horn is now retained among the Persians. Those used by the Hebrews must have been more like the crooked lituus (employed in war) than the straight tuba of the Romans. The Greek oakys, salpinx, by which the Alexandrine translators often represent the shophar and hatsotsera (vid. Rem. on Num. x. 2, infra), had six different forms, and it would, perhaps, have been better if they had expressed the former by salpinx, meaning the Egyptian salping, which the Greeks usually call xvovn, chnoue. The Egyptians, and, subsequently, the Hebrews, were called together by this instrument (which was evidently the crooked trumpet), for sacrifices and other purposes. The LXX translate geren by salpinx (vid. Josh. vi. 4, verse 5 in our translation). The former, however, and the shophar, were not only used in war, but also on joyful occasions (vid. II Sam. vi. 15; I Sam. xiii. 3; Judges, iii. 27; Isa. xviii. 3; Jer. iv. 5; Ez. xxx. 6). The sound of the trumpet, and especially of the horn, was, at least, in the minds of the people, solemn and awful, like heavy thunder (vid. Matt. xxiv. 31; I Cor. xv. 52; Heb. xii. 19; cf. Ex. xix. 16, 19; xx. 18; Ps. xlvii. 5; Isa. xxvii. 13; Zech. ix. 14; Rev. i. 10; iv. 1; viii. 2, 6, 13; ix. 14).

EXODUS, xix. 19.

And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

Reference is here made to the same event as in Ex. xix. 16, and the same words are used in the Hebrew and Septuagint for trumpet as in that passage.

EXODUS, XX. 18.

And all the people saw the thunderings, and the

lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.

The scene here described was exceedingly thrilling and terrific. The thunders were roaring, the lightnings flashing, the trumpet sounding, the mountain smoking, and the Almighty speaking to Moses on the Mount. It is not strange that the people feared and trembled, and withdrew from those terrors. The original words here are the same as in Ex. xix. 19.

EXODUS, Xxxii. 17.

And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

It seems that the children of Israel had waited for Moses to return from the Mount, until their impatience had induced them to forsake the God of their fathers. They constructed a golden calf, and had already commenced to worship it. As Moses came down, he saw the people with astonishment, sporting and shouting in the midst of their idolatrous services.

Shouted. reo, from ruah or y, ríah, to cry aloud. This word is sometimes used in warlike shouts, as in Josh. vi. 16, and in 1 Sam. xvii. 20; sometimes as a shout of joy, in triumph, as in Judges, xv. 14, and sometimes it signifies to sound a trumpet, Num. x. 9. Here it indicates a shout of joy. The LXX have kрalóvrov kradzónton, to croak, to cry out with a great clamor. The Israelites were evidently making an unusual disturbance, and the outery may have been really a war shout as Joshua supposed. Some were for God, and some for the golden calf. The idolaters may have been about to make an attack upon their brethren who opposed them.

EXODUS, Xxxii. 18.

And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.'

The cause of the shouting among the Israelites to which reference is made in Ex. xxxii. 17, is here explained. It was "the

noise of them that sing."

Shout.-A word different from that in verse 17, translated "shouted," is here used. It is, noth, from, ana, to

TT

sing, to chant, to sing of any one, to celebrate by song, to cry aloud like soldiers in battle, to shout in triumph. The last is probably the true definition here. The worshippers of the golden calf were probably triumphing over the Levites who seem to have adhered to the worship of the true God. It was probably a shout of exultation over Jehovah and all of his true worshippers. It may also have been a kind of war shout or signal of attack upon the friends of God, as in the preceding

verse.

Cry. The original of this both in the Heb. and Septuagint is the same as that of shout, above; but signifies here a cry of fear when one is overcome by an enemy.

Sing. The same original words are used here as in the two cases above, though translated differently. "The noise of them that sing." This was probably a noisy shout of triumph, connected with vociferous singing. It was customary among the Israelites as well as among other nations in the times of which we are speaking, to shout before making an attack upon an enemy (vid. I Sam. xvii. 20, 52; II Chron. xiii. 15; Jer. i. 42). The same custom prevails at this day among the Cossacks, Tartars, Turks, and our own Indians. Sometimes the Hebrews advanced to battle singing hymns (II Chron. xx. 21, 22), and the priests gave the signal by sounding their silver trumpets.

EXODUS, Xxxii. 19.

And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

Dancing. It appears that there was not only shouting and singing on the occasion to which reference is here made, but, dancing. This was usually an accompaniment of triumphant shouting and singing (vid. Rem. on Ex. xv. 20, supra). The same words are used in the original as in Ex. xv. 20.

LEVITICUS, OR THE THIRD BOOK OF MOSES.

INTRODUCTORY REMARKS.

This book is called by the LXX Λευιτικον Leuitikon, Leviticus, because it presents a description of the religious ceremonies, laws, and especially the sacrifices of the Hebrews, the superintendence of which was committed to Aaron the Levite and his sons, who alone held the priestly office in the tribe of Levi. The Babylonish Talmud, followed by the Arabic and Syriac versions of the Scriptures, calls this book the Law of the Priests.

Leviticus was evidently written by Moses, and contains the history of one month, from the erection of the tabernacle to the numbering of the people, who were fit for war, or from the beginning of the second year after Israel's departure from Egypt to the commencement of the second month of the same year, B. C. 1490 (cf. Ex. xl. 17, with Num. i. 1). We cannot ascertain when the laws not relating to sacrifices were promulgated, as the Hebrews have no chronological works.

The object of the book is to direct the minds of the Israelites to the Messiah, by describing the Levitical laws, sacrifices, and ordinances as "shadows of good things to come."

LEVITICUS, ix. 24.

And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering