Exodds and journey to canaam

i. Route of the Exodus- ii. From E<,',^-}tt to .SinaL iii. From Sinai to Kadesh. iv. From Kadesh to the Jordan. i. Route of the Exodus.— The question of the route of the Exodus has had a good deal oi light thrown upon it in recent times, from ths standpoint both of archaeology and of literature.

On the one hand, the work of excavation of lost cities and monuments has gone far to negative certain hj'potheses as to the Exodus, if not to render them impossible ; and, on the other hand, the decipherment of inscriptions and papj'ri be- longing to the time of the Exodus has furnished us with geographical and historical annotationi of the highest value. It must not be supposed that the result is an unmixed confirmation of the biblical account.

A recently-deciphered Egyptian inscription, for example, shows that the Btn6- Israel were already in Palestine at the time of the Exodus, so that the migration must have been partial and not national. But with this point we are not concerned in the present article, whose business is to indicate what was the route of the Exodus on the hypothesis that it actually took place.

Even though we are not yet in a position to completely vindicate the historical character of the Exodus, we may do much to extract a correct geography from the accounts, and so to prepare the way for accurate history.

The researches, for instance, of NaWlle have practically settled the first stages in the line of march ; and in the same way a closer knowledge of the Sinaitic peninsula encourages the belief that there is more to be urged in favour of the traditional Sinai than can be brought forward against it. [See SiNAI.]

We acquire in this way what are almost fixed points in the route, ^^^thout being troubled by d priori consideral ions as to whether the whole of the story is historical or whether any of it is miraculous.

Indeed this last consideration might altogetlier be omitted ; for as regards such a question as the actual passage of the sea, the configuration of the land at the head of the Gulf of Suez and across the Isthmus is such that the shallow waters of the sea and detached lakes furnish exactly the situation for such a transit as is poetically called a passage ' in the heart of the Red Sea.'

Moreover, the action of wind upon shallow water has been constantly the cause of phenomenal ett'ccts which are not far removed from the miraculous statements in Exodus. For example, the Russians in 1738 entered the Crimea, which was strongly fortified against them by the Turks, at the Isthmus of Perekop, by a passage made for them by the wind through the shallow waters of the Putrid Sea at the N.W. corner of the Sea of Azov.

And Major-General Tulloch has recorded an instance even more to the point, when, as he himself observed, under a strong east wind the waters of Lake Menzaleh at the entrance to the Suez Canal receded for a distance of 7 miles (see Journal of Victoria Institute, vol. xxviii. p. 267). Other instances of the same efi'ect, which would be counted miracuJous if they had been biblical, may be found in a paper by Naville {Jour. Vict. Instit. xxvi. p. 12).

We may therefore lay on one side any question of direct miraculous agency : where the phenomena are so nearly natural to the country, we may be content to sav that they are not necessarily unhis- torical, and tliat the question of miracle is merely one of interpretation.

Nor need we be delayed in our inquiry by considerations as to whether the story has sutiered from over-colouring ; both the numbers of the persons involved and the length of their supposed stay in the desert may be deferred, 5 CAllAATi ILLUSTRATING THE EXODUS TIm E>liiil>ur^ flmp ^Jifl laatUuiB .1,iURH«luJ«i.r«A ■'■> EXODUS TO CANAAN EXODUS TO CANAAN 803 if thought lit, for future examination. The account is not to be judged from its weakest points.

The best way to form an idea as to wliat such a migration would be like, is to compare it with an annual phenomenon of a similar character, viz. the Mecca pilgrimage from Cairo. The analogy is a good one, inasmuch as the account in the ISk of Exodus expres.sly suggests that the Israelites wished to go into the wilderness for the purpose of a haj (the Heb. word in Exodus 10* hng is, in fact, the same that is applied to the modern festival, and to the route taken by the pilgrims).

What point was aimed at in the proposed three dajs' journey itito the wilderness must remain uncertain ; it has been suggested that it was Sarbut el- Khadeem, on the northern road to Mt. Sinai, where the remains of famous Egyptian temples are still to be seen. But, wherever it was, the Israelites could do what the Mecca pilgrims are in the habit of doing ; nor is there any a priori reason why we should regard the account of the migiation as ant«cedently improbable.

We may go further, and say that whatever may be objected against the general facts of the Exodus, the list of stations (or mansiones) in the wilder- ness which is given in Nu has every appearance of being part of a conventional itinerary or pilgrim book, and is therefore susceptible of identilication and verification, altogether apart from the history in which it is embedded.

All that we have to do with such data is to make such literary and topo- graphical investigations as will determine whether the routes indicated are possible, and the stages of the journey feasible. One of the first things that will strike the careful reader of the account of the first stages of the Exodus is that there is a certain veri- similitude about the nomenclature. It is a mixture of Egj-ptian and Hebrew.

Pithoni and Pihaliiroth are certainly Egyiitian ; Migdol and Baal-zephon as certainly Hebrew ; Succoth will be shown to be a mere Heb. perversion of an Egyp. name ; and there is even a suspicion that alternative names in the two languages are found in the narrative, as when the desert into which the Israelites go out is called in one place the desert of Etliam, and in another the desert of Shur.

This is as it should be, if we bear in mind that we are on the frontier of Egj'pt, that the country next the frontier on both sides is in the hands of a Semitic people, and that the fortifications and great cities are in the care of the Egyptian Govern- ment. The locality from which the Israelites emigrated is defined by the two store-cities, Rameses and Pithom, which they built for Pharaoh.

From Rameses they started, and their first encampment is Succoth, which Naville has shown to be the equivalent of I'ithora. The identification of the two cities is of the first imjiortance. According to Brugsch {L'Exode et let ntonuinents Egijpticns, Leipzig, 1875), we are to identify Rameses with Zoan (Tanis), and to place Pithom and the district of Succoth in the N. E. comer of the Delta, between Tanis and Pclu.sium.

He then adopts a surprising suggestion (previously ventured by Schleiden), that the Israelites passed along the shore of the Medi- terranean on a neck of land between that sea and the ancient Serbonian lake ; that the Egj'ptians followed them along the same course, but were overtaken by a rush of water from tlie Mediter- ranean and destroyed.

On this hypothesis ho identifies Ethara with the fortification on tlie frontier of Kgyjit, Migdol with a Magdolon men- tioned in the Antonine Itinerary as being 12 miles from Pchisiuin, and Baal-zephon with Mt. Casius ; the sujiposed Red Sea (yam ijuph) turns out to be the Serbonian lake, as is suggested by the name [yam sti}th=sea. of weeds). Unfortu- nately, this theory, which is stated with great confiaence and simplicity by Brugsch, appears to !

>«> almost fatally vitiated by the fact that Pithom has been found somewhere else than on the Mediter- ranean seaboard, where Brugsch had loc^atcd it. It is to Naville that we owe this important dis- covery.

His excavation of the mounds known as Tell el-Maslikuta, in the Wady Tumilat, on the line of railwaj' from Zagazig to Suez, and in close proximity to the modern Sweet-water Canal and to the line of the ancient Sweet-water Canal, has Ijroved conclusively that this place is Pithom [' abode of Turn'], and that its secular name, or at all events the name of the adjacent district, is Thuket, which may be equated with the Heb. Succoth.

It is curious that the French engineers had suspected this mound to be the site of Rameses, and had named the adjacent railway statioi accordingly. It seems probable that Rameses will be found in the excavation of the mound Tell ellvebir ; Tanis is clearly excluded by Naville's discoveries.

We are thus led to conclude in favour of an exodus along the line of the ancient canal, and the fugitives following this course would soon reach the frontier of Egypt and be stopiied by the fortifications which ran along the Isthmus from north to south. This is the station Etliam, which appears to coincide with the Egyptian x^'em or fortificntinn, and to be the same tiling as is meant by the Heb. shur or xvall.

[The only ditliculty in this identilication lies in the fact that we should have expected a stronger guttural in the lieginning of the lieb. word]. The route is evidently one of the main roads out of Egypt ; and we may comparo it with a pajiyrus translated by Goodwin, wliich describes the pursuit of runaway slaves who follow this very road, and whose journey is described in very similar terms. Several difficulties now present themselves.

One of them relates to the question as to whether the head of the Gulf of Suez was not at the time of the Exodus much farther north than at present, and whether the sea was not actually connected with the Bitter Lakes. In that case the transit may very well have been made at the head of the Bitter Lakes. There is much to be said in favour of this hyjiothesis. Unfortunately, none of the places mentioned in connexion with this part of the Exodus have been identified.

Piliahiroth, Migdol, and Baal-zephon have all to be located. It has been suggested that Baal-zephon [Typhon] is the mountain Ataka to the S. of Suez, and that it is dedicated to the god of the north wind because Phtcnician saihirs used to pray for fair wind on their voyages down the Red Sea.

Our own impression is that the case has not yet been made out for moving the head of the Red Sea so far north as the Bitter Lakes, and that it is more likely that the crossing took place not far north of the present Suez. [Its ancient Greek name Ctysma appears to carry a tradition of the disaster! The test for a true solution would api>ear to lie in a search for Baal- zephon, especially by examination of Mt.

Casiuson the shore of the Slediterranean, and of Jebel Atakii at the head of the Red Sea. ii. FitoM EoYl'T TO Sinai.— After cros.sing the frontier of Egypt the Israelites go three days in the wilderness and find no water. It has "been suggested that thej' went by the /cy route right across the plateau of the Tib to Akabah, and that this Akabah (or Elath, as it is called in OT) is the Elim of the itinerary, where they found wells of water and palm trees, and from which they pro- ceeded to a Mt.

Sinai in Midian. We are not able to accept the theory of a Midianite Sinai. It seems more probable that the route described is 804 EXODUS TO CANAAK EXODUS TO CANAAN that taken by travellers to the traditional Sinai, which is the same as was taken by St. Silvia of Aquitaine in the 4th century. The route goes along the wilderness between the plateau of the Tih and the E. shore of the Red Sea. Marah (see Sep. art.)

is not identified with any reasonable probability ; but Elim, which follows it, may very well be the Wady Glmrundel, where there are even at the present time wells and palms (see Elim). From this point the road to Sinai bifur- cates ; the northern road goes by the Egyptian mines and temples of Sarbut el-Khadeem, the southern winds by the Wady Tayibeh untU it strikes the seashore : this is, then, the encampment by the sea (see sep. art.)

of Nu 33'° ; following the shore, the ancient Egyptian port and road are reached, and the route turns inland, passing the entrance to the Wady Maghara, where are the oldest Egyptian mines. This is probably the station Dophkah (see sep. art.) of Numbers, Dophkah being a misreading of Mafkah, the Egyp. name for the blue stone which they ob- tained from the mines in this region.

The next station, Alush, is not known ; it was probably not far beyond the Wady Mukattab or ' written valley through which the road now passes. The next stage is Rephidim, which is commonly iden- tified with Feiran, the oasis of the peninsula, the ancient Faran and Paran, and from this point the road winds through the long Wady es-Sheykh, until by a long detour (or, if preferred, by a short cut through a pass called Nukb el-Hawa, or ' Pass of the Wind ') the plain is reached at the foot of Mt.

Sinai, where the Israelites are supposed to have assembled for the gi^^ng of the Law. The most striking identification on this route is the encampment on the seashore five days after having left it. But it is clear that, strikmg as this is, the same thing is true of the route of the Mecca pilgrims : so it can hardly be called a conclusive identification.

It is a very weighty consideration that the name Sinai implies a place of sanctity [Sin = the Babylonian moon-god] from very early times ; but no Babylonian signs or inscriptions have been found which would settle conclusively that the traditional Sinai is the same as the biblical one. The route described is an ancient trade route of Nabatsean traders before the Christian era and in the early years of the Christian era.

It is not a roacf worked out by biblical explorers, as has sometimes been sug- gested. See further art. SiNAI. LiTERATURB. — The student should consult, inter alia, Robin- son, Biblical Jiesearchea (1841, 3rd ed. 1867) ; Ebers, Durch Gosen zum Sinai ('2nd ed. Leipzig. ISSl) ; Lepsius, Tour from Thebes to the Peninnda of Sinai in 1S45 (Eng. bv Oottrell, London, 1846); Naville, .Store City of PUhom (Publications oJ Egj-pt ^plor&tion Fund) ; Bnit^sch.

L'Exode et lei Monuinenti Kgyptiens (Leipzig, 1875, Eng. tr. 1879) ; Gamurrini, Peregrinatio Sylvia (Rome, 1887). iii From Sinai to Kadesh.— About this portion of the route little need be said. The account in Nu 10" states that the first march from Sinai was into the wilderness of Paran. This is described in v."

as a three days' journey ; and the places mentioned as on the route are Taberah(Nu U), Kibroth-hattaavah,and Hazeroth (ll-"), whence they removed into the wilderness of Paran (12'"), and from this place (13') the spies were sent out. Taberah is not mentioned in the itinerary of Nu 33. In Dt 1 the whole route from Horeb to Kadesli-barnea ie described as eleven days' journey by the way of Mt. Seir.

This indicates a route from Sinai by way of 'Alfabah to Kadesh, and accordingly travellers have sought to identify Kibroth-hattaavah and Hazeroth with points in the route between Sinai and 'Akabah. Further particulars are given in the articles on those names ; and for the names which follow Hazeroth in Nu 33, see iv. and the article on Kadesh. iv. From Kadesh to the Jord.vn. — Th» accounts of this part of the route are found in Nu 20. 21, Dt 1. 2, and in the itinerary of Nu 33. Nu 20.

21 are composite in character, as will be seen from the following analysis (taken from Driver's iO J » p. 66):— p 20" "^ '"' " * '•" jg lb u • M-n SI'"* ^^ P 22' JE 21"-» The first verse of Nu 20 deserves special notice. Its first clause (as far as the word ' month ') is due to P. According to that authority, the spies were sent out from the wilderness of Paran, and in that wilderness (Nu 14^) the children of Israel re- mained until the rebellious generation had been consumed.

They then moved in the first month (apparently of the fortieth year, and for the first time) into the wUdemess of Zin. The next clause, 'and the people abode in Kadesh,' etc., is due to another source, which represents the stay in Kadesh as a prolonged one, and associates with that stay many events, but without assigning dates. Two of these events are recorded in Nu 20-'*' : the first, tlie judgment passed on Moses and Aaron at Meribah (vv.

'■''), presents diflficulties which cannot here be fully discussed, but the following considerations make it probable that this incident occurred at an early period of the sojourn at Kadesh : (a) the account is in many points simUar to that in Ex 17''' ; (4) lack of water would have been felt soon after the arrival at Kadesh, rather than at the close of their sojourn there ; and the complaint, Nu 20*- •, seems more appropriate in the mouths of those who remem- bered the fleshpots of Egypt, than of those who, ha\Tng left Egypt in youth, had since passed forty years In the desert ; (c) according to Dt I" the exclusion of Moses from the promised land was decreed about the same time as the general sentence was pronounced against the generation which came up out of Egypt.

Hence two alternatives : either tne account Nu 20-'" wliich gives the reason for the exclusion must describe the same event as that referred to Dt 1" (i.e. an event which happened soon after the return of the spies, and therefore at an early period of the joumeyings), or there are two varying traditions as to when and why Moses was not permitted to cross the Jordan.

The second passage (Nu 20"''"^') records Edom'a refusal to allow a passage through his territory to the children of Israel, in consequence of wnich they journeyed ' by the way to the Red Sea to compass the land of Edom ' (Nu 21^). Comparing this with Dt 2', very similar Ian<juage is there used to describe a compassing of Edom, which is assigned to an earlier stige of the joumeyings. It is reasonable to suppose that this circuitous route was adopted because a more direct course towards the E.

side of the Dead Sea was not open ; Edom's conduct, as described in Nu 20, though not re- corded in Dt, was the cause of, and therefore prior to, the compassing mentioned in Dt. Hence both the events in Nu 20''", though in their present connexion they appear as incidents of the lortieth year, may belong to an earlier period of the joumeyings.

Two distinct geograpliical pictures of the period are presented, — the one, that of JE, figures Kadesh as the scene of the middle portion of the journey, and is to be traced in Dt I. 2 (with which the brief summary in Jg ll"-'^ should be compared) ; the other, that of P, locates tliese events partly in Paran and partly in Zin.

The combination of the two, with the introduction EXODUS TO CANAAN EXODUS TO CANAAX 805 of exact dates, has produced diiricultics which are to be explained, not by the assuiuption of two places bearing the name of Kadesh, nor hy tlie assumption of a second visit to Kadesh (which is nowhere indicated, and seems excluded by Dt 2'^), but by the resolution of the narrative into its original components. In the list of stations (Nu 33) Kadesh does not occur until v."

, where it is identified with Zin, im- mediately precedes Mt. Hor, and is only eight stations removed from the final settlement in the plains of Jordan. This itinerary makes the identi- bcation of Zin with Kadesh, which is implied in Nu 20, and refers to Kadesh for the first and only tiine towards the close of the journeyings.

ft might be expected that Paran would be found in an earlier part of the chapter, but it is not ; the stations from Efrypt, as far as Hazeroth, corre- sjiond closely witli those mentioned in the narra- tive portions of Ex and Nu, but after Hazeroth [instead of either Paran or Kadesh] twelve stations are given (Hithmah . . Hashmonah, vv.'* -'"), the names of which occur only in these verses, and no event happening in connexion with these places is an3'where recorded. It h.

as been suggested that Kitlimah, or some other of tlie.se mimes, is a desig- nation of Kadesh, but nothing in the nature of an argument has been advanced in favour of such a hypothesis. The wilderne.^s of Paran (Nu 13*) is a vague in- dication of locality for the events des(Tiijed in Nu 13. 14, and it may be that more than one of these twelve stations were within th.at area, but there is no indication that such is the case.

The list of Nu 33 has been incorporated with the narra- tive without specifying the place where the im- portant events recorde<l in Nu 13. 14 and Dt I happened. In this respect the list is independent of the narrative, and any attempt to establish a connexion between the two must be conjectural. The eight stations following Hashmonah (Mose- roth-Mt. Hor) must next be considered. With the first four may be compared the fragment of an itinerary preserved in Dt 10"'.

They are as follows : — NuS3«>«. Moeeroth. Bene-Jaakan. Jotbatliah. Dt tO«- '. B«erotb Bene-Jaakan. Moscrah. Ouduodah. Jotbathah. There can be little doubt that the same four piaces are referred to in both passages, and it seems also reasonable to suppose that the same part of the journeyings is described in both. The inversion of order, Mo.

seroth preceding Bene-jaakan in the one, and following in the other, may Ije attributed to an error of transcription, or explained by sup- posing that some of the wells of tlio Bene-jaakan were visited both before and after the encamp- ment at Mo.seroth. Moserah is noted (Dt 10) as the place where Aaron died and was buried, and must therefore be close to Mt. Hor, i>robabIy the place of encampment at its base.

Further, as Abronah and Ezion-geber follow these four places in Nu, and the position of Ezion-geber at the head of the (!ulf of Akabah is known, it follows that these stations describe the journey from Mt. llor down the Arabah to the Hed Sea. Pursuing the journey from this point, as described Dt 2", the children of Israel passed ' from the way of the Arabah from Elath and from Ezion-geber.' This is generally explained by suppo.

sing that they comiileted the circuit of Edoiii by coinpassing it on its E. side. Prom the S. end of the Arabah a valley called Wadj- Ithem leads upwards in a N.E. direction to the high table-land which lies to the E. of Edom and Aloab, across which runs the /fuj route from Damascus to Mecca. Along or near this route the children of Israel, after leaving the Arabah by Wady Ithem, passed in a N. direction until they reached lye-abarim in the wildemes?

which is before Moab towards the sunri8ing(Nu 21), the next definite geographical indication afforded in the narrative. But against accepting this view of the journey, it may be argued as follows : The two stations in Nu 'S'S^-*^ which follow Ezion-geber are the wilder- ness of Zin (Kadesh) and Mt. Hor. The.se verses imply that, after reaching the (iulf of Akabah, instead of bearing eastward as above described the children of Israel retraced their steps along the Arabah to visit Mt.

Hor, on the occasion of Aaron's death and burial. Moseroth is sejiarated liy six Btaticms from Mt. Hor, and, if the identity of Dt 10« ' with Nu SS"-" be maintained, there are two statements concerning the time and place of Aaron's death which cannot be reconciled. In order to harmonize the accounts, many com- mentators consider that the stations in Dt 10"' have nothing to do with tlie siime names in Nu SS"**, but must be supplied as part of the journey from Mt. Hor to Zalmonah (Nu33").

The omission of these stations in Nu 33 is explained by sujiposing that names which have been previously iiienti(jiied are not repeated in this list. Besides the double visit to Kadesh, two visits to Mt. Hor (for Moserah or Moseroth must be considered as eiiuivalent to Mt. Hor) and two journeys down the Arabah to Ezion-geber must be assumed, before the narrative of Dt 2"'- can be combined with Nu 33 from Zalmonah onwards, as reprijsenting the final departure from the Arabah on the way to the E.

of ftlo.'ib. This reiterated duplication of events, inferred from combining the accounts, but nowliere indicated in the narrative, raises more than a suspicion that this harmonistic interpreta- tion, thou''h jiossible, does not represent the actual progress of the journey. The main difficulty arises from the position of Zin and Mt. Hor following Eziiin-geber in Nu 33'°"*'. Ewald proposes {JIht. of Isr. ii. 201, Eng. tr.) to remove vv.

"■-"' from where they now stand, and insert them after Hasli- nionah in ver.". The order of the stations would then he Hashmonah, Zin, Mt. llor, Moseroth, Bene-jaakan, Hor-hag"idgad, Jotbathah, Ebronah, Ezion-geber, Zalmonah, etc. The necessity for a.ssuming the unproved duplication of events is removed, and the direction of the journey would be as traced above.

The obvious criticism of Ewald's hypothesis is, that if the arrangeiiicnt he proposes were the original one, it is dillicult to uniferstand why a change which introduces such ditliculties should have been made. May a slight variation of his hypothesis be suggested ? 'I'he verses which he would transpose diller in character from the rest of the chapter ; instead of giving only names, they relate events and furnish details. May they be regarded as a later additi(m?

If so, they may be either omitted or transferred, and the same result attained. One other alternative remains: the insertion of Zin and Mt. Hor after Ezion-geber indicates a movement up the Arabah northwards. This northern direction nmy have been continued to the Dead Sea, where a turn cast wards would bring the children of Israel to the E. side of Moab. The com]iassing of Edom would then bo on its W. and N. border.

In favour of this it may be suggested that an Israelite might understand the uonler of Edom to mean the border towards his own land. So long as the sites of Zalmonah and the stations following remain un- certain, this interpretation of the existing text of Nu ^V^"- cannot be rejected as impossible, though it would represent a tradition dillcrent from that followed in Nu 21* and (probably) Dt 2". The concluding section from the E.

of Moab 806 EXODUS EXODUS onwaids Is comparatively free from ambiguity, though definite identification of places is wanting here as in the preceding stages. The cliildren of Israel cross the brooks Zered and Arnon ( Nu 21 '^- "). The latter is by general consent identified with the Wady Mojib, a stream which is fed by many tributaries, and falls into the Dead Sea about the middle of its E. side.

The deep valley, about three miles broad, through which it passes, is a marked feature of the district, and forms a natural bound- ary line. It was the southern limit of the terri- tory assigned to Israel on the E. of Jordan. The position of the brook Zered is uncertain. The Wady el-Ahsa, which runs into the Dead Sea at its S. extremity, is too far south to be identified with it, for lye-abarim to the E. of Moab is reached before crossing it (Nu 21").

The Wady Feranjy, the upper portion of the stream passing by Kerak and reacliing the Dead Sea at the promontory called El-Lisan, or the main affluent of Wady Mojio (that coming from the S.E.), may with weater pro- bability be considered as the ancient Zered. The nomenclature of the tributaries of Wady Mojib is somewhat unsettled, but Bliss, when exploring the country of Moab in March 1895 (see his memoir in PEFSi, 1895) took special pains to ascertain the names assigned to them.

He follows Tristram in gixTng the name of Wady Saideh to the E. affluent of the Wady Mojib and not to the S.E. branch, which is generally so called in maps and com- mentaries. The description in JiuU{Creo(j. d. Alten Palastina, p. 51) is agam difl'erent. Until arriving at the Arnon, the Israelites probably crossed the upper courses of the rivers and kept away from Moal) towards the E.

They would thus obey the injunction not to meddle with Moab, and find the rivers shallower, and more easy of passage. The deep and rugged sides of these streams for some distance from their outlets into the Dead Sea cause considerable difficulty to the modern traveller, and would have been impracticable for the hosts of Israel. But after crossing the Arnon it was necessary to turn W. and afterwards in a N.W.

direction in order to reach Dibon-Gad and the mountains of Abarim — the higli ridge to the E. of the N. extremity of the Dead Sea from which they descended into the plains of Jordan, opposite Jericho. The names given in Nu 21"*"'-" are tlifler- ent from those in the itinerary of Nu 33, but the last-named place, ' the top of risgah that looketh toward Jeshinion ' ('the desert' KV), indicates a spot on the Abarim range whence W. Palestine and the Jordan valley were visible.

The last stage, Nu 22', is given with additional detail in Nu 33«- «. LiTBRATURR. — OoDimentariefl on the Books of Nu and Dt, especially those of Dillmann in the Kurzgef. Exerf. Handb. z. Alten Testament and Driver on Dt in the Intemat. Crit. Comin., may be consulted for further information. Trumbull's Kadesh-Bamea discusses the whole route from Ej<>-pt to Canaan, and contains a full list of ancient and modem works dealing' with the subject.

See also Palmer, Desert o/ the Exodus, and Kohler, Biblische (^esehiehte A.T.S. J. Rendel Harris and A. T. Chapman. EXODUS (n^Df nJ-Ni, or simply nto;;/ ; 'EfoJos : see Hexatkuch) is the 2n(l Book in the Hob. Canon. It is also the 2nd division of the great composite work which contains in one complex whole all that has been preserved •f old Heb. writings about the origins of the Isr. people.

So much is here assumed, and, further, that it is generally possible, if not to distribute the material among four dis- tinct documents, at least to a.ssign it to one or other of four difl'ering -schools of writing, Jahwistic, Elohistiu, Deuteronomic, and Priestly (referred to as J, E, D, P),* who.se relative age is shown by • Ji ( = J-stipplements), E« etc.

, denote later elements, while P8 is often us^ed for the ori(final groundwork of the I'riestly Document before enlarged by the numerous additions marked the order of the names, the periods of the first two overlapping. For the proof of this, and for general matters of introduction, see HexatecCH. Our aim here is to exhibit the results of such an analysis in detail, with a condensed account of the chief grounds on which it rests.

For information about persons, places, things, events, institutions, laws, the student is referred to the separate articles. The book covers the period from the death of Joseph to the erection of the Tabernacle, and is mainly historical, but contains important legisla- tive sections. It falls readily into three parts — I. Israel in Egypt ; II. From Egypt to Sinai ; III. At Sinai. The method of treatment here adopted needs little explanation.

In the Summary small reference letters snow what documents contain the material next follo\ving : the sign II preceding means that the parallel is to be found in another chapter or section. The numbers refer to the chapters. Thus, by following J, E, and P through in torn, the main contents of the documents can be sever- ally traced, and the amount of coincidence noted. I. Israel in Egypt : 1-13". A. Summary. 1 •"'-''Increase, and •'^"'oppression of Israel.

2 ^Birth and adoption of Moses ; ■'his violence, flight, and ■'"^marriage. 3-4 •'^Theophany and •lElPCommission of Mos. and Aar. •'^Mos. returns, and ■'convinces the people by signs. 5 •"''Free- dom claimed, bondage increased, ft-7' ■"'•"'Com- mission of Mos. and Aar.

7-12 Eleven •'^'' wonders — '-8-1S PJiofj becomes serpent, magicians copy ; 714-2B JEPjjiie smitten, ''magicians copy ; 8'" •""frogs, ■'magicians copy ; 8"'-" ''lice, magicians fail: 8="-'" ■'flies; 9'"' •'murrain; QS"" ''blains, magicians sutt'er ; 9"''° •"^hail ; lO''" •'^locusts ; lQ2i-2» E(larkness ; ■'banishment of Moses, who 11 •'^prophesies death of firstborn and release of Isr. 12-13" •"'Rules for Passover and Feast of Unleav. Bread ; •'death of firstborn, and •'^'"exodus of Isr.

; •"'law of firstlings. B. Analysis. r marks editorial revision : shows supplements from docu- ments of the same school ; ' editorial insertions and expansions; " harmonizing and other relatively later additions by ItJ", R*, and Rp ; [ 1 enclose vv. forming a displaced passage; ... show that something has dropped out; and if with [...1 that the material is found elsewhere ; a, b, etc., mark m. subdivided. J, 6 8-12 •20b „ ...n-'23a „ (■2-4a 6 7-9a E 1 _ ...16-20a 21f. Vl-lO... Xl' 4b 6...

P lX'7 "iSt: 23b-25 J _ 16-1819f." l-1213-16'Jnl»-'20a 24.^26<if...)29-!i]r E*<9b-15 ...21f.,^ ?14bl7f. 20b21-23" 27f. P J ^ ...S6-23^ -, 14...16-17ato«nif«... ERlab"2 4 K?l 7 16r ...17b p i^i'(^4l9^\i"\i^^^ i-is J "Zl8 r.21a 24f. „l-» ...8-16 20-32 „l-7 is~ e7 ...20b 23 ^ y P 19-2lta -nh '11 5-7 16-1!) 8-12 J ,, U-IU' 17f. 19-21" -lih ■24b ■2r)l>-a4 ., „la lb-3a' V.\) 22-23a 24a •2.^'. 3,1ab" |(J P ' J , „;il>-ll 13b 14b-16a... l.>c-19 '24-28 28f.., 4-8 91.

E II) 12-13a 14a 16b 20-23 27 J^ J^l-o P pi; ph stands for the Holiness legislation of Lv 17-26 with kindred passages. R stands for one of the redactors, who (!) edited J and E into a single whole JE, in this case cited as RJ»; or (2) combined JE with D, cited as R ; or (3) supplemented I'K and combined P with JED, and so are called ItP. In Exodus, rf course, D is not found, ai»d only here an there traces '■f R* EXODUS EXODUS 807 P 1-13 14-20' P '<0-42" 43-50 61" It. ■it.' t," 6t.'

8-10" 11-13' 1*-16" Note that no juissa^e has been analyzed unless there 1a nasonabte probability, usually indeed practical certainty, that It ia conipoeite ; but obviously some of tne details of divisions of vena must be rather possible than always definitely probable. The anal^'sis has, however, been carried as far as possible, as beine more helpful thus to the student.

If any one will take the trouble to mark, (say) with blue, black, and red inks, the analysis on a copy of the R V or the lleb. text, and to underline the phnues, etc., referred to under iii. and iv., and then read through all the passages assi^ed to each document consecu- tively, he will Kain the best possible notion of the reality of the analysis, and tne distinct character of the documents. Durplac*d pataane. — The J portions of 3 and 41-12 prob. stood originally before 4^.

Tabweh ha^ already told Moses in iluiian (i^ to go back to Egypt, and the theopliany accordingly seems to b«loDg to Goshen, or (better) to the journey thither. C. Parallels and Contrasts. Each iet 1b marked with the same letter nnder J, E, and P, respectively to facilitate comparison, t after refs. means that all the instances in the OT are given ; * that all in the Hexateuch are mentioned j italics denote biblical quotations ; and capitals are used sometimes for emphatic words.

J— (a) The people live in Goshen 8" 9» Gn 45" etc. (only in J) ; (b) a separate district, so that they and their cattle could be differentiated from the Egyptians 8- »• " 8" 9- « O^" ; only brought in gangs into Egypt for forced lal)Our 5'"- ; away from the Nile, so tnat its pollution seems to cause no incon- venience 7"' " ; (c) so numerous as to alarm the king !»■", 600,000 12" Nu IP' cf.

Nu Iff"" ; (d) cattle owners Gn 46'^-' 47'' having flocks and herds 10'-=" 12»2-' 34' Nu 11» Gn 12'« 13" 24»» 32' ;t3" 45"' its'- 47' 50»; (e) Mos. demands 3 days' journey 3'» 5' 8" cf. Gn 30=« Nu lO^^", Nu 33« R"t) that they might sacrifice to Yahweh or {our) God 318 5». «. 17 88. -a. /7ff.

_ or gg^g Him 7" 8>- *> 9'- " lO^- ""«• 12" ; (f) the wonders or plagues before Pharaoh are 7, and are natural calamities, as disease of fish in Nile V"; when Yahweh smites the river 7"«-2»; natural causes being sometimes specified, as the wind in the case of the locusts 10"- " cf. 14'"" ; Moses speaks freely on each occasion to Pharaoh, and the wonders follow the mere announcement ; the hail is on every herb of the field O'-""' cf.

9^ and 10"°, and locusts eat the remaining crops and the fruit ; (g) the flight is hurried, at instigation of the Egypt. 12'"'- "; (h) Moses' father-inlaw is the priest o/Midian 2" 4i»(3' 18' R'") cf. Gn 41*', unnamed here (for Reuel 2" is prob. R''), called IJohnh Nu 10» Jg 4" l'«: and Moses has one son 2-''' 4'-« ; (i) sprinkling of blood is the main tiling in the Pass- over, eating not mentioned 12''"-'^ J' ; (j) the name of God is Yahweh { = Jehovah), or the God of . .

; (k) (1) (see below). E — (a) The people live in tht land of Egypt, with no hint of .separate district being a.ssignea them; (b) rather they seem to be herdeuin the royal city among the houses l'""- ; no immunity from plagues mentioned (e.g. hail 9''*) except for the darkness ; can beg of neighbours jewels, etc.

3* 11' j near the Nile 1" 2'''° ; (c) only numerous enough to annoy the king, tlieir women needing only 2 mid- wives l""-, requiring only CuO chariots for pursuit 14',; (d) royal pensioners Gn 4G"''^, never men- tioned as owning cattle ; (e) Mos. demands merely that Isr. be let go 3"""'- 5" (S"- IV' to harmonize with J) 9" 10, ulterior end being to get to Can. 13"" cf. Gn 48", and incidentally to serve God on this mountain, i.e.

Horeb, more than 3 days' iourney 3" ; (f) the wonders or plagues are 5, and nave the miraculous element heightened, e.g.

Moses rmites all the waters in the rirer, and they turn to blood ""'■ "' ; Moses only once speaks to Pharaoh 5', and the wonders follow his mere gesture ; the hail is on man and beast g"-", while locusts devour every herb of the land 10'^- "'' ; (g) departure deliberate, the people gathering supplies before- hand 11"-; time to take up Joseph's bones 13"; (h) Moses' father-in-law is Jethro 3' 4'" 18, and he has two sons 18"-, his ^^^fe being a Cushite Nu 12'; (j) the name of God is Gorf (Elohim) always up to 3'° and often afterwards, especially in phrase.

s, e.g. mount of God 3' 4" 18° 24"*, rod of God 4-" 17»t; angel of God W Gn 21" 28'^ Si'" 32" cf. Ex 23=" 32« Nu 20" ; statutes of God 18". P — (a) The people live in Egypt 1'- • ; (b) not in separate district, for the land was filed with them 1' ; no immunity mentioned ; (f) the direct Divine agency in the wonders is emphasized ; Aaron is always with Moses, and speaks, etc. 7'"' etc. (while in J the insertion of Aaron 4""" seems due to J", for where Aaron or a plur.

is found, as 8- "»• 2»- ^8 g-.^ 10"'-, the sing, is found close by S''-'^''-® 9" 10"-", Moses being sole speaker 7'* 8» 9'-" 10'); (i) in the Passover the eating is the main thing, the sprinkling is not ordered to be repeated ]2i-u. »-»; (j) the name of the Deity is always God up to 6", and always Yahweh { = Jehovah) afterwards.

(k) Moses' rod ia the object of Divine power in J, being turned into a serpent (na/iash) before the people 4'"* ; Moses' rod, given him by God 4" and called the rod of God 4'" 17", is remilarly the instrument of Divine power in E V'- '"'■ ^'' 9'-'' 10" 14" 17°- "; Aaron's rod is in P the object of Divine power, bein" turned into a serpent {tannin) before Pharaoh 7" ■, and also its instrument 7" 8°-"''cf. Nu 17.

For describing Pharaoh's obsti- nacy, we have (1) some form of heavy in 7'^ 8""' 9'- " J ; (2) some form of strong 1^ 9> iO="- =' E, and 7"- ^ 8' 9" P, who moulds his almost unvarying phrase on 8'° J, but borrows strong from E. D. Other Cities to the Aiialysis. J — That generation 16 (in P always plur.); mighty 17.8.20b Gn 2610 Nu 220 etc. ; come, or go to l^" (in 113f. ' 381«' ; falleth out 110 Gn 42<- 33 491 ; enemies (haters) im Gn 2400 ; laskmasten liif cf. 3' 66. 10. lar.

• ; aOlict l" cf. 8' 48i ; who made thee a pHncel 214 cf. Nu 16" ; jou./Af to slay 21" 4W 21»i>- cf. Gn 2720 ; Angel o/ Jehovah S» Nu 2222 etc. ct. Ex 14l» etc. E (see Cj. above); cry 3'.» Gn 4"; / am come down 3» i9iii»-20 Gn 113.' 1821 ct. Ex 338 E, cf. Nu lll'-2i> 12= E'"; land flowing with milk and honey 39- " 13' 333 Nu IS?? 14« 16i»'- Jos 60, never in E ; Jehovah the God of the Ilet/rews 318 63 7i« 91.13 103 f; 3 ngne to convince the people 4112. so ; lodging 4« On 42" 43" Jos 4S.

»'; intreat 88'- 2»«) 928 iQITf. Gn 2.'i-i; to-morrow, 810- 23.28 9»f- 18 lo ; tuch at hath not been, 918.24 1014 HO of. 10«; there remaitud jwf . . US' 1018.26 1428 Gn 4718 Jos 8"»; mixed multitude 1238 Nu 11; the paesover 1221 27 3425 ; unleavened bread and firstlings 133-10, apparently quoted in 3Si8b-20» ji before deuteronomic ex- pansion took place. E—/ear (towards God) l"-" 18»1 2020 On 20" 22" 4218 Dt 2618 1 Jos 241-' (never in J); by the river's brink 28 71'; hand.

7naid 2^ {=^bojidwuman RVm 21' etc.), never in J ; 210 of. Gn 218; Uoreb 32 1"» 33", never in J ; . . here am I 3 Gn 22''. 11. 2-1. 18 81" 3713 482f. ; herb of the land 1012 in ; (A« man Moseli 113 Nu 123; by a strong hand, of Pharaoh 6i»*», of E<l(>m Nu 2020, ct. 319 138 RJ, and'Dt, of God; one (to) another, lit. a man {to) his brother 1023 lO'" Gn 3718 4221- M Nu 14" ct. On 2631 ct. Gn n« Hcb. J, Ex 2620 378 I,cv 2514 p». P^^ce list of peculiar expressions in Driver's Introd.

Hoi- zinger's Einl. in a. Ilex., or more fully still in the fortbooniing Oxford Analytical ed. of the Uexatcucii. II. From Egypt to Sinai : 13"-18. A. Summary. 1317-22 •'KPchoice of route, •'guided by the Pillar. 14 ■""'crossing of Red Sea and fate of pur- suers. 15 '^Song of Mo.scs ; JMnrah, ''•{? Massiih = proving), and •'Elim. 16 '^'"'•'Gift of manna and '"'■'(luails, ■* provision for Sabbath and memorial pot of manna.

17 ■'^water given in drought, •'at Massah, "at Meribah ; "victory over Anialek. 18 ^'•'visit of Moses' father-in-law, "appoiiitiiient of judges. 808 EXODUS EXODUS B. Analysis. J ^^ 21f., , 6-a lOe. nf raid n It E I '<17-19 I A ■■■7r Sa lOh (...]o ...16b 20 1-1 8 9b'c 16a J , , 18b 2Ub 21b 24 2ib E I 4.— IBa a[I9a 20» to darto^t] 25a p ieb-is ov;„ 06 obi 21ao 22 23^ J , , 27b 28b 30 31' ^ I 22-S.ia 27 E 1 /l 29" 1 K(2-18 2M.

25b 26" 26-2"a8ea 28a 19' E "I A 4 16a 19a 16a 19b-ai P '^1-3 6' 8'B-12 6t.'l.i3f. 15bl6bl7t.' 16 '^ ,17^" ^"22-s6''8i' 82-84' 36b 86 la to 3 ...2b 2a to Tn« i-fl Rephidim J , ^7a to ilasmh 7c, ^ li-f 7 O-ll'lil e17 7bto/«ro<!< l8-iajl> l^n' 6f. 8 12-27]« Displased passage*. — b ia out of place here, and fits a later place in the narrative, as is shown by position assigned to Jo.shua at sa"!!. c is also subsequent to the legislation at Horeb, and preparatory to departure (or Can., cf. ^.

d perhaps led up to Nu lOffl. C. Parallels and Contrasts. J — (a) Moses leads Isr. \5P, a vast host (see I Ct), but unarmed and helpless H"'", with the Pillar of fire and cloud for guide 13" H'*"-" Nu 14"; (b) straight for the Red Sea, perhaps because the Isthmus was fortified : Pharaoh pursues for reasons given 14° ; (c) Moses u?<es no gesture, but brave words 14" of.

I Cf ; Jehovah causes the sea to go bach by a strong east wind ", and then to return to its wonted flow "■•, and the crossing is by night aob. 24. a7b^ jjjg Pillar moving to the rear and giving light to Isr. '""■ "' (read, and it (jave light by mght), while obscuring the Egj-ptians' path * ; Jehovah fights for Isr. "• ■"> ; (d) Moses and Israel sing 15'; (e) Isr. tempts or proves J" n^-'"" Nu H** cf.

Dt 6" 9«» ; (f) see under P below ; (g) the people />rot>e X", hence the name Massah or proving (see e above), and murmur against Mos. 15** 17' Nu 14» cf. Nu 20», for water IV'-s"-"", which elsewhere in J is provided by natural causes, as J523II. 27 E— (a) God leads the people 13" (cf. Jos 24«E) few but armed " ; (b) not by the Isthmus for fear of the Philistines ", but presumably by the next nearest route to Can. (cf. Jos 24', and see I C'e) ; the Egypt, pursue Isr.

(Jos 24'), who cry out H"" (Jos 24') ; (c) the rod(\ Ck) is lifted up 14'«" cf. Is 10-' ; the sea is crossed by day, for the angel of God(\ Cj) goes behind and interpo.ses a barrier of darkness 19a. 9o> ( jgg 24'), and then obstructs advance • and overwhelms them (Jos 24') ; (d) Miriam and the women sing responsively 15"' cf. 1 S 18"-, which suggests that we have here an independent account not following on 15', which is thus left for J ; (e) God proves Isr. 15"" 16* 20=" Gn 22' cf.

Jg 2-=' (Budde E) Dt S"-" 13 Jg 3'« (?R''); (f) the proving is by the test of their reception of each day's portion (dabar) of bread from, heaven 16, the thing (dabar) which. Jehovah commanded being to gather only for daily use every man according to his eating, i.e. a variable amount ("• "'■^') cf. nt 8'- " ; they knew not what it was, and hence the name '•* cf. Dt 8'- ", and it lasted till they came to a land inhabited "^ ; (g) the peojile strive with Mos.

about lack of water, hence the name Meribah or strife 17''"'; water comes by .'smiling the rock with iloses' rod "■ cf. V"" and see I Ck. P — (a) Moses and Aaron lead the whole congrega- tionld'' with a high hand 14' ; (b) not by Isthmus because deliberately turned back 14'" to give occa- sion for a wonder, and Pharaoh pursues because hardened ♦•••" cf.

I C 1 ; (c) Moses' hand was stretched forth "»• "• "', and the waters were divided miraculously, not by a wind, for they were as a wall on their right hand and on their left "•• », and so the catastrophe followed 28.27..aa.. (f) the whole congregation murm,urs for the fleshpots of Egypt 16"- (cf. Nu ll'"** J) ; manna, a miraculous gift, is described '«•»•»' (of. and ct.

manna, a natural product, described Nu 11""' J) ; the quails are mentioned almost casually ", manna oeing the main point (ct. Nu nis- i«-23.ai-s4 jj . ^ fi^ed amount of manna was to be gathered '"■ ; manna is eaten till they came unto the borders of the land of Can.

"'' ; the two commands about Sabbath observance '■''''■ and the memorial pot of manna '^- are not needed by the context of P, and may have been added after the union of J E P in order to supply clearer explanations of the^rotnnj^ of . D. Other Cluet. J— DWne help by natural means 14»1 15»'»» c«. I Ct; thru dayi 1622 cf. 1 C e ; and Ihei/ came to . . 1623- 27 Heb. ; gprin/jM (lit. ri/M) 0/ water 16« On 16''«i> 24 (7 times) 4932 i>t 87 33 ^•u 33» Rf.

E — Josrph's bones 13I8 Gn 6028 Jos 2432; statute and ordin- ance 1625b J09 242^ ; they cried out unto Jehovah 1410b Jqs 247 ; one to another 161^ see 1 D ; pass on be/ore the people \7^ Jos 3': Aaron and Hur 1710.12 241*; Moses' father-in-law Jetbro, wife, and two sons 18, see I C h. P— / tpitl get me honour 144- I'f- Lv 10> ; and the Egyptians purg\ied 14»- 23 ; 161« Rp cf. 1422f. as. ; date after departimi out <)f IM land 0/ Egypt 19' Nu li 91 8338 1 K eif. IIL At Sinai : 19-40. A. Summary.

19 "The encampment at •"'Sinai "the mount of God ; •'^awful sights and sounds introduce a theophany ; 20-23 God gives, i. ^'"the Deca- logue, ii. E'^the Book of the Covenant, iii.

^"'the Book of Judgments ; 24 ^covenant sacrifice and •"feast before God, '^'"Moses ascends the mount, and ^remains 40 days ; 25-31 '"J" gives full direc- tions for the tabernacle, its ornaments and furniture, its priests, their dress and consecra- tion ; '^''••' Moses receives the two tables ; 32-34 ^ idolatrous and •'mutinous conduct of the people ; ^ Moses breaks the tables and destroys the golden calf ; -"massacre by Levites ; -"^intercession of Moses ; ^••"usage of tent of meeting ; -"'^the ten Words of the Covenant -"written by Moses •'•^■'on two tables; 35-40 ^erection and furnishing of the tabernacle.

B. Analysis. ^ in. 2b Ely Sa to God |3b Sc-6a " 6b-81o 9r-lla J , „(llb-13]!' 18 20-22 23' U t\,...\ 28 Ely 14-17 W P ~ E 901-21'- o[... J 22-0233 (see below) 9:^ 8-8 P ^ i24'2-i^ >«>. 25 31 ^«^32i^, ."':". P 15b-18a 1— 18a J „^ 14... 26r-29 „„1 3 6" ...12-28' ?32"' 16-- 80-86 o3 -'....*. 7"" J „ . l-6r 0-9T 10-28' ^f. , ^ ^34 ^. 35.^._ 40.,. '33" This section is the most complicated and difficult in the Hex.

It is generally agreed that the sources are much dislocated, and that the material has been repeatedly reWsed by successive editors and compilers. Most critics abandon the attempt to carry through a systematic analysis or recon- struction.

"The scheme adopted liere for the JE portions is that of Bacon, and its resort to the hypothesis of wholesale transpositions can only be EXODUS EXODUS 809 justified by the hopelessness of less drastic methodB and the comparative harmony and order which it introduces. There is, however, a growing con- sensus Qj c|i4nion in favour of the main conclusions on which the icheme rests. The sources are for ilcamess given again separately, in the order con- jeeturally su"go«t«d here.

The presence of J and K is often felt, especially in 32-34, but cannot be clearly delimitated. J _ 192b. au-a. u. iib-ia, « _ _ 24"-'"" 34'"''- '•->'• 327-i4r. 2ib-j» 331. i />,(q 1110c. lit i«.) Ejj 3312 a 349.» _ £_19>^»r-iu.n-i7. i»20>-2' 19'''>S24"'"' ''' 32''' 31'"' 3219 M. »-M 33*.

9 _ _ 20"-" 23"'-«'' (with 22^-") 24'-» 18'-»"- 33'" and (after the E passages in Nu) IV" the war with Amalek, and 21'-23'' the Book of Judgments, whose original position is supposed to be now occupied by Dt. ph_29^®' 31 •^""'■. Pf = 19»-»» 20" 24"i'->»' 25-27" 28'-- "• 29'-- "•" 31'. P'=27'°«- 28« 29»-«' 30-31" 32'»»-'« 35-40. R (or R'')= 19""^ ^ 20-''- ''"• "^ ''• '•'^ " 22-"'''- 34. 23b. si 239- 11'- 121>-U- 15b. 17. 18k. 33-38^ 77. Ub-M 32^ U. 26b 333. • 341b. to. Tb. lOb-U.

U. 33t._ C. Parallels and Contrasts. J— (a) J" 19'">- "• '<''■ =""■■ «^''- " etc., (b) came dovm (see I D) (c) in Jire 19'8 (cf. Gn 19^ Ex 3^ and the pillar of fire II Ca,c) (i)upon Mount Sinai lO""- '•»'• ■"' 34^- ^ (e) t»i the sight of all the people, 19"^ (f) the Priests onlybeing bidden to sanctify themsclves\\>-', (g) ttie people being kejit at a distance throughout, 19^'-"-'2i. 24-»'-34», (h) while these (so Heb.) 19"^ i.e. Mos.

and tlie priests which come near, were to c(tme up, '•' (read in " and the priests : but let not the people cf. j) 24', (i) at the BLAST of the rams- HORN 19'"'' Heb. 1^) Aaron, Nadab, andAbihu with 70 e/f/erff accordingly are called and go up, and (k) celebrate a covenant feast before tlie God of Isr.

24"- •'• (this incident may have been incorporated by the author from another source, as it presents several peculiar features) ; (1) Moses is then sum- moned ALONE to the top of the mount Zi'"- (m) with two tables of STONES (so Heb.) which he is to hew 34'- ■"'' ; (n) upon the tables he is to write 34"'- (cf. • where the change of one Heb.

letter turns / will into thou sluilt write) (o) the Ten Words of the Covenant as soon as lie receives them 34'-'"-, (p) remaining with J" 40 days and 40 nights apparently for the purpose of engraving tliem. (q) The rebellion of the people (32^) being announced to him by J' ('■'), Moses procures by intercession the repentance of Jehovah ("■"), (r) and on descending quells revolt by means of the suns of Levi (32-°"").

(8) On learn- ing he is to lead alone, Moses intercedes afresh, and procures a theophany, a revelation of mercy, and a promise of J"'b presence 33'" ' (Nu \V°- '"• ''■ wl'.ich interrupt their present context, fit well here, and, after the great block of P is removed, are seen to lie near at hand) "'^ 34'.

(t) Moses HAD ALRRADV made an ark of acacia wood, and puts the tablet in the ark (J's account, which Nu lO"'" and the many references to the ark in Jos prove to have existed, but which is now displaced in favour of P'g, is recovered from Dt 10'"°), (u) but no trace remains of his allusions to the tent of meeting. ^ / j^\ Qq(1 193^ 17. ii> 2u' '"• ^' -' 21' " 22* ^'' " ° Lxx» 24"" 31''' (cf. DUh) comes I9» 20» (c) in a thick cloud 19»" 20"'-'" cf.

U" 33" Nu 11» I'i" Dt 31">B (d) to the mount of God 24" (cf. I C J), (e) that the people may HEAR 19"- '» 20'- '». (f) So Moses has to sunctify the PEOPLE 19'"'-''-, (g) and they only stand ajar ojf through fear 20^' (h) after Aloses has brought them all near 19", (i) when there is the VOICE of a TRUMPET qoing on and incrc(i.nng much HI'"- '" 20". (j) (see below v, X).

Without any individuals drawing nearer, God speaks the Decalogue to the people 20'- ", (k) (see below w, y), and the covenant is assented to by the people i9^-^ cf. 24»-' Dt 27""- '• Jos 24'«-" 1 S ll'''-I2™^. (1) Moses is then summoned, and (/o&j up into the mount with Joxliua his minister 24'"- cf. 33" Nu 11'^, (m) that (!oil ma.

y give him the tnh/ea of STONE which He has written, and the law and the commandment t/uit he nuiy teach them 24'-' (with a slight transposition rendered necessary by an alteration presumably made when the Book of Judgments was thrust into tlie centre of the Book of the Covenant to make way for the Deuteronomic law given in the plains of Moab). (n) On the Ubies God has already written 24" 31'*'' (0) apparently the Decalogue, see Dt 5-"'.

(p) Moses remains in the mount 4U days and 40 nights for the purpose, it would seem, of receiving the law and the commandment, here supposed to refer to the material of the Book of Judgments 21-23". (q) On descending he discovers with surprise the idolatry of the people, (r) and breaks the tables, and destroys the golden calf 32"'''- "'•".

(s) Mose tlien intercedes for the people, is bidden to lead them himself, but has promise of God's angel to go before him : there is a marked tone of severity in the words of J" 32^''-^.

(t) That E spoke of the ark here may be implied from his allusions in Jos passim, (u) and that he described the makin" of a simpler form of the tent of meeting, placed without the camp, and possibly adorned by aid of the abandoned ornanieiits, seems to follow from 33'" Nu ui»>, "'K' 12^'- Dt 31'-"- with Ex 33« 3-"^ U-'- (y) J" gives the Book of the Covenant 20"- ■" o.jsi. 2y«-!ar . (vv) the covenant is assented to by the people, see k above ; (x) certain young men 24° cf.

32" and Joshua 33", ct. J under k, (y) oUer a covenant sacrifice 24' cf. 20= 32" Dt 27'''. p — (a) J" (so throughout) (b) makes His glory (16'- "• 29" 40^'- Nu 14'° 10'"- " 20« ct. the les.s local and physical use of the terra 33"'-"'' Nu 14-" J, Dt 5") to appear (c) like devouring fire (40-'® Lv 9* 10- Nu 9'='- 16=») . .

out of the midst of the CLOUD (16'° 24"- '«"•"• " 40S- so- 88- "• M Lv 16' Nu 9">''- 11 times 10'"-" 16-) (d) upon Mount Sinai (e) tTi the eyes of tlie children of Israel 24'»''-"', (f) no priests having yet been consecrated 29 Lv 8-10, (g) aU except Moses being kept at a distance ; (I) Moses is called, and goes up into the mount 24'"'*', (m) that he may receive the two tables of the TE.

STIMONV 31'* 32'°', (n) which had, written on both their sides 32'°'', (0) no doubt the Decalogue, a brief account of the giving of whiili may have been displaced by R' in favour of the impressive nar- rative 01 JE, 20" being perliai)s the only fragment preserved, (p) Moses remains in the mount (prob.

for 40 days and nights) to receive the pattern of the sanctuary (25-30), (8) with a promise of J" to meet with the children of Israel (henKa tent of meeting) and to dwell amonq the children of Israel (hence Tabernacle or Dwelling) 29'-".

(t) Moses SUUSKQUENTLY ORUEKS to be made an ark of acacia wood, overlaid and ornamented with gold 25'°-»- 37'-», and puts the testimony into the ark 25" 40"" ; (u) he also prepares, erects, and furnishes a gorgeous Dwelling for J", large and costly ami needing a numerous body of priests and Levites to attend to it (35-40). D. Other Clusi. j—Ood, when itress Is on Ili8 nature, dolty M" On 32t Sa'O' »((^ n«l.rd S'i" aS^- ° 34", quoted Dt (>«• '" ; coivtuim 32"' ''^ 83^^ On 41 cl.

Nu KT^l ■" P iti'. ; and 1 icilt make of tlue a amt iKifi-m 321» On 12' Nu 14'^ ft. Heb. Gn SI" 4li» E and "in 1, " V-./at-r of the grottml 3.!l» 3310 On 2» 43- " U' I 7'L« 8»i» c(. Nu 12> E> and'Dl 0'° 7« '.i''-. it repciiltd J" 32i>-" On «»'■ cl. Ex 13" Nu 'i!'" ; land Jtuuint), el<;. 1 D\ find <jmcf (in the tur, oD 33l3»b. lOf. nil Gn OS. 183- IB"'- 3lVn- ii'- 33S- 10- " 3411 3IV1 4725.'ai f,o4 Nu 1111" ;i« Dt 211 •; pnw h// (nt J" or lliH itlorj) MH'-'^b S40 ; proclaim . .

3311" 34« ((Ay) tllon, S3i».a „t, 0 b uiidir P; 8tre88 on morcjf S3'» S"- Nu U"", J inakt a covenant aiiO- V. 810 EXODUS EXODUS E— /VotM, 80", i!e« no a: lord of (wife, etc), Deb. ba'al, RV marritd, owner, etc 21>- »». «. 2a»b 34.V38 228.lif.l4f. 2414 Qn 2()> 87i» Nu 21» Job 2411 In J only once, in the poem Gn 49" ; bondtcoman 2» 21'. >■ *f. W (Heb. word never used by J) ; stress on severity of Qod 2321 3233 Nu 23i» Joa 2419 ; Aaron ami UuT 2414 171»1>J rings {i.e. for ears) 322f.

Gn 354 jg gMf- >perh. E): tin 3221. aw. Qn 20a»; florei 336, see I D-.pUlar of doud 3S>i\ nee C a. IV. The Laws in Exodus. The four earliest Heb. codes occur in this seotion, all in an expanded form. The principal additions have been shown above (end of III B) ; they either interrupt the context, or contrast with it in phrase- ology or material, or seem to be quotations inserted from elsewhere. Limits of space forbid any further attempt to justify their excision from the orig. sources.

It is now generally agreed that E contained three out of the four codes. This confirms the view that this document, like others, represents the end of a long process, during which various elements were successively assimUated. Moreover, those who combined E with J (referred to as R'"), who added D (R""), who finally incorporated the whole in P (R'), naturally in the case of such im- portant material showed at its strongest the desire to preserve all they could.

Is it unreason- able to conjecture that each fresh combination re- quired some dislocation of the existing material to suit the new adjustment ? In the text as we now have it, E's three codes form together the basis of the Covenant.

It has been suggested above that in E, in its final form as a separate document, the Decalogue was the basis of the Covenant, the Book of the Covenant led up to the Renewal of the Covenant, while the Book of Judgments belonged to Moses' parting words in the plains of Moab. If R'° used J's version of the Covenant to serve for the account of the Renewal of the Cov. (34''*), and, to preserve E's Book of the. Cov., put it back to form with the Decalogue the basis of the first Cov.

; and if R"*, inserting D in the section about the plains of Moab, kept the Book of Judgments by incorporating it with the Book of the Cov., then th» very order which we now have would liave been produced. That this actually took place is only conjecture ; but it was worth wliile showing how the present state of the text might have arisen ; and this solution has at least tlie merit tliat it only presupposes the action of causes which have been clearly traced at work elsewhere.

The Code compared. }—The Ten Word) of the Covenant (III C I-p above).— (The Mst piven is only the one thought best of several possible ones. Parallels in E are marked by the corresponding number. Laws in 3 codes are in LARGE CAPITALS : laws eiven by both J and E in Small Capitals) : (1) 5I0N0LATRY COM- MANDED; (2) IMAGES FORBIDDEN; (3) Tint feast op I'N- L8AVKNED BRBAD, (4) THE SABBATH, (6) THB FEAST OP wekl or FiRSTPRuiTs, and (6) tok feast op i.

voatherino, commandkd; (7) BREAD with SACRIFICES TO BE UNLEAVENED ; (S) THE pa*90ver $acrijice TO bk all coksi'ued; (9) firstfruits ksquiakd; (10) eEBTQlNe OP 1 KID IN ITS DAM's MILK FORBIDDEN. E^-The Decalogue. <X) MONOLATRY COMMANDED; (2) IMAGES FORBIDDEN ; false swearing forbidden ; (4) THE S.\BB.\TH enjoined ; reverence to parents commanded ; murder, adultery, theft, false witness, and covetousness forbidden. It— The Book of the Covenant (III C v above). (1) MONO- LATRY (!) CO.

MMANDED ; (2) IMAGES FORBIDDEN ; olUrs to be built as ordered, (9) firstfruits demanded : also firstlinos (cf. ISliir. J); the Sabbatical year, and (4) THE SABDATH COM.MANDED; also (3) THE feast op unleavened bread, (5) TUB feast of harvest or piRSTPRmrs, and (6) the feast op INOATHERINO ; (7) BREAD WITH SACRIFICES TO BE LEAVENED ; (8) TiiE/af of Ond'a feast to be all consohkd : (10) sketuino a KID IN its DAU's MILH FORBIDDEN.

(It will be observed that, while the Decalogue (which see) contains both religious and moral laws, the other two concern only religion and the cultus, and are very closely parallel to one ancther). E— Tlie Book of Judgments (21-239). This code contains a comprehensive series of laws, civil and criminal, all penetrated by a high ethical and religious spirit.

They seem drawn up, perhaps originally in sets of 5 or 10, for use by judges and magi» trates, but display no very definite order of arrangement. The appeal lies be/ore God, i.e. (presumablj') at the banctuar>', cf. 181S-28. With this code should be carefully compared Dt 12-28, which is based on it, and Lv 17-26, the Holiness Legislation, which presents mxtny parallels. The chapters in P relating to the Tabernacle (which see) remain to be considered.

They are not without difficulty, for a close inspection dis- covers reasons for believing that they are not all from the same hand. Tlie full proof of the analysis given above (end of III B) cannot be repro- duced here, but the nature of the principal line of argument can be seen from the accompanying table, which gives the sections in the order of 35-40 (Heb. text) = H^, while on either side are given references to 25-31 (Heb. text) = H', and 35-40 (Gr. text) = G.

The letters indicate by their alphabetical order the order of sections in the text referred to ; and those sections in H' which are judged later than P« are marked by an italic capital. A moment's comparison of H' and H' shows large variations of order.

But while the changes of order in A to K and M to U can be readily accounted for by the mere fact that H' records the fulfilment and H' the ordering, the passages L, W, X, Z, A', B' seem so out of place where they are that it is necessary to suppose them to be later tlian the context that would otherwise have contained them. The golden altar of incense ( W= m) is the most important case.

(1) It is out of its natural place in H' ; (2) the term the altar in 27'"', and 100 times elsewhere in P and (early) P", would be ambiguous if the altar were one of two, and is replaced in 38' etc. by a distinctive term, the altar of burnt-offering, and so constantly in the later strata of P ; (3) the incense altar is not mentioned in G ; (4) in Lv 10 and Nu 16 we only read of censers for incense, and the HI The Dwelling. HI 0 A.261S gifts asked . a. 354-9 a. 35*88 workmen in\'ited b. ioi» 6.

9-19: gifts presented . c. ™-2a t 20.29 C. siiu Bezalel. etc. d. 30-3U1 d. 30.391 gifts linished e. 362-' e. 362-7 E. 261" curuius f S-19 k. 37if-: p 16-30 boards g 20.34 «. 3818-21! G. 8if- veU . h! 35f. I. 373f. I. 36f. screen L 37f. m. «■ B. 251» 22 ark . J. 371-9 p. 38i-8§ 0. 23-S" table . k. 10-16 9. 9-1'^: D. si« candlestick 1' VI-'U r. 13-17J w. soil incense altar m. S5.28 X. 8-10 its use ... A'. W-33 an minting oil n. 29' u. "i. B. 34-38 incense 0. 191> C. 25b J. 271-8 brazen altar p.

381-7 t 22-24} Z. 3017-21 laver . q. 8 W. 26 K. 27»-l» court . r. »-20 n. 377-18 L. sw- oil for light summary of gifU (. n-si (0. 37i9-ai \v- 39110 M. 281-» N. 8-12 priests' dress, epbod . t39i-' ■[ a'. 3yi3J /. 368-14§ 0. 2813-29 breastplate Q.S98-21 g. 3613-29 p. 30 Urira and Thummim . Q. 31 SS robe . . T. ■■■2a2« A. "30-34 S. ss-is coats, etc. W *'-29 ,-. 3JS.S7 K. SMS plate on mitrv . X. 30f j 38-40 : » summary . 7. 33^ 12. 3911ft ^ order to erect, etc . z. 40113 C.

401 13t brief execution . a'. 18 d'. ' erection of dwelling . b'. 1719 e'. 15-17 H. 2e3»<> furniture placed c' 20-30 /. 1»-26J ... use of laver d''. 8if. X. 3S27 erection of court e'. » /. 40278 ; T. 29i-» consecration of) Aaron and sons ) Lv8 U. S6f. do. of altar ... V 38-42 daily sacrifice . • H 1-. 30" 1« atonement money . •• ». S Put omitted. X With omissions and variations. EXODUS EXORCISM, EXORCIST 811 altar i» still the only one Nu 16".

It may be noted that 28" 29"' are late P* because Aaron'3 eons receive anointing, contrary to the clear intention of P« in 29'- » '-, and so Lv 8'^ etc. A further comparison of H^ with G shows a second set of variations. It is held by many that the facts require us to suppose tliat the Greek tr. of 35-40 was made before the Heb. text had reached its present symmetrical and complete form. By means of the above table the student can readily test for himself the value of this suggestion. V.

CONCLUDINO SlJRVBY. i. The History. — If we accept the results of this article as in the main correct, we have passed far beyond the boundary of a merely negative criticism. It might be called destructive work to show by detailed proof that we have no contem- porary account ot the Exodus and subsequent evente.

But when it is shown that the present narrative is made up of three, so far contrasting with one another as to prove themselves much later in date than the period of which they treat, and the work, not merely of different individuals, but of dillerent schools of historical writing ; and when the further step is taken of disentangling, with infinite pains of many labourers in many lands, the several threads of narrative, and re- combining them in something like their original connexions, the work of constructive criticism must be held to have been well begun.

The summaries will have shown on how many im- W)rtant points the three witnesses are at one. ror fuller particulars see MoSES, IsRAKL. But, while it is well to remember that contrasts are not always, or even usually, contradictions, it woald be idle to try to belittle the extent of the change of view brouglit about. We may rather tbirk of it as the drawing back of a veil of illusion whi,-li God \vi.

sely allowed to liang over the past, until the growth of truer ideas about history both took away the veU, and made men ready to make use of the facts, whose real relations were at last adequately discovered.

If, therefore, it has to be admitted that the Priestly history (P) has no independent value as a witness to the Mosaic period, and that the materials in E, and to a less extent in J, require careful sifting before being regarded as correctly represent- ing an age which to them was already a distant age, we may set against that two tilings.

I'irst, an exact view of that epoch might have dis- appointed us, even as a field sown with com has little beauty till the seeds have shot up into blade and stem. Secondly, we have instead three views of it, so influencecf by the ideas of the writers' own times and circumstances as to reveal to us vario\is stages in the after-growth, which was it.sclf entirely dependent on that germinal time. On the face of it, the book tells of the Exodus of Isr.

from tlie hon<lage of Egypt ; in the soul of it, it speaks, to those who have ears to hear, of successive stages in the great outgoing, at once more glorious and more perilous, of the family of man from tlie bondage of superstition, ignorance, and sin. The events are not merely typical of 8pirit\ial realities ; but the very fact t1i.it they were thus and then recorded, shows the faith of the men of other days in the God whose hand they loved to trace at work in the world. ii.

The Lciditii; lileris. — The Heb. «Titer8 are not mere annalists, but interpreters of history. Hence thi-ir permanent value. They may be criticised as chroniclers of outward events, but tliey sought and found God everywhere, and they iihiile to hiuid im their secret. In all tliree dociiiii<-iits we lind the same fundamental verities emiiliasized, which give to Ex its real unity. J" is the supreme God, ruling in Egypt, and master over nature.

He ia the faithful God who made His choice of the fathers of the Heb. race, and will not draw back. He is the God of grace, and so loves to give guidance, counsel, help, food, drink, every needed supply. He is the Holy One, and requires obedience to His wiU, and takes steps to make known that will. He is the Jealous God, and demands that due worship shall be paid to Him, and to none else. He is the Covenant God, and the two sides of the Covenant are : J" Israel's God, Israel J"'s people.

But each document has its individual standpoint, even as each of the synoptic Gospels presents its own picture of the life of Christ.

The oldest, J, perhaps coming from the priestly circle con- nected with Solomon's temple, is written from the point of view of a highminded patriot, keenly interested in every detail of national history, so quick to see God's hand in providence as to be able to make his story religious with but little use of the miraculous, alive to all the shades of character in men, as well as to the ricliness of the Divine nature, in which mercy rejoiceth against judgment, valuing liighly the common ordinances of religion, and recognizing the great opportunities of the priestly otiice.

The document E, probably ratliei later, and originally coming from Ephrainiite circles, reflects the views of the prophets. This work (extending from Gn to Kings) is a series of biographical studies of great prophetic heroes, with Moses as the central figure. Aluch stress is laid on morality. The people sin, and need to be called to repentance. God is righteous, and His re(iuirements must not be despised. The miraculous element is heightened, of course un- consciously.

The moral of eacli incident must be made clear, the reality of tlie Divine government set unmistakably forth. S.ad experience of tlie faults of the priesthood leads to tlie priests being either passed over, or introduced for blame. Worship is strictly secondary to morality. The priestly writer (P) hfis lost all hold upon the simplicities and roughnes.ses of the childhood of the nation.

So possessed is he with reverence for the religious institutions of tlie now ruined temple, tliat he not only lias already in the vision-cliaiiiher of his imagination elaborated them to an ideal perfection which they never h.ad, but this ideal picture must be, he has become persuaded, the rellection of what actually existed in the primitive, the jierfect days. K.

-ich new improvement is un- hesitatingly added with the same formula of Divine inspiration, the argument being : ' We see this to be best now, therefore it must have been ordered and done then.' Granted, then, that tliis stately centralized worship was the Divine purpose for the Second Temple, we may surely accept the unliistorical form of the priestly kgislation as being probably the only means by which it could have been successfully introduced.

After all, the full com in the ear is present in the seed, if not in miniature, at least in jiromise and potency. The Bk. of Ex is like a grand symphony, which was once thought to give harmony without dis- cord, but is now being found, in virtue of elciiiciits which by themselves are sharply discordant, to sound forth a yet richer harmony. LiTKRATimi!.— .'ice Hexateuch. B. W. nncon's Tht Tripit Trruiili'm of the Kxndtm, iiml Ilia arta. in tlie Journal of liiftl. Lit.

(1890-03) liavf hctin of ^rreut Hen'ico in the wrU«.T ; and Hniston's essay, Lf r/uatrf gortrcf^ dfx Io\m d' Exnde, it ptaimihle and suf^eutive. We still wait for a i;ood Kni;. com. on Kxodus. G. Hahfohd-Batter.sby. EXORCISM, EXORCIST The word f^opxl^u is a l.Mti'i- form i)f the classical <'{opic4w. The hitter is employed in Deiuosthenes in the sense of 'admin- ister an oath to a person.' The verb ^fop/t/fu is u.sed by the high priest to Je.

sus ' I adjure thee by 812 EXORCISM, KXORCIST EXORCISM, EXORCIST tlie living God . .' (Mt 26'^), and corresponds to the Heb. f^.?ri. Cf. Gn 24" LXX. The subst. exorcist is only once employed in the NT, viz. in Ac 19". The passage is instructive, since it shows that exorcism in those days was practised as a profession by strolling Jews. The method which tliey pursued we might infer from the example of Eleazar, to which Josephus specially refers in tlie passage cited from Atit. vill. ii.

5, in the article DEMON, p. 593'. The constant and essential element in all these exorcisms was the power wielded by the recitation of special names. In the instance recorded in Ac 19 the Jewish exorcists had observed the expulsions which Paul had effec- tuated through the pronunciation of tlie name of Jesus, and endeavoured, with ludicrously disastrous results, to work the same cures by saying, ' We adjure you (the evU spirit) by Jesus whom Paul preacheth.'

An example of the ancient Babylonian incanta- tions has already been given above, p. 591. Illus- trations of Jewish spells may be found in the Talmud. (Respecting these, see Brecher, Das Transcendentate, Magie u. magische Heilarten im Talmud, Vienna, 1850, pp. 195-203.) That these were ultimately derived from Babylonian magic can admit of no doubt. Some Aramaic inscriptions, published in the Zeitsch. fur Assi/ri- ologie (Dec.

1893 and April 1894) by Wohlstein, contain instructive examples of these exorcising formulae. They are inscribed on the interior surfaces of some ancient bowls that were brought from Baghdad in 1886 and placed in the Royal Museum in Berlin. The mode of expression in all of them possesses broad features of resemblance, but special details vary in each case.

For the names of the angels which are recited in each bowl differ widely owing to the prevailing belief, which finds expression in the Jewish Kabbala, that the ruling angels are constantly changing, and those must be addressed who hold the reins of power at that time and place. The first of tne series (No. 2422), from which we shall quote, was evidently employed to exorcise the demon of a man who was suffering from leprosy.

• Id thy name I form a heavenly cure for AchdebuJ the son of Achathabu of Daithos, by the compassion of Heaven. Amen, Amen, Selah. Bound, bound, bound shall be all the male Epirite and female Astartes • evil spirits, powers of opposition ... all Satans from West and East, North and South. Bound, bound shall be all evil sorcerers and all who practise violence ; bound and sealed shall be all . . and curses and conjurations. Bound be the angels of wrath, the angels of the house of assembly . .

the niitrhty princes, the hard princes, thediaeases without number, the sufferings, the abscess, the scAb, the mange, the skin.eruption, malignant discharge, suppurating wounds, the spirit of the burial-place, the spirit of the dead, the spirit of diseases ; bound and sealed up shall ye all be from AchdehviJ, son of Achathabu. Oo and withdraw yourselves to the mountains and the heighU and the unclean cattle (Mt ssa, Mk W", Lk BSij.

If ye come on the first of Nisan (regarded as specially favourable for overcoming demons], go away from Achdebu], son of Acha- thabu, in the name of Gabriel, who is called Elpassas, and in the name of Michael, who is called (Demu)thja, and in the name of Elbenmez, and in the name of Elba'baz . .* [The inscription concludes with the formula Amen, Amen, Selah, which occura In other incantationii, sometimes with the addition of Halle- lujah). The exorcism No.

2416, transcribed by Wohlstein, is much longer, and other names of angels com- pounded with the name of deity El (as Nuriel, Chathiol, Sesagbiel, etc.) are quoted, with Myta- tin:pi: Kmno'Ki "iDn nj-ns. Note that in nj'ne ' spirits • T we have pmctically the same word as the Syriac {^.OZX^ 'idol.' The word Krnno'.' is the Iltardli 'goddesses' of the Assyrian. Similarly, the Talmudic flame-tfrrrton RespA is the Phtenician Qame-deiti/ Reifph or Hetqnt (see Baethgen, IlciCrage n/r Semit.

Jieti'j.-gfsch. p. 50 ; Wiedemann, lieiig. der alten yKnyiitfr, p. 8:!) Cf. Beelzebub of the NT. These are in- 9t motive examples of the wholesale conversion of heathen deities into demons. tron at their head, making seven in all. The formula .t.ix x-n .thk (from Ex 3"), Smir- and all variations on the names of deity, as .t and i^', and the Athbash equivalent [•u ['D, are pressed into the service. These spells are ascribed to the 7th cent. A.D., though written in unpointed Hebrew.

The char- acters are of the more recent square type, and a much earlier date than the above is hardly probable. Wliy they were inscribed in bowls cannot be ex- plained. The bowls were not intended to hold water, otherwise the distinctness of the lettering would have been obscured. Demonology and exorcism played a conspicuous part in the literature and practice of the Christian Church throughout the earlier period and during the Middle Ages.

In the time of our Lord exorcism was regarded as one of the signs of the Messiahship (Mt 12-''). It was the universal belief of the early church Fathers that a disciple of Jesus was able to exercise power over demons by uttering His name (Tertullian, Apologct. 23 ; Origen, cont. Cels. vii. 334). Naturall}', bishops and other ordained clergy were considered to possess this charisma. But there was a special class of individuals who were so endowed without any ecclesiastical confer- ment (Apost.

Constit. viii. 26, ^Jopxifl-Ti)! oi x^^P°- TovfiTai). Tliey received formal episcopal recognition, but not ordination, as exorcistw per gratia m. Never- theless, we also find another class who did receive episcopal ordination, and were called exurcistce per ordinem. In the ceremony of baptism the catechu- men of adult age was obliged solemnly and publicly to renounce the devil and his works, but in the case of children the assistance of the exorcist was necessary.

By the priest and attendant exorcist the ceremony of ex.iuj/latio and insufflaiio was per- formed on the child, who was regarded as a child of t he devil, as being subject to inherited guilt. Sncerdos cxsujflat ter in facietn catechument semel dicens : Exi ab eo (ea) spiritus immunde et da locum spiritui sancto Paracleto. Hie in modum crucis habet in faciem ipsius et dicat : Accipe sjnritum bnnumper istam ins^ifjlationem et Dei benedict ionem. Pax tibi.

According to the practice of the Romish Church at the present day, the separate existence of the exorcist is not recognized, but every priest on ordination, receives previous consecration to tho lower orders, including that of exorcist. In Can. 9 of the Fourth Council of Carthage we read : Exor- cista quura ordinatur accipiat de manu episcopi libellum in quo scripti sunt exorcisnii.

At the present time the ordaining bishop places a missal in the priest's hands with the words : Accipe et commenda memorije et habeto potestatem impo- nendi manus super energumenum [i.e. ivefr/oiiurov, sc. virb TTvevfidrui' aKaOdprtoi'].* Among the Reformers opinion and practice were divided respecting exorcism. Luther and Melancb- thon favoured it, but it was decisively rejected by Zwingli and Calvin {Instil, iv. c. 15. 19).

For further details respecting ecclesiastical practice the reader is referred to the article 'Excrcistnus ' in the 2nd ed. of Herzog-Plitt's Eealenfyklopddie, from which the facts in Christian ecclesiastical tradition • The Ritual for exorcism may here be appended.

The priest, having arrayed himself in the otflcial robes, first sprinkles the de- moniac with holy water and then recites the prayer of the litany of all saints, the paternoster, and Ps 53 ; after this the twoor(UMm««, in which he makes the sign of the cross over the demoniac, and commands the evil spirit to depart by the power of the mysteries of the incarnation, passion, death, resurrection, and ascension of Christ, the ^ft of the Holy Ghost, and Christ's return to judge the world.

After this follows the reading of Jn 1, Mk 16'5-l8, Lk 1017-i». Then the priest lays both hands on the head of the demoniac and saySj Bccf crucem Domini. Fitgitt, partes advfrtcB : vieit Uo dt tnbu Juda. After this comes the Oratio, with the special formula of exorcism, Kxorcizo te, immunds gpirilus, while the priest cros.ses the brow and bro.ist of the cfemoniac three limes in the name of the Trinity.

If the evil spirit does not then depart, the service is begun anew EXPECT, EXPECTATION EXTREME 813 have been derived. The article 'Kabbalah,' in the same dictionary, may also be consulted with ad- Tantage. Owen C. Whjteuouse.