See North

Brit. Rev.

and speaking in the uncivilized world, (obtained by a knowledge of Greece in its earliest ages, and of the uncultivated nations of modern times,)-you easily become a traitor to the book, when you would be its deliverer and interpreter.

“In particular, its language must not be treated like that of a cultivated and philosophic age. Above all, in this book, it is like the world in its childhood; it is often destitute of comprehensive general expressions, and therefore it must mention the parts of things, to furnish an idea of the whole. It is like a painting, or the language of poetry; like them it represents every thing part by part. And, since the language of our age is so far removed from the original simplicity of language in the ancient world, we must separate the thought from its dress.

"Finally, according to the language of this book, God produces every thing directly, without availing himself of the course of nature and certain intermediate causes. But in this there is nothing peculiar to it. Its conceptions are only like those of the angrent world in general, when it had not been ascertained, by long-continued inquiry, that all events are connected into a series of intermediate causes. Therefore it stops with God, the ultimate cause, as if he were supposed to be the immediate cause. And even for us, who have inquired into the causes of things, the name of God, in these is often e

cases,

when

the blank sip we do not designates that God has interrupted the ubi supra course of things."]"

§ 140.

2. EXODUS. ( MENY.)

The bonds of this people, which was called to a higher destiny, were knit, in the previous book, by the migration into Ægypt, and were then drawn closer by their servitude; but they were soon loosed by the omnipotence of Jehovah, which was manifested through Moses. The people were brought out of Egypt amid miracles and punishments; and the long-promised covenant of God was solemnly established with them at Mount Sinai. The civil and religious institutions of the theocracy were established, and God took up his abode among his people."

§ 141.

3. LEVITICUS. (*7537.)

This book must be considered as an addition to the legislation at Sinai, - the main features of which were contained in the previous book, and it contains the chief laws which relate to the offerings, the feasts, and the priests, as well as the ordinances of sacred discipline. It contains only a little historical information, and that relates to the priests, (viii.-x.) The theocratical history advances no farther; it is only filled out, and completed.

• The following passages belong to this part of the theocratic plan: Ex. iii. iv. vi. 2——8, xii. 1—28, xiii. 1—16, xix. xx. xxiv. xl.

§ 142.

4. NUMBERS. (3723.)

The commencement of this book is likewise supplementary, (i. 1-x. 10.) It contains the important part of the holy constitution, the selection of the Levites to the priesthood. Then begins the history of the march through the wilderness, and the conflict between the new constitution and the evil dispositions of the people.

We soon come to the end of this march, when the contest for the possession of the country commences: Moses opens the campaign successfully, and then prepares for his departure from the scene of action.

The passages which are not narrative, but are inserted between the narrations, are of the greatest importance from the political and statistic information which they afford. Chap. xxii.-xxiv. form an episode."

§ 143.

5. DEUTERONOMY. (7.)

Shortly before his death, Moses appears before the people, and, by reference to their early history, admonishes them to obey God and his laws; he in part repeats the laws previously given, and in part gives new ones. Finally, he gives a solemn sanction to his legislation, appoints Joshua as his successor, and, after giving reminiscences, warnings, and prophecies, in a spirited discourse, and casting a glance into the beloved

• See Carpzov, Int. in V. T. vol. i. p. 46; he also finds an account of the political administration in this book.

land which was shut to him, he mysteriously departs from the scene!"

§ 144.

PECULIARITIES OF THIS NARRATIVE.

1. IN REFERENCE TO COMPLETENESS.

While the narrative expresses itself fully in many accounts and descriptions, and is even tedious at times,' on the other hand we notice important chasms, which cannot be ascribed to the narrator's want of order, but must rather be attributed to his want of documents.

The most important chasms are between Genesis and Exodus, where a period of four hundred years is passed over; and between Numbers xiii., in the second year of the Exode, when the camp was at Kadesh-Barnea, and Numbers xx., in the fortieth year of the Exode, when the Jews arrive at the wilderness of Zin. Of all this period of thirty-eight years, we know as good as nothing."

Notice the parallel between Deut. xxvii. and Ex. xxiv.; Deut. xxviii. and Levit. xxvi.; Deut. xxxi. 14—23, xxxii. 48-52, and Num. xxvii. 12-23; Deut. xxxiii. and Gen. xlix.; besides the repetitions and alterations of the Laws.

Gen. xxiv. xxvii.—xxxiv. xxxvii.—xlv. Ex. v.—xi. xxv.—xxx. xxxvi. -xL Num. i.—iv. xxii.—xxiv. xxxi., et al.

See De Wette's Kritik. der Israelit. Gesch. 169–351. Goethe, Westöstliche Divan, p. 444, sqq.

Compare Num. xx. 28, sq. with xxxiii. 38, and with Deut. ii. 14.

The causes which lay in the divine mind are clearly indicated; but the natural causes, the human motives, and the natural connection of circumstances, are but imperfectly pointed out." This is the reason that so many events contradict the laws of nature, and suppose, not merely higher powers of nature, which are conceivable, but a direct interposition on the part of God. Now, since it is at least doubtful, to a cultivated mind, that such miracles actually took place, the question naturally rises, Did they appear so to the eye-witnesses, and to such as were actively engaged in the events recorded in this history? or did the writer understand them as natural events, but yet portray them in a poetico-miraculous light? But this must be denied as soon as we examine the narratives somewhat more carefully; for they are entirely destitute of that credulous, poetic turn of mind which is the key to the marvellous. This is plain from the difference between the natural and the miraculous accounts of the same or similar things. Compare the natural account in Ex. xviii. with the miraculous in Ch. xix., and with Num. xi., where both seem to be united; Levit. ix. 10, 13, 14, 17, 20, where the offering is burnt in the common manner, with verse 24, where a fire came out from Jehovah and consumed the burnt-offering; Num. x. 29-32, with ix. 15-23, xvii. 6, where Moses gives a natural command, and xvi. 20,

a

с

C

[A reference to the ultimate as the immediate cause.]

Pragmatic passages, like Ex. xxiii. 13, sqq., Num. x. 29, sqq., are rare.

Against Eichhorn's erroneous explanation of miracles, see De Wette, 1. c.