GENESIS
1Prolegomena to the History of Israel (Edinburgh: Adam and Charles Black, 1885).
2The Legends of Genesis (New York: Schocken Books, 1964, though first published in 1901).
3The Old Testament (New York: Harper and Row, 1965).
4The Archaeology of Palestine (Baltimore: Penguin Books, 1963), pp. 224-26.
5G. E. Wright, Biblical Archaeology (Philadelphia: The Westminster Press, 1957), pp. 43-44.
6Y. Kaufmann, The Religion of Israel (London: George Allen & Unwin, Ltd., 1961), pp. 127-49.
7M. F. Unger, Introductory Guide to the Old Testament (Grand Rapids: Zondervan Publishing House, 1951); E. J. Young, An Introduction to the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956); G. L. Archer, A Survey of Old Testament Introduction (Chicago: Moody Press, 1964).
8The Analyzed Bible (New York: Fleming H. Reveil Co., 1907), I, 9-27.
Section I Individual Crises and Collective Decay
1For the grammatical construction of Gen. 1:1-3 see J. Skinner, A Critical and Exegetical Commentary on Genesis (“The International Critical Commentary”; ed. S. R. Driver, et al.; Edinburgh: T. & T. Clark, 1930), I, 12-19; J. P. Lange, “Genesis,” Commentary on the Holy Scriptures (Grand Rapids: Zondervan Publishing House, reprint, n.d.), I, 161-65; E. J. Young, “The Interpretation of Genesis 1:2,” Westminster Theological Journal, XXIII, May, 1961, 151 ff.
2For discussions concerning the length of the “day” of Genesis 1, see: Tayler Lewis, “Genesis” (Introduction), in Lange, op. cit., pp. 131-43; H. E. Dosker, “Day,” The International Standard Bible Encyclopedia, ed. James Orr, et al. (Grand Rapids: Wm. B. Eerdmans Publishing Co., reprint, 1949), H, 787-89. Dr. H. Orton Wiley states: “The Genesis account of creation is primarily a religious document. It cannot be considered a scientific statement, and yet it must not be regarded as contradictory to science. It is rather, a supreme illustration of the manner in which revealed truth indirectly sheds light upon scientific fields. The Hebrew word yom which is translated ‘day’ occurs no less than 1,480 times in the Old Testament, and is translated by something over fifty different words, including such terms as time, life, today, age, forever, continually and perpetually. With such a flexible use of the original term, it is impossible to either dogmatize or to demand unswerving restriction to one only of those meanings. It is frequently assumed that originally orthodox belief held to a solar day of twenty-four hours, and that the church altered her exegesis under the pressure of modern geological discoveries. This as Dr. Sheed points out is one of the ‘errors of ignorance.’ The best Hebrew exegesis has never regarded the days of Genesis as solar days, but as day-periods of indefinite duration. … Nor is this a metaphorical meaning of the word, but the original, which signifies ‘to put period to’ or to denote a self-completed time” (Christian Theology [Kansas City, Mo.: Beacon Hill Press, 1940], I, 454-55).
3S. R. Driver, The Book of Genesis, “Westminster Commentaries,” ed. W. Lock (London: Methuen and Co., Ltd., 1911), I, 6-7.
4K. M. Yates, “Genesis,” The Wycliffe Bible Commentary, ed. Charles Pfeiffer, et al. (Chicago: Moody Press, 1962), p. 3.
5E. F. Keven, “Genesis,” The New Bible Commentary, ed. F. Davidson (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953), pp. 77-78.
6J. B. Payne, “The Concept of ‘Kinds’ in Scripture,” Journal of the American Scientific Affiliation, X, No. 2 (June, 1958), 17-20.
7John Calvin, A Commentary on the First Book of Moses Called Genesis, trans. by John King (Grand Rapids: Wm. B. Eerdmans Publishing Co., reprint, 1948) I, 86-87.
8H. C. Leupold, Exposition of Genesis (Grand Rapids: Baker Book House, 1950), I, 79-81.
9U. Cassuto, A Commentary on the Book of Genesis, trans. by Israel Abrahams (Jerusalem: The Magness Press, 1961), pp. 55-57.
10P. Heinisch, Theology of the Old Testament, trans, by W. G. Heidt (Collegeville, Minn.: The Liturgical Press, 1955), p. 170.
11A. Cohen, The Soncino Chumash (Hindhead, Surrey, England: The Soncino Press, 1947), p. 8.
12A. J. Heschel, The Sabbath (New York: Farrar, and Straus and Young, Inc., 1951), pp. 3-32.
13F. Brown, S. R. Driver, C. A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1952), ad loc.
14Driver, op. cit., p. 40.
15A. Richardson, Genesis 1—XI (“Torch Bible Commentaries”; London: SCM Press, Ltd., 1953), p. 71.
16Driver, op. cit., p. 44.
17H. Renckens, Israel's Concept of the Beginning (New York: Herder and Herder, 1964), pp. 273-77.
18Ibid., pp. 277-79.
19The singular pronoun it (hu) can designate an individual.
20E. H. Browne, “Genesis,” The Bible Commentary, ed. F. C. Cook (New York: Charles Scribner's Sons, 1892), I, 49-52.
21Genesis (“The Anchor Bible”; Garden City, New York: Doubleday & Co., 1964), pp. 32-33.
22See Kevan, op. cit., p. 83, and Yates, op. cit., pp. 11-12.
23See Speiser, op. cit., pp. 45-46.
24Leupold, op. cit., I, 250-54.
25R. H. Elliott, The Message of Genesis (Nashville: Broadman Press, 1961), pp. 64-65.
26A. Richardson, ed., A Theological Word Book of the Bible (New York: The Macmillan Co., 1951), ad loc.
27B. Ramm, The Christian View of Science and Scripture (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955), pp. 229-49.
28J. C. Whitcomb, and H. M. Morris, The Genesis Flood (Grand Rapids: Baker Book House. 1961), pp. 1-2.
29Ibid., pp. 3-7.
30Browne, op. cit., p. 73.
31E. A. Speiser, “Ethnic Divisions of Man,” The Interpreter's Dictionary of the Bible, ed. G. A. Buttrick (Nashville: Abingdon Press, 1962), Vol. K-Q, pp. 235-42.
32I. Asimov, Words in Genesis (Boston: Houghton Mifflin Co., 1962), pp. 103-4.
Section II Abraham, the Man Whom God Chose
1C. A. Potts, Dictionary of Bible Proper Names (New York: Abingdon Press, 1922), p. 17.
2Speiser, Genesis, op. cit., pp. 91-94.
3H. E. Ryle, The Book of Genesis (“Cambridge Bible for Schools and Colleges”; Cambridge: University Press, 1921), p. 165.
4R. D. Wilson, A Scientific Investigation of the Old Testament (Chicago: Moody Press, 1959), pp. 26, 64-66.
5Speiser, Genesis, op. cit., pp. 106-8.
6C. F. Keil and F. Delitzsch, “The Pentateuch,” Biblical Commentary on the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949), I, 208-9.
7G. E. Mendenhall, Law and Covenant in Israel and the Ancient Near East (Pittsburgh: The Biblical Colloquim, 1955), pp. 24-50.
8C. F. Pfeiffer, The Book of Genesis (“Shield Bible Study Series”; Grand Rapids: Baker Book House, 1958), p. 51.
9J. P. Milton, God's Covenant of Blessing (Rock Island, Ill.: Augustana Press, 1961), pp. 88-91.
10Speiser, Genesis, op. cit., p. 150. Others understand v. 16 to mean that Abimelech's gift cleared the reputation of Abraham and Sarah: “Before all men you are cleared and compensated” (Amp. Bible).
11C. F. Pfeiffer, The Patriarchal Age (Grand Rapids: Baker Book House, 1961), p. 110.
12S. Kierkegaard, Fear and Trembling (London: Oxford University Press, 1939); a difficult exposition of this chapter but packed with insight.
13Driver, op. cit., p. 223; Leupold, op. cit., IL 638-39.
14G. Cornfeld, Adam to Daniel (New York: The Macmillan Co., 1961), pp. 73-77.
15R. de Vaux, Ancient Israel: Its Life and Institutions (New York: McGraw-Hill Book Co., Inc., 1961), pp. 29-32.
16T. Whitelaw, “Genesis,” The Pulpit Commentary, ed. H. D. M. Spence, et al. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961), I, 296.
17M. H. Pope, “Oaths,” The Interpreter's Dictionary of the Bible (Nashville: Abingdon Press, 1962), pp. 575-77.
18de Vaux, op. cit., pp. 56-61.
Section IV Isaac, the Man Whose Life God Spared
1C. H. Gordon, Introduction to Old Testament Times (Ventnor Pub., Inc., 1953), pp. 112-13.
2Ibid., pp. 114-15.
3Speiser, Genesis, op. cit., pp. 212-13.
Section V Jacob, the Man Whom God Remade
1H. M. Buck, People of the Lord (New York: The Macmillan Co., 1966), p. 342.
2W. H. Griffith-Thomas, Genesis (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946), pp. 264-65.
3Gordon, op. cit., pp. 115-16.
4Skinner, op. cit., pp. 388-89, fn.
5J. Paterson, “The Hurrians,” Studia Semitica et Orientalia, II (1945), 113-14.
6J. M. Holt, The Patriarchs of Israel (Nashville: Vanderbilt University Press, 1964), pp. 98-102.
7A. Clarke, “Genesis,” The Holy Bible with Commentary and Critical Notes (New York: Carlton and Porter, n.d.), I, 200-202.
8Leupold, op. cit., II, 924.
9Speiser, Genesis, op. cit., p. 274.
Section VI Esau, the Man Who Took His Brother Back
1Skinner, op. cit., pp. 432-34.
2See C. A. Simpson “Genesis” (Exegesis), The Interpreter's Bible, ed. G. A. Buttrick (New York: Abingdon-Cokesbury Press, 1952), I, 746, which has a contrary view to Speiser, Genesis, op. cit., pp. 282-83.
Section VII Joseph, the Man Whom God Preserved
1Speiser, Genesis, op. cit., pp. 289-90.
2W. Walker, All the Plants of the Bible (New York: Harper & Bros., 1957).
3E. W. Heaton, Everyday Life in Old Testament Times (New York: Charles Scribner's Sons, 1956), pp. 77-78; de Vaux, op. cit., pp. 37-38.
4Keil and Delitzsch, op. cit., pp. 345-46.
5Y. Kaufmann, op. cit., pp. 40-52, 78-101.
6L. Casson, et al., Ancient Egypt (New York: Time, Inc., 1965), pp. 28-49.
7Leupold, op. cit., pp. 1034-36; Speiser, Genesis, op. cit., p. 314.
8S. Davis, Race-Relations in Ancient Egypt (London: Methuen and Co., 1953), pp. 74-88.
9P. Hamlyn, Egyptian Mythology (London: Paul Hamlyn, Ltd., 1965).
10de Vaux, op. cit., pp. 51-52.
11Skinner, op. cit., pp. 521-24.
12Huffman, op. cit., pp. 42-44.
EXODUS
1J. Coert Rylaarsdam (Introduction and Exegesis), and J. Edgar Park (Exposition), “The Book of Exodus,” The Interpreter's Bible, ed. George A. Buttrick, et al. (New York: Abingdon-Cokesbury Press, 1952), I, 833.
2George Rawlinson, “Exodus,” Commentary on the Whole Bible, ed. Charles J. Ellicott (Grand Rapids: Zondervan Publishing House, n.d.) I, 188-89.
3“Exodus,” The New Bible Commentary, ed. R. Davidson (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1954), p. 106.
4Philip C. Johnson, “Exodus,” The Wycliffe Bible Commentary, ed. Charles F. Pfeiffer and Everett F. Harrison (Chicago: Moody Press, 1962), p. 51.
5Ibid.
Section I Oppression in Egypt
1George Rawlinson, “Exodus” (Exposition and Homiletics), The Pulpit Commentary, eds. H. D. M. Spence and Joseph S. Exell, I (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1950), 1.
2Ibid., p. 9.
3J. Coert Rylaarsdam, op. cit., I, 853.
4Johnson, op. cit., p. 53.
5Adam Clarke, A Commentary and Critical Notes (New York: Abingdon-Cokesbury, n.d.), I, 293.
6Ibid.
7Ibid., p. 294.
8Rylaarsdam, op. cit., I, 855.
9Rawlixison, P.C., I, 17.
10John Peter Lange, Exodus (“Commentary on the Holy Scriptures”; Grand Rapids: Zondervan Publishing House, n.d.), p. 3.
11Joseph S. Exell, Homiletical Commentary on the Book of Exodus (The Preacher's Complete Homiletical Commentary on the Old Testament”; New York: Funk and Wagnalls Co., 1892), p. 10.
12Matthew Henry, Commentary on the Whole Bible (New York: Fleming H. Reveil Co., 1706), ad loc, fn.
13Johnson, op. cit., p. 54
14Ibid.
15Rawlinson, CWB, I, 198.
16Johnson, op. cit., p. 54.
17Clarke, op. cit., I, 303.
18Exell, op. cit., p. 32.
19Johnson, op. cit., p. 54. Cf. BBC, II, 35-36.
20Connell, op. cit., p. 109. Cf. BBC, II, 110, fn. 1.
21Johnson, op. cit., p. 55.
22Rawlinson, PC, I, 58.
23Ibid., pp. 87-88.
24Rawlinson, CWB, I, 204.
25Johnson, op. cit., p. 56.
26Rawlinson, CWB, I, 208.
27IB, I, 888, Exegesis.
28Lange, Exodus, p. 17.
29Rawlinson, CWB, I, 209.
30Connell, op. cit., p. 111.
31Rawlinson, CWB, I, 210.
31Ibid., p. 204.
33Connell, op. cit., p. 112.
34Rawlinson, CWB, I, 211.
35Cf. the suggestion in Connell, op. cit., p. 112.
36Exell, op. cit., p. 139.
37Connell, op. cit., p. 110.
38Johnson, op. cit., p. 58.
39Lange, Exodus, p. 20.
40Connell, op. cit., p. 112.
41Ibid.
42Rawlinson, CWB, I, 213-14.
43Lange, Exodus, p. 211.
44Rawlinson, CWB, I, 214.
45Ibid., p. 215.
46Johnson, op. cit., p. 58.
47Exell, op. cit., p. 164.
48Rawlinson, CWB, I, 215.
49Johnson, op. cit., p. 59.
50Ibid.
51Rawlinson, CWB, I, 219.
52Ibid., p. 221.
53Rawlinson, PC, I, 220-21.
54Johnson, op. cit., p. 60.
55See Joel 1:1-4.
56Lange, Exodus, p. 30.
57Rawlinson, PC, I, 224-25.
58Clarke, op. cit., I. 340-41; Rawlinson. CWB, I. 222-24.
59Johnson, op. cit., p 60.
60Rawlinson, CWB, I, 225.
61Clarke, op. cit., I, 345; Johnson, op. cit., p. 60; Rawlinson, CWB, I, 226.
62Exell, op. cit., p. 220.
63Rawlinson, CWB, I, 226.
64Ibid.
65Ibid., p. 227.
Section II Deliverance and Victories
1Rawlinson, ibid., p. 227.
2Johnson, op. cit., p. 61.
3Rawlinson, CWB, I, 228.
4Op. cit., p. 36.
5Rawlinson, PC, I, 259.
6Ibid., p. 260.
7Rawlinson, CWB, I, 229.
8Ibid.
9Johnson, op. cit., p. 61.
10Lange, op. cit., p. 88.
11Clarke, op. cit., I, 353
12Ibid., p. 351.
13Connell, op. cit., p. 115.
14Ibid.
15Rylaarsdam, op. cit. (Exegesis), I, 925.
16Johnson, op. cit., p. 62.
17Rawlinson, CWB, I, 232-33.
18“The Book of Exodus,” The Expositor's Bible, ed. W. Robertson Nicoll (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1947), I, 170.
19Ibid.
20Rawlinson, CWB, I, 235.
21Johnson, op. cit., p. 63.
22Rawlinson, PC, I, 300.
23Pfeiffer, op. cit., p. 63.
24Rawlinson, CWB, I, 236.
25See discussion of possible theories in Emil Kraeling, Bible Atlas (New York: Rand McNally and Company, 1956), pp. 101-6.
26Johnson, op. cit., p. 64.
27Rawlinson, CWB, I, 237.
28Ibid., p. 238.
29Connell, op. cit., p. 116.
30Rawlinson, CWB, I, 239-40.
31Clarke, op. cit., I, 371; Connell, op. cit., p. 116.
32Johnson, op. cit., p. 64.
33Ibid.
34IB, I, 941.
35Rawlinson, CWB, I, 241.
36Connell, op. cit., p. 116.
37IB, I, 943-44.
38Rawlinson, CWB, I, 243.
39Connell, op. cit., p. 117.
40Rawlinson, CWB, I, 245.
41Ibid.
42Pfeiffer, op. cit., p. 66.
43Connell, op. cit., p 117.
44Pfeiffer, op. cit., p. 66.
45Rawlinson, CWB, I, 247-48.
46Connell, op. cit., p. 118.
47Rawlinson, CWB, I, 247.
48Ibid., p. 249.
49Pfeiffer, op. cit., p. 66.
50Rawlinson, CWB, I, 250.
51Ibid.
52Pfeiffer, op. cit., p. 66. Most Bible geographers, however, consider Horeb and Sinai to be different names for the same peak, the present Gebel Musa.
53Rawlinson, CWB, I, 250.
54Pfeiffer, op. cit., p. 66.
55Connell, op. cit., p. 118.
56IB, I, 960.
57Rawlinson, CWB, I, 252.
56Pfeiffer, op. cit., p. 67.
59Ibid.
60Rawlinson, CWB, I, 255.
61Connell, op. cit., p. 119.
62Rawlinson, CWB, I, 255.
Section III The Covenant at Mt. Sinai
1Johnson, op. cit., p. 61.
2 Ibid.
3 Ibid.
4Connell, op. cit., p. 119.
5Rawlinson, CWB, I, 256.
6Johnson, op. cit., p. 68.
7Rylaarsdam, op. cit., I, 841.
8Rawlinson, CWB, I, 256.
9Lange, op. cit., p. 70.
10Rawlinson, PC, I, 1.
11 Ibid., p. 117.
12Henry, op. cit., fn.
13Connell, op. cit., p. 120.
14Johnson, op. cit., p. 68.
15Rawlinson, PC, I, 130.
16 Ibid.
17Chadwick, op. cit., I, 191.
18Johnson, op. cit., p. 68.
19 Ibid., p. 69.
20Rawlinson, CWB, I, 260.
21Clarke, op. cit., I, 402.
22Rawlinson, PC, I, 131.
23Connell, op. cit., p. 120.
24IB, I, 983.
25Connell, op. cit., p. 120.
26John D. Davis, The Westminster Dictionary of the Bible (Philadelphia: The Westminster Press, 1944), p. 362.
27Rawlinson, CWB, I, 262.
28 Ibid., p. 263.
29Connell, op. cit., p. 121.
30Rawlinson, CWB, I, 267.
31 Ibid., pp. 267-68.
32 Ibid., p. 268.
33IB, I, 1000.
34Connell, op. cit., p. 122.
35Lange, op. cit., p. 91.
36Rawlinson, CWB, I, 271.
37 Ibid.
38Connell, op. cit., p. 122.
39Lange, op. cit., p. 93.
40Rawlinson, PC, I, 192. “Again the name Elohim is used, which usually stands for God, but balanced, Hebrew fashion, with ‘rulers’ in the next clause, it must denote judges as it did previously fin 22:7]” (Berk., fn.).
41Rawlinson, CWB, I, 273.
42 Ibid., p. 274.
43 Ibid., p. 275.
44Lange, op. cit., p. 97.
45Johnson, op. cit., p. 73.
46 Ibid.
47 Op. cit., p. 98.
48Rawlinson, CWB, I, 278.
49Connell, op. cit., p. 124.
50Johnson, op. cit., p. 74.
51Rawlinson, CWB, I, 278.
52Johnson, op. cit., p. 74.
Section IV The Worship of God Established
1Rawlinson, CWB, I, 280.
2Ibid. RSV and Berk, call them “goatskins.”
3Johnson, op. cit., p. 75.
4“Sacred chests were in use among other peoples of antiquity. They were employed by the Greeks and Egyptians, and served as receptacles for the idol or for symbols of the deities, or for other sacred objects” (Davis, op. cit., p. 41).
5Ibid.
6Rawlinson, CWB, I, 282.
7PC, I, 250-51.
8Johnson, op. cit., p. 75.
9Ibid., p. 76.
10Rylaarsdam, op. cit., I, 1020-26.
11Rawlinson, CWB, I, 284.
12For a diagram of this lampstand see Chart A; also Lange, op. cit., p. 116.
13Johnson, op. cit., p. 76.
14Rawlinson, PC, I, 263.
15Lange, op. cit., p. 117 (see footnote where there is a discussion by the translator).
16Op. cit., p. 588.
17Rawlinson, PC, I, 264.
18Rawlinson, CWB, I, 288.
19Rawlinson, PC, I, 271.
20Rawlinson, CWB, I, 289.
21Johnson, op. cit., p 78.
22Rawlinson, PC, I, 279.
23Johnson, op. cit., p. 78.
24Rawlinson, PC, I, 286.
25Johnson, op. cit., pp. 78-79.
26Ibid., p. 78.
27Connell, op. cit., p. 127.
28Rawlinson, PC, I, 289.
29Ibid.
30Ibid., pp. 291-92.
31Rawlinson, CWB, I. 296.
32Johnson, op. cit., p. 79.
33Chadwick, op. cit., I, 224.
34Johnson, op. cit., p. 296.
35IB, I, 1050.
36Rawlinson, PC, I, 300.
37Johnson, op. cit., p. 80.
38Rawlinson, PC, I, 304.
39Johnson, op. cit., p. 81.
40Chadwick, op. cit., I, 226.
41Rawlinson, PC, I, 308.
42Johnson, op. cit., p. 81.
43Clarke, op. cit., I, 461.
44Rawlinson, PC, I, 318.
45Johnson, op. cit., p. 82.
46Connell, op. cit., p. 129.
47Rawlinson, CWB, I, 309.
48Johnson, op. cit., p. 82.
49PC, I, 322.
50Connell, op. cit., p. 129.
51Johnson, op. cit., pp. 82-83.
52Connell, op. cit., p. 129.
53Rawlinson, PC, I, 334-35.
54Ibid., p. 339.
55Ibid.
56Connell, op. cit., p. 130.
57Rawlinson, PC, I, 340.
58Connell, op. cit., p. 130.
59Johnson, op. cit., p. 83.
60Connell, op. cit., p. 130.
61Rawlinson, PC, I, 348.
62IB, I, 1071-72.
63Connell, op. cit., pp. 130-31.
64Johnson, op. cit., p. 84.
65Ibid.
66Rawlinson, PC, I, 359.
67Connell, op. cit., p. 131.
68Johnson, op. cit., p. 84.
69Connell, op. cit., p. 131.
70Rawlinson, PC, I, 370.
71Op. cit., I, 473-74.
72Rawlinson, PC, I, 320.
73Rawlinson, CWB, I, 325.
74Connell, op. cit., p. 132.
75Rawlinson, PC, I, 389.
76Op. cit., p. 85.
77Rawlinson, CWB, I, 331.
78Op. cit., p. 132.
79Ibid.
LEVITICUS
1Gleason Archer, A Survey of Old Testament Introduction (Chicago: Moody Press, 1964), pp. 83-131.
2From Stone Age to Christianity (Baltimore: Johns Hopkins Press, 1940).
Section I A Manual for Worship
1The Pentateuch Translated and Explained. Rendered into English by Isaac Levy. Vol. Ill, 2nd ed. (London: Isaac Levy, 1962), p. 3.
2Ibid., p. 10.
3“Leviticus” (Exegesis and Exposition), The Interpreter's Bible, ed. George A. Buttrick, et al., II (New York: Abingdon-Cokesbury Press, 1951), 15.
4C. F. Keil and F. Delitzsch, Biblical Commentary on the Old Testament, II (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949), 291.
5“Leviticus,” Peake's Commentary on the Bible, ed. M. Black (New York: Thomas Nelson and Sons, Ltd., 1962), p. 242.
6L. L. Morris, “Blood,” The New Bible Dictionary, ed. J. D. Douglas, et al. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), p. 160.
7Leviticus (“The Old Testament Library”; Philadelphia: The Westminster Press, 1965), p. 24.
8Op. cit., p. 17.
9Ibid., p. 18.
10“Leviticus,” The New Bible Commentary, ed. F. Davidson, et al. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953), p. 138.
11The Book of Leviticus (New York: Fleming H. Reveil Company, 1951), p. 27.
120. Michel, Theological Dictionary of the New Testament, ed. Gerhard Kittel, IV (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1967), 675-83.
13A. T. Chapman and A. W. Streane, The Book of Leviticus (“The Cambridge Bible for Schools and Colleges”; Cambridge: The University Press, 1914), p. 8.
14Hirsch, op. cit., p. 67.
15lbid., p. 70.
16Ibid., p. 80.
17Op. cit., p. 299.
18A Commentary on the Book of Leviticus (New York: Robert Carter and Brothers, 1863), p. vii.
19Op. cit., p. 303.
20Op. cit., p. 20.
21Op. cit., pp. 139-40.
22Op. cit., p. 29.
23Ibid., p. 34.
24Ibid., pp. 35-36.
25Op. cit., p. 141
Section II Consecration of the Priests
1Op. cit., p. 45.
2Pentateuch with Targum Onkelos, Haphtaroth and Rashi's Commentary, trans. M. Rosenbaum and A. M. Silbermann, Leviticus (New York: Hebrew Publishing Company, n.d.), p. 35.
3Leviticus and Numbers (“The Century Bible”; Camden, N.J.: Thomas Nelson and Sons, Ltd., 1967), p. 71.
4Op. cit., pp. 345-46.
5“Presence,” A Theological Word Book of the Bible, ed. Alan Richardson (New York: The Macmillan Company, 1951), pp. 172-76.
Section III Laws Concerning Uncleanness
1Theology of the Old Testament, trans. J. A. Baker (“The Old Testament Library”; Philadelphia: The Westminster Press, 1961), pp. 124-35. A recent medical explanation of many of these requirements is given by S. I. McMillen, M.D., None of These Diseases (Westwood, N.J.: Fleming H. Reveil Co., 1963).
2Op. cit., p. 137.
3Op. cit., p. 60
4The Religion of Israel, trans. Moshe Greenberg (Chicago: The University of Chicago Press. 1960), pp. 103 f.
5Helmer Ringgren, Israelite Religion, trans. David E. Green (Philadelphia: Fortress Press, 1966), p. 203.
6Cf. “Leprosy,” Dictionary of Christ and the Gospels, by E. W. Master-man. For a discussion of the diseases of the Bible see the article by A. P. Waterson in The New Bible Dictionary, pp. 313 ff.
7Erdman, op. cit., p. 68.
Section IV The Day of Atonement
1“The incense altar, standing outside the veil, belonged to the Holy of Holies [see Chart A ], but could not stand inside it because incense was offered on it daily. On the Atonement Day the high priest took the burning incense in his censer behind the veil into the Holy of Holies” (Berk., fn., ad loc.).
2Op. cit., p. 125.
3Op. cit., p. 113.
Section V Holiness in Daily Living
1Op. cit., pp. 150-51.
2Op. cit., p. 75.
3Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: The Clarendon Press, 1952), p. 984b.
4Op. cit., p. 125.
5Op. cit., p. 136.
6Ibid., p. 133.
7Roland de Vaux, Ancient Israel: Its Life and Institutions (New York: McCiaw-Hill Book Company, Inc., 1961), pp. 444-45.
Section VII Holy Days and Festivals
1H. H. Rowley, Worship in Ancient Israel (Philadelphia: Fortress Press, 1967), p. 91.
2The Theology of the Older Testament (Grand Rapids: Zondervan Publishing House, 1962), p. 406.
Section VIII Holy Oil, Holy Bread, and the Holy Name
1Op. cit., p. 127.
2Op. cit., p. 158.
Section IX Holy Years
1Snaith, op. cit., p. 162.
2Loc. cit.
Section X Final Words of Promise and Warning
1Snaith, op. cit., p. 169.
NUMBERS
1L. Elliott Binns, “The Book of Numbers” (Introduction), Westminster Commentaries (London: Methuen and Co., 1927), pp. lvi-lx.
2John Marsh, “Numbers” (Introduction), The Interpreter's Bible, edited by George a. Buttrick, et al., II (New York: Abingdon Press, 1953), 139.
3Olive M. Winchester, in her classroom teaching of Hebrew history, placed a strong emphasis upon this relationship between murmuring and unbelief.
4IB, II, 138.
5James L. Mays, “The Book of Leviticus, the Book of Numbers,” The Layman's Bible Commentary, edited by Balmer H. Kelly, et al. (Richmond, Virginia: John Knox Press, 1959), IV, 8.
6Thomas Whitelaw, “Introduction to Numbers,” Pulpit Commentary, edited by Joseph S. Exell (New York: Funk and Wagnalls, n.d.), p. 11.
7Jesse Lyman Hurlbut, A Bible Atlas (New York: Rand McNally & Co., 1938), pp. 26 ff. Cf. James L. Mays, op. cit., p. 9.
8J. A. Thompson, Archaeology and the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959), p. 55.
9G. Ernest Wright, Biblical Archaeology (Abridged Edition; Philadelphia: The Westminster Press, 1960), pp. 34-43. John Elder, Prophets, Idols and Diggers (Indianapolis: Bobbs-Merrill, 1960), p. 57. Kathleen M. Ken-yon, Archaeology in the Holy Land (London: Ernest Benn, Ltd., 1960), p. 206.
10See comments as to authorship in the article on “The Pentateuch,” pp. 18-19.
Section I Preparations at Sinai
1Or tent of meeting (RSV) or trysting tent, so called because it was there that God met with Moses (Exod. 25:22). “It is important to distinguish between the Ohel—i.e., the tent—and the mishkan—i.e., the tabernacle—which was the building of shittim wood with its curtains which was within the tent” (C. J. Ellicott, “Numbers,” Ellicott's Commentary on the Bible, edited by Charles J. Ellicott [The Layman's Handy Commentary Series; Grand Rapids: Zondervan Publishing House, 1961], p. 23).
2John Marsh, “The Book of Numbers” (Exegesis), The Interpreter's Bible, edited by George A. Buttrick, et al., II (New York: Abingdon Press, 1953), 143.
3Ellicott, op. cit., pp. 22, 36.
4 Explanatory Notes upon the Old Testament (Bristol, Wm. Pine, n.d.), I, 449.
5IB, II, 144.
6Ellicott, op. cit., p. 24.
7Details of the pros and cons of this issue can be reviewed in most larger commentaries.
8G. Campbell Morgan, Exposition of the Whole Bible (Westwood, N.J.: Fleming H. Reveil Co., 1959), p. 61.
9IB, II, 150.
10This word means lit. “to fill the hand.”
11IB, II, 153.
12As contrasted with the other tribes, who were numbered from 20 years.
13Babylonian standards of measure were largely used by the Israelites during this period of their history. The use of terms for weight (shekels, gerahs, 47) meant that this was unminted silver. Since the term shekel did not uniformly refer to an established weight (varying from slightly over eight ounces to nearly 17 ounces), it is not possible to relate it exactly to a modern equivalent. Some scholars (cf. Berk.) have compared the shekel to the U.S. silver dollar. Probably this is as close as can be determined. On this basis the redemption price would be $5.00 a person, with the total collected amounting to $1,365.
14The intricate and sacred nature of these responsibilities is given in detail in 4:5-15.
l5A previously given law (Lev. 6:1-7) deals with restoring stolen property. This is a supplement to it (IB, II, 167).
16R. Winterbotham, “Numbers” (Exposition), Pulpit Commentary (New York: Funk and Wagnalls, n.d.), p. 41.
17IB, II, 170.
18 Ibid., p. 174.
19 Ibid.
20The act of anointing and sanctifying applied to things as well as sacrifices and persons. This highlights one-half of the meaning of the term “sanctify,” i.e., to set apart (cf. dictionary). It is the common usage in the OT, particularly in relationship to things. Several elements are inherent in the meaning: (1) relationship to God, (2) exclusion of the secular, (3) positive dedication to God or sacred uses. This applied not only to the Tent of Meeting but also to the sacrifices, firstfruits, and everything that was hallowed by this setting apart for sacred use. Cf. G. Allen Turner, The More Excellent Way (Winona Lake, Ind.: Light and Life Press, 1952), p. 26; and by the same author, The Vision Which Transforms (Kansas City: Beacon Hill Press, 1964), pp. 21-22.
21David W. Kerr, “Numbers,” The Bible Expositor, ed. by Carl F. H. Henry (Philadelphia: A. J. Holman Co., 1960), p. 158.
22 Ibid., p. 159.
23The difference between the beginning age given here and that stated in 4:3 is best explained by the suggestion that at age 25 an apprenticeship began and that full service did not begin until age 30.
24There is some indication that modified provisions were allowed in this desert, nomadic setting.
25We see in 8 the pattern that Moses sought to follow throughout the journey, i.e., when in doubt, seek the mind of God. This is good procedure in any day and for every man (Jas. 1:5).
26The time given for the holding of the Passover preceded by two weeks the command to number the people (1:1). It is probable that the mention of it at this point was related to the exceptions made for those who could not observe it earlier.
27IB, II, 189.
Section II From Mountain to Wilderness
1The Kohathites with the Tabernacle furniture were this far back in the procession in order that the Tent of Meeting, which went on ahead, would be set up (21) and ready to receive the sacred instruments of worship by the time they arrived at the new campsite.
2The tribe of Dan, and probably those also of Asher and Naphtali, were assigned the responsibility to be the rear guard. This meant that they would collect stragglers, take charge of those who fainted by the way, and find and restore lost articles (The Pentateuch and Haftorahs, ed. by J. H. Hertz [London: Soncino Press, 1952], p. 612).
3Here Hobab is listed as Moses' brother-in-law. This is probably the true relationship, even though elsewhere (Judg. 4:11) he is listed as Moses' father-in-law and even though Rabbinic tradition holds that Hobab and Jethro are one and the same.
4Dr. F. S. Boderheimer of the Hebrew University describes manna as a “sweet secretion of various plant lice, cicadas, and scale insects feeding on wilderness tamarisk trees. Insects secrete their excess carbohydrates in the form of the honeydew manna, which evaporates into particles resembling hoar frost” (Harper's Bible Dictionary, Madeleine S. Miller and J. Lane Miller, eds [New York: Harper and Brothers, 1954], p. 417).
5The true nature of the sin of their complaining lay in the direction toward which their appetites pointed. God had not planned that they should eat manna indefinitely. He intended that they should very quickly trade it for the grapes, pomegranates, figs, and other satisfying food of Canaan. However, instead of looking forward to the good things God had promised, they looked backward to the menu of Egypt. Sin, the carnal mind, in any age can be readily identified by this direction of the appetite.
6Personal Paraphrase.
7Winterbotham. op. cit., p. 111.
8It is a profitable study to trace through the Scriptures the concepts of the “people of God” and the “children of God,” watching for references to the outpouring of the Holy Spirit. God always challenges His own to be people in whom His Spirit dwells.
9Scholars have not been agreed as to the modern equivalent of the homer. The most recent evidence from archaeological sources gives support to the more conservative calculations, with the homer listed in U.S. measures at 60.738 gallons (wet) and 6.524 bushels (dry) (George A. Arrois, “Weights and Measures, Hebrew,” Twentieth Century Encyclopedia of Religious Knowledge [An Extension of the New Schaaf-Herzog Encyclopedia of Religious Knowledge] [Grand Rapids: Baker Book House, 1955], pp. 1165-66. Others (such as Berk.) calculate the homer to be in excess of 10 bushels.
10Lit., “ere it was cut off,” or “ran short” (LXX). This fits more nearly with what follows: that the punishment came primarily to those who gorged themselves on the meat (L. Elliott Binns, op. cit., p. 74).
11Hertz, ed., op. cit, p. 618. (Cf. Speakers' Bible, ad loc.)
12Ibid.
13There are intimations that, between vv. 1 and 2, Miriam and Aaron had made their first criticism vocal in the camp, and because some had sought to defend Moses, they offered the second criticism in support of their position. Cf Winterbotham, op. cit., p. 130.
14First to the outer court (4) and then to the door of the sanctuary (5). Cf. Ellicott, op. cit., p. 90.
15Ibid., p. 91.
16There are, however, scholars who feel that the victory of the Israelites over the king of Arad in the extreme south of Canaan (21:1-3) took place at this stage. This would account for the mood with which the people faced Moses and their apparent zeal in asking that a scouting party set out immediately. Cf. J. H. Hertz, ed., op. cit., p. 623.
17Ellicott, op. cit., p. 95.
18Moses may have had access to the archives of Zoan, or may have received data from his Egyptian teachers. The reference here (22) to the relationship of Hebron to Zoan appears simply as a “footnote,” a “flashback of memory,” not as a significant entry in the record. “There is no one but Moses to whom the statement can…be traced; a later writer could have had no authority for making the statement, and no possible reason for inventing it” (Winterbotham, op. cit., p. 144).
19This specification may have reference to the barrenness of portions of the land or to the fact that the strife and discord of the tribes over possession of the land made it a precarious place in which to live. Cf. Ellicott, op. cit., p. 98.
20Winterbotham, op. cit., p. 145.
21Cf. Deut. 1:29-34.
22Hertz, ed.. op. cit., p. 627.
23Ibid., pp. 364-65.
24Cf. Deut. 1:25-40.
25It is assumed by some that this also excluded the Levites who were not among those “numbered” in the main census (Ellicott, op. cit., pp. 103-4).
26Counting the year and a half which had already passed since they had left Egypt.
27Cf. Deut. 1:41-46.
28Contrary to the command of v. 25.
Section III Wilderness Experiences
1In many instances the term “forty years” is used with reference to the time of the wilderness judgment. This must be understood to be an approximate figure, since the 40 years covers the time which elapsed from the exodus from Egypt to the gathering of the tribes at Kadesh preparatory to starting again for Canaan (20:1).
2Whitelaw, op. cit., “The Thirty-seven Years Chasm,” pp. ii-iv.
3This means an “indefinite time.”
4Ellicott, op. cit., p. 107.
5IB, II, 215-16.
6Ibid., p. 215.
7Dropping the adjective “heave,” as in the RSV, makes for clarity.
8IB, II, 219.
9“The tribe that once possessed but now had lost the ‘birthright’ in Israel, and was, it seems, chafing for the recovery of that primacy” (Hertz, ed., op. cit., p. 638).
10On drops from the picture immediately, there being no record of his further involvement in the insurrection. Some scholars feel that the name is merely a dittography in the Hebrew text and should be omitted. Cf. Binns, op. cit., p. 109.
11It is clear that Korah was the mainspring of this attempted revolution. Cf. 27:3; Jude 11; Winterbotham, op. cit., p. 201.
12Probably this was the reason they were not involved in Moses' confrontation with Korah and the 250; cf. 12.
13The dissenters used a phrase in connection with Egypt which had consistently applied only to Canaan.
14The phrase tabernacle of Korah (24, 27) may indicate that Korah had set up a rival place to the Tent of Meeting; or it may mean only that Korah's tent served as a headquarters for the insurrection.
15There are some indications (cf. 32; 26:10) that he was with Dathan and Abiram in their judgment, though the connection is not clear. A shift of punctuation of 26:10 could just as easily support the position that he was with the 250 who perished by fire. Elsewhere, when Dathan and Abiram are mentioned, Korah is not included (Deut. 11:6; Ps. 106:7). Furthermore, the sons of Korah were not included in their father's judgment, while the families of his two collaborators did not escape.
16“The Great Mutiny sank deep into the memory of after-generations in Israel. To the Rabbis, this whole movement, of which Korah was the principal spokesman, became typical of all controversies that had their origin in personal motives” (Hertz, ed., op. cit., p. 638).
17The almond tree is a symbol of the bursting forth of spring. Cf. Jer. 1:11.
18Ellicott, op. cit., p. 129.
19“There are two distinct views in regard to the laws of purity and impurity; one, that they are hygienic; the other, that they are ‘levitical’, i.e. purely religious…However, while neither…can by itself account for all the facts, the two views are not mutually exclusive” (Hertz, ed., op. cit., p. 459).
20“The belief that contact with the dead made a person unclean or brought him into danger is ancient and widespread. It is impossible to fix its origin, though it is unlikely to have arisen in Israel. It is one of the pervasive beliefs of the primitive mind, arising perhaps from the customs of ancester worship, or from the conviction that the spirits of the dead surround a corpse. While the belief in the power of dead bodies to cause defilement is widespread, the remedy prescribed in this chapter is not exactly reproduced elsewhere.” There is little doubt but that the principal reason that “contact with the dead” was so universally related to ceremonial defilement in the Mosaic law was because of the relationship of death to sin (IB, II, 234).
21This burning of the red heifer has several significant references to the sacrifice of Christ, according to Matthew Henry. The heifer was spotless and without blemish. It was red (Heb. 9:14; I Pet. 1:19), as Christ was a Son of the red earth, red in His apparel, red with His own blood (Isa. 63:1), and red with the blood of His enemies. It was to be wholly burnt, typifying the extreme suffering of Christ (Isa. 53:1-12). The ashes were kept for posterity (nearly 1,000 years, the Jews say) and were sufficient for all the people (Heb. 2:9-10, 14-18) (An Exposition of the Old and New Testament, Vol. I [New York: Fleming H. Revell Co., n.d.]).
22Outside the camp because the act had reference to an offering for sin and the uncleanness of death (Ellicott, op. cit., p. 130). Cf. also Heb. 13:12.
23Cf. Ps. 51:7.
Section IV From Kadesh to Moab
1Some authorities place Korah's rebellion toward the close of the years of wandering, which, timewise, would make it near the present uprising.
2Cf. Ellicott, op. cit., p. 134.
3It is not clear whether this was the rod of Aaron which had budded (17:6-10) or the rod which had been the symbol of God's power in the hand of Moses in the past (Exod. 4:1-5; 7:9-12, 17).
4It is apparent from the fact that Aaron was included in the penalty that he was involved in this sin, as was Moses. However, the record does not state just what his involvement was.
5The king's high way would be simply the main caravan route, not a finished, solid-surfaced highway as the Romans later built, or as moderns would conceive such a road.
6These conditions for travel through the land of another were common in that day.
7Cf. IB, II, 240. Also Harper's Bible Dictionary, “Mount Hor,” p. 267.
8Arad would be only a short distance northwest of Mount Hor.
9This fact is established through the use of the word saraph for “serpent,” which seems to mean “burning one.” When used in Isa. 6:2, 6; 14:29; Ezek. 1:7, saraph carries the idea that the symbolic beings had a metallic luster. This is also supported by the fact that the serpent which God ordered Moses to make was made of shining metal (Winterbotham, op. cit., p. 272).
10It is not clear what was the exact composition of this serpent. It could have been brass, or copper, or bronze. Hence the occasional use of the general term, “brazen.”
11One of the standards or ensigns used to mark the position of the tribes, or a special, longer pole especially set up for the occasion.
12Cf. alternate locations in comments on 4 a.
13Cf. Deut. 2:1-12.
14IB, II, 243.
15Hertz, ed., op. cit., p. 660.
16IB, II, 244-45.
17Hertz, ed., op. cit., p. 662.
18This in contrast to the land occupied by the Amorites, the Moabites, the Midianites, and the Edomites, all of whom were Semitic in origin, tracing their descent from Terah (cf. Deut. 2:1-25). Military action against these people (cf. c. 31) was for other reasons.
19Heshbon, “city of daughters” or “the mother city.” Permanent cities were a comparatively new thing in this area. Archaeologists have ascertained that rather suddenly, and that without explanation, the people of these areas gave up the nomadic pattern of living and built permanent, walled cities. This occurred not long before the appearance of Israel in their trek to Canaan. It must be assumed, however, that many of the cities were “in the making,” without walls, even as in the case of the cities of Og (Deut. 3:5). These unwalled or partially built cities were dependent upon the “mother city” for protection.
20Cf. Deut. 3:10-17.
21So much so that the event is referred to many times in the OT (Deut. 1:4; 3:1-13; Josh. 2:10; 9:10; 12:4; 13:12-31; I Kings 4:19; Neh. 9:22; Ps. 135:11; 136:20).
Section V The Drama of Balaam
1As the section was probably known in ancient times. Hertz, ed., op. cit., p. 668.
2Ibid.
3Ibid.
4As in the case of the burning bush (Exod. 3:1-6) and Joshua's experience (Josh. 5:13-15), the angel was no doubt the Lord himself.
5To read these prophecies from the RSV or other versions which line them in poetic form makes for clarity and ease of understanding.
6Jewish scholars support the reading, “Israel is a people that dwelleth alone, it does not conspire against the nations” (Hertz, ed., op. cit., p. 674).
7This wish was not fulfilled (31:8, 15). Better had he said, “Let me live the life of the righteous!”
8“‘Misfortune’ and ‘Trouble’ are preferable to the KJV ‘iniquity’ and ‘perverseness’. They not only accord with the LXX, but more accurately render the Hebrew” (IB, II, 257).
9Or, “They shout with praise to a King.” This, in acknowledgement of the theocracy which they one day rejected (I Samuel 8) (Berk.).
10This, possibly, in contrast in Balak's desire to invoke divination on Israel.
11Here we find an advancement to a more personal, spiritual form of the revelation of God to man. It was the form by which the true servants of God received their messages.
12Not clear, but most certainly not simply “closed” as the KJV margin has it. Perhaps “closed” in the sense of being “perfect” (IB, II, 259).
13The Jewish version has it, “Water shall flow from his branches.” In both cases it speaks of abundant water, which in an arid country is a symbol of the greatest resources.
14Or “pierce through the temples.”
15IB, II, 261.
16Probably the first of the nations (20), not in origin or in power, but the first to attack Israel (Exod. 17:8-16).
17The identity of these nations and events in this and the following verses is not clear, but the best interpretation seems to favor this glossary: Asshur (Persia), Chittim (Cyprus), Eber (rendered “the Hebrews” by LXX, but unknown; it means the people “across,” presumedly across the Euphrates) (IB, II, 263).
Section VI Events in Moab
1The last camp before the Israelites crossed Jordan, from whence Joshua sent his spies into Canaan.
2It appears that many Israelites were invited to join in a sacrificial festival. This worship of Baal-peor was associated with and consisted in the most licentious rites (Hertz, ed., op. cit., p. 68).
3Or perhaps he was flaunting his immoral association with the woman in the sight of Moses and all Israel.
4The plague, no doubt, resulting from this very moral laxity which had overtaken the people (3-6).
5See the discussion and tabulation, cc. 1—2.
6In at least two cases, that of the two and a half tribes (c. 32) and that of Caleb (Josh. 15:13-19), some consideration was given to personal preferences and tribal needs.
7The Libnites (58) were from the clan of Gershon (3:21); the Hebron-ites were from the clan of Kohath (3:19, 27); and the Mahlites and the Mushites were from the clan of Merari (3:20, 33). Cf. Exod. 6:16-25.
8IB, II, 270-71.
9“The Rabbis explain this to mean that like Aaron he was to die ‘by the mouth of the Lord,’ i.e. his also would be ‘death by a Divine kiss’” (Hertz, ed., op. cit., p. 692).
10Urim and Thummim were small objects worn on the priest's garments which were used as sacred lots. They were consulted when the priest wished an oracle from God (Exod. 28:30).
11The ephah (dry measure) was about 70 pints. The hin (liquid measure) was nearly 12 pints.
12“Offered on all the Feasts (except the Sabbath) as an expiatory sacrifice to atone for any sin of levitical uncleanness committed unwittingly in connection with the Sanctuary or its sacred vessels” (Hertz, ed., op. cit., p. 695).
13IB, II, 278.
14Probably as a symbol of God's presence and to give spiritual support rather than as an active leader.
15There is some evidence that these might have included the ark of the covenant, as it was later used for just such a purpose (Josh. 6:4).
16Probably only certain encampments or crudely built cities were attacked. Since Midian is listed as a strong nation two centuries later (Judges 6), the destruction of all the males probably included only those who were encountered.
17It would appear, since these kings are listed as “dukes of Sihon” (Josh. 13:21), that they were occupying the upper eastern Jordan country and were also within the scope of God's command to drive out the Canaanites and possess their land. It was this territory which was soon to be given to the two and one-half tribes (c. 32).
18Cf. the discussion of the complex problems relating to the character of Balaam in cc. 22—24.
19The Midianites were noted for their possession of valuables of this sort (cf. Judg. 8:26).
20“About $305,000” (Berk.).
21Jair was the son of Segub, the son of Hezron, who married the daughter of Machir, the son of Manasseh (I Chron. 2:21-22). Hence he was among those Israelites whom we reckon as belonging to their tribe (Ellicott, op. cit., p. 202).
Section VII Miscellaneous Data
1The naming of Kibrothhattaavah (“the graves of the greedy”) (11: 31-35; 33:17) is one of the most dramatic.
2Hertz, ed., op. cit., p. 714.
3Confidently and fearlessly, not under cover.
4“In smiting the first born of all living things, man and beast, God smote objects of Egyptian worship. Not a single deity of Egypt was unrepresented by some beast” (Exod. 12:12) ( ibid., p. 255).
5The locations of the other places mentioned are unknown.
6Hertz, ed., op. cit., p. 717.
7A satisfactory identification for this northern mount Hor has not been made. It was not the Mount Hor of 20:22, where Aaron died.
8Harper's Bible Dictionary, Maps, edited by G. Ernest Wright and Floyd V. Filson, Plate VI, “The Kingdoms of Israel and Judah in Elijah's Time” (New York: Harper and Brothers, 1954).
9IB, II, 300.
10Ibid., p. 302.
11Cf. Deut. 19:1-10.
12Those established were: Bezer, Ramoth-gilead, and Golan east of the river; Hebron, Shechem, and Kadesh on the west.
13Toned down, however, as Israel increasingly grasped the higher ethical concepts which God was constantly seeking to get through to them and as the principles and laws of procedures governing manslaughter and unintentional homicide were strengthened.
14Specifically, in distinguishing the inadvertent crime from that which is intentional. It points up the distinction between these types of sin and the recognition by God that the unintentional act is not sin in the same sense as the other. The unintentional sin is covered by provisions of the atonement.
15The account in Deut. 19:1-10 gives even more emphasis to the intent than to the instrument.
DEUTERONOMY
1M. G. Kline, Treaty of the Great King (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963).
Section I Introductory Address: Review
1Adam Clarke, Commentary on the Whole Bible (London: Wm. Teff and Co., 1854), I, 749.
2“Deuteronomy,” The Pentateuch and Haftorahs, ed. J. H. Hertz (London: Soncino Press, 1938), p. 737.
3G. T. Manley, “Deuteronomy,” The New Bible Commentary, ed. F. Davidson (London: Inter-Varsity Fellowship, 1954), p. 199.
4Clarke, op. cit., I, 678-79.
5W. L. Alexander, Deuteronomy, “The Pulpit Commentary,” ed. Spence and Exell (London: Funk & Wagnalls, 1907), p. 18.
6H. Cunliffe-Jones, Deuteronomy, “Torch Bible Commentaries,” ed. J. Marsh, et al. (London: SCM Press, 1951), p. 34.
7S. R. Driver, Deuteronomy, “The International Critical Commentary,” ed. S. R. Driver, et al. (Edinburgh: T. and T. Clark, 1895), p. 31.
8Manley, op. cit., p. 200.
9D. J. Wiseman, “Horites, Horim,” The New Bible Dictionary, ed. J. D. Douglas, et al. (London: Inter-Varsity Fellowship, 1962), p. 537.
10W. F. Boyd, “Zamzummim,” Dictionary of the Bible, ed. James Hastings, et al. (Edinburgh: T. and T. Clark, 1929), p. 983.
11Pulpit Commentary, loc. cit.
12Cf. Driver, op. cit., p. 53.
13C. H. Waller, “Deuteronomy,” A Bible Commentary, ed. Charles J. Ellicott (London: Marshall Brothers, n.d.), II, 18.
14Manley, op. cit., p. 201.
15Hertz, ed., op. cit., p. 756.
16F. F. Bruce, Israel and the Nations (Exeter, England: Paternoster Press, 1963), p. 14.
17“Deuteronomy,” A Commentary on the Bible, ed. A. S. Peake (London: T. Nelson and Sons, 1948), p. 234.
Section II Main Address: The Law
1Hertz, op. cit., p. 764.
2Bruce, op. cit. p. 16
3Manley, NBC, p. 204.
4J. Battersby-Harford, “Deuteronomy,” A New Commentary on Holy Scripture (London: Society for Promoting Christian Knowledge, 1928), p. 156.
5G. Ernest Wright, “Deuteronomy,” The Interpreter's Bible, ed. G. A. Buttrick, et al. (New York: Abingdon-Cokesbury Press, 1951), p. 372.
6Op. cit., p. 93.
7Op. cit., p. 769.
8For a full discussion see Driver, op. cit., pp. 201 ff.
9Hertz, op. cit., p. 780.
10G. E. Wright, op. cit., p. 386.
11Kline, op. cit., p. 74.
12Hertz, op. cit., p. 790.
13Clarke, op. cit., p. 778.
14Cf. Driver, op. cit., pp. 203-4.
15For a good, concise statement of the conservative position cf. G. Ch. Aalders, A Short Introduction to the Pentateuch (London: Tyndale Press, 1949), c. xi, and Hertz, op. cit., pp. 939-41. For the modified Wellhausen position cf. Driver, op. cit., pp. 13G-50 and Gerhard von Rad, Deuteronomy (London: SCM Press, 1966), pp. 89-94.
16Op. cit., p. 84.
17Hertz, op. cit., p. 807. Cf. also p. 808 on v. 17.
18W. J. Moulton. “The Social Institutions of Israel,” Commentary on the Whole Bible, ed. A. S. Peake (London: T. Nelson and Sons, 1948), p. 110.
19Cf. Alexander, op. cit., p. 253.
20An Exposition of the Old and New Testament (London: James Nisbet and Co.. 1857), I, 787.
21Hertz, op. cit., p. 814.
22Ibid.
23Cf. an extended note on the Hebrew conception of justice, Ibid., pp. 820-21.
24Prolegomena to the History of Ancient Israel (New York: Meridian Books, 1957), c. iv.
25For an examination of alleged violations of the law see W. H. Green, The Higher Criticism of the Pentateuch (London: Richard D. Dickinson, 1895), pp. 150-54.
26This rendering is perfectly in accordance with the Hebrew. See G. E. Wright, IB, II, 444.
27Archaeology and the Religion of Israel (Baltimore: The Johns Hopkins Press, 3rd ed., 1953), p. 110. For fuller treatments of the relation of the priests and the Levites, see J. Orr, The Problem of the Old Testament (London: James Nisbet and Co., 1906), pp. 184-90; and D. A. Hubbard, “Priests and Levites,” NBD, pp. 1028-34.
28E.g., M. G. Kline, op. cit., c. 2; E. W. Nicholson, Deuteronomy and Tradition (Oxford: Basil Blackwell, 1967), pp. 78-79.
29Kline, op. cit., p. 20.
30Ibid., p. 100. For other possible explanations see Driver, op. cit., pp. 215-16.
31On the meaning of the place which the Lord shall choose (6), cf. comments on 12:5.
32“The sedentary culture which they encountered in the thirteenth century seems to have reflected the lowest religious level in all Canaanite history” (Albright, op. cit., p. 94).
33For documentation of the covenant role of the prophets see Nicholson, op. cit., pp. 78-79.
34See F. F. Bruce, art. “Messiah,” NBD, pp. 812-14, on the Messiah as the Antitype of Moses.
35“Op. cit., p. 213.
36K. A. Kitchen, Ancient Orient and the Old Testament (London: Tyn-dale Press, 1966), p. 147.
37“Mine altar” (Exod. 21:14) is not the “place” “I will appoint” (Exod. 21:13). See Adam Welch, The Code of Deuteronomy (London: James Clarke, 1924), pp. 138-39.
38Op. cit., p. 102.
39M. Greenberg, “Some Postulates of Biblical Criminal Law,” in “Yehez-kel Kaufmann Jubilee Volume” (Jerusalem: Magnes Press, The Hebrew University, 1960), pp. 5-28.
40On the theme of the progressiveness of revelation see the penetrating comments of Orr, op. cit., pp. 465-77.
41For an account of the Holy War in Israel see Roland de Vaux, Ancient Israel, Its Life and Institutions (London: Darton, Longman and Todd, 2nd ed., 1965), pp. 258-67.
42See the treatment in G. von Rad, Studies in Deuteronomy (London: SCM Press, 1963), c. 4.
43G. T. Manlev. The Book of the Law (London: Tyndale Press), pp. 112-13.
44Op. cit., p. 833.
45de Vaux. op. cit., p. 138.
46Welch, op. cit., pp. 147-48.
47Op. cit., p. 107.
48de Vaux, op. cit., p. 53.
49Ibid., p. 149.
50G. E. Wright, IB, II, 329.
51The Book of Deuteronomy, “The Cambridge Bible” (Cambridge: University Press, 1918), p. 259.
52Op. cit., p. 202.
53See Driver's note, op. cit., p. 250.
53Op. cit., p. 250.
55Wheeler Robinson says, “Perhaps the union of male and female deities was tacitly recognized by this (Egyptian?) cloth'' (Deuteronomy and Joshua, “Century Bible” [Edinburgh, T. and T. Clark, n.d.]. p. 168).
56Op. cit., p. 43.
57de Vaux, op. cit., p. 87.
58Op. cit., pp. 270-71.
59Quoted in Driver, op. cit., p. 272.
60A. P. Waterson, art., “Disease and Healing,” NBD, p. 314.
61It is widely held, chiefly on the basis of Josh. 7:24-25 and II Sam. 21:1-9, that this view also prevailed in Israel. Driver points out that the instances quoted are exceptional and cannot support a general inference (op. cit., p. 277). For a discussion contending that social and individual elements were always present in Israelite thought, see Th. C. Vriezen, An Outline of OT. Theology (Oxford: Basil Blackwell, 1958), pp. 324-25. Vriezen holds interestingly that the alternation of the singular and plural forms of address, which is such a marked feature of Deuteronomy, is proof of his contention.
62NBC, p. 216.
63The Second Epistle to the Corinthians (“The Expositor's Bible,” London: Hodder and Stoughton, 1894), p. 216.
64Deuteronomy, “Torch Bible Commentaries,” ed. J. Marsh, et al. (London: Student Christian Movement Press, 1951), p. 140.
65See the comments of E. E. Ellis, Paul's Use of the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957), pp. 46-47.
66J. S. Wright and J. A. Thompson, art., “Marriage,” NBD, p. 789.
67Kline, op. cit., p. 118.
68Op. cit., p. 159.
69Op. cit., p. 140.
70Hertz, op. cit., p. 860.
71Op. cit., p. 93.
72The first of (Heb. min) in v. 2 may be emphatic (see RSV). Again, the sacred meal (11) may be that accompanying the Feast of Weeks (16: 11), at which the firstfruits may have been offered. See Driver, op. cit., p. 290.
73The Lord thy God is used in Deuteronomy 299 times, frequently with associations of the Exodus and Sinai. “'Yahweh thy God' expresses a personal and exclusive relationship between Yehweh and Israel, and suggests the consciousness that there is a fundamental difference between Israel's God and those of the nations” (G. T. Manley, The Book of the Law, p. 41).
74Ibid., pp. 108-9.
75See Driver, op. cit., pp. 170-71, for an account of this view and objections to it.
76For a fuller exposition of this view (though with some variations) see A. H. Finn, The Unity of the Pentateuch (London: Marshall Brothers, n.d.), pp. 196-99.
77See Manley, The Book of the Law, pp. 71-73.
78For one of the latest see E. W. Nicholson, op. cit., pp. 32-33.
79Law and Covenant in Israel and the Ancient Near East (Pittsburgh, Pa.: The Biblical Colloquium, 1955), pp. 31-35. The recognition that the whole of Deuteronomy answers to this pattern encompasses all shades of the theological spectrum from von Rad (e.g., Studies in Deuteronomy, pp. 14-15) to Kline on the conservative side (Treaty of the Great King, pp. 27-44), who applies the idea with great thoroughness.
80So Kline, op. cit., p. 20.
81Studies in Biblical Law (Cambridge: University Press, 1947), C. II, “Codes and Codas.”
82Cf. K. A. Kitchen, op. cit., p. 128, fn. 63; pp. 134-35, 148-49; Greenberg, op. cit., pp. 5-7.
83The phrase is the title of Chapter II of H. M. Wiener's Early Hebrew History (London: Robert Scott, 1924). In it he demonstrates that Moses did not regard his laws as immutable for all time. He modified them himself (cf. Num. 27:1-11, which modifies the rule that sons alone have the right of inheritance). He also provided for others to do so by envisaging the monarchy (Deut. 17:14-20) with the changes inseparable from it, and the succession of prophets who would occupy his place (Deut. 18:9-22). The touchstone of such alterations is that they should not minister to apostasy (cf. Deut. 13:1-5; 18:20).
84Israel and the Nations (Exeter: Paternoster Press, 1963), p. 16.
Section III Concluding Addresses: The Covenant
1See Kitchen, op. cit., pp. 90-99, for a summary and comparison.
2Mendenhall, op. cit., p. 32. See also J. A. Thompson, The Ancient Near Eastern Treaties and the Old Testament (London: Tyndale Press, 1964), p. 15.
3J. A. Thompson, op. cit., pp. 25-26.
4The Book of the Law, p. 134.
5Deuteronomy, p. 166.
6Cf. Kitchen, op. cit., pp. 92-94; Thompson, op. cit., p. 14.
7So Kline, op. cit., p. 124; Kitchen, op. cit., p. 98.
8Cf. J. B. Pritchard, Ancient Near Eastern Texts (Princeton, N.J.: Princeton University Press, 1950), pp. 353 ff.
9Deuteronomy, pp. 168-69.
10See F. C. Fensham, “Malediction and Benediction in Ancient Near Eastern Vassal-Treaties and the O.T.,” in Zeitschrift Für Die Alttestamentliche Wissenschaft (Berlin: Topelmann, 74 Band, 1962), Heft 1, pp. 1-8.
11Op. cit., p. 97, fn. 39.
12Kitchen, op. cit., p. 97, fn. 41.
13See Driver's note, op. cit., p. 306.
14For attempted medical identifications of the diseases listed in 21-22 see George Adam Smith, op. cit., p. 311.
15Op. cit., p. 127.
18H. H. Rowley, The Growth of the Old Testament (London: Hutchinson's University Library, 1956), p. 27.
17Op. cit., p. xxxviii.
18The Beauty of Holiness (London: Epworth Press, 1953), p. 131. His whole treatment of prosperity as one of “The Fruits of Perfect Love” (pp. 128-31) is finely balanced.
19Op. cit., pp. 274-76.
20Mendenhall, op. cit., pp. 32 ff
21Manley, The Book of the Law, pp. 151-52.
22Manley, NBC, p. 218.
23The Book of the Law, p. 68.
Section IV Perpetuation of the Covenant
1Op. cit., p. 32.
2Among the Hittites, to whose treaties Deuteronomy bears closest resemblance, covenants were read publicly every one to three years (Mendenhall, op. cit., p. 40).
3See Driver's summary, op. cit., pp. 337-38.
4A typical Hittite suzerain-vassal treaty lists “the mountains, the rivers, the springs, the great Sea, heaven and earth, the winds and clouds—let these be witnesses to this treaty and to the oath” (J. B. Pritchard, op. cit., pp. 203-5).
5Journal, Aug. 6, 1755 (Standard Edition, ed. Nehemiah Curnock; London: Epworth Press, 1938), IV, 126.
6Journal, Dec. 25, 1747 (ed. cit. ), III, 328.
7Mendenhall, op. cit., pp. 35 ff.
8See Julien Harvey, “Le ‘Rib-Pattern’ Réquisitoire Prophétique Sur La Rupture de L'Alliance,” Biblica, XLIII (1962), 172-96, to which the pattern of the exegesis of c. 32 offered below is greatly indebted.
9G. Ernest Wright, “The Lawsuit of God: A Form-Critical Study of Deuteronomy 32,” in Israel's Prophetic Heritage, Essays in Honour of James Muilenburg, ed. Bernhard W. Anderson and Walter Harrelson (London: SCM Press, 1962), pp. 26-27, 40-41, 54-58.
10For the former see W. F. Albright, “Some Remarks on the Song of Moses in Dt. 32,” Vetus Testamentum, IX (1959), 339-46. For the latter see Patrick W. Skehan, “The Structure of the Song of Moses in Deuteronomy,” Catholic Biblical Quarterly, XIII, No. 4 (Oct., 1951), pp. 153-63.
11Mendenhall, op. cit., pp. 44 ff.
12An alternative explanation of 8-9 has been suggested on the basis of the text of the last clause of 8 preserved in the Gk. OT and the text of Deuteronomy from Cave 4 at Qumran. It reads, “According to the number of the sons of God.” The “sons of God” are held to be God's heavenly council of supernatural but inferior beings, through whom He administers the universe (cf. I Kings 22:19-22; Job 1:6). The meaning would then be that, whereas other nations are ruled by God's subordinates, Israel is the direct responsibility of God.
13The Epistle of Paul to the Romans, “The Moffatt New Testament Commentary” (London: Hodder and Stoughton, 1932), p. 29.
14Contrast Dodd's version of the wrath of God, not as “the attitude of God to man,” but as “an inevitable process of cause and effect in a moral universe” (op. cit., p. 23).
15The Justification of God (London: Independent Press, 1948), p. 192.
Section V The Death of Moses
1Kitchen, op. cit., p. 128. fn. 63.
2Manley, The Book of the Law, p. 60.
3C. H. Gordon, “Biblical Customs and the Nuzu Tablets” (Biblical Archaeologist, III, No. 1, Feb., 1940, 8) cites an example from Nuzu or Nuzi in N.E. Iraq in the fifteenth century B.C. in which an oral blessing was upheld in court.
4F. M. Cross and D. N. Freedman, “The Blessing of Moses,” Journal of Biblical Literature, LXVII (1948), 191-92.
5Ibid., p. 193. RSV, contra, seems to envision the persons of 2 and 3 as different groups.
6Kitchen interprets the meaning as “tread upon their backs” (op. cit., p. 164).
7Pisgah is a common noun with probable meaning as indicated. Cf. Num. 21:20; 23:13-14 for two other examples, and Manley, The Book of the Law, pp. 61-62.
8George Adam Smith, op. cit., p. 378.
9Op. cit., pp. 24-35.
10For a piercing exploration of the tragedy of Moses and of its spiritual lessons see H. H. Farmer, “Life's Frustrations,” in The Healing Cross (London: Nisbet, 1949), pp. 65-75.
11Daube, op. cit., p. 39.