Ex 229 m Gen 3738b n 231 Gen 3144 o 31 Gen 3139 14. Lзfa 16 Lijb P Cp Deut 1116 9 Deut 2228 18 15jb 19 Lilb 20 L5ag 21-24 Laab 8 Lev 1933 2514 17 Deut 2316 t 39 239 Num 2225* u Cp D105 v H Hiph Deut x Lev 2536. Deut y Deut 246 17* a' 346* a' Num 1827 Deut 229† 29b 188c Cp 131 12 30 18bd 91a Lulf J' Cp 196 Deut 1421 sıb 16ca 1 14fb a 207 b Gen 2913 © Cp 2o16 2. 14Ca d Cp 2 Sam 210 1 Kings 1621 e 26 Deut 1619 ƒ Lev 1915 32* 9 3015 Lev 1421 1915* JE J E P 14 And if a man "borrow aught of his neighbour, and it be hurt, 16 And if a man "entice a virgin that is not 'betrothed, and lie with 18 Thou shalt not suffer a "sorceress to live. 19 Whosoever lieth with a beast shall surely be put to death. L 20 He that sacrificeth unto any god, "save unto Yahweh 'only, shall 21b N for ye were strangers in the land of Egypt. 22 Ye shall not afflict 23 If thou afflict "them in any wise, and they 'cry at all unto me, I will 24 and my wrath shall wax hot, and I will kill you with the sword; NL 25 If thou lend money to any of my people with thee that is poor, thou shalt not be to him as a "creditor, neither shall ye lay upon him *usury. 26 If thou at all take thy neighbour's "garment to "pledge, thou shalt restore it unto him by that the sun goeth down: 27 for that is his 'only covering, it is his "garment for his skin: wherein shall he sleep? and it shall come to pass, when he 'crieth unto me, that I will hear; for I am "'gracious. 28 Thou shalt not "revile "God, 'nor curse a "ruler of thy people. NL 29 NLThou shalt not delay to offer of "the "abundance of thy fruits, and 229ab M Or, the judges.-' Condemn' cp Deut 251*. 31 regarded with much plausibility as hortatory expansions cp 25b 29a From the collection of Covenant-words cp 2022. 31 The plural verb here again excites suspicion cp 27, though 116 J E 4 LIf thou meet thine enemy's ox or his ass "going astray, thou shalt 6 Thou shalt not wrest the judgement of thy poor in his cause. L 10 And six years thou shalt sow thy land, and shalt gather in the 13 NL And in all things that I have said unto you take ye heed: and 14 Three "times thou shalt "keep a feast unto me in the year. in the year all thy males shall appear before the Lord. 18 NLThou shalt not "offer the blood of my sacrifice with leavened milk. 20 "Behold, I send an angel before thee, to keep thee by the way, 234 The laws in 4. curiously interrupt the sequence of precepts on the impartial administration of justice; either they have been incorporated after this group had been formed, or 6-9 is a postscript from another source cp 6 with 2., 7 with 1, and 9 with 2221. 5 M Or, and wouldest forbear to release it for him, thou shalt surely release it with him. 7 and thou shalt not justify the wicked for the sake of gifts. 8 M Or, cause.-Cp JE108. 11 M Or, release it and let it lie fallow. See Deut 152. 12 M Or, keep sabbath.-The passage which follows may be a later amplification cp Deut 514. 13 This verse is generally recognized as a conclusion left stranded by successive manipulations of the text. In its present form it shows the influence of R; but 13b seems originally to have been parallel to 3414; Sam reads 'make thou no mention' for 'make ye.' 15 This passage, interrupting the grammatical sequence of 15a 16, seems to have been derived word for word from 3418 20. The words 'as I commanded thee' apparently refer to 136.. and are in their proper place in J's covenant, but cannot be original in E. 17 Another incorporation by the harmonist from 3423: the precept is not needed after 14. 18 Parallel to 3425, but probably independent of it: J limits the rule to the Passover. 198 Identical with 342. The law seems already covered by 2229. 19b Probably original to E as well as to J. Cp 2231N. 20 The following exhortation seems in the main to belong to E, though it has received considerable additions from the Deuteronomic school 23-25a 27 Sib-33. It may, however, be doubted whether it is in its right place here. Does it belong to the Judgements' or to the Words'? On the one hand the Covenant in 3410-27 closes with the command in 19b; on the other hand the analogy of the discourses in Deut 28 and Lev 26 suggests that the Book of Judgements may have concluded with a similar utterance of warning and hope. But, again, it may be urged that if the Covenant-words be limited to the original text of 2229-31 2310-19, they form after all only a one-sided bond: they enumerate the obligations of Israel but contain no declaration of the promise of Yahweh. Such a promise would naturally follow the commands; and a prospective hortatory discourse, therefore, concludes the Mosaic Covenant-words of Horeb much as a similar retrospective discourse is connected with Joshua's covenant at Shechem Josh 24. In this view the unexpanded original of 20-33 is an integral part of the Covenantrecord. In that case, however, it may be observed that it is at present placed too soon. The opening reference to the departure of Israel 20 seems premature, when Moses has not yet even received the tables bearing the Ten Words of 20'-17. Bacon therefore argues that the whole of E's Covenant-story belongs to a later stage of the Horeb incidents, and originally immediately preceded Israel's start upon the march; see 3428N. Another combination seems also possible. The language of 20-22 points to a permanent guide, which would be in continual legislative relations with the people (228 I speak''I shall speak' ). It is natural to connect such a representative Presence with the sanctuary, which became the centre of judicial as well as religious functions ep 337 1819. If it may be J E JE J E P u' Lev 2633 Josh v' Deut 722+ *' Cp Gen 1518 31b-33 L5dc 1 Kings 1416 1526 30 34 &c l" Cp P23b c" 3412 Deut 716 Josh 2313 ct Ex 107* b Ct Num 1116. and to bring thee into the place which I have "prepared. 21 "Take ye d' m' L 23 NFor mine angel shall go before thee, and bring thee in unto the 30 23 And I will send the "hornet before thee, which shall "drive out 31b for I will "deliver the inhabitants of the land into your hand; and b 241 And he said unto Moses, "Come up unto Yahweh, thou, and a 1924 cp 9 et 12 15a Aaron, Nadab, and Abihu, and 'seventy of the elders of Israel; and worship ye afar off: 2 and Moses alone shall come near unto "Yahweh; but they shall not come near; neither shall the people go up with him. 24.. e Gen 225 d Gen 224 € 1922 conjectured from 2024-26 337. that E contained a small corpus of sanctuary records, legislative and narrative, this discourse may have belonged originally to the description of the original Tent of Meeting, and the arrangements for the intercourse of Yahweh with his people. 2321 M Or, be not rebellious against him.22a On 's addition of 195. here, see 193, 22b (my voice. Hiph*. 23 This passage does not seem to belong to the context where it interrupts the enunciation of the divine promises to Israel 22 25b 26; the demand for the destruction of the consecrated pillars can hardly proceed from the writer who immediately after describes Moses as erecting twelve 24+, and who narrated the origin of the pillars at Bethel and Galeed Gen 2815 3145; while the affinities of language with D point clearly to editorial amplification. 21 M Or, obelisks. See Lev 261 2 Kings 32. 25 I will bless. This reading seems to preserve the original continuity of 22 25b cp 23N in 1 are carried out in 9-11, while the account of the intervening Covenant-ceremony 3-8 completes the narrative of 2018... It is usually supposed that Aaron, Nadab, and Abihu correspond to the priests' of 1922 J (Sam adds Eleazar and Ithamar), whereas E describes Moses as performing the Covenant-sacrifice with the aid of certain 'young men' 5, cp the designation of Joshua as sanctuary-servant 3311. The amalgamation of the two narratives here is probably due to the harmonist's perception that 241. 9-11 formed the counterpart in J of the Covenant-feast in 3-8. As this could only have been celebrated once, it was necessary to combine the accounts of J and E if they were both to be retained. Dillmann believes that touches from J are to be discovered in 4 (cp 3427) 7 sb: but this view has not found any general support. The hand of the editor who combined the 'Judgements' with the 'Words' may be seen in S. Kuenen, however, followed by Cornill, assigns 1. 9-11 to El (cp Elohim 11), but recognizes that 3-8 belong to another narrative. On the place which he provides for it see 3428CN. Other critics, like Budde, have ascribed 1. 9-11 fundamentally to E, but have recognized foreign elements in them. Kittel even suggests the possible presence of P. The names of Nadab and Abihu are found elsewhere only in P; and in 10 the expressions 'God of Israel' and 'very (or) heaven' show affinities with his vocabulary, while 'nobles' 11 occurs only once besides in an exilian passage. But the names of Aaron's sons may have belonged to the older tradition; and P nowhere relates any such vision of Deity. 2 reads God cp 11. J E JE J E P C 219 א 4 3 And Moses came and told the people all the words of Yahweh, and all the judgements: and all the people answered with one voice, and said, 'All the words which Yahweh hath spoken will we do. "And Moses 'wrote all the words of Yahweh, and rose up early in the morning, and builded an 'altar under the mount, and twelve "pillars, according to the twelve tribes of Israel. 5 And he sent 'young men of the children of Israel, 'which offered burnt offerings, and sacrificed peace offerings of oxen unto Yahweh. 6 And Moses took half of the. blood, and put it in 'basons; and half of the blood he "sprinkled on the altar. 7 And he took the "book of the covenant, and read in the "audience of the people: and they said, "All that Yahweh hath spoken will we do, and be obedient. And Moses took the blood, and "sprinkled it on the people, and said, Behold the blood of the covenant, which Yahweh hath made with you "concerning all these words. k. 9 Then "went up Moses, and Aaron, Nadab, and Abihu, and seventy of q Num 169 Josh the elders of Israel: 10 and they saw the 'God of Israel; and there 2216 cp 120 r Cp P138 8 Ct Lev 124 6* t Is 419+ was under his feet as it were "a paved work of sapphire stone, and as it 12 And Yahweh said unto Moses, Come up to me into the mount, and N 15a And n 107 0 108 r. 7 15b And the cloud "'covered the mount. 16 And the glory of Yahweh P 79 abode upon mount 'Sinai, and the cloud covered it six days: and the seventh a 54 day he called unto Moses out of the midst of the cloud. 17 And the "appearance of the 'glory of Yahweh was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses entered into the midst of the cloud, and went up into the mount: 18a 18b and Moses was in the mount "forty days and forty nights. 'Deut 99 11 3428 25-28 Luly 1-9 L128a 251 And Yahweh 'spake unto Moses, saying, 2 Speak unto the children a 1851 b 185b 244 This passage has occasionally been combined with 3427 as the sequel of Yahweh's Covenant with Israel 3410-27. The repetitions in the text are certainly noteworthy: in 3 Moses recites the Words to the people and they unanimously promise obedience to them: in 7 they are solemnly read out of the Covenantbook, and a similar promise follows. Are these parts of one narrative? The mention of the sacred pillars in 4 has usually been regarded as decisive in favour of E. But it will be noticed that they are introduced without a verb: the term 'built' is nowhere applied to pillars, which are said to be set up' Gen 2818 3145 3514; nor are altars and pillars ever said to be erected together. Is it possible that there are here traces of combination to which we may also owe the doublets in 3 and 7? 8a M Or, upon all these conditions. 8b Are these the 'Words' of, or (as some critics suppose) the Decalogue of 201-17? 10 M Or, work of bright sapphire.—§†. 12 This clause can hardly be original in its present form, as there is nowhere any mention of any law or commandment written by God except the Ten Words, which would hardly be described in these terms. and Sam omit and. It is possible that the order may have become confused, and that the words 'which I have written' should immediately follow the 'tables of stone' cp 3215., but such a combination seems hardly natural. The phrase as it now stands may have been expanded from a shorter one on the basis of Deut 527. The word 'teach' is not the Deuteronomic limméd cp D71b, but horah cp Deut 1710. 248 14 The elders' here named cannot be the seventy who are already on the mountain. If the word is original, the elders must be addressed as representatives of the people cp 316 429. It has been suggested, however, that it is due either to accidental reminiscence in copying or perhaps to intentional harmonizing, and replaces the 'people.' 15b At this point the narrative of P interrupted in 192 is resumed in 15-17 the great manifestation on the mount is described in his peculiar terms, and the way is prepared for the corpus of P's Sinaitic legislation, beginning with the Dwelling, its sacred furniture and vessels, and its priests. In the following analysis the linguistic affinities with the general matter of P (both in narrative and laws) are briefly indicated, but many technical terms in the description of the fabric and its contents remain unnoticed, as no critical questions in any way depend on them for solution. The repetitions of the different sections constituting 25-31 will be found tabulated under 351. 251 The conception of the Dwelling and its furniture, together with the appointment of the Aaronic priesthood to ме 1188 of Israel, that they take for me an offering: of every man whose heart c "maketh him willing ye shall take my offering. 3 And this is the offering d 188b which ye shall take of them; gold, and silver, and brass; 4 and 'blue, and "purple, and "scarlet, and "fine linen, and goats' [hair]; 5 and rams' skins dyed red, and sealskins, and acacia wood; 6 Neoil for the light, spices for the e 104 Janointing oil, and for the 'sweet incense; "onyx stones, and stones "to be set, f 95b for the ephod, and for the 'breastplate. And let them make me 8 ag 59 "sanctuary; that I may 'dwell among them. According to all that I shew thee, the pattern of the "Dwelling, and the pattern of all the i k furniture thereof, even so shall ye make it. L 7 9 h 10 And they shall make an 'ark of acacia wood: two cubits and a half shall be the "length thereof, and a cubit and a half the "breadth thereof, and a cubit and a half the "height thereof. 11 And thou shalt overlay it with 'pure gold, "within and without" shalt thou overlay it, and shalt make upon 1 it a "crown of gold round about. 12 And thou shalt "cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other "side of it. 13 And thou shalt make staves of acacia wood, and overlay them with gold. 14 And thou shalt put the staves into the rings on the sides of the ark, to bear the ark withal. minister in it, is universally recognized as the centre of P's representations of the Mosaic institutions. The whole section 25-3118 is bound together by numerous links of thought and language, which serve in like manner to establish connexions with the rest of P's narrative and legislation (see the margins). Yet this passage plainly falls apart into two uneven divisions at 294. the character of the series of paragraphs in 30-3111 is discussed in the notes in loc. But the constitution of 25-29 also demands attention. Here likewise there appear occasional signs of supplemental handiwork, see notes on 2720 2823 41 2921 38. But behind these lies the curious fact that in 25-2719 the sanctuary is always called the Dwelling' 54, while in 28-29 this name is replaced by the older term 'Tent of Meeting' cp 337 (Introd VIII i 2, XII 2€). The title Dwelling' is of course freely used in the great repetition Ex 35-40, but the main portions of the Priestly Law in Lev ignore it. In Lev 810 174 its appearance is due to the harmonist: in 1531 2611 it seems to denote not the visible fabric but the ideal presence of Yahweh with his people. Similarly the allusions to the court in Lev 616 26 may be regarded as glosses. In the regulations for the annual atonement ceremony Lev 16 the name is avoided, though the Tent of Meeting is curiously said 16 to 'dwell' with Israel in the midst of their uncleannesses, and the references to the Testimony, the ark, and the 'covering' agree with the description in Ex 25. The Dwelling becomes again prominent in the arrangements for the Camp and its removal Num 148.. 3-4 9-10 (cp 16. 3130 47). The absence of the term from the Priestly Law proper, which is usually based on the older name 'Tent of Meeting,' is highly significant (in Lev 174-69 1921 there is reason to suspect editorial redaction; Ph prefers 'sanctuary' Lev 1930 203 2112 23 262 31, but it is doubtful whether in all these passages the word can be restricted to the meaning 'holy place' cp '91). This regular preference for different terms in different groups of passages, must have some cause, and suggests that the account of the Dwelling and its place in the centre of the camp has been substituted for an older delineation of the Tent of Meeting. Delicate indications of this may perhaps be found in the fact that Ex 2942 represents the entrance of the Tent as the meeting-place between Yahweh and Moses to speak there unto thee' cp 339., whereas in 2522 the meeting place is before the ark containing the Testimony, and Yahweh speaks from between the two cherubim on the covering above. This is indeed recognized in Lev 162, yet the same passage neglects the fundamental distinction of Ex 2633. and still calls the shrine of Yahweh's appearing the holy place.' It seems not impossible, therefore, that Ex 25-2719 with its connected sections elsewhere may have been elaborated on the basis of an older account of the Tent of Meeting which preceded the institution of the Aaronic priesthood. It can hardly have belonged to Ph which afterwards ignores it, though the close in Ex 2913-46 is not without affinities with that collection. [In the description of the Dwelling it may be noted that the Tables bearing the Ten Words are designated as the 'Testimony' 161, and the i 54 22 94 426 m 128 ark which holds them is the 'ark of the Testimony' instead of the ark of Yahweh or of the covenant. The term 'covenant,' however, appears in Ex 2721 317 3815 (No 3935) cp Josh 416. Allowance must be made for accident or carelessness on the part of copyist or translator, especially in passages which on other grounds cannot be regarded as original; but there remains some possibility of genuine variation which may be due to differences in the incorporation of materials of different dates.] But Ex 25-2719 still shows some further peculiarities. The form of 252b-7 is that of an exhortation to the people by Moses, 'ye shall take' cp 355 (in for of them' read of you'). This breaks the connexion of 2a and 8 according to our present, though in reads 'thou shalt make.' 8 In the pattern has yet to be shown to Moses, while in 40 2630 278 the vision is apparently over. On the signification of the parallel with Ezek 40 cp Introd XIII 35 i 130: the perfects in the subsequent passages may be fairly interpreted as futura exacta, 'when Moses has descended from the mountain he is to conform to what will have been revealed" to him' Kuenen, Hex 74, cp Driver, Tenses in Hebrew3 § 17, Ges-Kautzsch, Hebr Gram (Collins and Cowley 1898) pp 324 328 cp 408. It does not seem necessary, therefore, to resort to hypotheses either (1) of displacement (as though much of the instructions now given to Moses on the mount originally belonged to the period after his descent 3429. .), or (2) of duplicate records, one of the vision and another of commands founded on the vision, cp Klostermann, Neue Kirchliche Zeitschr (1897) 318. The general view indicated above finds unexpected support in Klostermann's elaborate essay, which contains many interesting textual suggestions. But his interpretation of Ex 337. as the account of a single incident 245, and his ascription of the sections on the Dwelling to the age of Solomon 383, do not seem in any way tenable. Cp Nowack, Archäol ii 53., and Benzinger, Archäol 395... 252 M Or, heave offering. 2b On the possibility that 2b-7 is not original cp IN 4 M Or, cotton.-Cp Gen 4142 Ezek 1610 277. 5 M Or, porpoise-skins.-Cp Num 46 Ezek 1610. 6 omits. The references to supplemental passages, anointing oil 3022-33, sweet incense 3034-38, show that the verse has been inserted for completeness by a later hand. 7 M Or, beryl.-Cp 289 20 35 39 Gen 212 Ezek 2818 Job 2816 I Chron 292. 8 and thou shalt make... and I will appear among you. Cp 2945 Ezek 3726–28. 98 So M. T tabernacle. Cp 54ab. 9b The grammatical difficulty involved in the 'even,' may possibly be overcome if this clause (notice the plural) could be regarded as a fragment from the address in 2b-7. reads more simply, thus shalt thou make it'; Sam also makes the verb singular, but retains the difficult. Cp however Driver, Tenses in Hebrs § 124. 10 Sam and thou shalt make as in 13 17. 23 31 &c cp 11, 11 M Or, rim. Or, moulding.-Cp 24. 303. 372 11. 26. t. 12 Hrib. |