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away in an opposite direction; and that after the dry / “Across the ford, or the sandy shallows of the gulf in land, in the deepest part, had been seen, an extraordinary the neighbourhood of Suez, is comparatively smooth and flood-tide came in, and restored the whole channel to its practicable; while in the depths of a coralline sea, the former state.

surface would be so uneven, so tangled, so impervious, Respecting the locality of the Exodus, a writer in that the Israelites with their women, children, cattle, the Quarterly Review, No. CXVII., observes, “ After and beasts of burden, could not possibly have passed an attentive consideration of the Scripture narrative, within any reasonable time; nor could the Egyptians and of the local circumstances, we are inclined to have thought of following them with horses and chafall in with the general opinion, that the Israelites | riots into such an impracticable chaos. So that if the crossed in the neighbourhood of Ayoun Mousa, either Israelites had passed through the depths of the sea, or at the eight-fathom strait of the English surveyors, or | anywhere, indeed, but towards the head of the gulf, the more probably at the still existing ford, which is only whole face of nature must have been extensively occasionally practicable, and where though M. Laborde's changed, and a hundred miracles necessary instead of camels crossed, those of Pococke and Burckhardt could one." not, and were therefore obliged to go round the head of Professor Robinson, in his recent valuable Biblical the gulf.

Researches in Palestine, &c., affords some important “Pococke and Bruce do not, as we recollect, notice information on this much-discussed question, as to the this ford, and seem to believe that the Jewish passage probable route of the Israelites from their leaving was effected at what we, after the late survey, have Egypt to their crossing the Red Sea. called the eight-fathom strait, though Bruce says it is | “We were quite satisfied, from our own observation, fourteen fathoms deep. But Niebuhr and Burckhardt, that they could not have passed to the Red Sea from and other modern authorities, argue that the passage any point near Heliopolis or Cairo in three days, the was made at the existing ford.

longest interval which the language of the narrative “As this question is not only of great interest in allows. Both the distance, and the want of water on all itself, but has given rise to an important theological dis the routes, were fatal to such an hypothesis. We read cussion, it is important to adduce the reasons which | that there were six hundred thousand men of the incline us to the opinion of Niebuhr.

Israelites above twenty years of age, who left Egypt on “We are told that the short and direct road of the foot. There must of course have been as many women Israelites from Egypt to Canaan would have been above twenty years old ; and at least an equal number through the country of the Philistines; but from that both of males and females under the same age; besides they were turned on account of the superior military the 'mixed multitude' spoken of, and very much cattle. skill of the Philistines, and directed towards the sea- The whole number, therefore, probably amounted to two shore. (Exod. 13. 17; 14. 1.) Now it would have and a half millions, and certainly to not less than two been as easy for the Almighty to have so intimidated millions. Now the usual day's march of the best apand weakened the Philistines, or to have encouraged pointed armies, both in ancient and modern times, is and strengthened the Israelites, that the latter might not estimated higher than fourteen English, or twelve have been enabled to follow the direct road, as to have geographical miles; and it cannot be supposed that the passed them through the Red Sea. This, however, it | Israelites, encumbered with women, and children, and was not his pleasure to do, and he turned them back to flocks, would be able to accomplish more. But the disthe sea-shore, when Pharaoh, hearing they were en tance on all these routes being not less than sixty geotangled in the land, was induced to pursue them with graphical miles, they could not well have travelled it, in his characteristic obstinacy, and so to consummate his any case, in less than five days. own fate. Again, it would have been as easy for the “ The difficulty as to water might indeed have been Almighty to have passed the Israelites over the gulf per obviated, so far as the Israelites were concerned, by saltum, and to have consumed the Egyptians by fire, or taking with them a supply from the Nile, like the caraburied them in the sands of the desert, as to have over- | vans of modern days. But Pharaoh appears to have whelmed them in the sea; but such was not his plea- followed them upon the same track with all his horses, sure. It seems, as far as human reason may presume to and chariots, and horsemen; and this could not have guess at the motives of Omnipotence, that he designed taken place upon any of the routes between Cairo and that Pharaoh's destruction should be, in a certain de- the Red Sea. Horses are indeed often taken across at gree, his own act, one at least which, had his heart been the present day; but then a supply of water must be less obdurate, he might have escaped ; and it seems fur- provided for them, usually about two water-skins for ther to have been the Divine will that each of the whole each horse. Six of these water-skins are a load for a series of miracles attending on the Exode of the camel, so that for every three horses, there must be a Israelites, should be, as indeed all miracles whatsoever camel-load of water. Still they not unfrequently die; seem to have been, limited to the occasion in hand, to an and we saw the carcasses of several which had perished adequate manifestation of the Divine power, with as during the recent passage of the Haj. Flocks of sheep little further disturbance of the general laws of nature and goats might pass across; but for neat cattle this as might be. God leads the Israelites into a barren | would be impossible, without a like supply of water. land, whose condition, even at this day, testifies that “ Many writers and travellers have assumed the pasthey could not be subsisted without a miracle, into an sage of the Red Sea to be at the point of Wady Tawaarid desert, where water could only be obtained by the rik, south of Râs ’Atâkah; principally perhaps because supernatural gushing of the rock.

it was supposed that the Israelites passed down that .“ The Red Sea can be approached from the interior on valley either side only by certain valleys and passes. Unless | “But, according to the preceding views, this could it had pleased God to alter the whole face of nature, the not well have taken place; and therefore, if they crossed Israelites, even if they had not been in such numbers, at that point, they must first have passed down around and so encumbered, could neither have reached nor left | Râs ’Atâkah, and encamped in the plain at the mouth either shore but through such passes; and Bishop of the valley. The discussion of this question has often Pococke makes no doubt that they travelled by one of been embarrassed by not sufficiently attending to the the usual roads leading from Cairo to the north part of circumstances narrated by the sacred historian; which the Red Sea.

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Supposed Locality of the Exodus. are, in the main point, the following. The Israelites, thesis of a passage through the sea opposite to Wady hemmed in on all sides,-on their left and in front the Tawârik would be untenable. The second main point sea, on their right Jebel ’Atâkah, and behind them the has respect to the interval of time during which the Egyptians,—began to despair of escape, and to murmur passage was effected. It was night; for the Lord against Moses. The Lord now directed Moses to stretch caused the sea to go (out) 'all night; and when the out his rod over the sea, and the Lord caused the sea to morning appeared, it had already returned in its flow (Heb. go,) by a strong east wind all that night, and strength; for the Egyptians were overwhelmed in the made the sea dry; and the waters were divided. And morning watch. If, then, as is most probable, the wind the children of Israel went into the midst of the sea thus miraculously sent acted upon the ebb tide to drive upon the dry (ground); and the waters were a wall unto out the waters during the night to a far greater extent them on their right hand and on their left. The Egyp- than usual, we still cannot assume that this extraortians pursued and went in after them; and in the morn- dinary ebb, thus brought about by natural means, would ing-watch the Lord troubled the host of the Egyptians. continue more than three or four hours at the most. And Moses stretched out his hand over the sea, and the The Israelites were probably on the alert, and entered sea returned to his strength when the morning ap- upon the passage as soon as the way was practicable; peared, and the Egyptians fled against it; and the but as the wind must have acted for some time before waters returned and covered all the host of Pharaoh. the required effect could be produced, we cannot well

“In this narration there are two main points on which assume that they set off before the middle watch, or the whole question may be said to turn. The first is, towards midnight. Before the morning watch, or two the means, or instrument, with which the miracle was o'clock, they had probably competed the passage; for wrought. The Lord, it is said, caused the sea to go (or the Egyptians had entered after them, and were deflow out) by a strong east wind. The miracle, there- stroyed before the morning appeared. As the Israelites fore, is represented as mediate; not a direct suspension numbered more than two millions of persons, besides of, or interference with, the laws of nature, but a mira- flocks and herds, they would, of course, pass but slowly. culous adaptation of those laws to produce a required If the part left dry were broad enough to enable them result. It was wrought by natural means supernatu- to cross in a body one thousand abreast, which would rally applied. For this reason we are here entitled to require a space of more than half a mile in breadth, look only for the natural effects arising from the opera- (and is the largest supposition admissible,) still the tion of such a cause. In the somewhat indefinite column would be more than two thousand persons in phraseology of the Hebrew, an east wind means any depth; and in all probability could not have extended less wind from the eastern quarter; and would include the than two miles. It would then have occupied at least north-east wind which often prevails in this region. an hour in passing over its own length, or in entering Now it will be obvious from the inspection of any good the sea; there will then remain only time enough, under map of the gulf, that a strong north-east wind, acting the circumstances, for the body of the Israelites to have here upon the ebb tide, would necessarily have the effect passed, at the most, over a space of three or four miles. to drive out the waters from the small arm of the sea This circumstance is fatal to the hypothesis of their which runs up by Suez, and also from the end of the having crossed from Wady Tawârik; since the breadth gulf itself, leaving the shallower portions dry; while of the sea, at that point, according to Niebuhr's meathe more northern part of the arm, which was anciently surement, is three German or twelve geographical miles, broader and deeper than at present, would still remain equal to a whole day's journey. covered with water. Thus the waters would be divided, " All the preceding considerations tend conclusively and be a wall (or defence) to the Israelites on the right to limit the place of passage to the neighbourhood of hand and on the left. Nor will it be less obvious, from Suez. The part left dry might have been within the a similar inspection, that in no other part of the whole arm which sets up from the gulf, which is now twogulf would a north-east wind act in the same manner to thirds of a mile wide in its narrowest part, and was prodrive out the waters. On this ground, then, the hypo- bably once wider; or it might have been to the south1138



ward of this arm, where the broad shoals are still left | be bought from among men, and to be bought with a bare at the ebb, and the channel is sometimes forded. | price; that is, with the price of Christ's blood, (1 Cor. If similar shoals might be supposed to have anciently | 6. 20;) hence the Church of God is said to be purchased existed in this part, the latter supposition would be the with it. (Acts 20. 28.) Sometimes the compound word most probable. The Israelites would then naturally | Egayopaya is used, which signifies, to buy again, or have crossed from the shore west of Suez in an oblique out of the hands of another, as the redeemed are bought direction, a distance of three or four miles from shore out of the hands of justice, as in Galatians 3. 13, and to shore. In this case there is room for all the con 4. 5. In other places lutpwo is used, or other words ditions of the miracle to be amply satisfied.

derived from it, which signifies the deliverance of a slave “To the former supposition, that the passage took or captive from thraldom, by paying a ransom price for place through the arm of the gulf above Suez, it is him; so the saints are said to be redeemed not with sometimes objected, that there could not be in that part silver or gold, the usual ransom, but with a far greater space and depth enough of water to cause the destruc- | one, the blood and life of Christ, which he came into tion of the Egyptians in the manner related. It must, this world to give as a ransom price for many, and even however, be remembered, that this arm was anciently himself, which is avTIAUTpov, an answerable, adequate, both wider and deeper; and also, that the sea in its and full price for them. (Pet. 1. 18.) reflux would not only return with the usual power of The great doctrine of man's redemption bas been the flood-tide, but with a far greater force and depth in already as fully stated (see MESSIAH) as the plan of this consequence of having been thus extraordinarily driven work will allow, and it is here only necessary to remark, out by a north-east wind. It would seem, moreover, to that the evils from which we are redeemed or delivered be implied in the triumphal song of Moses on this occa are, the curse of the Law, sin, Satan, the world, death, sion, that on the return of the sea, the wind was also and hell. The moving cause of redemption is the love of changed, and acted to drive in the flood upon the Egyp- God, (John 3. 16;) the procuring cause, Jesus Christ. tians. Even now caravans never cross the ford above (1Pet. 1. 18,19.) The ends of redemption are, that the Suez, and it is considered dangerous except at quite low justice of God might be satisfied; his people reconciled, water.

adopted, sanctified, and brought to glory. The proper“Our own observation on the spot led both my com- ties of it are these: (1,) it is agreeable to all the perpanion and myself to incline to the other supposition, fections of God; (2,) what a creature never could merit, that the passage took place across shoals adjacent to and therefore of entirely free grace; (3) it is special Suez on the south and south-west. But among the and particular; (4,) full and complete; and lastly, many changes which have occurred here in the lapse of (5,) it is eternal as to its blessings. ages, it is of course impossible to decide with certainty as to the precise spot; nor is this necessary. Either of the above suppositions satisfies the conditions of the REDEMPTION OF THE FIRST-BORN, DİJI case; on either the deliverance of the Israelites was bikorim. This Jewish ceremony is founded on the folequally great, and the arm of Jehovah alike gloriously lowing commandments. “And the Lord spake unto revealed.”

Moses, saying, Sanctify unto me all the first-born, whatever openeth the womb, among the children of Israel,

both of man and of beast, is mine." (Exod. 13. 1.) “And REDEEMER. The Hebrew word 5x3 goel,

it shall be when the Lord shall bring thee into the land respecting which we have elsewhere spoken, (see AVEN

of the Canaanites, as he sware unto thee and to thy GER OF BLOOD,) is, in Job 19. 25, thus rendered. The

fathers, and shall give it thee, that thou shalt set apart right of the institution of goel was only in a relative, to

unto the Lord all that openeth the matrix; and all the one of the same blood, and hence Our Saviour's assump

first-born of man amongst thy children shalt thou tion of our nature is alluded to and implied under this

redeem.” (Exod. 13. 11.) term. According to the Mosaic law there also existed

Thus the first-born both of man and beast was set the right of buying back the family inheritance when alienated, (Levit. 25. 25-48; Ruth 2. 20; 3. 9,) and

apart, the one as priests, the other as sacrifices: but the this also is exercised by Christ, our Goel, who has pur

former having sinned in worshipping the molten calf,

with the rest of the children of Israel, the Lord rejected chased back the heavenly inheritance into the human

them and chose in their stead the tribe of Levi; because family. Under these views, Job joyfully exclaims, “I know that my Goel, [or my Redeemer,] liveth.” See

they did not worship the calf, as mentioned in Exodus

32. 26: “ Then Moses stood in the gate of the camp, CHRIST; JESUS; MESSIAH.

and said, Who is on the Lord's side? let him come unto

me. And all the sons of Levi gathered themselves toge REDEMPTION. This word in our translation ther unto him.” And therefore the Lord commanded represents several different words both Hebrew and Greek that they should take the number of all the first-born oi in the Scriptures. It denotes not only the composition the males, among the children of Israel, and redeem paid to the priests in lieu of the services of the first them as far as the number of the Levites went; but as born of the Israelites, and the legal right of repur the number of the first exceeded the number of the chasing alienated family possessions, but eminently “the | Levites, the overplus were each to give five shekels to redemption of the world by Our Lord Jesus Christ,” the the priest for their redemption, and those that were metaphor being in the last case derived from the former born after that period, were to be redeemed by the price practices.

for five shekels. Redemption is a word derived from the Latin, and The first-born of cattle, of goats, and sheep, from primarily signifies buying again; and the words, in the eight days to a year old, were to be offered in sacrunt, Greek of the New Testament, used regarding the and the parts designed being burnt, the remaind glorious matter of man's redemption, all signify the

1on, ali signify the left to the priests. (Numb. 18. 17,18; Levit. 27. -V obtaining of something by paying a proper price for it. Even in case there was any defect in the goats, sheep: Sometimes the simple verb aywpaya, to buy, is used; or bullocks, so that they could not be legally ofte so the redeemed are said to be bought unto God by the sacrifice, they were, nevertheless, allotted for the blood of Christ, and to be bought from the earth, and to the priests, the same as before. (Deut. 15. 18-20

Our Saviour's nder this feateem." (Exo

20; 3.999 when. Thus t (Exod.



The first-born of other animals, of which in Exodus | the nearest relation of the seller, or, as the Hebrews 13. 13, the ass is given as an example, were to be slain, termed him, his goel, might likewise avail himself, if although they could not be offered in sacrifice, unless he had the means.” (Levit. 25. 24,28.) they were redeemed by offering a lamb in their stead, or “The advantages of this law, if sacredly observed, by the payment of a certain sum, fixed by the estimation would have been great. It served, in the first place, to of the priest, the said estimation being increased by the perpetuate that equality among the citizens, which Moses addition of a fifth. (Levit. 27. 13.) If they were not at first established, and which was suitable to the spirit redeemed, they were sold, and the price was given to of the democracy, by putting it out of the power of any the priests.

flourishing citizen to become, by the acquisition of The Jews now are (except in Poland and other coun exorbitant wealth, and the accumulation of extensive tries of the east of Europe) but seldom the owners of cattle landed property, too formidable to the state, or, in other of any kind, and therefore the redemption of the first-born words, a little prince, whose influence could carry everyof beasts is little in use; but redemption of their children thing before it. In the second place, it rendered it is still observed. It is thus described by two Jewish impossible that any Israelite could be born to absolute authorities. Leo of Modena says the ceremony is per- poverty, for every one had his hereditary land; and if formed in the following manner. When the child is that was sold, or he himself from poverty compelled to thirty days old, the father sends for one of the descend- become a servant, at the coming of the year of jubilee ants of Aaron; several persons being assembled on the he recovered his property. And hence, perhaps, Moses occasion, the father brings a cup containing several might have been able with some justice to say, what we pieces of gold and silver coin. The priest then takes read in most of the versions of Deuteronomy 25. 4: the child into his arms, and addressing himself to the 'There will not be a poor man among you.' I doubt, mother, says, “Is this thy son?”—Molher. “Yes.”—| however, whether that be the true meaning of the oriPriest. "Hast thou never had another child, male or ginal words. For in the 11th verse of this same chapter, female, a miscarriage, or untimely birth?"-Mother. "No." | he assures them that they should never be without poor; - Priest. “This being the case, this child as first-born | to prevent which, indeed, is impossible for any legisbelongs to me.” Then turning to the father, he says, lator, because, in spite of every precaution that laws can “If it be thy desire to have this child, thou must take, some people will become poor, either by misredeem it.”Father. “I present thee with this gold fortunes or misconduct. But here, if a man happened and silver, for this purpose.”Priest. Thou dost wish, to be reduced to poverty, before the expiring of fifty therefore, to redeem the child?”—Father. “I do wish so years, either he himself, or his descendants, had their to do.” The priest then turning himself to the assembly, circumstances repaired by the legal recovery of their says, “ Very well: this child as first-born is mine, as it property, which, though indeed small, then became is written in Bemidbar, (Numb. 18. 16,) “Thou shalt perfectly free and unincumbered." redeem the first-born of a month old, for five shekels;' but I shall content myself with this in exchange." He then takes two gold crowns or thereabouts, and returns REED, pax agmon, (Job 40. 21,) 731 kanah, the child to his parents.

| (Isai. 37. 6,) kalapos, (Matt. 11. 7,) a plant with a Isaac's Ceremonies of the Modern Jens, describes it as jointed hollow stalk growing in wet grounds. See follows:—“All the guests and the priest being assembled, CANE; FLAG; Rush. the father of the child goes to the priest and acquaints The slenderness and fragility of the reed is mentioned him that his wife, 'who is an Israelite, hath brought in 2Kings 18. 28; Isaiah 37. 6; and is referred to in forth a male child, being her first-born; and behold I Matthew 12, 20, where the remark illustrating the gengive him unto thee.' The priest then asks him, which tleness of Our Saviour, is quoted from the prophecy of he had rather have, either his first-born son, 'or five Isaiah 42. 3. shekels which thou art obliged to give me, for the re The reed was used by the ancients for writing, and demption of this thy first-born son? The father answers, is intended in the places where our translation reads

This is my first-born, and here take unto thee the five “pen:” as 3John, verse i3, “I have many things to shekels, which is thy due for his redemption.

write unto thee, but I will not with pen, kalapov, and “At the time the father gives the redemption-money

ink;" the Alexandrian manuscript has, oXolvos, juncus, to the priest, the former says the following grace : or rush. See WRITING AND WRITING MATERIALS.

Blessed art thou, O Lord, Our God, King of the uni- The long stalk of the reed was likewise used as a Terse! who hath sanctified us with his commandments, measuring rod; comp. Rev. 11. 1; 21. 15,16, with and commanded us to perform the redemption of the Ezek. 40. 5: also for a balance, (Isai. 46. 6,) probably son. Blessed art thou, O Lord, Our God, King of the after the manner of the steelyard, whose arm or beam universe! that He hath let us live and hath subsisted us, was a graduated reed. and hath let us arrive to this season.""

Among the ancient Egyptians sieves were often made of string, but some of an inferior quality, and for coarse

work, were constructed of small thin rushes or reeds REDEMPTION OF LAND. This practice is (very similar to those used by them for writing, and expressly prescribed to the Israelites by the Mosaic law: frequently found in the tablets of the scribes); a spe"And in all the land of your possession ye shall grant a cimen of which kind of sieve is preserved in the Paris redemption for the land.” (Levit. 25. 24.) Michaëlis | Museum. The paintings also represent them made of the observes on this passage, “As a consequence of the same materials; and, indeed, it is probable that the first principle, that the lands were to feed those to whose they used were all of this humble quality, since the families they belonged, there was established a law of hieroglyphic indicating a sieve is evidentiy borrowed redemption, or right of repurchase, which put it in the from them. power of a seller, if before the return of the year of jubilee his circumstances permitted him, to buy back the REFINE. See METALS AND METALLURGY. yet remaining crops, after deducting the amount of those

REFUGE, CITIES OF. See CITIES OF REFUGE. already reaped by the purchaser, at the same price for which they were originally sold: and of this right, even




of the ids of above thiharaoh is a

· REGENERATION, maliyyeveola, a scriptural | are still to be seen at Karnak. On one of the walls of designation for the new birth; that work of the Holy | this palace there is sculptured a grand triumphal cere. Spirit by which we experience a change of heart, or mony, in which the Pharaoh is represented as dragging receive a holy disposition. (Tit. 3. 5.)

the chiefs of above thirty conquered nations to the feet The change in regeneration consists in the recovery of of the idols of Thebes. Amongst these captives, is the the moral image of God upon the heart, that is to say, one represented in the engraving, whose name, written so as to love Him supremely, and serve Him ultimately in hieroglyphical letters, is plainly JOUDAHA MALEK, as our highest end, and to delight in Him superlatively the King of Judah. And as Rehoboam was the only as our chief good. The sum of the moral law is to love king of Judah conquered by Shishak, the figure must the Lord our God with all our heart, and soul, and be intended to represent that monarch, who, for his sins, strength, and mind; this is the duty of every rational lost the protection of Jehovah, when his capital, and creature; and in order to obey it perfectly, no part of the treasures of his father Solomon, were suffered to fall our inward affection or actual service ought to be, at into the hands of the Egyptian conqueror. any time, or in the least degree, misapplied. Regene As the figures sculptured on the monuments of Egypt ration, then, consists in the principle being implanted, were generally portraits, it is not unreasonable to supobtaining the ascendancy, and habitually prevailing over pose that we have here the actual likeness of Rehoboam. its opposite. It may be remarked, that, though the At all events, the inscription upon the shield, together inspired writers use various terms and modes of speech with the strongly-marked Jewish physiognomy, afford in order to describe this change of mind by various sufficient proof that it was intended to represent the terms, sometimes styling it conversion, sometimes regeneration, a new creation, or the new creature, putting off the old man with his deeds and putting on the new man, walking not after the flesh but after the Spirit, &c., yet it is all effected by the word of truth, or the gospel of salvation, gaining an entrance into the mind, through Divine teaching, so as to possess the understanding, subdue the will, and reign in the affections. In a word, it is faith working by love that constitutes the new creature, the regenerate man. (Gal. 5. 6; 1John 5. 1,5.) This is expressed in Scripture by being born again, (John 3. 7,) or born from above, as it may be rendered in John 3. 2,7,27, being quickened, (Eph. 2. 1,) Christ formed in the heart, (Gal. 4. 12,) a partaking of the Divine nature. (2Pet. 1,4.)


I. REHOB, 297 (Numb. 13. 21; Josh. 19. 28,) a Levitical city in the tribe of Asher, in one of the valleys belonging to Libanus. - II. The name of a Syrian people who leagued against David, but were defeated, (2Sam. 10. 8;) they are likewise called Beth Rehob, in verse 6. See Syria.

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REHOBOAM, Dyano Sept. Poßoap, (1 Kings 14. 21,) the son and successor of Solomon. In his reign the kingdom of David was divided, the tribes of Judah and Benjamin retaining their allegiance to Rehoboam, while the other ten tribes became subject to Jeroboam, the son of Nebat. His capital also was captured by Shishak, the Egyptian, (the Sheshonk, or Sesostris

of profane history,) and Rehoboam died after a wicked - reign of seventeen years, and was succeeded on the throne of Judah by his son Abijah, or Abijam, B.C. 954.

One of the few allusions to Jewish history met with in the Egyptian monuments, relates to the capture of Jerusalem in the reign of this king, and it is too interesting to pass unnoticed. We read, in the 14th chapter of the Second Book of Kings, “That in the fifth year of King Rehoboam, Shishak, king of Egypt, came up against Jerusalem; and he took away the treasures of the house of the Lord, and the treasures of the king's house: he even took away all: and he took away all the shields of gold which Solomon had made.” Of this event we have no mention in profane history, and consequently nothing to corroborate the testimony of the sacred historian; but a confirmation of this fact has recently been brought to light, after the period of near three thousand years.

Shishak, or Sheshonk, it appears from the researches of M. Champollion, was the builder of one of the magnificent palaces of ancient Thebes, the ruins of which

Portrait of Rehoboarn. From the Monuments. Jewish king; and it shows us the figure and features of the Jewish people, about a thousand years before the coming of that mighty Deliverer, who, “according to the flesh,” was a descendant of Rehoboam.

Similar confirmations of still more important facts in sacred history, may yet be discovered among the ruins of Egyptian palaces and monuments. Such corroborations of the veracity of the Bible are not indeed essential to the Christian's faith, but they are interesting in themselves, and useful in showing the fallacy of the objections of infidel historians and philosophers.

I. REHOBOTH, 7'y Diann Rehoboth Ar, (Gen. 10. 11;) one of the cities founded by Asshur, or perhaps Nimrod, the true site and history of which are alike unknown. The word Rehoboth, in Hebrew, signifies street, and to mark it as a proper name, in distinetion from an appellative, Moses here annexes to it the word 7'y ar, or city, as he distinguishes another Reho

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