"All the souls that came with Jacob into Egypt, which came out of his loins, were threescore and six ”—and this seems favourable only in the English translation, not in the Hebrew text. The words "All the souls which came with Jacob into Egypt" seem to imply that these sixty-six were then all alive, and accompanied Jacob at the time. The stress of the argument lies upon the preposition "with," but that preposition does not exist in the Hebrew (neither Eth no nor Im Dy), but another (5), which signifies "To, Of, Belonging to," as is explained in the following verse, "All the souls of the house (n) of Jacob." The accurate translation therefore is, "All the souls of, or belonging to, Jacob, who came down into Egypt-were sixty-six." The text says nothing at all of their accompanying him, nor of the time at which they went down, but simply that they who went down were sixty-six. D. C. will, perhaps, ask-"Then why are these sixty-six separated from Joseph and his sons, of whom it is said in the following verse, 'And the sons of Joseph which were born to him in Egypt, were two souls?"" To which I reply, that they are not separated, except by those who divided the text into verses. The great object of the writer is to prove that the whole number of those who went down into Egypt is only seventy. He, therefore, carefully notes the number of each of Jacob's four families, and here comes to give the

sum total, and therefore verses 26 and 27 ought to be read together thus-" And all the souls of, or belonging to, Jacob, who came down into Egypt, which came out of his loins, besides Jacob's sons' wives, were threescore and six, and the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten." The subject of the proposition is "All the souls belonging to Jacob who came down into Egypt," in verse 26. The predicate is, "were threescore and ten," given in verse 27. But D. C. will perhaps say that in Exod. i. 1 the Hebrew has the preposition "with" where it is said "Every man and his household came with (л) Jacob." But there the names of those who had households (which Hezron and Hamul had not) are given, and they are those of the eleven sons of Jacob. The names of the grandchildren are not specified, nor is the number sixty-six given, but, on the contrary, the number "seventy," which includes Joseph and his sons, who certainly did not accompany Jacob into Egypt, for they were there already. There is therefore no passage which asserts that the sixty-six, including Hezron and Hamul, were alive, and went into Egypt at the time of Jacob's going down. The question therefore is reduced to this, What is meant by the words "came down into Egypt," or "went down into Egypt?" Do they mean, that

"

they who were born in Egypt, are excluded; or can they include those who had never been in Canaan at all, but were born in Egypt? Most certainly the latter, as is proved by the texts adduced by D. C. himself. First, we have Gen. xlvi. 27, "All the souls of the house of Jacob (7), which came into Egypt, were threescore and ten," and secondly, Deut. x. 22, "Thy fathers went down (7) into Egypt with threescore and ten persons." The number "threescore and ten cannot be made out, without the sons of Joseph, Ephraim and Manasseh, who, in our occidental sense of the words, never "came," or "went down into Egypt" at all, but were born there. These two texts, therefore, prove that the words "came into Egypt" may include those born in Egypt, that they do actually include Ephraim and Manasseh, and may, therefore, also include Hamul and Hezron, and some of the ten persons, named as the sons of Benjamin, and thus this ground of D. C.'s objection is removed. It is nowhere stated that Hamul and Hezron accompanied Jacob -and the expressions "came" or "went down into Egypt" have a wide signification, including those who did not immigrate into Egypt, but were born there.

But it may be asked in what sense can it be said that persons, like Ephraim and Manasseh, who were born in Egypt, came into Egypt? The answer is, this must be ascertained by the author's

usus loquendi, and this chapter gives abundant data, showing that he predicates of the children, what is strictly true only of the parents, or, as Bishop Patrick says, "The Scripture speaks of parents and children as one person." Thus, for instance, the author relates how God said, v. 4, "I will go down with thee into Egypt, and I will surely bring thee up again," a promise fulfilled in the bringing up of Jacob's children at the Exodus. Again, in recounting the children, grandchildren, and great-grandchildren of Leah, he says, verse 15, "These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls of his sons and daughters were thirty-three." According to this statement, if taken literally, Pharez and Zarah, Hezron and Hamul were born in Padan-aram, and out of these words D. C. might have made a much grander difficulty than that which he has selected. That he has not done so is a proof that D. C. knows and understands the Scripture peculiarity of speaking of father and children as one person. Indeed, he not only admits, but contends for that principle in a very remarkable example. In Exod. xii. 40 it is written, "Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years." D. C. takes much pains, and devotes a whole chapter, to prove that the author must mean "the entire sojourning of them and their

forefathers, Abraham and Isaac, 'in a strange land,' both in Canaan and Egypt "—that is, that the Scripture identifies parents and children as one person, and, therefore, in this passage, Exod. xii. 40, predicates of the children of Israel, that which is only true, when spoken of them and their fathers collectively. What D. C. here affirms where it suits his own view, he will hardly deny, when it occurs elsewhere. He must admit therefore that Ephraim and Manasseh, according to the author's view, went down into Egypt, when their father Joseph, or their grandfather Jacob went-and if this sense be certain in their case, it must be admitted to be possible in that of Hezron and Hamul, and others. And let it be remembered that this principle is not newthat it has not been invented in modern times to get rid of difficulties started by modern criticism. D. C. shows that in the case of the four hundred and thirty years it is employed both by the Samaritans and the LXX, i. e. more than two thousand years ago. The same principle is also taken for granted in the LXX account of those who went down into Egypt. They translate v. 26, as our English version does, "All the souls that came with Jacob into Egypt." But they include amongst those who thus came down, the grandsons, and one great-grandson of Benjamin, who must have been born in Egypt; and amongst the posterity of Joseph they include grandsons