xiii. 11)

79 – In Heb. ix. 4, it is mentioned among the objects within the _second veil_, and in 1 Kings vi. 22 is said to belong to the _Oracle_ or _Holy of Holies_. Possibly, from its position and great typical importance, it was considered to belong to the “second Tabernacle.”

80 – From Heb. xi. 4 it appears that the _pot of manna_ and _Aaron’s rod that budded_ were also laid up before the Ark.

81 – Hardwick’s _Religions of Egypt_, p. 114.

82 – See Art. _Tabernacle_ in Smith’s _Bib. Dict._

83 – See p. 75.

84 – Kurtz, _Sacrificial Worship of the Old Testament_, 341.

85 – NADAB and ABIHU, his two elder sons, having been suddenly struck dead for presuming to burn incense with common or _strange_ fire (Levit. x. 1–11).

86 – (i) _Stacte_ (Heb. _drops_), probably the gum from the storax tree, a plant about twelve feet high, like the quince; (ii) _Onycha_, the name of the covering of a shell-fish, met with in the Red Sea, yielding a scent not pleasant in itself, but giving strength and continuance to other perfumes; (iii) _Galbanum_, resin from a shrub growing on the Syrian mountains, with a strong and disagreeable odour, but when mixed with other perfumes, increasing their sweetness; (iv) _Frankincense_, the highly prized resin of a small shrub, about ten feet high, growing in Arabia (Is. lx. 6; Jer. vi. 20), especially Saba and India. Successive incisions were made in the bark of the tree, the first yielded the purest and whitest kind, the succeeding incisions yielding the same, but spotted with yellow. For the comparison of prayer to incense, see Ps. cxli. 1, 2; Rev. v. 8; viii. 3, 4.

87 – The animals offered by the Greeks and Romans were generally of the domestic kind, but also included pigs, dogs, horses, and sometimes even fish, which are mentioned as pleasing to certain gods. The Hebrew sacrificial system, therefore, which rejected all animals caught in the chase, as stags, gazelles, antelopes, could never have contemplated such a sacrifice as that of the Roman emperors, who not unfrequently slaughtered for their hecatombs a hundred lions, and as many eagles. See Hengstenberg, _On the Sacrifices of Holy Script_. p. 377; Kurtz, p. 59; Michaelis’ _Laws of Moses_, III. 95.

88 – Kurtz’s _Sacrificial Worship_, p. 250.

89 – The chief public burnt-offerings were presented at (i) the daily morning and evening service; (ii) on the Sabbath, which was double that of every day, with a double meat- and drink-offering (Num. xxviii. 9, 10); (iii) at the New Moon, the three great Festivals, the great Day of Atonement, and the Feast of Trumpets (Num. xxviii. 11). Private burnt-offerings were appointed (i) for the consecration of the priests (Ex. xxix. 15); (ii) the purification of women (Lev. xii. 6–8); (iii) the cleansing of the leper (Lev. xiv. 10); (iv) removal of any ceremonial uncleanness (Lev. xv. 15, 30); (v) any accidental breach, and the conclusion of the Nazarite vow (Num. vi. 10, 14; and comp. Acts xxi. 26).

90 – Bähr’s _Symbolik_ quoted in Kurtz’s _Sacrif. Worship_, p. 163.

91 – From this circumstance also arises the fact that Peace-offerings were offered on the most magnificent scale at seasons of great solemnity and rejoicing; _e.g._ at the inauguration of the Covenant (Ex. xxiv. 5); the consecration of Aaron and the Tabernacle (Lev. ix. 18); the solemn reading of the Law on Ebal and Gerizim (Josh. viii. 31); at the accession of Saul (1 Sam. xi. 15); at the introduction of the Ark by David into Mt. Zion (2 Sam. vi. 17); at the dedication of the Temple by Solomon (1 Kin. viii. 63; ix. 25); at the great Passover of Hezekiah (2 Chron. xxx. 22); while on two occasions only do we find them connected with national sorrow (Judg. xx. 26; 2 Sam. xxiv. 25).

92 – See Kurtz’s _Sacrificial Worship_, p. 192; Fairbairn’s _Typology_, II. 348; Browne’s _Hebrew Antiquities_, 114, 115.

93 – Von Gerlach, _On the Pentateuch_. After the return from the Captivity the observance of the Sabbath was fenced about by a multitude of petty prohibitions. Not only was marketing prohibited (Neh. x. 31; xiii. 15–19), but travelling beyond a Sabbath-day’s journey, i.e. 2000 paces or about 6 furlongs, bearing arms even in time of war (1 Macc. ii. 36), plucking ears of corn, healing the sick, carrying a bed (comp. Matt. xii. 10; Mk. iii. 2; Lk. vi. 7; Jn. ix. 14, 16).

94 – Of these there were two at the Passover, one at Pentecost, one at the feast of Trumpets, one on the Day of Atonement, and two at the feast of Tabernacles.

95 – The tendency of the Eastern nations to worship the Moon was inveterate. In Egypt this luminary, under the name of Isis, was one of the only two deities which commanded the reverence of all the Egyptians (Herodotus, II. 42, 47); in Syria she was worshipped under the name of Ashtaroth Karnaim, the _horned Astarte_; in Babylonia under the name of Sin, and called _Lord of the Month_. We see, therefore, how necessary it was that the Israelites should have, besides a penal prohibition, some positive preservative against such worship, and by the blast of the sacred trumpets and the additional sacrifices be taught to pay honour to the Eternal One, the Creator and Sustainer of all things, who _appointed the moon for seasons_ (Ps. civ. 19).

96 – Both Alexander and Julius Cæsar exempted the Jews from tribute during it. Comp. Joseph. _Ant._ XIV. 10, § 6. See article _Sabbatical Year_, in Smith’s _Bib. Dict._ At first sight, it is there observed, the provisions of this enactment seem impracticable. But it is to be remembered (i) that the land would actually derive much benefit from lying fallow at a time when the rotation of crops was unknown; (ii) in no year was the owner allowed to reap the whole harvest (Lev. xix. 9; xxiii. 22); and the remainder would in the fertile soil of Palestine resow itself and produce a considerable result; (iii) the vines and olives would naturally yield their fruit; (iv) owners of land were expected to lay in provision during previous years (Lev. xxv. 20–22).

97 – Von Gerlach, _On the Pentateuch_.

98 – This most difficult word is variously explained, as a designation (i) of the _goat_ itself, and = _the goat sent away_, or _let loose_, the _scape-goat_; (ii) of the _place_ to which it was sent, and = _desert places_, or the name of a mountain near Sinai; (iii) of a _personal being_ to whom the goat was sent, and = _the apostate, the unclean_, an evil demon, or the devil himself; (iv) of the lot cast upon it, = for _complete sending away_, or _removal of sin_. Of these explanations, No. i. has in its favour the most ancient authorities; No. ii. the largest majority of the latest commentators, who compare Isai. xiii. 22; xxxiv. 14; Lev. xvii. 7; Matt. xii. 43; Lk. viii. 27; Rev. xviii. 2.

99 – And, according to Num. xxix. 7–11, other sacrifices with the usual meat-offering.

100 – The Passover was eminently an Historical Festival. Year after year, from generation to generation, it was to recall, as in “a living drama,” the great facts of the national deliverance, the awful night when there was not a house in Egypt where there was not one dead, when the Destroying Angel passed over the houses of the Israelites, and the people were delivered, not by their own might or by their own strength, but by the uplifted hand of Jehovah. It was the nation’s annual Birth-day Feast, the Festival of Redemption. Its chief features were (i) the offering of a _single victim_ for each Paschal company; (ii) the _Paschal Meal_ with which the Festival began; (iii) the eating of _unleavened bread_ during the whole time it lasted.

No other Festival was so full of typical meaning, or pointed so clearly _to good things to come_ (Heb. x. 1). (i) It was a Feast of Redemption foreshadowing a future and greater Redemption (Gal. iv. 4, 5); (ii) The Victim, a lamb _without blemish and without spot_, was a striking type of the _Lamb of God that taketh away the sin of the world_ (Jn. i. 29; 1 Cor. v. 7; 1 Pet. i. 19); (iii) Slain not by the priest but by the head of the Paschal company, its blood shed and sprinkled on the Altar, roasted whole without the breaking of a bone, it symbolized Him who was put to death by the people (Acts ii. 23), whose Blood during a Paschal Festival was shed on the Altar of His Cross, whose side the soldier pierced, but brake not His legs (Jn. xix. 32–36); (iv) Eaten at the sacrificial meal (peculiar to the peace-offering) with bitter herbs and unleavened bread (the symbol of purity) it pointed to that one Oblation of Himself once offered, whereby Christ has made us at peace with God (Eph. ii. 14, 15), in which whosoever truly believes must walk in repentance, and sincerity and truth (1 Cor. v. 7, 8); (v) It was at a Paschal Supper that its Antitype the Christian Eucharist was instituted by our Lord. (Matt. xxvi. 17; Mark xiv. 12.)

101 – Though nowhere mentioned in Scripture, the later Jews saw in this Festival a commemoration of the giving of the Law on Mount Sinai, which is made out from Ex. xix. to have taken place on the fiftieth day after the departure from Egypt, and may possibly be hinted at in Deut. xvi. 12. Certainly Christians in the early ages of the Church observed the coincidence between the bestowal of the Holy Spirit on the Apostles at Pentecost (Acts ii. 1), and the giving of the Law on the same day. “It may have been on this account that Pentecost was the last Jewish Festival (as far as we know) which St Paul was anxious to observe (Acts xx. 16; 1 Cor. xvi. 8), and that _Whitsunday_ came to be the first annual Festival instituted in the Christian Church.”――Art. _Pentecost_ in Smith’s _Bib. Dict._

102 – Other customs are alluded to in the New Testament in connexion with this Feast. (a) On the evening of the first day the Court of the Women at the Temple was illuminated with golden candelabra (Jn. viii. 12), accompanied by the chanting of eleven Psalms, cxx–cxxxi, and the same joyous ceremony was renewed on each of the seven days. (b) Every day, at the time of morning sacrifice, the Israelites in festive attire, and bearing branches in their hands, repaired to the Temple, and the priest having drawn water in a golden vessel from the fountain of Siloam, advanced to the Brazen Altar amidst the sound of trumpets, and poured it into a vessel on the western side furnished with small openings at the bottom, and wine into a similar vessel at the eastern side, whence by pipes it was conveyed to the Kidron (comp. Jn. vii. 37–39 with Isai. xii. 3).

103 – Browne’s _Hebrew Antiquities_.

104 – Æschylus, _Choeph_. 271.

105 – Archbp. Trench _On the Miracles_, pp. 210–214.

106 – See p. 74.

107 – Milman’s _History of the Jews_, I. 171.

108 – The same respect for the sacredness of human life marked other regulations. If an ox gored a man to death, it was to be killed, and if its owner, conscious of its ferocity, did not keep it in, he was also liable to death, but in this case a compensation was allowed to be assessed by the Avenger (Ex. xxi. 29–32). For other offences, such as cutting, maiming, wounding, assault, the _lex talionis_, _an eye for an eye, and a tooth for a tooth_, was enforced, and, in certain cases, compensation for loss of time, and the expenses of the cure (Ex. xxi. 24, &c. Lev. xxiv. 19, 20; Deut. xix. 21).

109 – For subsequent traces of the descendants of Hobab in connection with the Israelites, see Judg. i. 16; iv. 11; 1 Chron. ii. 55; 2 Kings x. 15; Jer. xxxv. 2. See Blunt’s _Coincidences_, Pt. I. xxii.

110 – See note 68.

111 – See Robinson, II. 175; Stanley, _S. and P._ 81, 82; Article _Hazer_ in Smith’s _Bib. Dict._

112 – See Article _Kadesh_ in _Bib. Dict._ See Map.

113 – See Calendar, p. 155.

114 – See p. 30, and note 21.

115 – See pp. 115, 116.

116 – Kurtz, _History of the Old Covenant_, p. 293. See Blunt’s _Coincidences_, Pt. I. 75–79.

117 – See Kurtz’s _History of the Old Covenant_, III. 310.

118 – A recurrence also to idolatry was not uncommon, and especially the worship of the heavenly bodies. (Comp. Ezek. xx. 16, with Amos v. 25–29, and Acts vii. 42, 43.)

119 – Even now called _Jebel Nebi-Haroûn_, the “Mount of the prophet Aaron.” Robinson, _Bib. Res._ II. 125.

120 – Drew’s _Scripture Lands_, p. 84.

121 – “The snakes against which the Brazen Serpent was originally raised as a protection, were peculiar to the eastern portion of the Sinaitic desert. There and nowhere else, and in no other moment of their history, could this symbol have originated.”――Stanley, _Lectures_, 182. “The sand on the shore (of the Gulf of _Akaba_) showed traces of snakes on every hand. They had crowded there in various directions. Some of the marks appeared to have been made by animals which could not have been less than two inches in diameter. My guide told me that snakes were very common in these regions, and that the fishermen were very much afraid of them, and put out their fires at night before going to sleep, because the light was known to attract them.”――Burckhardt’s _Travels_, II. 814, quoted in Kurtz, _History of the Old Covenant_, III. 343.

122 – Comp. Deut. ii. 13, 18; Isai. xv. 7; Amos vi. 14.

123 – “The _well_ of the Hebrew and the Arab is carefully distinguished from the _spring_. The _spring_ (_ain_) is the bright, open source――the _eye_ of the landscape, such as bubbles up among the crags of Sinai, or rushes forth in a copious stream from En-gedi or from Jericho. But the _well_ (_beer_) is the deep hole bored far under the rocky surface by the art of man.... Such wells were the scenes of the earliest contentions of the shepherd-patriarchs with the inhabitants of the land; the places of meeting with the women who came to draw water, ... the natural halting-places of great caravans, or wayfaring men, as when Moses gathered together the people to the well of Moab, which the princes dug with their sceptered staves.”――Stanley, _S. and P._ 147.

124 – See p. 32, note.

125 – Porter’s _Syria and Damascus_, II. 220; _Handbook_, II. 506; Article _Argob_, _Dictionary of the Bible_, p. 42.

126 – Article _Edrei_, Smith’s _Bib. Dict._ “Ibrahim Pasha, flushed with victory, and maddened by the obstinacy of a handful of Druzes, attempted to follow them into the _Lejah_, but scarcely a soldier who entered it returned. Every rock concealed an enemy. From inaccessible nooks death was dealt out; and thousands of the bravest of the Egyptian troops left their bones amid the defiles of the Lejah. The Turks were still less successful in 1852.”――Porter’s _Handbook_, p. 504.

127 – Probably one of the common flat beds used at times on the housetops in Eastern countries, and made of bars of iron instead of the usual palm-sticks, Kitto’s _Bib. Illustrations_, II. 210. Others, however, suppose it was “sarcophagus of black basalt.”――Smith’s _Bib. Dict._ Stanley’s _Lectures on Jewish History_, p. 216.

128 – Stanley, _S. and P._ p. 298. Porter’s _Handbook_, I. 198.

129 – “Even at the present day the pagan Orientals, in their wars, have always their magicians with them to curse their enemies, and to mutter incantations for their ruin. In our own war with the Burmese, the generals of the nation had several magicians with them, who were much engaged in cursing our troops; but as they did not succeed, a number of witches were brought for the same purpose.”――Kitto’s _Bible Illust._ II. 214, where he also quotes such a formula of imprecation from Macrobius. Comp. also Butler’s _Sermon on the Character of Balaam_. Blunt’s _Script. Coincidences_, Pt. I. xxiv.

130 – Article _Kirjath-huzoth_, in Smith’s _Bib. Dict._

131 – Porter’s _Handbook_, p. 300.

132 – Keble’s _Christian Year_, 2nd Sunday after Easter; Stanley’s _S. and P._ p. 299.

133 – Num. xxiv. 17 _Margin_.

134 – Article _Sheth_ in Smith’s _Bib. Dict._

135 – For the version here adopted, and on this early prophecy of the future rise of the power of Greece and of Europe, see Dr Pusey’s _Lectures on the Prophet Daniel_, pp. 58, 59.

136 – Stanley, _S. and P._ p. 324. “It is still the favourite tract of the Bedouin shepherds.”

137 – See p. 78.

138 – “And the eastern side of the Jordan valley up to the lake of Chinnereth, or Gennesareth” ( Num. xxxii. 34–38), Article _Gad_ in _Bib. Dictionary_.

139 – Article _Manasseh_ in Smith’s _Bib. Dict._; Stanley, _S. and P._ p. 327.

140 – Milman’s _History of the Jews_, p. 211.

141 – On the expressive figure of _the Rock_, as applied to God six times in this Song, xxxii. 4, 15, 18, 30, 31, 37, see Stanley, _Lectures_, 198.

142 – Stanley’s _Lectures on Jewish History_, pp. 199, 200; Comp. also _S. and P._ p. 301.

143 – See p. 32, note.

144 – Stanley, _S. and P._ p. 307; _Lectures_, p. 235. Its modern name is _Erîha_, or, as it is more commonly pronounced, _Rîha_, “a degenerate shoot, both in name and character, of the ancient Jericho.” One single solitary palm now timidly rears its head where once stood the renowned “City of Palm-trees,” Deut. xxxiv. 3; Judg. i. 16; Rob. _Bib. Res._ I. 552.

145 – Stanley, _S. and P._ p. 307. Comp. 2 Kings ii. 7.

146 – See the _Calendar_, p. 155.

147 – By some the Captain of the Lord’s Host is supposed to have been a created being, by others an uncreated Angel, the Son of God.

148 – Never again did Jericho become a _fortified city_: as a _town_, it was assigned to the tribe of Benjamin (Josh. xviii. 21), and as such was inhabited (Judg. iii. 13; 2 Sam. x. 5); but not till the time of Ahab was the attempt made by the Bethelite Hiel (1 Kings xvi. 34), to make it once more a fortified city. In his case the curse of Joshua was fulfilled: his eldest son Abiram died at its foundation, and his youngest, Segub, when the gates were set up.

149 – Probably a stiff embroidered robe, made in the loom with the needle and of several colours. See Layard’s _Nineveh_, II. 319, quoted by Kitto, _Bib. Illustrations_, II. 204. This seems to indicate the existence of a trade between Canaan and Mesopotamia.

150 – See Keil’s _Commentary on Joshua_, p. 208. And for the situation of Ai, Smith’s _Bib. Dict._, Article _Ai_.

151 – Stanley’s _S. and P._ p. 203.

152 – See p. 196.

153 – “Such writing was common in ancient times: I have seen numerous specimens of it certainly _more than two thousand years old_, and still as distinct as when they were first inscribed on the plaster.” Thomson’s _Land and the Book_, p. 471, Mill’s _Modern Samaritans_.

154 – The acoustic properties of this valley are interesting, the more so that several times they are incidentally brought to our notice in Holy Writ (comp. Josh. viii. 33; Judg. ix. 7). It is impossible to conceive a spot more admirably adapted for Joshua’s purpose than this one, in the very centre of the newly acquired land, nor one which could more exactly fulfil all the required conditions.... A single voice might be heard by many thousands, shut in and conveyed up and down by the enclosing hills. In the early morning we could not only see from Gerizim a man driving his ass down a path on Mount Ebal, _but could hear every word he uttered as he urged it on_; and in order to test the matter more certainly, on a subsequent occasion two of our party _stationed themselves on opposite sides of the valley, and with perfect ease recited the commandments antiphonally_.” Tristram’s _Land of Israel_, pp. 149, 150.

155 – It was probably on this occasion that the Egyptian coffin containing the embalmed body of their great ancestor was laid by the two tribes of the house of Joseph in the _parcel of ground_ near Shechem, _which Jacob bought of the sons of Hamor_ (Gen. xxxiii. 19; l. 25).

156 – Or another place of the same name now called _Jilgilia_, situated near Bethel in the direct route from Shechem to Ai.

157 – They became “slaves of the Sanctuary,” = Deo donati. Comp. Ezra viii. 20; 1 Chron. ix. 2; Num. viii. 16, 19. On the subsequent breaking of this compact by Saul, see 2 Sam. xxi. 1–5.

158 – In this same locality Judas Maccabæus won his first great victory over the forces of Syria (1 Macc. iii. 16–24), and later the Roman army under Cestius Gallus was totally cut up by the insurgent Jews (Joseph. _B. J._ II. 19, 8, 9). See Stanley’s _S. and P._ p. 212; Smith’s _Bib. Dict._, Article _Beth-horon_.

159 – See Keil _on Joshua_, p. 219; and Article _Makkedah_ in Smith’s _Bib. Dictionary_.

160 – “As the British chiefs were driven to the Land’s End before the advance of the Saxon, so at this Land’s End of Palestine the kings were gathered for this last struggle.” _S. and P._ p. 391.

161 – See Keil _on Joshua_, x. 39. The etymology, however, is not certain. It was also called Kirjath-sannah, _city of palms_ (Josh. xv. 49). See Wilton’s _Negeb_, 212 _n._

162 – The position of _Shiloh_ is very definitely described in Judg. xxi. 19, as _on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah_. Exactly in the position here indicated, Dr Robinson found a ruin called _Seilûn_. “We were,” he says, “on the east of the great road between Bethel and Shechem, and in passing on towards the latter place we came, after half-an-hour, to the village of Lebonah, now _El-Lubban_.” _Bib. Res._ II. 269. “The selection of the site for the Tabernacle belongs to this period, and could belong to no other. The place of the sanctuary was naturally fixed by the place of the Ark. This was, in the first instance, at Gilgal. But as the conquerors advanced into the interior, a more central situation became necessary. This was found in a spot unmarked by any natural features of strength or beauty, or by any ancient recollections, recommended only by its comparative seclusion, near the central thoroughfare of Palestine, yet not actually upon it.” Stanley, _Lectures on Jewish History_, p. 278.

163 – Gibeon, Gibeah, Geba and Gaba, all mean _hill_; Ramah and Ramathaim, _eminence_; Mizpah, _a watch-tower_.

164 – Article _Ephraim_ in Smith’s _Bib. Dict._

165 – It has been compared to the plain of Stirling, situated in like manner at the opening of the Scottish Highlands, and in like manner the scene of almost all the decisive battles of Scottish history. Stanley’s _S. and P._ p. 337 _n._

166 – Porter’s _Handbook of Syria and Palestine_, II. 352.

167 – By some derived from Cinnoor (κινύρα, _cithara_, a “harp”), as if in allusion to the oval shape of the lake.

168 – Porter’s _Handbook of Syria and Palestine_, II. 363; Pusey’s _Lectures on Daniel_, p. 294.

169 – Keil _on Josh._ xxiv. 26–28.

170 – Holy Scripture itself suggests (Heb. iv. 8) the consideration of Joshua as a type of Christ. The following amongst many other typical resemblances may be pointed out: (1) the name common to both; (2) Joshua brings the people of God into the land of Promise, and divides it among the tribes; Jesus brings His people into the presence of God, and assigns to them their mansions; (3) as Joshua succeeded Moses and completed his work, so the Gospel of Christ succeeded the Law, announced One by whom all that believe are justified from all things from which we could not be justified by the Law of Moses (Acts xiii. 39). See Article _Joshua_ in Smith’s _Dictionary_; Pearson _on the Creed_, Art. II.

171 – See p. 35.

172 – Such is the explanation of Josephus, _Ant._ V. ii. § 2, who adds that the siege lasted some time.

173 – See the marginal date at Judges, chap. xvii. It is to be observed that (i) Dan was not yet settled, Judg. xviii. 1; (ii) Phinehas, the grandson of Aaron, was living (Judg.