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they poetically designated "the daughter of the voice." They assert that it was only heard by those to whom it was addressed, and they believe that this means of communication still exists. Indeed, the Talmud expressly declares that the bath kol may be heard every night by the faithful Hebrews, wailing over the ruins of Jerusalem, and lamenting the dispersion of the chosen people. Some of the Rabbins, however, have identified "the daughter of the voice" with the echo. C.

VOW. Vows were solemn promises which men made to God, promising that they would either consecrate something to Him, or do something to his service and honour, which, without such promises, they did not feel themselves bound to do. The design of these vows was in some instances, to express the thankfulness of those by whom they were made, to God, as their Almighty benefactor; in other cases, they were intended. to obtain favour and mercy from Him. The earliest vow recorded in Scripture is that by which Jacob devoted the tenth of all the property he should acquire to the service of Jehovah. "Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God. And this stone which I have set for a pillar shall be God's house; and of all that thou shalt give me, I will surely give the tenth unto thee." (Gen. 28. 20-22.)

Though the Mosaic law held out no encouragement to the making of voluntary vows, it insisted on a rigid performance of them when made; the obligation is very forcibly stated by the Hebrew legislator: "When thou shalt vow a vow, unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee, and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform, even a free-will offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth." (Deut. 23. 21-23.) It must however be observed, that Moses, in certain instances, permitted the redemption of a vow; the scale on which persons, animals, and things, devoted by vows, might be redeemed, is given at great length in the 27th chapter of Leviticus. We also find that husbands and fathers, in certain cases, had the power of annulling vows made by their wives and daughters: "If a woman vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth, and her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her; then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth, not any of her vows or of her bonds wherewith she hath bound her soul shall stand; and the Lord shall forgive her, because her father hath disallowed her. And if she had at all an husband when she vowed, or uttered aught out of her lips wherewith she bound her soul; and her husband heard it, and held his peace at her in the day that he heard it, then her vows shall stand, and her bonds wherewith she hath bound her soul shall stand. But if her husband disallowed her in the day that he heard it, then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect; and the Lord shall forgive her." (Numb. 30. 3-8.)

Vows were either affirmative, nedarim, by which persons and things were consecrated to God, subject how

ever to redemption, except in the case of the execratory vow, called cherem, and of animals proper for sacrifice. Negative vows were promises of abstinence, which the Jews called WD by DN esar gnal nephesh, that is to say, "a restraint upon the inclinations or appetites;" the principal vows of this kind were those of the Nazarite, whether male, nazir, or female, 71) nezirah.

By affirmative vows, not only property of various descriptions, as money, lands, houses, and animals, clean and unclean, but servants, children, and even the person himself, might be consecrated to God. These dedications went under the common name, jp korban, which was a generic name for all "sacred gifts." In the time of Our Saviour the corrupt traditions of the elders permitted persons to go through the form of this dedication for the purpose of exonerating themselves from the obligation of supporting their aged parents. Animals which were fit for sacrifice, and which were devoted to God by this vow, were to be sacrificed, but those which were for any reason, such as too large a supply of victims, excluded from the altar, were to be sold according to the valuation of the priest: they could be redeemed, however, by the original owner, on the payment of one-fifth more than the priest's valuation. The men who were thus devoted became servants, or rather slaves, in the tabernacle or temple, and could not recover their liberty unless redeemed. Money, lands, and houses, which had become nedarim, or

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devoted," became the property of the tabernacle or the temple, excepting that the land might be redeemed before the year of Jubilee. On this point, the Levitical law is very clear and express: "If a man shall sanctify unto the Lord some part of a field in his possession, then thy estimation shall be according to the seed thereof: an homer of barley-seed shall be valued at fifty shekels of silver. If he sanctify his field from the year of jubilee, according to thy estimation it shall stand. But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain, even unto the year of jubilee, and it shall be abated from thy estimation. And if he that sanctified the field will in any way redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured unto him. And if he will not redeem the field, or if he have sold the field to any other man, it shall not be redeemed any more: but the field when it goeth out in the jubilee, shall be holy unto the Lord as a thing devoted, the possession thereof shall be the priest's. And if a man sanctify unto the Lord a field which he hath bought, which is not of the fields of his possession; then the priest shall reckon unto him the worth of thy estimation, even unto the year of jubilee; and he shall give thine estimation in that day, as a holy thing unto the Lord." (Levit. 27. 16-24.)

The vow called on cherem, was deemed the most binding and awful obligation which any person could voluntarily incur. The persons or things to whom it was applied, became "accursed" in the eye of the law, and it was deemed sacrilege to spare life, or to appropriate the property. This dreadful vow was usually pronounced against an enemy, as in the following instance; "Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then will I utterly destroy their cities. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites, and they utterly destroyed them and their cities; and he called the name of the place Hormah, that is, utter destruction." (Numb. 21. 2,3.) The sin of Achan, (Josh. 7. 17-19,) consisted in his appropriating part of

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the plunder of a city against which the tremendous Tow cherem, had been pronounced. In Exodus 17. 14-16 we find that the people of the Amalekites were declared cherem to all future generations. And the Lord said unto Moses, "Write this for a memorial in a book, and rehearse it in the ears of Joshua, for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it JEHOVAH-NISSI, ('The Lord my banner;') for he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation." After a lapse of about four hundred years, Saul was commissioned to fulfil this decree; Samuel conveyed to him the divine command, "Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass." (1Sam. 15. 3.) The history then informs us that Saul destroyed the people of the Amalekites. "But Saul and the people spared Agag, (the king of the Amalekites,) and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them; but every thing that was vile and refuse, that they destroyed utterly." In consequence of this disobedience, Samuel announced that God had rejected Saul from being king over Israel. We find another instance of the vow cherem, being broken by the same monarch. During one of his battles against the Philistines, "Saul adjured the people, saying, Cursed be the man that eateth any food until the evening, that I may be avenged on mine enemies." (1Sam. 14.21.) Jonathan unwittingly broke through this prohibition, and would have been put to death, had not the people with one voice declared that they would❘ not allow a hair of his head to be touched. Jephthah's Vow was another instance of cherem, and this is the strongest argument which can be adduced by those who contend that he really sacrificed his daughter.

A negative vow, as has been already stated, was a promise to abstain from certain things allowable by law. Josephus says, (Jewish War, I., 15. 1,) that in his day there were many, particularly those who had been oppressed by sickness or adverse fortunes, who vowed to abstain from wine, to go with the head shaven, and to spend the time in prayer for thirty days previous to offering sacrifice. We find that St. Paul observed this custom: "having shorn his head in Cenchrea, for he had a vow." (Acts 18. 18.)

The Nazarites, on the contrary, vowed to let the hair grow, to abstain not only from wine and all inebriating drink, but from vinegar also; to eat no clusters, and to beware of any contamination from corpses, bones, and sepulchres. In some instances, the parents bound a child by the vow of a Nazarite even before his birth. This was the case in respect to Samson, (Judges 13. 7,) and John the Baptist. (Luke 13. 15.) (See NAZARITE.) T.

VOYAGE. The only voyages particularly mentioned in Scripture are those of Jonah and St. Paul. Jonah took shipping at Joppa for Tarshish, that is, the western parts of Europe; but there is no record of the distance to which he had sailed when overtaken by the tempest. The history of St. Paul's voyage throws considerable light on the state of navigation of the Mediterranean when the Romans were masters of the sea; we find that the sailors always endeavoured to keep close along the coast, and that this rendered voyages particularly dangerous at tempestuous seasons of the year. Including sailors, soldiers, and prisoners, there were two hundred and seventy-six persons on board the ship in

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which St. Paul embarked; she was but lightly provisioned, for when the storm drove them out of their course, they were reduced to great distress. As sailors, before the invention of the compass, were forced to steer by the stars, they were placed in great perplexity when the weather continued for any length of time dark and cloudy. St. Paul's companions discovered that they were drawing near some land, by their diminished soundings; but they appear not to have known what land it was until they had reached the shore. So dreaded was the sea in the winter season, that St. Paul was detained about three months in Melita before he found any opportunity of continuing his voyage, and even then the navigators were so timid, that they made for Sicily, instead of steering directly for Western Italy. This is a curious picture of the difficulties and uncertainties of ancient navigation, and justifies the Apostle in reckoning "perils by the sea" among the sufferings which he endured in behalf of the Gospel. C.

VULGATE. The Vulgate version of the Scriptures, so named because it is that which is commonly (vulgo) received by the Latin Church, is the oldest, and one of the most valuable, translations of the Holy Scriptures. It is probable that portions of the New Testament were translated into Latin, for the benefit of the Italian converts, in the time of the Apostles, to which were soon added those portions of the Old Testament which were either prophecies or types of the Messiah. A complete version appears to have been made about the close of the second century; it is called by ecclesiastical and theological writers, the Vetus or Itala version, and the fragments of it which have been preserved were collected and published at Rome, in 1720. This translation was made from the Septuagint, not only because Greek was better understood than Hebrew, but also because the Evangelists have given to that version the sanction of their authority, by quoting from it in most of the passages which they have extracted from the Old Testament. But, as the text of the Septuagint was uncertain and corrupt before it was revised by Origen in the Hexapla, the Itala version possessed all the defects of the version from which it was made, and in the different copies several important texts could neither be reconciled with the Greek, nor with each other. Towards the close of the fourth century, Pope Damasus declared that it was necessary to have the Itala version thoroughly revised, and his plans being approved by the principal prelates of the western churches, he entrusted the task to St. Jerome, the most learned and accomplished Biblical scholar of his age. Of this revised version, only the Psalms and the Book of Job have come down to our times.

At a later period of his life, St. Jerome visited Palestine, where he diligently studied the Hebrew language under the Jewish rabbis who remained in that country; he also made himself acquainted with the geography, natural history, and antiquities of the Holy Land, subjects which had not been studied by the writers of the Septuagint. Impressed with the value of his newly acquired knowledge, and convinced of the imperfections of the Septuagint, St. Jerome undertook an entirely new translation, based on the original Hebrew text. He followed, indeed, rather too closely, the Rabbinical interpretations which were at that time current in Palestine, more particularly in his rendering of the prophecies relating to the Messiah; this blemish, however, which, under the circumstances, could hardly have been avoided, detracts very little from the merits of his work, which is really wonderful, when we con

sider the general state of knowledge in the age in which it was executed.

Great opposition was made to the new version by some of the western prelates, who fell into the common error of receiving an authorized version with the implicit reverence which is due only to the original text. We learn from St. Augustine, that it was introduced into the church by degrees, for fear of offending weak persons. At length Pope Gregory I. stamped Jerome's new version with the seal of his approbation, so that ever since the seventh century it has been exclusively adopted by the Latin church. The Psalms, however, being daily chanted to music in the church service, could not be easily altered; the old Itala Psalter, therefore, continues to be used instead of the corrected version; just as in the English church the older translation of the Psalms is retained in the Prayer Book, while the more correct translation made in the time of James I. finds a place in our Bibles. The apocryphal books of Baruch, Ecclesiasticus, Wisdom, and the two books of Maccabees, are also retained from the old Latin version; but, with these exceptions, the Vulgate, as it now stands, consists mainly of the revised translation of St. Jerome.

The Council of Trent, in its fourth session, ordained "that the Vulgate alone should be deemed authentic in the public reading of the Scriptures, in preaching, and in expounding, and that no one should dare to reject it upon any pretence whatsoever." By this decree the Vulgate was virtually invested with the authority of the original text, and rendered incapable of improvement from the researches of scholars and the progress of Biblical criticism. There is indeed an obvious inconvenience in needlessly varying translations of the Scriptures, but this might be avoided, if a power had been lodged somewhere of correcting such errors as might be detected at different times, and thus making the translation of the Bible keep pace with the advancement of knowledge. Though the Tridentine prelates had declared the Vulgate version to be authentic, they did not point out what edition was to be recived as authentic, although it was notorious that great discrepancies existed in several copies, arising from the carelessness or ignorance of transcribers. To remedy this deficiency, a revised edition was published by Sixtus V., who declared it to be "the authentic version," sanctioned by the Council of Trent, and commanded it to be received as such in all the Latin churches. Unfortunately for papal infallibility this authentic edition was soon found to contain not less than two thousand gross errors, and it was necessary for Clement VIII. to publish a new "authentic" version. The fatal variances between the two infallible versions have furnished much amusement to Protestant divines; but though the Latin Vulgate is neither inspired nor infallible, it is in general a very faithful translation, and sometimes exhibits the sense of Scripture with more accuracy than modern versions. Indeed it preserves many true readings which have been corrupted in the modern Hebrew copies of the Old Testament, and must therefore be carefully studied by all who desire to become proficients in Biblical criticism. T.

VULTURE, 7 daah, (Levit. 11. 13,) raah, (Isai. 34. 15,) and N ayah, (Job 28. 7.) the similarity between the letters 7 daleth and

it is probable that the variance between the names in
Leviticus and Isaiah is a mere error of transcription,
rendered inveterate by successive copyists. The
ayah, rendered "vulture" in the Book of Job, is in other
places translated "kite." However the context clearly
shows that Eliphaz meant the vulture, or some similar
bird, which preys upon carrion, by the TN ayah.
All the days of the wicked he is his own tormentor,
And a reckoning of years is laid up for the violent.
A sound of alarm rings in his ears;

Even in peace the despoiler invades him.
He cannot hope to escape from darkness;
Even from the lurking-place the sword awaits him,
He wanders about and becomes the prey of vultures.
WEMYSS'S Job.

The vulture is a large bird of prey, somewhat resembling the eagle. There are several birds of the vulturine kind, which though they differ much in colour

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The Vulture.

and dimensions, yet they are easily distinguished by their bald heads and partially crooked beaks. They are very common in most parts of Asia and Africa, where they are proverbial for their uncleanness and voracity, preying more frequently on carrion than on live animals; for this reason their flesh was prohibited by the Levitical law. (See UNCLEAN.) Indeed few nations of the East have not stigmatised these birds as abominable.

The Egyptian vultures, together with the stork, perform the office of scavenger in the cities and towns, removing the filth, and feeding upon the animal substances that otherwise would be left to corrupt the air. The appearance of this vulture in cities, from the nature of its occupation, is disgusting in the extreme; though naturally it is a noble object, and was a sacred bird with the ancients, and certainly deserved their gratitude for the duties it so well performs. The vulture resorts to the deserts to seek for the remains of men or animals who may have met a violent death there, or have died from fatigue and thirst. Its singular mode of breaking the eggs of ostriches is thus described by a modern traveller. "In the middle of the day ostriches leave their eggs in the sand, forgetting that the foot may them, or the wild beast break them. Looking aloft at this time of day, a white Egyptian vulture may be seen soaring in mid air, with a large stone between his talons. Having carefully surveyed the ground below him, he suddenly lets fall the stone, and then follows it in rapid descent; let the hunter run to the spot, and he will find a nest of probably a score of eggs (each equal in size to twenty-four hen's eggs,) some of them broken by the resh, vulture." C. and G.

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WAGES. In ancient times most servants, whether prædial or domestic, were merely slaves, and could have no action at law against their masters, however badly they might have been treated. Still certain allowances were made to them, chiefly as a remuneration for extra work, and though these were regulated by the sheer discretion of the slave-owner, yet there was generally an honourable feeling to give fair wages for fair work, and not to defraud those who were helpless and without remedy. Job very strongly pleads in proof of his innocence that he always paid fair wages to his servants.

WAFER, a very thin cake of bread employed in ment against the civilization of the Jewish nation, that the Jewish sacrifices. We find from the Levitical law we find wagons, and other means for the transport of (Exod. 29. 2,) that they were usually made without heavy goods, so rarely mentioned in the sacred records. leaven, and that they were anointed with consecrated oil. Palestine, from the earliest period, has been destitute of The custom of preparing such wafers for their great fes- roads over which any heavy conveyance could travel. tivals is continued by the Jews of the present day. C. After the age of Solomon, when the Jews ceased to be a trading and commercial nation, the internal traffic of Palestine became so very trifling, that the use of Ezekiel dwells very strongly on the presence of these wagons was almost unknown; and hence the Prophet vehicles to aggravate the horrors of that fearful siege of Jerusalem which he was commissioned to predict: "The Babylonians, and all the Chaldeans; Pekod, and Shoa, and Koa, and all the Assyrians with them, all of them desirable young men, captains and rulers, great and renowned, all of them riding upon horses. And they shall come against thee with chariots, wagons and wheels, and with an assembly of people." (Ezek. 23. 25,26.) Recent discoveries in Egypt have shown that the use of wagons, or, as we perhaps might have appropriately designated them, "ox-chariots," was not confined to persons in an humble sphere of life, for representations have been found of queens and princesses travelling by this mode of conveyance. Some writers have attempted to show that the tents of the patriarchs were a species of wagon, which were drawn from place to place; but this opinion is not supported by any internal evidence, and the instances given from the circumstances of other nations are not applicable to the peculiar position of Palestine. D.

If I denied justice to my man-servant,

Or to my maid-servant, when they disputed with me;
What then should I do when God maketh inquest?
When He inquires, what answer should I give?
Did not He who formed me form them?
Were we not fashioned alike in the womb?

WEMYSS's Job.

The Levitical law very strongly inculcates the duty of a fair payment of wages: "Thou shalt not defraud thy neighbour, neither shalt thou rob him; the wages of him that is hired of thee shall not abide with thee all night until the morning." (Levit. 19. 13.) Jeremiah reproves the withholding of wages as one of the most crying sins of his day: "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong, that useth his neighbour's service without wages, and giveth him not for his work." (Jerem. 22. 13.) Still more strong is the denunciation of the last of the prophets: "I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger, saith the Lord of hosts." (Malachi 3. 4.) Although no direct reference is made to the subject in the New Testament, yet there are many obvious allusions to it which show that equity in wages forms an important part of Christian morality. C.

WAIL. In no respect do the Asiatics differ more from the Europeans than in their manifestations of grief. In the East every misfortune, whether small or great, is made known by the "wail," or rather "howl,” raised by the females of the household; and whenever they deem that their voices are not likely to make sufficient impression upon the hearers, they at once have recourse to the assistance of hired and professional mourners. "As I travelled along the banks of the Indus and Sutlej," says a writer, whose travels have not been published, "the mournful cries of the Hindoo women strongly brought to my mind the frequent mention of howling and wailing in the Sacred Scriptures. I was particularly struck with the fact, that in every language of which we have any knowledge, the sound ulalu seems to be that which is most expressive of powerful animal feelings; thus we have 55 yalal, among among the Hebrews and Arabs; ululare, among the Latins; and hullah, among the Irish and Scotch; not to mention a host of others, which all, more or less, repeat the letter 'L,' accompanied by a short vowel.” R.

WAGON. Wherever we find the wagon mentioned by ancient writers, it always means a vehicle drawn by oxen, because it was generally believed that they were better suited than the horse for the traction of heavy weights. From the Egyptian monuments (Wilkinson, vol. iii. 179), we find that the plaustrum, or wagon, was the vehicle most commonly used for women and children; hence, when Joseph was preparing to receive. his father in Egypt, we see that the reigning Pharaoh provided wagons for the accommodation of the families of the patriarchs: "Take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come." (Gen. 45. 19.) The ancient wagon differed from the ancient chariot, not only because it was drawn by oxen, while the other was always harnessed to horses, but also because it had four wheels, and the chariot only two. Pliny attributes the first invention of a four-wheeled carriage to the Phrygians; but there can be little doubt that they must have been used by the Israelites in transporting the enormous blocks of stone used in the building of Solomon's Temple, and in the construction of the massive walls "With them," says a writer in the Saturday Magaand edifices of Tadmor. It is by no means an argu-zine, "plundering is a natural occupation; and every

WAIT, LIERS IN. The mountain tribes of Western and Central Asia have been in all ages infamous for their plundering propensities. Their daring in attacking caravans, can only be equalled by their patient watchings in ambuscade; they will remain sometimes for days and even weeks, with a very scanty supply of provisions, waiting to surprise the unguarded caravan or the unwary traveller. In modern times, the Koords are the most distinguished among Asiatic nations for their inordinate and determined spirit of plunder, and they faithfully preserve all the habits which the Old Testament ascribes to the "liers in wait" of ancient times.

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unhappy stranger, whom chance or curiosity throws in their way, they regard as their lawful prey. Should the unfortunate being happen to be poor and ragged, he is severely beaten for not having brought sufficient property to make him worth robbing. They are not only daring robbers, but skilful thieves; and their boldness is solely equalled by their address. Sir John Malcolm, on his mission to the Court of Persia, in 1810, had scarcely set his foot in their territory, when he was attacked, in spite of his imposing appearance, and his numerous attendants. Captain Keppel was closely watched for several miles, and narrowly escaped a similar visitation. Mr. Buckingham was less fortunate; a contribution of 2500 piastres (about 1251. sterling,) was levied on the caravan by which he journeyed, before it was allowed to proceed."

A place for ambush fit they found, and stood
Cover'd with shields beside a silver flood,
Two spies at distance lurk, and watchful seem,
If sheep or oxen seek the winding stream.
Soon the white flocks proceeded o'er the plains,
And steers slow-moving, and two shepherd swains
Behind them, piping on their reeds, they go,
Nor fear an ambush, nor suspect a foe;
In arms the glittering squadron rising round,
Rush sudden; hills of slaughter heap the ground;
Whole flocks and herds lie bleeding on the plains,
And all amidst them, dead, the shepherd swains!

Iliad xviii.

In the civil wars which arose out of the usurpation of Abimelech, we find that the men of Shechem adopted the Canaanitish, or, as we should call it in modern times, the Koordish custom of employing "liers in wait." The sacred historian relates, "The men of Shechem set liers in wait for him on the tops of the mountains, and they robbed all that came along that way by them, and it was told Abimelech." (Judges 9. 25.) The chapter from which we have quoted them proceeds to describe how Abimelech, by planting an ambush of "liers in wait," succeeded in surprising the city of Shechem, which he levelled to the ground. The similarity between the historian's account and the poetic description extracted from Homer is very striking, and the same artifices are, in our own day, practised by the Koords and Turkomans whenever they assault a village in Turkey or Persia. It may be added, that during the late war in Affghanistan, much loss was occasioned by the Affghan "liers in wait," who occupied almost every covert on the line of the British march for the purpose of intercepting stragglers. C.

These marauders not only beset mountain passes and defiles, but frequently come into the neighbourhood of cities for the purpose of kidnapping the unprotected and driving them off to sell as slaves, or murdering and robbing those whom they suspect of carrying wealth about their persons. The Koords usually place themselves in ambush near a well, in order to gain possession of the persons of young women who come to draw water; or near the groves planted round ponds, which are sometimes found in the vicinity of Oriental cities, and are favourite haunts of the merchants who come to enjoy the refreshment of pure air, coolness, and shade. We learn from Deborah's Song of Triumph, that this also was the custom of the Canaanites, from whom the Koords are most probably descended. "They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the Lord, even the righteous acts towards the inheritance of his villages in Israel: then shall the people of the Lord go down to the gates." (Judges 5. 2.) Homer whose long residence in Ionia, if indeed that was not the place of his nativity, rendered him very familiar with Asiatic customs, describes with great spirit the course pursued by "liers in wait" before the gates of a beleaguered city:

WALK, halak. The Hebrew verb not only signifies to advance with a steady step, but also to augment a moderate pace until it acquires rapidity. It is used in this sense by the evangelical prophet with the greatest propriety in the following passage. "Even the youth shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord shall

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