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ent of the convent in its present transferring that honour to Dy The true Sinai. His opportun minute investigation of the se al better agrees with those ind slight point of evidence to fix mits of the upper Sinai, unt t, Serbal was identified with avour of that site which the misc re obviously to require arguner cal concurrence of travellers i o the latter line of argument. forced in favour of Mount Se in of Sinai, as a detached nu he host of Israel might encar Lion; whereas, at Mount Caira are reputed to be the most fen ain to which the Israelites can hat ground alone, to take it fr to us the strongest of all, a we only been able, through gr Loses says (Deut. L Mount Paran, and he came ad others reasonably mfer in Sinai; and to get over the dif here and in the other place resence on another mou the difficulty which anse fot only one mountain was the s ai," and is probably empire Habakkuk. The prophe le by substituting Pana oses says, "The LORD N." This is clear enough erbal is Mount Paran: the se still bears the name dt, that a celebrated esxy me. There is, in fact, assigned. The desert at Pr tretching from the necta d to the fact that the Ha as well as through the Faran in Sinai, but that Habakkuk are the r ne, and are so consum r representing both the y is allowed by many te stinguished from the al is the mountain to the subject, will n t in sacred topography

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SUMMIT OF MOUNT MOSES (SINAI?). FROM LABORDE.

9 'Six days shalt thou labour, and do all thy work:

10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

11 For 'in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.

12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

13 Thou shalt not kill.

14 Thou shalt not commit adultery.
15 Thou shalt not steal.

16 Thou shalt not bear false witness

17 Thou shalt not covet thy house, thou shalt not covet thy wife, nor his manservant, no servant, nor his ox, nor his a thing that is thy neighbour's.

18 And all the people sa derings, and the lightnings, an of the trumpet, and the mounta and when the people saw it, the and stood afar off.

19 And they said unto Mos thou with us, and we will hear: God speak with us, lest we die.

20 And Moses said unto the p not: for God is come to prove yo his fear may be before your fa

sin not.

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Israel, Ye have seen that I have talked with ❘ I record my name I will come unto th

you from heaven.

23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where |

18 Deut, 27.5, Josh. 8.31.

I will bless thee.

25 And if thou wilt make me : of stone, thou shalt not build it a stone: for if thou lift up thy tool thou hast polluted it.

26 Neither shalt thou go up by ste mine altar, that thy nakedness be covered thereon.

13 Heb, build them with hewing.

Verse 24-26. " Altar of earth," &c. -The building of altars by the patriarchs is frequently mentioned, but cular account is given of their form or material. From such incidental notices as do occur it is safe to infer altars here enjoined are intended as a return to the patriarchal simplicity in such erections, and which had been forgotten in Egypt, and at the same time to keep up in the Hebrew mind a marked distinction between and the gods of Egypt, while the forms of Egyptian idolatry were still fresh in recollection. These rude alta adapted to inculcate the idea that elaborate and figured altars were not necessary in the sacrifices to Jehovah, were in those to most of the heathen gods, while they precluded the occasion for idolatry which such alt likely to afford. The patriarchal altars could scarcely be more simple than those here directed to be built ;or of unhewn stones, where earth could not well be obtained in the desert. The altar on which Jacob pou offering of oil at Bethel was only the rude stone which had served for his pillow during the night. The injun the text against hewn stones was most probably designed as a restriction operating to the exclusion of scu figures. How intimately altars were identified with the worship of the god to whom they were dedicated, will from the strict injunction laid upon the Israelites to overthrow the altars of the lands they subdued, and also f fact that, when they apostatized from their faith and worshipped Baal, they overthrew the altars of the Lord an others in their stead. The reason for the former injunction would appear to have been, not merely that such had been polluted by sacrifices to idols, but lest the people should be seduced to appropriate or imitate them, w worship to which they were consecrated; and which, at times, they actually did. And that when they turned to new gods, they erected new, and doubtless more adorned ones, was probably not merely because a new god r a new altar, but because the simple altars of Jehovah then appeared to their corrupt minds as unsuitable for sac as the adorned altars connected with idol-worship were declared by God himself to be unsuitable in sacrifices off Him. The order against the use of iron tools has been variously interpreted. The most probable seems to be, was intended to render it impossible that the altars should have images sculptured on their surface,

CHAPTER XXI.

1 Laws for menservants. 5 For the servant whose ear is bored. 7 For womenservants. 12 For manslaughter. 16 For stealers of men. 17 For cursers of parents. 18 For smiters. 22 For a hurt by chance. 28 For an ox that goreth. 33 For him that is an occasion of harm.

Now these are the judgments which thou shalt set before them.

2 'If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

3 If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

4 If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.

5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

6 Then his master shall bring him unto the judges; he shall also bring him to the

shall bore his ear through with an aul; he shall serve him for ever.

7 And if a man sell his daughter t a maidservant, she shall not go out as menservants do.

8 If she please not her master, who betrothed her to himself, then shall h her be redeemed: to sell her unto a stra nation he shall have no power, seeing hath dealt deceitfully with her.

9 And if he have betrothed her u his son, he shall deal with her after manner of daughters.

10 If he take him another wife; her fo her raiment, and her duty of marriage, s he not diminish.

11 And if he do not these three unto then shall she go out free without money 12 He that smiteth a man, so that die, shall be surely put to death.

13 And if a man lie not in wait, but G deliver him into his hand; then 'I will point thee a place whither he shall flee.

14 But if a man come presumptuou

y name I will come unto thee.

if thou wilt make me at

ou shalt not "build it of: f thou lift up thy tool lluted it.

er shalt thou go up by step hat thy nakedness bet

on.

mewing.

is frequently mentioned, but as do occur it is safe to inde s herections, and which hal

thou shalt take him from mine altar, that he
may die.

15 And he that smiteth his father, or
his mother, shall be surely put to death.

16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

17 And he that curseth his father, or his mother, shall surely be put to death.

18 And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:

19 If he rise again, and walk abroad upon herectio distinction betwen his staff, then shall he that smote him be

collection. These

- in the sacrifices to Jehovah,

n for idolatry which such abo mere directed to be builte altar on which Jacob pou aring the night. The ng to the exclusion of sens In they were dedicated, will s they subdued, and also fran ew the altars of the Lord ant een. not merely that such opriate or imitate them, wifi ad that when they turned i erely because a new god rep ain'ls as unsuitable for sacch unsuitable in sacrifices ofer st probable seems to beg tan heir surface,

ough with an aul;

rever.

sell his daughter to hall not go out ast

her master, who ha self, then shall hei ll her unto a strang no power, seeing th her. Detrothed her with her after the

her wife; her food of marriage, sha

ese three unto her without money. man, so that death.

in wait, but Gol then I will a

27 And if he smite out his m tooth, or his maidservant's tooth let him go free for his tooth's sak

28 If an ox gore a man o that they die: then the ox shall stoned, and his flesh shall not be the owner of the ox shall be quit.

29 But if the ox were wont to his horn in time past, and it hat tified to his owner, and he hat him in, but that he hath killed woman; the ox shall be stone owner also shall be put to death30 If there laid on s

quit: only he shall pay for the loss of his ney, then he shall give hima

time, and shall cause him to be thoroughly
healed.

20 And if a man smite his servant, or
his maid, with a rod, and he die under his
hand; he shall be surely "punished.

21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.

22 If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.

23 And if any mischief follow, then thou shalt give life for life,

24 Eye for eye, tooth for tooth, hand for hand, foot for foot,

25 Burning for burning, wound for wound, stripe for stripe.

26 And if a man smite the eye of his
servant, or the eye of his maid, that it perish;
he shall let him go free for his eye's sake.

7 Levit. 20. 9. Prov. 20.20. Matth. 15.4. Mark 7. 10.
11 Heb. avenged.
12 Levit. 24. 20.

life whatsoever is laid upon him. 31 Whether he have gored a s gored a daughter, according to ment shall it be done unto him.

32 If the ox shall push a ma maidservant; he shall give unto ter thirty shekels of silver, and t be stoned.

33 And if a man shall oper a man shall dig a pit, and not c an ox or an ass fall therein;

34 The owner of the pit sha good, and give money unto th them; and the dead beast shall I

35 And if one man's ox hur that he die; then they shall sell and divide the money of it; and ox also they shall divide.

36 Or if it be known that th used to push in time past, and hath not kept him in; he s pay ox for ox; and the dead s

own.

8 Or, revileth. 9 Or, his neighbour. 10 Heb, his ce Deut. 19. 21. Matth. 5. 38. 13 Gen. 9. 5.

Verse 24. "Eye for eye," &c. -Selden observes, "This doth not mean, that if I put out another's man I must lose one of my own: (for what is he the better for that?) though this be commonly received; b shall give him what satisfaction an eye shall be judged to be worth." This is no doubt the correct und we no where find that this law was ever literally carried into effect. In the same way were understo retaliation among the Greeks and Romans. Perhaps the spirit of the law was, that the injuring party sh receive a punishment similar to the injury he had inflicted, but was allowed to redeem his eye, tooth, & payment to the injured person.

30. "He shall give for the ransom of his life whatsoever is laid upon him." This is the only place in sation in lieu of capital punishment is expressly permitted; but that it was allowed in other cases, denounced capital or corporal punishment, may be inferred from different passages. Thus in Num. such compensation pensation is is expressly expressl forbidden in cases of murder, or for enabling the homicide to leave the c but the interdiction is not applied to any other offence of man against man. For a statement on the s the Arabs call "the price of blood," see the note on the passage referred to. The practice among the serve in some degree to illustrate this subject, as well as the nice balancing which the law of retaliat producing. In case of murder, the friends of the murdered may, at their option, either retaliate or a blood fine. But no other offence is, in practice, practice, liable to capital capital or corporal punishment. Pecuniary fir for every offence, and as they are generally heavy, in comparison with the delinquency, the dread of tends much to keep the wild natives of the desert in order; the nature and amount of the fines whi usage has assigned to particular offences being well known to the Arabs. Burckhardt says, "All insulti all acts of violence, a blow however slight, (and a blow may differ in degree of insult according to t "Bokhyt called Djolan 'a dog.' Djolan returned the insult by a blow upon Bokhyt's arm; then Bokhyt with a knife. Bokhyt therefore owes to Djolan

e shall flee. presumptuousir

ith outle

and the intiation of a wound from which or aginala dron of blood flows all have their respective f

For the insulting expression

For wounding him in the shoulder

Djolan owes to Bokhyt

For the blow on his arm

1 sheep 3 camels

1 camel

Remain due to Djolan 2 camels and 1 sheep."

Other affairs are arranged on the same principle. It is observable that in case of theft in the home car of a friendly tribe, (for robbery and theft are not in other cases considered crimes,) the criminal is conden ancient law to the loss of his right hand, but custom allows him to redeem his hand on payment of five she the person he purposed to rob.

CHAPTER XXII.

1 Of theft. 5 Of damage. 7 Of trespasses. 14 Of borrowing. 16 Of fornication. 18 Of witchcraft. 19 Of beastiality. 20 Of idolatry. 21 Of strangers, widows, and fatherless. 25 Of usury. 26 Of pledges. 28 Of reverence to magistrates. 29 Of the firstfruits.

IF a man shall steal an ox, or a 'sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

2 If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.

3 If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.

4 If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.

6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.

7 If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double.

8 If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods.

9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom

10 If a man deliver unto his ne

an ass, or an ox, or a sheep, or any keep; and it die, or be hurt, or driv no man seeing it:

11 Then shall an oath of the I between them both, that he hath his hand unto his neighbour's goo the owner of it shall accept thereof, shall not make it good.

12 And if it be stolen from him, make restitution unto the owner ther

13 If it be torn in pieces, then I bring it for witness, and he shall no good that which was torn.

14 And if a man borrow ought neighbour, and it be hurt, or die, the thereof being not with it, he shall make it good.

15 But if the owner thereof be with shall not make it good: if it be an thing, it came for his hire.

16 And if a man entice a maid not betrothed, and lie with her, he surely endow her to be his wife.

17 If her father utterly refuse to gi unto him, he shall pay money accordi the dowry of virgins.

live.

18 Thou shalt not suffer a wit 19 Whosoever lieth with a beast surely be put to death.

20 He that sacrificeth unto any save unto the LORD only, he shall be ut destroyed.

21 Thou shalt neither vex a stra nor oppress him: for ye were strange the land of Egypt.

22 Ye shall not afflict any widow fatherless child.

23 If thou afflict them in any wise, they cry at all unto me, I will surely their cry;

24 And my wrath shall wax hot, ar will kill you with the sword; and your w

the indog shall condom ho ghall now

ghall be widowa ond noun abildon fothon

pon Bokhyt's arm; then Bokhyt

sheep
camels

camel

case of theft in the home can crimes.) the criminal is conden his hand on payment of five she ca

man deliver unto his nec
ox, or a sheep, or any bre
die, or be hurt, or drives
git:
all an oath of the Liv
both, that he hath

his neighbour's goods

It shall accept thereof, a

it good.

be stolen from him, he s

aunto the owner there

people that is poor by thee, thou shalt not
be to him as an usurer, neither shalt thou
lay upon him usury.

26 If thou at all take thy neighbour's
raiment to pledge, thou shalt deliver it unto
him by that the sun goeth down:

27 For that is his covering only, it is his raiment 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 the "gods, nor curse the ruler of thy people.

10 Acts 23, 5, 11 Or, judges.

29 Thou shalt not delay first of thy ripe fruits, and of t "the firstborn of thy sons sha unto me.

30 Likewise shalt thou do oxen, and with thy sheep: s shall be with his dam; on th thou shalt give it me.

31 And ye shall be holy m neither shall ye eat any flesh of beasts in the field; ye shall dogs.

18 Heb. thy fulness.
13 Heb. tear. 14 Chap. 13. 2, 12, and 3
15 Levit. 22. 8. Ezek. 44.31.

Verse 6. "If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the therewith," &c. -This doubtless alludes to the common practice in the East of setting fire to the dry the commencement of the autumnal rains, under the very correct impression that this operation is favou crop. The herbage is so perfectly dry by the long summer droughts, that the fire when kindled often s extent and cannot be checked while it finds any aliment. The operation is attended with great dange be performed with a careful reference to the direction in which the wind blows, and to local circumstan valuable may be consumed in the course given to the destructive element. Such a fire kindled accident

orn in pieces dangered with most consequences, destroying the

ess, and he shall not

was torn.
man borrow ought
be hurt, or die, the ce
with it, he shall sti

wner thereof be with
good: if it be an b
is hire.

aan entice a maid this
lie with her, he s
his wife.

siderable danger persons who happen to be abroad on a journey or otherwise. Such accidents sometimes the carelessness of travellers in neglecting, when they leave their stations, to extinguish the fires they the night. The dry herbage towards the end of summer is so very combustible, that a slight cause is suffi blaze. Dr. Chandler relates an anecdote, which sufficiently shows the necessity and propriety of the text brings to our notice. When he was taking a plan of Troas, one day after dinner, a Turk came n the ashes out of his pipe. A spark fell unobserved upon the grass, and a brisk wind soon kindled withered in an instant the leaves of the trees and bushes in its way, seized the branches and roots, a before it with prodigious crackling and noise. Chandler and his party were much alarmed, as a gene of the country seemed likely to ensue: but after an hour's exertion they were enabled to extinguish t writer of this note can himself recollect, that when one chilly night he assisted in kindling a fire, for western bank of the Tigris, so much alarm was exhibited by the Arabs lest the flames should catch th other shrubs and bushes which skirt the river, that the party were induced to forego the enjoymen afforded. The writer has often witnessed these fires, and the appearance which they present, partic was always very striking. The height of the flame depends upon the thickness and strength of its immediate activity, upon the force of the wind. When there is little or no wind the fire has no the common herbage of the desert or steppe; the flame seldom exceeds three feet in height, and adva

be by refuse to be traced by the sake of the fight

pay money according

not suffer a witch eth with a beast sh

ficeth unto any y, he shall be utter

ther vex a stranges
e were strangers

Hict any widow, a
in any wise,
I will surely hes

wax hot, and
; and your wirs
Idren fatherless

considerable height into the air, sometimes also throwing up a taller mass of flame where it me of bushes or shrubs which afford more substantial aliment. This taller mass lingers behind to c after the general body of flame has continued its destructive and conquering march. A high wind th forward with great fury, while, if the ground happens to be thickly set with clumps of bushes, the flame which start up in the advancing fiery tide, give increased intensity to the grand and appalling the most remarkable scenes which it falls to the lot of a traveller to witness. In the steppes of sout writer has passed over tracts of ground, the surface of which had, for fifty miles or more, been swer by the flames.

on

27. " It is his raiment for his skin : wherein shall he sleep?"-This passage, which describes a poor ma night in his outer garment, exhibits one of the many unchanged customs of the East. The orienta whatever rank, do not undress at night. They merely throw off their outer and looser robes, unwind t vast waist cloth, sleeping in their caps, shirt, drawers, waistcoat, and gown. The common people sleep at all in what we should call a bed. The details of their management of course depend much c costume of the country; but, speaking generally, a poor man is quite content to make his cloak and wa a bed, lying on one of the two and covering himself with the other, or else making the cloak or the gi all his purposes. A mat, rug, or piece of carpet is all he desires to render his bed more luxurious. T particularly apply to the Bedouin Arabs, although true also of other Asiatic countries, and is not pecu while travelling in g in Russia, we have often, passing through towns and villages at night or early in th great numbers of men lying about on the ground wrapped up in their sheep-skin cloaks. The poor de dress is little more than a shirt and a woollen mantle, is content to use the latter for his bed and bed-c has nothing better;-drawing it over his head-for an Arab always covers his head whether he sleeps b and gathering up his feet, he sleeps with as much apparent ease and comfort as on a down-bed, I seeming quite unconscious of the hardness of the ground and the asperities of its surface. There is n East whose costume seems to have remained with so little alteration from the most ancient times as th bitants of the Arabian deserts; or which is so susceptible of being, in most cases, identified with the d ancient Jews. We should therefore, perhaps, not be much mistaken in considering the garment of the resembling the simple woollen mantle of the present Arabs. It is nearly square, reaching from the calf of the leg, or even the ancles, and about as wide as long. A square sack-having in front a slit fro a hole at the top for the neck, and a slit on each side for the arms-would give a good idea of this sha

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