(vii)

by, havel, ‘iniquity,' D.xxv.16, Jer.ii.5, and L.xix.15,35.

(viii) v.8, ↳ṛŋ, hinkhil, 'cause to inherit' (550.ii.).

(ix) v.6, Jehovah, the father' of Israel, v.18,19,20, Jer.ii. 27, iii.4,19, xxxi.9,

compare xxxv throughout, and E.iv.22,23, N.xi.12.

(x) v.10, y, natsar, ‘keep,' D.xxxiii.9, E.xxxiv. *7, Jer.iv.16, xxxi.6.

(xi) v.11, y, hur, stir up,' Jer.vi.22, xxv.32, 1.9,41, li.1,11.

(xii)

7, rakhaph, flutter,' Jer.xxiii.9, and G.i.2, nowhere else in the Bible. (xiii) 'bearing on eagles' wings,' comp. E.xix.4; see also D.i.31. (xiv) v.13, mạɔɔņ, těnuvah, ‘fruit,' Lam.iv.9.

(xV) (xvi)

, khalmish, flint,' D.viii.15.

bria, gozal, ‘young bird,' G.xv.9, nowhere else in the Bible..

(xvii) v.14, rams of the breed of Bashan' is used familiarly, as if the writer, and the people for whom he wrote, had been long acquainted with the breed, instead of only recently arrived in Bashan, as the story supposes.

(xviii) ‘blood of the grape,' G.xlix.11, nowhere else.

(xix) v.15,15, ¡py, shaman, 'wax fat,' Jer.v.28, and twice besides in the Bible. (xx) 'waxed fat and kicked,' comp. the idea in D.vi.10, viii.10, xi.15, xxx.20. (xx), Jeshurun,' D.xxxiii. 5,26, Is.xliv.2, nowhere else.

(xxii) v.16, D, zarim, 'strange (gods),' Jer.ii.25, iii.13.

(xxiii) Dy, cahas, 'provoke' (552.viii).

(xxiv) v.17, y, sahar, ‘fear,' Jer.ii.12.

(XXV) 'gods whom they know not,' D.xi 28,xiii.2,6,13, xxviii.64, xxix. 26, Jer.vii.9, xix.4, xliv.3; see also (552.xv).

(xxvi) v.18, an, khul, bring forth, be in pain,' D.ii.25, Jer.iv.19, v.3,22,xxiii.19, XXX.23, li.29.

(xxvii) 'forget' Jehovah (552.xii).

(xxviii) v.19, 7, naats, 'despise,' D.xxxi.20, Jer.xiv.21, xxiii.17, xxxiii. 24, Lam.ii.6, and N.xiv.11,23, xvi.30.

(xxix) v.21, bņ, hevel, 'vanity,' Jer.ii.5, viii.19, x.3,8,15, xiv.22, xvi.19, li.18,

Lam.iv.17.

(xxx), lo-El, no gods,' so

Is.xxxvii. 19, 2Ch.xiii.9.

, lo-Elohim, Jer.v.7, 2K.xix.18,

(xxxi) v.22,, kadakh, 'be kindled,' Jer.xv.14,xvii.4, twice besides in the Bible. (xxxii) ¿?, yěvul, ‘increase,' D.xi.17, L.xxvi.*4,20.

(xxxiii) v.22, Mi¬pin, mosadoth, 'foundations,' Jer.xxxi.37, li.26.

(xxxiv) v.23, niy, rahoth, afflictions' (553.xii).

(xxxv) v.24, 'I will send the teeth of beasts upon them,' L.xxvi.*22.

(xxxvi) v.25, 77, bakhur, 'young man,' Jer.vi.11, ix.21(20), xi.22, xv.8, xviii.21, xxxi.13, xlviii.15, xlix.26, 1.30, li.3,22, Lam.i.15,18, ii.21, v.13,14.

(xxxvii) 'the sword without and terror within;' compare Jer.xiv.18, ‘If I go forth into the field, then behold the slain with the sword! and, if I enter into the city, then behold them that are sick with famine!'

(xxxviii) v.27, 'Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and Jehovah hath not done all this;' compare ix. 28, 'Lest the land whence Thou broughtest us out say, Because Jehovah was not able to bring them into the land which He promised them,' &c., and E.xxxii.12, N.xiv.16.

(xxxix) v.28, ¡yу, hetsah, 'counsel,' Jer.xviii.18,23, xix.7, xxxii.19, xlix.7, 20,30, 1.45.

(xl) v.32,33, 'Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter; their wine is the poison of dragons, and the cruel venom of asps;' compare Jer.ii.21, 'Yet I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate plant of a strange vine unto me?' It is obvious how little this language (italicised) of the Prophet would agree with the statement of Deuteronomy, if really written, as commonly supposed, by Moses.

(xli) v.33, IN, achzar, 'cruel,' Lam.iv.3, twice besides in Job; "N, achzari, 'cruel,' Jer.vi.23, xxx.14, 1.42, and five other places.

(xlii) v.34, ¬șix, otsar, 'treasure,' D.xxviii.12, Jer.x.13, xv.13, ́xvii.3, xx.5, xxxviii.11, xlviii.7, xlix.4, 1.25,37, li.13,16.

(xliii) v.35, Dņa, nakam, ‘vengeance,' v.41,43, and L.xxvi.*25.

(xliv) T, eyd, 'calamity,' Jer.xviii.17, xlvi.21, xlviii.16, xlix.8,32.

(xlv) v.36, hix, azal, ‘be gone,' Jer.ii.36, four times besides, and seven times in later Chaldaic passages in Ezra and Daniel.

(xlvi)

2K.ix.8, xiv.26.

, hatsur vehazuv, 'shut up and left,' 1K.xiv.10, xxi.21,

(xlvii) v.37,38, And He shall say, Where are their gods, their rock in whom they trusted, which did eat the fat of their sacrifices, and drank the wine of their drink-offerings? Let them rise up, and help you, and be your protection;' compare Jer.ii.28, 'But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble.'

(xlviii) v.39, 'See now that I, even I, am He, and there is no god with me;' compare Jer.v.12, They have belied Jehovah, and said, It is not He,' and Is.xliii.

10-13.

(xlix) v.40, 'lift up the hand' = swear, G.xiv.22, E.vi.8, N.xiv.30.

(1) v.41, j, shanan, ' whet,' D.vi.7.

PP

800. Upon the whole, it will be seen that there are some very strong signs of the Deuteronomist in this Song, e.g.(i),(v),(viii), (xxiii),(xxv),(xxvii),(xxxii),(xxxiv), and other very strong resemblances to the style of Jeremiah, e.g. (iii),(vi),(xi),(xxv), (xxxi), &c., besides a multitude of minor correspondences of each kind; nor is there anything, as far as appears, to indicate that he is not the author of it, except that (xlix) does not occur either in Deuteronomy itself or in Jeremiah. KNOBEL CONsiders that the very severe language used in this Song, in speaking of the idolatrous conduct of the Israelites, v.15, does not accord with the general tone of the Deuteronomist. But, surely, the same tone is heard sufficiently,-sometimes, indeed, in the form of warning,—in vi.14,15,16, viii.19,20, ix.6,7,8, 23,24, &c.; e.J.

'Ye have been rebellious against Jehovah from the day that I knew you,' ix.24; 'I know thy rebellion and thy stiff neck. Behold, while I am yet alive with you this day, ye have been rebellious against Jehovah; and how much more after my death?' xxxi.27.

801. It is true, this Song contains a great number of words which occur nowhere else in the Bible, and does not contain a great number of the Deuteronomist's favourite expressions. It does, however, contain some of them, (viii),(xxiii),(xxv),(xxvii), (xxxiv), each of which is repeated several times in Deuteronomy, but not one of which is found in any of the other books of the Pentateuch. The occurrence of so many unusual words, which are not found elsewhere in the Bible, might have been reasonably looked for in a Song like this, written in the highest style of poetry, and not in the mere rhetorical prose of the rest of the book. And for the same reason we should not expect to find many of the prosaic phrases, which are so common in the other parts of the book, repeated here.

We conclude, therefore, that this Song is also due to the Deuteronomistic author.

802. In this passage we have clear signs of the late

date at which this Song was written.

Thus v.15,17, we

read

'But Jeshurun waxed fat and kicked;

Thou art waxen fat, thou art grown thick, thou art covered with fatness.

Then he forsook God which made him,

And lightly esteemed the Rock of his salvation.

They provoked Him to jealousy with strange gods,

With abominations provoked they Him to anger.

They sacrificed unto devils, to no-gods (E.V. 'not to God,').

To gods whom they knew not,

To new gods that came newly up,

Whom your fathers feared not.'

Of course, the above words cannot be supposed to describe the state of Israel in the wilderness. Those, who desire to maintain the Mosaic origin of this book, will have recourse to the supposition of prophetical perfects.' After the evidence, which we have had before us, of the later origin of the book, there can be little doubt that the words really refer to the idolatries practised in the kingdom of Israel, and almost as freely in Judah also.

803. So v.35-43 refer also very plainly to the hardships which the captives of the Ten Tribes had already suffered, and which, in His own due time, Jehovah would visit upon their conquerors:

'To me belongeth vengeance and recompense;

Their foot shall slide in due time:

For the day of their calamity is at hand,

And the things, that shall come upon them, make haste.

For Jehovah shall judge His people,

And repent Himself for His servants,

When He seeth that their power is gone,

And there is none shut up or left. . . .

Rejoice, O ye nations, with His people;

For He will avenge the blood of His servants,

And will render vengeance to His adversaries,

And will be merciful unto His land and to His people.

In fact, our view differs from KNOBEL's mainly in this, that he considers the Song as actually composed in some time of

national distress, and so explains the allusions which occur in it to some great misery; whereas it seems to us that the writer is looking back upon such a time in the sister-kingdom, and using it as a warning for Judah.

804. D.xxxii.44-47.

KNOBEL considers that v.44,45, belong to the older writer, apparently because they refer to the 'Song,' and, as we have seen, he ascribes the previous mention of it in xxxi.19-22 also to that writer. We have shown, however, that this latter section belongs to the Deuteronomist, and we see no reason to doubt that v.44,45, belong to him also, as well as v.46,47, which KNOBEL himself assigns to him.

In v.44, we have 'the words of this Song,' as in xxxi.30; and in v.45 the phrase all Israel,' D.i.1, v.1, xi.6, xiii.11, xviii.6, xxi.21, xxvii.9, xxix. 2, xxxi.1,7,11,11, xxxiv.12, and E.xviii.25, N.xvi.34.

It is singular that in v.44 we have 'Hoshea' instead of Joshua,' as he is called everywhere except in N.xiii.8, 16. The Sam. text has Joshua in all three passages.

805. D.xxxii.48-52.

This is an enlarged form of the announcement of the death of Moses, which we find in N.xxvii.12-14, and belongs to the older document, except that, as KNOBEL justly observes, it can hardly be supposed that the original writer would have put into the mouth of Jehovah the words which is in the land of Moab, which is over against Jericho,' thus defining for Moses himself the exact site of the mountain, close to which he is supposed to be encamped. Accordingly, these words are, most probably, a Deuteronomistic interpolation, and we have already seen that land of Moab' is a Deuteronomistic phrase, (550.i), whereas plains of Moab' is that employed by the older writer (548.xi).

806. That the whole passage, however, with the above exception, is a fragment of the older document, appears from the following phrases :—