hiroth, which is before Baal-zephon: and they pitched before Migdol. And 8 they journeyed from before Hahiroth, and passed through the midst of the sea into the wilderness: and they went three days' journey in the wilderness of Etham, and pitched in Marah. And they journeyed from Marah, and came 9 unto Elim: and in Elim were twelve springs of water, and threescore and ten palm trees; and they pitched there. And they journeyed from Elim, and 10 pitched by the Red Sea. And they journeyed from the Red Sea, and pitched II in the wilderness of Sin. And they journeyed from the wilderness of Sin, and 12 pitched in Dophkah. And they journeyed from Dophkah, and pitched in 13 Alush. And they journeyed from Alush, and pitched in Rephidim, where 14 was no water for the people to drink. 10 And they journeyed from Rephidim, 15 and pitched in the wilderness of Sinai. 11And they journeyed from the wild- 16 erness of Sinai, and pitched in Kibroth-hattaavah. And they journeyed from 17 Kibroth-hattaavah, and pitched in Hazeroth. 12 And they journeyed from 18 Hazeroth, and pitched in Rithmah. And they journeyed from Rithmah, and 19 pitched in Rimmon-perez. And they journeyed from Rimmon-perez, and pitch- 20 ed in 18 Libnah. And they journeyed from Libnah, and pitched in Rissah. 21 And they journeyed from Rissah, and pitched in Kehelathah. And they 22-23 journeyed from Kehelathah, and pitched in mount Shepher. And they journ- 24 eyed from mount Shepher, and pitched in Haradah. And they journeyed from 25 Haradah, and pitched in Makheloth. And they journeyed from Makheloth, 26 ana pitched in Tahath. And they journeyed from Tahath, and pitched in 27 Terah. And they journeyed from Terah, and pitched in Mithkah. And 28-29 they journeyed from Mithkah, and pitched in Hashmonah. And they jour- 30 neyed from Hashmonah, and pitched in Moseroth. And they journeyed from 31 Moseroth, and pitched in 1Bene-jaakan. And they journeyed from Bene-jaa- 32 kan, and pitched in 15 Hor-haggidgad. And they journeyed from Hor-haggid- 33 gad, and pitched in 15 Jothathah. And they journeyed from Jotbathah, and 34 pitched in Abronah. And they journeyed from Abronah, and pitched in Ezion- 35 10Ex. 19 1. 1111:34f. 1212 16; Dt. 1: I. I

7Ex. 15 27. Ex. 16: 1. 9Ex. 17: 1.

T: 1.

14Dt. 106. 15Dt. 10: 7.

13 Dt.

mann) nor even in the interest of P2; for P2 represents Machir as the only son of Manasseh, and the daughters of Zelophehad, a great-grandson of Machir, as contemporaries of Moses (cf. Gen. 1. 23, E)—The parenthetic clause in vs. 38 is probably a mere marginal direction to the synagogue reader to avoid pronouncing the offensive names of heathen deities, Nebo and Baal, which occur in the names of the Reubenite cities. The patronymic of Nobah (vs. 42) has also, apparently, been omitted or lost.

36 geber 16 And they journeyed from Ezion-geber, and pitched in the wilderness 37 of Zin (the same is Kadesh). And they journeyed from Kadesh, and pitched 38 in mount Hor, in the edge of the land of Edom. And Aaron the priest went

up into mount Hor at the commandment of Yahweh, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, 39 in the fifth month, on the first day of the month. And Aaron was an hundred 40 and twenty and three years old when he died in mount Hor.

18 And the Canaanite, the king of Arad, which dwelt in the South in the land of Canaan, 41 heard of the coming of the children of Israel. And they journeyed from mount 42 Hor, and pitched in Zalmonah. And they journeyed from Zalmonah, and 43 pitched in Punon. 19 And they journeyed from Punon, and pitched in Oboth. 44 And they journeyed from Oboth, and pitched in Iyeabarim, in the border of 45-46 Moab. And they journeyed from Iyim, and pitched in Dibon-gad. And 47 they journeyed from Dibon-gad, and pitched in Almon-diblathaim. And they journeyed from Almon-diblathaim, and pitched in the mountains of Abarim, 48 before Nebo. And they journeyed from the mountains of Abarim, 22and 49 pitched in the plains of Moab by the Jordan at Jericho. And they pitched by Jordan, from Bethjeshimoth even unto Abel-28shittim in the plains of Moab.*

21

* Num. xxxiii. 1-49 is a late redactional colophon which may at some period of the text have served as a conclusion to the story of the wandering. Unfortunately its principal historical value, the supplying of gaps in the sources, as e. g. P in Ex. xi1., supplied from vv. 3–5, is materially reduced by its artificial numerical scheme (40 stations for 40 years; see Analysis); for the list of authentic names has almost certainly been supplemented. Nevertheless it may reasonably be inferred from vs. 2 that an actual list of JE, attributed by the writer to Moses, underlies this chapter, and of this we have, no doubt, fragments in XXI. 12-20, Dt. x. 6f. (Dt. i. 1 ?) and Num. xxi. 12–20.

DEUTERONOMY.

PROLEGOMENA.

It is not within the scope of our present undertaking to speak of the Deuteronomic Code further than merely to point out that by this term we mean Dt. xii-xxvi, a revised and enlarged edition of the Mosaic institutions, adapted to the circumstances of the last quarter of the seventh century, B. C. It presents itself as "the Words of the Covenant which Yahweh commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb" (xxix. 1; Heb. xxviii. 69), and it is a gratuitous aspersion to assert that this "covenant in the land of Moab, besides that of Horeb" is a pure fiction of the Deuteronomist. On the contrary we have every reason to believe that there was such a law, of immemorial antiquity in D's time (620, B.C.) embodied mainly in the Book of Judgments of JE, whose adoption, by covenant, was attributed to the last days of Moses in the land of Moab. In addition to this, which forms the principal stock of Deuteronomy, there were the Words of the Covenant, Ex. xxxiv.; the Book of the Covenant, Ex. xx. 22–26, xxiii. 10–33; the Ordinances of Ex. xii. 21–27; xiii. 3–16, and whatever tradition had transmitted as part of the Mosaic institutions under the comprehensive head of the "teaching (torah) and commandment" (mitzwah) which according to Ex. xxiv. 12, Moses had received in the mount for oral transmission (" that thou mayest "teach them "). The need for a recodification of the Mosaic institutions after the reactionary reign of Manasseh was imperative. The conflicting claims as to what was, and what was not, Mosaic (cf. Jer. vii. passim, especially vv. 21-23, and 31b), with the growing mass of torah among the priestly guilds, was urgent enough in itself, but before all else was the necessity for the rescue of pure Yahwism from the increasing corruption of rural sanctuaries, where Canaanitish practises rivalled with Egyptian and Assyrian idol-worship in degrading the high standard of old Yahwistic monolatry, the "jealousy for

Yahweh" of Elijah. The war of the "true" prophets and the better class of the priesthood against Canaanitism, begun in the days of Hezekiah had gone heavily against them during the 57 years of Manasseh, and Amon. With the revolution which put the child Josiah upon the throne and the chief priest Hilkiah in the regency, the opportunity and the duty of the prophetic party and the supporters of unadulterated Mosaism was equally clear. A recodification of the Mosaic institutions took place at the hands of those properly and legitimately entrusted with this common inheritance of the nation, the prophets and priests; and the noble work which they produced was the Deuteronomic Code. Whether by accident or design, it came into the hands of Hilkiah in the course of the repairs undertaken upon the temple, and after consultation with "Huldah the prophetess" and the king's confidential advisers, it was made by royal decree the official standard and platform of the government. From the year 621 B. C until the canonization of the Priestly Code under Ezra and Nehemiah circa 444 B. C., the Deuteronomic Code was par excellence the Book of the Torah, and it is not improbable that for a century or more it circulated as an independent work, before being attached to JE. At least it is difficult to conceive for what purpose it received the double framework of introductions and appendices which now encloses it, unless to fit it for independent circulation.

The code itself should be discussed in connection with the legislative elements of the Pentateuch. The inner framework which encloses it, consisting of an introduction, chh. iv. 44—xi. 32 for the most part; and an appendix, xxvii. 9f; xxviii-xxx; and xxxi. 9-13 (so Cornill), forms a sermonic exhortation in true preaching (parenetic) style, assumes Moses to have written the code, and clearly dates from the Exile. With this also we have little to do, as it contains no trace of anything derived, except indirectly, from JE. But in addition to this framework of sermonic exhortation, which Cornill designates Dp (parenetic Deuteronomist), there is another, also in the form of a discourse, in which, however, the historical interest predominates. This framework also, so far from being adapted to connect the

book with JE, seems to be intended to take the place of the prophetic narrative, and thus supply the book with a historical setting. This outer framework consists, like Dp, of an introductory discourse x. I-II; i. 6-iii. 29 (iv. 1-40) (xi. 26-32?), and an appendix containing according to Cornill xxxii. 45-47 and xxvii. 1-8. In Dh iv. 9-40; xxvi. 16-19 are later growths. One might prefer on some accounts to regard xxix. 2-xxx. 20; xxxi. 16–22; xxxii. 1-47 as constituting Dh's appendix, and iv. 1-40 instead of iv. 9-40 as the later growth, with which xxxi. 24-30 might then be connected. But the question of the history and relation of Dh and Dp does not concern us save in a single point, and as to this we may endorse the conclusions of Cornill with confidence. Dh is a framework for the Deuteronomic Code, wholly independent of Dp, and equally independent of any other Hexateuchal document. It has been taken up and combined with the Deuteronomy enclosed by Dp, perhaps by the author of xxxi. 24-30, (Rd) who supplies a new introduction to the Song (ch. xxxii.) after vs. 23 has separated its original introduction, vv. 16-22 from it. Part of it is missing before i. 6, part appears displaced in x. 1-9 where it makes good the failure of Dp to mention the second tables. It has, therefore, met rough treatment. Dh also, as well as Dp, is free from any material which in its present form can be assigned to J or E. But where Dh has been connected with the Deuteronomy of Dp we find fragments of E. The curious feature of the case is that these fragments are not part of Dh, and cannot possibly have been taken up by him; for in some instances they are as completely foreign to the context in which they stand as if clipped at random out of some other book, and inserted where they happened to fall; in every instance the context of Dh is only injured by their insertion. They have no relation to Deuteronomy, to Dp nor to Dh, except in some cases an artificial and mechanical one to the last mentioned; and where this relation subsists, as in xxvii. 1-8, 11ff. (introduced by xxvi. 16-19 and drastically retouched) and xxxi. 14f. 23 (connection of vs. 22 with ch. xxxii. reëstablished by means of vv. 24-30) it seems to be by a later hand than that of Dh. The most prob