rite (that is, separated) engaged by a vow, which he voluntarily made, to abstain from all intoxicating liquors during a specified time, and allow no razor to come upon his head. If he defiled himself by touching the dead, he was required to commence the term embraced in the vow, a second time (Numb. 6: 1-21). At a later period, parents sometimes dedicated a child, even before his birth, to a Nazareate comprehending the whole period of his life.— The fundamental conception of the Nazareate is that of separation from the world and consecration to Jehovah ; thence proceeds the obligation to avoid the influences of the world which defile, and to refrain from eating and drinking articles which tend to prejudice that consecration. A separation from the world was also implied by the regulation which required the individual to let his hair grow, since long and uncut hair was regarded by the world either as unseemly, or as a sign of mourning and seclusion; he resumed his place in the world when he cut off his hair, which was burnt in the fire with a peace-offering.— The "thing devoted" (anathema) was, in general, anything irredeemably dedicated to the Lord; when the anathema refers to human beings, it designates a compulsory dedication to God of those who do not willingly dedicate themselves to him, but, with impenitent hearts, despise his long-suffering, and, consequently, subject themselves to divine punishment, that is, to destruction. Nearly all the cases in which it might occur are specified in the law, and refer, particularly, to idolatry (Exodus, 23: 20; Deut. 13: 12-17). The most extensive of all others, in its effects, was the anathema which Jehovah himself pronounced in the case of the Canaanites, and the execution of which he assigned to the Israelites. (Deut. 7:2; 20: 16 -18.) See 59. OBS. 1. § 52. B. The Ethical and Philanthropical (Humane) Features of the Law. Israel was pre-eminently distinguished from all the nations of antiquity by being invested with the office of sustaining, preserving and imparting to others that pure and unclouded conception of God (§ 9. OBS. 1) which the whole heathen world had lost. This conception of God was the basis and animating principle of the whole system of the Mosaic law. Hence the words occur: "Hear, O Israel: The (Deut. 6:4), and: "Ye shall God, am holy" (Lev. 11:45). Lord our God is one Lord" be holy; for 1, the Lord your The people to whom the Law was given on Sinai, and whose religious consciousness embraces these fundamental truths, are also the representatives, in contradistinction from the whole heathen world, of the principles of true morality and genuine philanthropy. The acknowledgment of one living, personal, holy and just God, united with the consciousness that man was created in purity and holiness in His image, necessarily gave to Ethics a new principle, greater power, and a loftier ideal, than any moral system in the heathen world could possibly possess. For now moral worth or worthlessness is not traced to the equivocal act, or the outward appearance and result, as its seat, but to the heart and the sentiments. The key-note to which the whole Law is accommodated, is found in the words: "Man looketh on the outward appearance, but the Lord looketh on the heart." (1 Sam. 16:7.) The leading feature of the Law, which appears in its direct attention to man's inward frame, is already seen in the words of the fundamental law or decalogue: "Thou shalt not covet-" and continually recurs in the details of the Law. Love to God is established as the fundamental ethical principle; it is already expressed in the decalogue, in the words: "them that love me and keep my commandments" (Exodus, 20 : 6, compared with Deut. 6:5; 10:12; 11: 13); and from this principle is deduced the love which is due to every neighbor, while love to the enemy and the stranger is expressly included. Selfish feelings are cut off at the roots by the command: "Thou shalt love thy neighbor as thyself: I am the Lord" (Lev. 19: 18). The Pagan doctrine of autochthons (or aboriginal inhabitants of a country - risen or grown out of the soil) suppressed that genuine philanthropy which was commended to the Israelites by their knowledge of the descent of all men from the same human pair, and an active demonstration of which, in all the relations of life, was demanded by the Law. OBS. - Israel is commanded to reverence old age, in Lev. 19: 32; kindness and justice to the poor, to widows, and to orphans, are most strictly enjoined in Exod. 22: 21-23; the law of the year of jubilee (249) guarded against impoverishment. The Hebrew servant (Exod. 21: 2, &c.; Lev. 25: 39, &c.), was entitled to be treated as a member of the family, and recovered his freedom without a ransom, after a service of six years, in case he did not choose to remain. (Exod. 21: 6.) This privilege was not extended to the bond-man who belonged to another people; he was, however, protected by the law, from all arbitrary and harsh treatment. The duty of loving enemies is described in animated and impressive terms, in Exod. 23: 4, 5. The Israelites are commanded to cultivate feelings of humanity towards the stranger among them, and are reminded of their own condition, when they, too, were strangers in Egypt (Exod. 23: 9); he obtained equal rights with themselves in a court of justice (Lev. 24: 22), and, when he submitted to the rite of circumcision, enjoyed all the civil and religious privileges of a Hebrew. (Exod. 12: 48.) The Law regards even animals with tender care; domestic animals are not permitted to do work on the sabbath-day (Exod. 20: 10); neither may the ox, that treadeth out the corn, be muzzled (Deut. 25: 4); the bird in the nest is protected (Deut. 22: 6, 7), and the beasts of the field obtain their share of the fruits spontaneously produced in the sabbatical year. (Exod. 23: 11.) Other provisions of a similar character occur. § 53. Departure from Sinai.- The Graves of Lust.- The Sin of Miriam. 1. Num. ch. 1-10. The people had now remained an entire year in their tents, the Law was given, the Tabernacle was erected, the priests were already occupied with their official duties, and the period of departure was at hand. After the number of men who were able to bear arms had again been taken, and the second passover had been celebrated, the Lord gave the appointed signal (Exod. 40: 36; Num. 9: 17-23); the cloud was taken up from the tabernacle, and guided the people in their journeying. Hobab, the brother-in-law of Moses (Zipporah's brother), who is acquainted with the country, yields to the solicitations of Moses, accompanies the people, and renders important services, particularly in reference to the encamping of the several tribes. 2. Num. ch. 11. After the long repose which the people had enjoyed, they bore the difficulties of the journey with impatience. The Lord was displeased; his fire consumed the most distant parts of the camp; it was quenched when Moses prayed; therefore, the place was called Taberah (that is, a burning). Notwithstanding the people had suffered this chastisement, they soon began to complain of the manna, of which they were weary, and lusted after the flesh-pots of Egypt. The complaints of the people originated with the mixed multitude, which had accompanied them from Egypt (probably a class of Egyptian fellahs, Exod. 12: 38, and Deut. 29: 10, 11), and communicated their feelings of discontent to Israel. When Moses himself complained of the burden of his office, the Lord gave him seventy of the elders as assistants, and put upon them also the spirit which was upon him. Quails are given in vast numbers, but while the people eat ravenously, they suffer the punishment of their lusting after flesh; the Lord smote the people with a very great plague, and the place, in which large numbers had died, received a name signifying the graves of Lust. 3. Num. ch. 12.-Moses endured many great afflictions; even Aaron and Miriam now speak against him, and affirm that the Lord speaks by them also. But Miriam became leprous, white as snow, and was not healed till Moses had interceded for her. The Lord himself testifies that Moses is faithful in all His house, and is permitted to behold His similitude, and that while He spoke with Moses mouth to mouth, even apparently, and not in dark speeches, he made himself known to other prophets only in visions and dreams. The Rebellion of Korah. § 54. The Twelve Spies. 1. Num. ch. 13, 14. At an early period in the second year, the people arrive at Kadesh-barnea (Deut. 1: 19), on the southern border of Canaan, in the wilderness of Paran (situated in the angle formed by the mountains of Edom and the mountains of the Amorites). Yielding to the wishes of the people, by divine permission, Moses commissions twelve men, each one of whom is taken from a different tribe, to spy out and search the land of Canaan; when they return, they bring with them, as a specimen of the fertility of the country, a branch, with one cluster of grapes, from the brook of Eshcol, in the plain of Sephela. But by their exaggerated accounts of the many powerful tribes which occupy the country, of their fortified cities, and of the gigantic children of Anak, compared with whom, they appeared them selves to be like grasshoppers, as well as by their own faintheartedness, they completely discourage the unbelieving people. Two of the men alone, Joshua and Caleb, urge the people to invade the country boldly in faith, but the latter attempt to stone them, in place of obeying. Again does Jehovah propose to disinherit the people, and limit the promised blessing to Moses and his descendants, and again does Moses fulfil the peculiar duty of his office, and intercede for Israel. (§ 44. 1.) In the sentence which the Lord, nevertheless, pronounced, it was declared, that all who were twenty years old and upward at the time of the Departure, and who had seen the wonderful deeds of God themselves, should die in the wilderness, and not behold the promised land; Joshua and Caleb alone, are excepted. A period of forty years, corresponding to the number of the days in which the men had searched the land, was assigned to the journeyings in the wilderness. On hearing the sentence, the Israelites determine to attack the Canaanites; they persist, although they are now forbidden to proceed; they are smitten and put to flight. 2. Num. ch. 16, 17.- Another rebellion occurs, probably in consequence of the sentence which Moses communicated, namely, that the Lord had rejected that generation. The leaders are the two Reubenites, Dathan and Abiram, and the Kohathite (§ 37, OBS. 2) Korah; the former, the descendants of Jacob's first-born son, probably, claim the office of chief rulers, and the latter desires the office of high-priest. Moses submits the decision to the Lord; when Korah burns incense, a fire from the Lord consumes him and his adherents; the other rebels are swallowed up alive by the earth, which opened under them. On the next day the murmuring people say to Moses and Aaron : "Ye have killed the people of the Lord." Then the cloud covered the tabernacle where Moses and Aaron sought refuge, the glory of the Lord appeared, and he said to them: "Get you up from among this congregation, that I may consume them as in a moment." Aaron took incense, as Moses commanded, and hastened into the midst of the congregation, in order to make an atonement for them. The plague had already begun; but when Aaron stood between the dead and the living, offering incense, the plague was arrested, after 14,700 had already died. Aaron's rod that But |