Deuteronomy · Chapter 10

Verse 1. Hew thee two tables of stone] See Clarke’s notes on “Exodus 34:1”.

Verses 1-5 are closely connected with the preceding chapter. They relate the effect of Moses’s earnest entreaty for the people.

1, 2. At that time — After he interceded for the people Moses was directed to prepare two tables of stone like unto the first. Exodus 34:1. Make thee an ark of wood — The order to make the ark is given in Exodus 25:10. It is evident that Moses does not observe a strict chronological order, for it appears that this direction was given before the apostasy of the people in the making and worship of the golden calf, and before the breaking of the first tables. But the ark was not made till after the tabernacle was built, and the tables were not placed in the ark till the tabernacle was consecrated. Exodus 11:20.

V. 2. I will write on the tables-Tho’ the tables were broken, because they broke his commandment, they were now renewed, in proof that his wrath was turned away. And thus God’s writing his law in our inward parts, is the surest proof of our reconciliation to him.

Verse 2. I will write on the tables — Though the tables were broken because they broke his commandment and made themselves a graven image, they were now renewed in proof that his wrath was turned away. And thus God’s writing his law in our inward parts is the surest proof of our reconciliation to him, Jeremiah 31:33, 34. Reader, has God written it on thine? Remember, He that loveth not, knoweth not God, and is not in a state of reconciliation with him, 1 John 4:8.

Verses 1-5 are closely connected with the preceding chapter. They relate the effect of Moses’s earnest entreaty for the people.

1, 2. At that time — After he interceded for the people Moses was directed to prepare two tables of stone like unto the first. Exodus 34:1. Make thee an ark of wood — The order to make the ark is given in Exodus 25:10. It is evident that Moses does not observe a strict chronological order, for it appears that this direction was given before the apostasy of the people in the making and worship of the golden calf, and before the breaking of the first tables. But the ark was not made till after the tabernacle was built, and the tables were not placed in the ark till the tabernacle was consecrated. Exodus 11:20.

Verse 3. Shittim wood] See Clarke’s note on “Exodus 25:5”, and succeeding verses, and on the parallel places in the margin.

Verse 3. I made an ark — Some of the Jewish doctors conclude from this text that there were two arks, one made by Bezaleel, and this one by Moses, which they fancy was the ark that went before them in their marches and battles. But this notion is confuted by many other passages. All that Moses means by saying, I made an ark, is, that he ordered one to be made, just as the expression, Solomon built the temple, only means that he provided for the building of it, and caused it to be built.

3. I made an ark of shittim wood — Better, acacia. It is not improbable that Moses gave directions to Bezaleel, the artist, who with others wrought on the work of the sanctuary, before he went up to the mount. In Exodus 25, and also 35, we find a full description of the ark.

Verse 4. Ten commandments] See Clarke’s note on “Exodus 20:1”, &c.

4. He wrote on the tables, according to the first writing — In Deuteronomy 9:10, it reads, “written with the finger of God.” It is held by some of the critics that verses 6 and 7 are out of place, that they interrupt the order of the narrative, and that no satisfactory reason for their being introduced can be given. They would indeed be difficult to account for on the theory of some critics, that the work is of a later origin. Moses recalls the death of Aaron. But though Aaron dies the high priesthood is continued. “His aim throughout is to prove the patient mercy of the Lord to his people in spite of their aggravated sins. The calf worship had brought on them a double token of the divine displeasure. First, the tables of the covenant were broken, and the covenant itself dissolved almost as soon as made; but in answer to the intercession of Moses new tables were provided, written upon by the finger of God, and placed in the ark. Next, the Lord had been angry with Aaron to have destroyed him; and with such a judgment on the high priest the covenant of grace to Israel would have come doubly to an end. But Moses prayed for Aaron at that time, and he was forgiven. Not only so, but when the time of death arrived there was a new token of God’s restored and enduring favour, when ‘Eleazar his son ministered in the priest’s office in his [Aaron’s] stead.’ Thus doubly, at the close of their wanderings, by the presence of the new tables in the ark, and by the high priesthood of Eleazar in the place of Aaron, mercy had rejoiced against judgment. These verses, then, are natural in a retrospect by Moses himself at the close of his life, and on this hypothesis alone.” — BIRKS, The Pentateuch and its Anatomists, pp. 261, 262.

Verses 1-5 are closely connected with the preceding chapter. They relate the effect of Moses’s earnest entreaty for the people.

1, 2. At that time — After he interceded for the people Moses was directed to prepare two tables of stone like unto the first. Exodus 34:1. Make thee an ark of wood — The order to make the ark is given in Exodus 25:10. It is evident that Moses does not observe a strict chronological order, for it appears that this direction was given before the apostasy of the people in the making and worship of the golden calf, and before the breaking of the first tables. But the ark was not made till after the tabernacle was built, and the tables were not placed in the ark till the tabernacle was consecrated. Exodus 11:20.

V. 6. This following history comes in manifestly by way of parenthesis, as may appear from Deuteronomy 10:10, where he returns to his former discourse; and it seems to be here inserted as an evidence of God’s gracious answer to Moses’s prayers, and of his reconciliation to the people, notwithstanding their late and great provocation. For, saith he, after this they proceeded by God’s guidance in their journeys, and though Aaron died in one of them, yet God made up that breach, and Eleazar came in his place, and ministered as priest, one branch of which office was to intercede for the people.

Verse 6. And the children of Israel took their journey, &c.] On this and the three following verses see Kennicott’s remarks at the end of this chapter. See Clarke “Deuteronomy 10:22”.

Verse 6. This following history comes in manifestly by way of parenthesis, as appears from verse 10, where he returns to his former discourse; and it seems to be here inserted as an evidence of God’s gracious answer to Moses’s prayers, and of his reconciliation to the people, notwithstanding their late and great provocation. For, saith he, after this they proceeded by God’s guidance in their journeys, and though Aaron died in one of them, yet God made up that breach, and Eleazar came in his place, and ministered as a priest, one branch of which office was to intercede for the people.

Verse 6. Mosera: there Aaron died. In Numbers 20:28, 33:38, 39, we read that Aaron died in mount Hor, which was seven days’ journey from Moseroth. This place is full of difficulties. Why are Aaron and Levi mentioned here at all? Because they were the guardians of the ark, and of the tables mentioned above; and because the Lord had pardoned Aaron. The difficulty respecting the place of Aaron’s death is thus accounted for by some—that Israel, intimidated by the advantages king Arad had gained over them, Numbers 21., made a retrograde movement towards Egypt, and came twice to the same place, which is not improbable. Consequently, they understand mount Hor to be situate in the district of Mosera. Others distinguish Beroth-bene-Jaakan from Bene-Jaakan, and Mosera from Moseroth, because Moseroth-bene-Maakan is Kadesh, the thirty second encampment; but Bene-Jaakan was the twenty seventh encampment. Numbers 33:31. Therefore from this place they came to Mosera, or mount Hor, where Aaron died. So far Poole’s Synopsis of the critics. But Kennicott, confident of a defect in the Hebrew copy, follows the Samaritan pentateuch, which clears up all the difficulty. He translates the passage as under. “And the children of Israel journeyed from Moseroth, and pitched in Bene-Jaakan: from thence they journeyed, and pitched in Hagidgad: from thence they journeyed, and pitched in Jothathah, a land of rivers of water: from thence they journeyed, and pitched in Ebronah: from thence they journeyed, and pitched in Ezion-Gaber: from thence they journeyed, and pitched in the wilderness of Zin, which is Kadesh: from thence they journeyed, and pitched in mount Hor, and there Aaron died.” Thus the whole is harmonized to entire satisfaction.

6. Beeroth — That is, Wells. These wells were a camping-place of one of the Horite tribes. Comp. Numbers 33:31, and Genesis 36:24. In the passage in Genesis the word rendered mules should be rendered warm spring. Mosera is the Moseroth of Numbers 33:30, a station of the Israelites near Mount Hor, where Aaron died. See Deuteronomy 32:50. Also Numbers 20:28, and 33:38. Eleazar… ministered… in his stead — Though Aaron the high priest died God makes provision for the perpetuation of the priesthood. He shows by this that he had not cast away his people.

7. Unto Gudgodah — In Numbers 33:32, this station is called Hor Hagidgad. Jotbath — In Numbers 33:33, Jotbathah. A broad plain southwest of the AElanitic Gulf, containing many palm trees, and well supplied with water, is thought to be ancient Jotbath.

V. 8. At that time-About that time, that is, when I was come down from the mount, as was said, Deuteronomy 10:5. To stand before the Lord-A phrase used concerning the prophets, 1 Kings 17:1 18:15, this being the posture of ministers. Hence the angels are said to stand, 2 Chronicles 18:18 Luke 1:19. To bless-The people, by performance of those holy ministrations for the people, and giving those instructions to them, to which God’s blessing was promised; and this they did in God’s name, that is, by command, and commission from him.

Verse 8. At that time — About that time, that is, when I was come down from the mount, as was said, verse 5. To stand before the Lord — A phrase used concerning the prophets, 1 Kings 17:1, and 18:15, this being the posture of servants, Hence the angels are said to stand, 2 Chronicles 18:18; and Luke 1:19. To bless — The people, by performing those holy ministrations for them, and giving those instructions to them, to and with which God’s blessing was promised; and this they did in God’s name, that is, by command and commission from him. Let it be observed here, that a settled ministry is a great blessing to a people, and a special token of God’s love to them. But they who are blessed with it should take care that it do not become a curse through their abuse or non-improvement of it.

Ver. 8. The Lord separated the tribe of Levi. The service of the sanctuary would be better done by a select order of men. The firstborn of all Israel would have been too numerous for the work, and they could not have been spared from their duties at home. This smallest tribe was a figure of the church, which is a royal priesthood.

8. At that time — This expression is to be understood, not as referring to the time subsequent to the death of Aaron, but as in the first verse of this chapter and in Deuteronomy 9:20, to the time when the covenant was renewed on Sinai. The apostasy of the people when the golden calf was made and worshipped is present to the mind of the speaker. The tribe of Levi, the great lawgiver’s own tribe, showed their fidelity to him. “Then Moses stood in the gate of the camp and said, Who is on the Lord’s side? Let him come unto me. And all the sons of Levi gathered themselves together unto him.” Exodus 32:26. The tribe of Levi was set apart for special service connected with worship and sacrifice. It is evident from Numbers 4:4, and following verses, that the office of carrying the ark on the march devolved on the non-priestly Levites, namely, the Kohathites, but on some special occasions it was borne by the priests. See Joshua 3:3, 6, 8; also 6:6, and 1 Kings 8:3. Comp. Deuteronomy 31:9, of this book.

V. 9. The Lord is his inheritance-That is, the Lord’s portion, namely, tithes and offerings, which belong to God, are given by him to the Levites for their subsistence, from generation to generation.

Verse 9. Levi hath no inheritance with his brethren — That they might attend only on the duties of their sacred office, provision was made for their maintenance, without their being obliged to plough, or sow, or entangle themselves in other worldly affairs. And is not provision made for the clergy of this and other countries professing Christianity, for a similar reason, namely, that, being under no necessity of entangling themselves in the affairs of this life, they may war a good warfare, and please Him that hath chosen them to be his soldiers? 2 Timothy 2:4. The Lord is his inheritance — They are to be maintained out of such tithes and revenues as are appropriated to them by the special appointment of God.

10, 11. The Lord hearkened — The supplication of Moses in behalf of the people is heard — Jehovah will not destroy them. Moses is commissioned anew to lead the people on their march to the land promised them.

V. 11. Take thy journey before the people-‘Twas fit that he who had saved them from ruin by his intercession, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives to make intercession for us, so has all power in heaven and in earth.

Verse 11. The Lord said unto me, Arise — This is mentioned as a proof that God had hearkened to the intercession of Moses. Take thy journey before the people — It was fit that he, who had saved them from ruin by his intercession, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives to make intercession for us, so has all power in heaven and on earth.

10, 11. The Lord hearkened — The supplication of Moses in behalf of the people is heard — Jehovah will not destroy them. Moses is commissioned anew to lead the people on their march to the land promised them.

V. 12. What doth he require-By way of duty and gratitude for such amazing mercies.

Verse 12. Now, Israel, what doth the Lord-require of thee] An answer is immediately given. God requires,

1. That ye fear him as Jehovah your God; him who made, preserves, and governs you.

2. That ye walk in all his ways-that, having received his precepts, all of which are good and excellent, ye obey the whole; walking in God’s ways, not your own, nor in the ways of the people of the land.

3. That ye love him-have confidence in him as your father and friend, have recourse to him in all your necessities, and love him in return for his love.

4. That you serve him-give him that worship which he requires, performing it with all your heart-the whole of your affections, and with all your soul-your will, understanding, and judgment. In a word, putting forth your whole strength and energy of body and soul in the sacred work.

Verse 12. What doth he require? — By way of duty and gratitude for such amazing mercies? But to fear the Lord thy God, &c. — When Jehovah is our God in Christ, pacified toward us after all we have done, and has received us for his adopted children, then, and not before, are we qualified to comply with his will as here enjoined, to love as well as fear him, and to walk in all his ways, yea, to serve him, as it is here expressed, with all our heart and all our soul. For then, beholding what manner of love be hath bestowed upon us, in making us his children, we love him because he hath first loved us, and that love becomes a source of never failing obedience in our souls: it makes the tree good, and then the fruit is good also. Reader, consider this well, lest thy religion be mere formality and hypocrisy, and while thou hast a name to live, thou be dead to God and things divine!

12. What doth the Lord thy God require of thee — In few words Moses sums up the requirements of the law: Obedience, reverence, love. In these consists the fulfilling of the law.

V. 14. The heaven-The airy and starry heaven. The heaven of heavens-The highest or third heaven, called the heaven of heavens for its eminency. All that therein is-With all creatures and all men, which being all his, he might have chosen what nation he pleased to be his people.

Verse 14. Behold, the heaven and the heaven of heavens] All these words in the original are in the plural number: השמים ymvw השמים הנ hen hashshamayim, ushemey hashshamayim; behold the heavens and the heavens of heavens. But what do they mean? To say that the first means the atmosphere, the second the planetary system, and the third the region of the blessed, is saying but very little in the way of explanation. The words were probably intended to point out the immensity of God’s creation, in which we may readily conceive one system of heavenly bodies, and others beyond them, and others still in endless progression through the whole vortex of space, every star in the vast abyss of nature being a sun, with its peculiar and numerous attendant worlds! Thus there may be systems of systems in endless gradation up to the throne of God!

Verse 14. The heaven — The aerial and starry heaven. The heaven of heavens — The highest, or third heaven, thus named for its eminence. All that therein is — All creatures and all men, which being all his, he might have chosen what nation he pleased to be his people.

14. The heaven of heavens — This expression, in connexion with the earth also, with all that therein is, comprehends the universe. All belong to Jehovah thy God. He is the one who has chosen Israel for his own peculiar people.

V. 15. To love them-He shews that God had no particular obligation to their fathers, any more than to other persons or people, all being equally his creatures, and that his choice of them out of and above all others, proceeded only from God’s good pleasure.

Verse 15. To love them — He shows that God had no particular obligation to their fathers, any more than to other persons and people, all being equally his creation, and that his choice of them out of and above all others, proceeded only from his good pleasure.

V. 16. Circumcise-Rest not in your bodily circumcision, but seriously set upon that substantial work which is signified thereby: cleanse your hearts from all filthiness and superfluity of naughtiness, fitly compared to the foreskin, which if not cut off, made persons profane, unclean and odious in the sight of God.

Verse 16. Circumcise-the foreskin of your heart] A plain proof from God himself that this precept pointed out spiritual things, and that it was not the cutting away a part of the flesh that was the object of the Divine commandment, but the purification of the soul, without which all forms and ceremonies are of no avail. Loving God with all the heart, soul, mind, and strength, the heart being circumcised to enable them to do it, was, from the beginning, the end, design, and fulfilment of the whole law.

Verse 16. Circumcise, therefore, your heart — Rest not in your bodily circumcision, or in any mere external observances or duties; but seriously set upon that substantial and most important circumcision of the heart and of the spirit which is signified by that of the flesh, and intended to be inculcated thereby: see Romans 2:28, 29. Cleanse your hearts from all filthiness and superfluity of naughtiness; fitly compared to the foreskin, which, under the Jewish law, if not cut off, made persons profane, unclean, and odious in the sight of God.

16. Circumcise… your heart — This verse suggests the spiritual significance of the rite of circumcision. Comp. Romans 2:29: “Circumcision is that of the heart, in the spirit, and not in the letter.”

V. 17. Regardeth not persons-Whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted, so all incorrigible transgressors shall be severely punished, and you no less than other people: therefore do not flatter yourselves as if God would bear with your sins because of his particular kindness to you or to your fathers.

Verse 17. God of gods, and Lord of lords] That is, He is the source whence all being and power proceed; every agent is finite but himself; and he can counteract, suspend, or destroy all the actions of all creatures whensoever he pleases. If he determine to save, none can destroy; if he purpose to destroy, none can save. How absolutely necessary to have such a God for our friend!

A great God-mighty] rbgh lah hael haggibbor, the mighty God; this is the very title that is given to our blessed Lord and Saviour, Isaiah 9:6.

Verse 17. Who regardeth not persons — Whether Jews or Gentiles, but deals justly and equally with all sorts of men; and as whosoever fears and obeys him shall be accepted, (namely, through faith in the Messiah, working by love,) so all incorrigible transgressors shall be severely punished, and you no less than other people; therefore, do not flatter yourselves, as if God would bear with your sins because of his particular kindness to you or to your fathers.

17, 18. A mighty, and a terrible — Here Moses describes the infinite greatness and wonderful tenderness of Jehovah. He is God of gods, Lord of lords, yet he cares for the fatherless, the widow, and the stranger.

V. 18. He doth execute-That is, plead their cause, and give them right against their potent adversaries, and therefore he expects you should do so too.

Verse 18. The judgment of the fatherless — He is so far from disregarding those who are unbefriended, that he regards them the more on that account, takes their case under his special cognizance, and is particularly displeased with those who injure and oppress them. Nay, he executes their judgment, pleads their cause, and maintains their right against their potent adversaries, and therefore he expects that you should do so too. Even the compassion which he has implanted in the human breast for the oppressed and destitute, and which is his voice to men, calling upon them to protect the orphan, to assist the widow, and to relieve the necessitous, is one evidence, among many others, that he espouses their cause.

17, 18. A mighty, and a terrible — Here Moses describes the infinite greatness and wonderful tenderness of Jehovah. He is God of gods, Lord of lords, yet he cares for the fatherless, the widow, and the stranger.

Verse 19. Love ye, therefore, the stranger — Be kind and just even to Gentile strangers, as to fellow-creatures of the same frame with yourselves, in honour to your common Creator, and in imitation of that tender care which he exercises over the sons of men.

V. 20. To him shalt thou cleave-With firm confidence, true affection, and constant obedience.

Verses 20, 21. To him shalt thou cleave — With firm confidence, true affection, and constant obedience. He is thy praise — The object and matter of thy praise, as Exodus 15:2. It is thy greatest honour to belong to him, to be his subject and servant, his child and spouse, and it should be thy chief duty and delight to praise and glorify him.

V. 21. Thy praise-The object and matter of thy praise, as Exodus 15:2, whom thou shouldest ever praise.

Verse 21. He is thy praise] It is an eternal honour to any soul to be in the friendship of God. Why are people ashamed of being thought religious? Because they know nothing of religion. He who knows his Maker may glory in his God, for without him what has any soul but disgrace, pain, shame, and perdition? How strange is it that those who fear God should be ashamed to own it, while sinners boldly proclaim their relationship to Satan!

Verses 20, 21. To him shalt thou cleave — With firm confidence, true affection, and constant obedience. He is thy praise — The object and matter of thy praise, as Exodus 15:2. It is thy greatest honour to belong to him, to be his subject and servant, his child and spouse, and it should be thy chief duty and delight to praise and glorify him.

Verse 22. With threescore and ten persons] And now, from so small a beginning, they were multiplied to more than 600,000 souls; and this indeed in the space of forty years, for the 603,000 which came out of Egypt were at this time all dead but Moses, Joshua, and Caleb. How easily can God increase and multiply, and how easily diminish and bring low! In all things, because of his unlimited power, he can do whatsoever he will; and he will do whatsoever is right.

ON a very important subject in this chapter Dr. Kennicott has the following judicious observations:—

“The book of Deuteronomy contains the several speeches made to the Israelites by Moses just before his death, recapitulating the chief circumstances of their history, from their deliverance out of Egypt to their arrival on the banks of Jordan. What in this book he has recorded as spoken will be best understood by comparing it with what he has recorded as done in the previous history; and this, which is very useful as to the other parts of this book, is absolutely necessary as to the part of the tenth chapter here to be considered. “The previous circumstances of the history necessary to be here attended to are these: In Exodus, chap. 20., God speaks the ten commandments; in chap. 24. Moses, on Mount Sinai, receives the two tables, and is there forty days and nights; in chap. 25,, 26:, 27, God appoints the service of the tabernacle; in chap. 28. separates Aaron and his sons for the priest’s office, by a statute for ever, to him and his seed after him; in chap. 30. Moses, incensed at the golden calf, breaks the tables; yet he prays for the people, and God orders him to lead them towards Canaan; in chap. 34. Moses carries up two other tables, and stays again forty days and nights. In Numbers, chap. 3., the tribe of Levi is selected; chap. 8., consecrated; chap. 10. and 11. the Israelites march from Sinai on the twentieth day of the second month in the second year; in chap. xiii. spies sent; in chap. 14. the men are sentenced to die in the wilderness during the forty years; in chap. 17. the Levites are to have no lot nor large district in Canaan, but to be the Lord’s inheritance; in chap. 20. Aaron dies on Mount Hor; lastly, in the complete catalogue of the whole march (chap. 33.) we are told that they went from Moseroth to Bene-jaakan, thence to Hor-hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh,) and thence to Mount Hor, where Aaron died in the fortieth and last year. In Deuteronomy, chap. ix., Moses tells the Israelites, (Deuteronomy 9:7,) that they had been rebels, from Egypt even to Jordan, particularly at Horeb, (Deuteronomy 9:8-29,) whilst he was with God, and received the tables at the end of forty days and nights; and that, after breaking the tables, he fasted and interceded for his brethren during a second period of forty days and nights; and this ninth chapter ends with the prayer which he then made. Chapter 10. begins thus: ‘At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up,’ &c. And from Deuteronomy 10:1 to the end of Deuteronomy 10:5 he describes the second copy of the ten commandments, as written also by God, and deposited by himself in the ark.

“After this we have now four verses, (Deuteronomy 10:6-9,) which not only have no kind of connection with the verses before and after them, but also, as they stand in the present Hebrew text, directly contradict that very text; and the two first of these verses have not, in our Hebrew text, the least connection with the two last of them. Our Hebrew text, (Deuteronomy 10:6,) says that Israel journeyed from Bene-jaakan to Mosera. Whereas that very text in the complete catalogue, (Numbers 33:31,) says they journeyed from Moseroth to Bene-jaakan. Again: Aaron is here said to have died at Mosera, whereas he died on Mount Hor, the seventh station afterwards; see Numbers 33:38. And again: they are here said to go from Bene-jaakan to Mosera, thence to Gudgodah, and thence to Jotbath; whereas the complete catalogue says, Moseroth to Bene-jaakan, thence to Hor-hagidgad, and thence to Jotbathah. But if the marches could possibly be true as they now stand in these two verses, yet what connection can there be between JOTBATH and the SEPARATION OF THE TRIBE OF LEVI? It is very happy that these several difficulties in the Hebrew text are removed by the SAMARITAN Pentateuch: for that text tells us here rightly that the march was from Moseroth to Bene-jaakan; to Hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh,) and thence to Mount Hor, where Aaron died. Again: as the regular deduction of these stations ends with Mount Hor and Aaron’s death, we have then what we had not before, a regular connection with the two next verses, and the connection is this: That when Aaron, the son of Amram, the son of Kohath, the son of LEVI, died, neither the tribe of Levi nor the priesthood was deserted, but God still supported the latter by maintaining the former; and this, not by allotting that tribe any one large part of Canaan, but separate cities among the other tribes, and by allowing them to live upon those offerings which were made by the other tribes to God himself. These four verses therefore, (Deuteronomy 10:6-9,) in the same text, stand thus: (Deuteronomy 10:6,) WHEN the children of Israel journeyed from Moseroth, and encamped in Bene-jaakan; from thence they journeyed and encamped at Hagidgad; from thence they journeyed and encamped in Jotbathah, a land of rivers of water: (7) From thence they journeyed and encamped in Ebronah; in Ezion-gaber; in the wilderness of Zin, which is Kadesh; and then at Mount Hor; And AARON DIED THERE, and there he was buried; and Eleazar his son ministered as priest in his stead. (8) At that time the Lord HAD separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his name unto this day. (9) Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. “But however consistent these four verses are now with themselves, it will be still demanded, What connection have they with the fifth verse before them, and with the tenth verse after them? I confess I cannot discover their least pertinency here, because AARON’S DEATH and LEVI’S SEPARATION seem totally foreign to the speech of Moses in this place. And this speech without these four verses is a regularly connected admonition from Moses to this purpose: that his brethren were for ever to consider themselves as indebted to him, under God, for the renewal of the two tables, and also to his intercession for rescuing them from destruction. The words are these: (Deuteronomy 10:4,) ‘The Lord wrote again the ten commandments, and gave them unto me. (5) And I came down from the mount, and put the tables in the ark, which I HAD made:—(10) Thus I stayed in the mount according to the first time, forty days and forty nights: and the Lord hearkened unto me at that time also; the Lord would not destroy thee. (11) And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land,’ &c. But then, if these four verses were not at first a part of this chapter, but are evidently interpolated, there arises another inquiry, Whether they are an insertion entirely spurious, or a genuine part of the sacred text, though removed hither out of some other chapter? As they contain nothing singular or peculiar, are of no particular importance, and relate to no subject of disputation, they are not likely to have arisen from fraud or design; but, perfectly coinciding in sense with other passages, they may safely be considered as another instance of a large transposition [86 words] in the present text, arising from accident and want of care. And the only remaining question therefore is, Whether we can discover, though not to demonstration, yet with any considerable degree of probability, the original place of these four verses, that so they may be at last restored to that neighbourhood and connection from which they have been, for so many ages, separated?

“It was natural for Moses, in the course of these several speeches to his brethren in Deuteronomy, to embrace the first opportunity of impressing on their memories a matter of such particular importance as the continuation of the priesthood among the Levites after Aaron’s death. And the first proper place seems to be in the second chapter, after the first verse. At Deuteronomy 1:19, he speaks of their march from Horeb to Kadesh-barnea, whence they sent the spies into Canaan. He then sets forth their murmurings, and God’s sentence that they should die in the wilderness, and he ends the first chapter with their being defeated by the Amorites, their weeping before the Lord, and abiding many days in KADESH, which is KADESH-BARNEA, near Canaan.

“Chap. 2. begins thus: Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me: and WE COMPASSED MOUNT SEIR MANY DAYS. Now, the many days, or long time, which they spent in compassing Mount Seir, that is, going round on the south-west coasts of Edom in order to proceed north-east from Edom through Moab to Arnon, must include several of their stations, besides that eminent one at Mount Hor, where Aaron died. And as part of their road, during this long compass, lay through Ezion-gaber, (which was on the eastern tongue of the Red Sea, and the south boundary of Edom,) thence to Zin, (which is KADESH, that is, MERIBAH KADESH,) and thence to Mount Hor, as they marched to the north-east; so it is probable that the five stations preceding that of Ezion-gaber were on the extremity of Mount Seir, to the south-west. And if their first station at entering the south-west borders of Edom, and beginning to compass Mount Seir, was Moseroth, this gives the reason wanted why Moses begins this passage at Moseroth, and ends it with Aaron’s death at Mount Hor. And this will discover a proper connection between the four dislocated verses and the context here.-Deuteronomy 1:46: ‘So ye abode in Kadesh (Barnea) many days.’ Deuteronomy 2:1: ‘Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me; and WE COMPASSED MOUNT SEIR MANY DAYS.’

“‘For the children of Israel journeyed from Moseroth, and pitched in Bene-jaakan: from thence they journeyed and pitched in Hagidgad: from thence they journeyed and pitched in Jotbathah, a land of rivers of water: from thence they journeyed and pitched in Ebronah: from thence they journeyed and pitched in Ezion-gaber: from thence they journeyed and pitched in the wilderness of Zin, which is Kadesh: from thence they journeyed and pitched in Mount Hor, and Aaron died there, and there he was buried; and Eleazar his son ministered as priest in his stead. At that time the Lord had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name unto this day. Wherefore, Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.’

“And this paragraph being thus inserted at the end of the first verse, the second begins a new paragraph, thus: And the Lord spake unto me, saying, Ye have compassed this mountain long enough; turn you

northward-through the east side of Seir (or Edom) towards Moab on the north. See Deuteronomy 2:4-8.” -Kennicott’s Remarks, p. 74. These remarks should not be hastily rejected.

DEUTERONOMY

22. Threescore and ten — A brief statement of the nation’s history. Jehovah their God has multiplied them. Their fathers went down to Egypt from the land to which they are now journeying a little company, and they are become as the stars of heaven for multitude.