence and shelter; but it must be admitted that it is not always easy to understand where a person's own shadow, or a protecting shade for him is expressed. Both senses seem to be in use, the former implying the protection and favour he has the power to bestow, and the latter the protection and favour which he enjoys. Hence, in Arabia and Persia particularly, complimentary expressions continually refer to the shadow, in such phrases as- May your shadow be continually extended;' May your shadow never be diminished; May your shadow be extended over the heads of your well-wishers;' May your shadow be a continual shelter to me,' etc. Sometimes the phrase runs: May the shadow of your prosperity '-' of your protection,' etc. Mr. Roberts notices a similar use of the word in India, where a poor man, speaking of a rich friend, says, 'He is my shadow,' that is, he is my defence: My shadow is gone,' meaning, he has lost his defence; Alas! those poor people have lost their shadow,' etc. The Sultan of Turkey and the Shah of Persia are both styled The Refuge of the World,' unquestionably with a primary reference to a shadow: indeed both these moarchs lay claim to the title of 'The shadow of God' (Zil-ullah); and the idea which such a title is intended to convey will, after this explanation, be comprehended without difficulty.

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22. Ten times.'-This is no doubt a definite for an indefinite number, in which sense it is often used by the sacred writers. Indeed this use of the word ten, as representing an indefinite number, is common in all countries, our own not excepted: and it probably arose from the original use of the fingers in counting or expressing numbers; when a person, not feeling quite certain about a precise number below ten, or wishing to use a round number, would naturally exhibit the collective amount which the fingers of both hands represent. We say 'below ten,' under the impression that the word ten' is seldom or never thus used to express a number larger than ten.

25. (Now the Amalekites and the Canaanites dwelt in the valley.)-This should be read without the parenthesis, and with the verb in the present tense. As it stands, it is not only obscure, but seems to contradict verse 45:--Then the Amalekites came down and the Canaanite which dwelt in that hill. The meaning of verses 25, 43, and 45 will, with a little consideration, appear to be this:-The Lord informs the Israelites that the Amalekites and Canaanites were in readiness to oppose them, and held in military occupation (not resided in the valley on the other side of the hill; and therefore tells them not to go forward, lest they should fall into their ambuscades; but to turn, on the morrow, and get into the wilderness by the way of the Red Sea. Instead of obeying, they determined the next morning to go up the mountain (v. 40); but were again dissuaded and assured (v. 43) that their enemies, ascending the valley on the other side, would gain the advantageous post on the hill top before them. But they persisted; and what might have been expected happened: the Amalekites and Canaanites, who had gained previous possession of the summit, poured down upon them, and became the instruments of punishing them for their mutiny and rebellion.

30. Save Caleb.... and Joshua. This has been thought not to agree with Josh. xiv. 1, whence it appears that Eleazer and others of the old generation did enter Canaan along with Joshua and Caleb. Now, all the murmurers were excluded from the promised land; but it is not said that those who did not murmur, among whom the priests may be reckoned, were prohibited from entering. Joshua and Caleb, who brought back a good report of the land, are singled out by name, because they encouraged the people to go up and take possession; whereas the multitude rose up against them and refused. The Lord therefore, to mark his approbation of their conduct, selects them as destined to enter the country of promise. They were afterwards the leaders; and it was natural to mention their names as the representatives of those who should be privileged to go into Canaan. See Davidson's Sacred Hermeneutics, p. 536.

33. Your children shall wander.'-The Hebrew word translated wander,' expresses that kind of wandering life that shepherds lead; who have no fixed residence, but remove from place to place in search of pasturage-such a life, in short, as the Bedouin Arabs lead at the present day.

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3 Heb. separating.

4 Exod. 29. 18.

5 Levit. 2. 1.

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