FIERY SERPENTS--BALAAM--APPROACH TO CANAAN--DEATH OF MOSES

FIERY SERPENTS--BALAAM--APPROACH TO CANAAN--DEATH OF MOSES
ARAD COMES AGAINST ISRAEL
While the Israelites lay encamped near Mount Hor,[223] Arad, one of the kings of Canaan, who dwelt in the south, being informed of their situation, and that they intended visiting his dominions, went out with a considerable army to interrupt their progress. Accordingly, coming up with them, an engagement took place, in which the Israelites were worsted, and some of them made prisoners.
[223] This name seems to have been anciently borne by the whole range of Mount Seir, and, when superseded by the latter denomination, continued to be preserved in the name of the particular summit on which Aaron died. Topographical probabilities concur with local traditions in identifying this Mount Hor with the high mountain which rises conspicuously above the surrounding rocks in the vicinity of Petra, the ancient capital of the Edomites or Nabathæans, which is in a valley (Wady-Mousa) that cuts the range of Seir about halfway between the Gulf of Akaba and the Dead sea, but rather nearer to the former than to the latter. This mountain, whose rugged pinnacle forms a very striking feature in one of the most interesting scenes in the world, is of very difficult and steep ascent, which is partly artificial, rude steps or niches being in some places formed in the rock. Dr. Macmichael, who visited the spot in 1818, in company with Mr. Bankes and Captains Irby and Mangles, says that it took his party one hour and a half to ascend its almost perpendicular sides. If this were really Mount Hor, as there seems little reason to doubt, the high-priest, before he lay down and died on that mountain, must have been able to mark out with his eye much of that wild region in which the Israelites had, for so many long years, wandered to and fro. From its summit, Mount Sinai might clearly be distinguished in the south; while the boundless desert, marked by so many wonderful transactions, in which he had borne a conspicuous part, spread its wide expanse before him on the west. The supposed tomb of Aaron is enclosed by a small modern building, crowned with a cupola, such as usually cover the remains of Moslem saints. At the time of the above visit, this spot formed the residence of an old Arab hermit, eighty years of age, the one half of which he had lived upon the mountain, from which he seldom descended, and where he chiefly subsisted through the charity of the native shepherds. He conducted the travelers into the building, and showed them the tomb, which lay at the further end of the building, behind two folding leaves of an iron grating. This monument, which is about three feet high, is patched together with fragments of stone and marble, and covered with a ragged pall. On the walls near the tomb are suspended beads, bits of cloth, leather, and yarn, with paras and similar articles, left as votive offerings by the Arabs. The old Arab lighted a lamp of butter, and conducted the travelers to a grotto or vault underneath, which is excavated in the rock, but contains nothing remarkable. The Arabs are in the habit of offering sacrifices to Haroun (Aaron), generally of a goat. When, however, they make a vow to slaughter a victim to him, they do not go to the top of the mountain, but think it sufficient to complete their sacrifice at a spot from which the cupola of the tomb is visible in the distance; where, after killing the animal, they throw a heap of stones over the blood that flows to the ground, and then feast on the carcase. The services thus rendered to the tomb of Aaron afford a striking picture of the debasing superstitions into which the Arabs have fallen. Burckhardt, who, in his Moslem character, sacrificed a goat, says, that while he did so his guide gave utterance to such exclamations as the following: “O, Haroun; look upon us! it is for you we slaughter this victim. O, Haroun, protect us and forgive us! O Haroun, be content with our good intentions, for it is but a lean goat. O, Haroun, smooth our paths: and praise be to the Lord of all creatures!”
Mount Hor

ISRAEL WINS SECOND ATTACK
In consequence of this repulse, the Israelites made a vow to God, promising, if he would deliver these people into their hands, they would utterly destroy their cities. Their divine protector was pleased to listen to their request; for, upon their engaging the Canaanites a second time, they obtained a complete victory, took possession of their cities, and put all the inhabitants to the sword.
ISRAEL MURMURS
Elated with this success the Israelites decamped from Mount Hor, and took their, route by the Red sea, marching round Edom, through which they had been refused a passage by the king of the country. As the way was long, the passes difficult, and the country barren, they, forgetting their late success, and reflecting only on the present inconveniences, relapsed into their old humor of murmuring, and heavily complained both against God and Moses. “Wherefore,” said they, “have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water, and our soul loatheth this light bread.”
DEADLY SNAKE ATTACK
As a punishment to the Israelites for this fresh instance of their impiety and distrust, God sent among them prodigious numbers of fiery serpents, whose stings were so venomous, that those who were bit by them died; and by this plague, great numbers of the Israelites, in a very short space of time, were carried off.
This dreadful calamity so alarmed the people, that they flew to Moses for protection, acknowledging the offence they had committed, and beseeching him to intercede with God in their behalf. Moses, pitying their distress, readily complied with their request; upon which the Almighty was pleased to order him to make a serpent of brass resembling those by which they were afflicted, and to set it up on a high pole; telling him, at the same time, that such as were bitten, if they looked up to this serpent, should be healed.
Moses obeyed the divine command, and though the serpents did not cease biting, that the people might be more sensible of their transgression, yet, on looking up to the brazen serpent, the force of the sting lost its effect, and the person afflicted soon recovered.
SIHON ATTACKS ISRAEL
The Israelites, after making various marches and encampments, between the countries of Moab and Ammon, without committing the least hostility, at length came to the borders of that part of the country inhabited by the Amorites. Hence Moses sent ambassadors to Sihon their king, requesting permission to pass through his country, and promising, at the same time, not to commit any depredation, or give him the least disturbance.
The Amorite prince, fearful of admitting so formidable a body into the heart of his kingdom, positively denied the Israelites a passage; and thinking it better policy to attack than be attacked, gathered what force he could, and marched out to give them battle. They met near a place called Jahaz, when a desperate engagement ensued, in which the Amorites were totally defeated, and the whole body put to the sword. The Israelites pursuing their conquests made themselves masters of the most considerable places belonging to the Amorites, particularly Heshbon, which, with the villages about it, Sihon had before taken from the Moabites.
ISRAEL TAKES BASHAN
From Heshbon the Israelites marched toward Bashan (taking several other places in their way belonging to the Amorites, particularly a large city called Jaazer) where the giant Og, another king of the Amorites, resided, and who, on the approach of the Israelites, drew out his gigantic troops in order to give them battle. Fearful lest the Israelites should be discouraged at the sight of this formidable army, Moses, by the command of God, bade them be of good spirits, and not entertain the least apprehensions of danger, for that God would deliver them into their hands, and they should make as easy a conquest over them as they had done over King Sihon.
ISRAEL TAKES THE AMORITES
Animated at this intelligence, the Israelites marched with all expedition against the Amorites, whom they attacked with such success as to obtain a complete victory, and not only the whole of the people, but likewise King Og and his sons, were put to the sword. They then seized on the principal parts of the country, and utterly destroyed the inhabitants, reserving only the cattle and spoil of the cities, as they had done before in the case of Sihon.
MOAB WORRIED
Encouraged by these successes, the Israelites marched to the plains of Moab, and encamped on the bank of the river Jordan, nearly opposite to Jericho. The approach of these victorious strangers struck a terror among the people wherever they went, and the fame of their late success against the Amorites threw Balak, the king of Moab, and all his people, into the most dreadful consternation.
Balak, knowing himself too weak to engage the mighty force of Israel himself, formed a strong alliance with his neighbors the Midianites, and a consultation was held between the heads of each, what steps should be taken to avoid the common danger, and to secure themselves against these bold invaders.
BALAAM ASKED TO CURSE ISRAEL
The result of this consultation was, that messengers should be sent to Balaam, a noted magician, who lived at Pethor, a city of Mesopotamia, to invite him by bribes to come to Moab, and, by cursing the Israelites, prevent their proving successful in that part of the country. In consequence of this determination, a select number of the principal people, both of Moab and Midian, were dispatched to Balaam with many valuable presents, and with orders that they should, if possible, bring him with them to Moab, that, by his enchantments and curses, he might destroy the power of the Israelites, and thereby secure them from every kind of danger.
ISRAEL COULD NOT BE CURSED
As soon as these deputies arrived at Pethor they delivered their message to Balaam, who desired them to tarry with him that night, for that he could not give them any answer till he had consulted the Lord. The Almighty, knowing the secrets of Balaam's heart, asked what men they were that were with him. To which he replied, “They are some whom the king of Moab hath sent to me, to let me know that there is a people come out of Egypt which cover the face of the earth; and to desire me to come to him and curse them, in hopes that he may then be able to overcome them and drive them away.” To this God made answer, “Thou shalt not go with them; thou shalt not curse the people, for they are blessed.”
Not daring to disobey the divine command, Balaam arose early in the morning, and going to the deputies, dismissed them, saying, “Be gone to your own country, for the Lord refuseth to give me leave to go with you.”
BALAAM COMPELLED AGAIN
The deputies, on their return to Moab, misrepresented Balaam's answer to the king; for, instead of telling him that God had refused to let him come, they told him that Balaam himself had refused to come. In consequence of this, Balak, suggesting that either the number and quality of his messengers did not answer Balsam's ambition, or the value of the presents his covetousness, resolved, if possible, to remove this obstacle by gratifying both. He accordingly dispatched the chiefs of his nobility to Balaam, sending by them much more considerable presents than before, and at the same time this message: “Let nothing,” said he, “hinder thee from coming to me; for I will promote thee to very great honor, and give thee whatsoever thou start ask, if thou wilt but come and curse this people.”
Balaam, being naturally of a very avaricious disposition, accepted the presents from the deputies, but evaded complying with their request, by assuring them that he durst not, on any account whatever, counteract the divine will. However, in order to amuse and flatter them with expectations, he desired them to tarry a little while he made farther inquiries of the Lord, and, if he thought proper to admit his going, he would readily attend them.
BALAAM'S PRESUMPTION
The Almighty had at first given Balaam a positive answer, and it was certainly the highest disobedience and presumption to attempt the reversing it again a farther application. However, blinded by covetousness and ambition, he again addressed himself to God, who (provoked at his obstinacy and presumption) was pleased to give him this answer: “If the men,” said he, “come to call thee, rise up and go with them; but yet the word which I shall say unto thee, that shalt thou do.”
BALAAM'S TALKING ASS
With this permission Balaam arose in the morning, and, saddling his ass, set forward with the messengers on their journey to Moab. On the road he was met by an angel with a drawn sword in his hand, whom, though he perceived not, his ass plainly saw, and being startled, turned aside in order to avoid him. With some difficulty Balaam beat his ass into the road again, soon after which the angel placed himself in a narrow passage between two walls which enclosed a vineyard. The ass, who was equally startled as before, not knowing how to avoid the angel, ran against one of the walls and crushed Balaam's foot, upon which he was so provoked that he beat him with great severity. At length the angel removed, and fixed himself in a place so very narrow that there was no possibility of passing him; upon, which the ass made a full stop and fell beneath his rider. This enraged Balaam still more; and as he was beating the poor animal in the most unmerciful manner, God was pleased to give the ass the faculty of speech, who expostulated with his master on his severe treatment in words to this effect: “What,” said he, “have I done to thee, that thou shouldest beat me these three times?”--“Because,” said Balaam, “thou hast deserved it in mocking me: had I a sword in my hand I would kill thee.” The ass replied, “Am I not thine ass, upon which thou hast been accustomed to ride ever since I was thine; did I ever serve thee so before?”
BALAAM SEES THE ANGEL
While Balaam was thus conversing with his ass, God was pleased to open his eyes, and let him see the angel standing in the way, with a naked sword in his hand. Terrified at so unexpected a sight, Balaam fell on his face, acknowledged his offence, asked pardon for it, and offered, if his journey was displeasing to God, immediately to return.
That his journey was displeasing to the Almighty he certainly could not be ignorant, because, in his first address, God had expressly interdicted his going. He was pleased, however, to suffer him to proceed, that some kind of advantage might be raised out of this man's wickedness, and to make him, who was hired to curse, the instrument of pronouncing a blessing on his people.
BALAAM AT MOAB CAPITAL
When Balak heard that Balaam was on the road, he went himself to receive him on the confines of his dominions. As soon as Balak saw him, he in a friendly manner blamed him for not coming at his first sending, which Balaam excused on account of the restraint that had been laid upon him by the Almighty. Balak then conducted him to his capital, where he that day publicly entertained him in the most sumptuous manner; and the next morning conducted him to the high places consecrated to the idol Baal, whence he might take an advantageous view of the camp of the Israelites.
BALAAM BLESSES ISRAEL
After being here some short time, Balaam ordered seven altars to be erected, and seven oxen, together with the like number of rams, to be prepared for sacrifice. Balaam, having offered an ox and a ram on each altar, left Balak to stand by the sacrifices, while himself withdrew at some distance to consult the Lord. On his return he addressed the king, in the presence of the whole company, in words to this effect: “Thou hast caused me, O king,” said he, “to come from out of the mountains of the cast to curse the family of Jacob, and bid defiance to Israel. But how shall I curse those whom God hath not cursed? and how shall I defy those whom the Lord hath not defied? From the tops of the rocks I see their protector, and from the hills I behold him. Behold, this people shall be separated to God, and distinguished from all other people in religion, laws, and course of life: they shall not be reckoned among the nations.” He then set forth the great prosperity and increase of the Israelites, and concluded by wishing that his lot, both in life and in death, might be like unto theirs. “Let me die,” said he, “the death of the righteous, and let my end be like his.”
View in the Land of Moab

BALAK ALARMED AT BALAAM
Balak, alarmed as well as incensed at these words, which were quite contrary to what he had expected, passionately said to Balaam, “What hast thou done? I sent for thee to curse mine enemies; but, instead thereof, thou hast blessed them.” Balaam excused himself by urging the necessity of his instructions, from which, he said, it was not in his power at that time to make the least deviation.
BALAAM AT PISGAH
Not discouraged at this rebuff, Balak, thinking that a change of place might produce a change of fortune, or better success, conducted Balaam to the top of Mount Pisgah, in order to try whether he could thence fulfill his wishes by cursing the Israelites.
Balaam, willing to please the king, had seven other altars erected here, and a bullock and ram offered on each. As soon as the sacrifices were ready he withdrew, as before, to consult the Lord, from whom he received fresh instructions. On his return to Balak and his attendants, the king, big with expectation of the result, asked what the Lord had spoken. Balaam, with the most serious countenance and solemn tone of voice, answered as follows: “Consider,” said he, “O Balak, thou son of Zippor, consider that God, who hath already blessed Israel, and forbidden me to curse them, is not like a man that he should renounce his promise, or repent of what he does. Hath he promised, and shall he not perform? or hath he spoken, and shall he not make it good? Behold, I have received commission to bless, and he hath blessed, and I can not reverse it. He does not approve of afflictions or outrages against the posterity of Jacob, nor of vexation or trouble against the posterity of Israel. The Lord his God is with him, and the shout of a king is in him. God hath brought them out of Egypt; he hath, as it were, the strength of a unicorn. Surely no enchantment can prevail against Jacob, nor any divination against Israel. So that, considering what God will work this time for the deliverance of his people, all the world shall wonder and say, What hath God wrought, who hath put his people out of the reach of fraud or force, and turned the intended curse into a blessing! And to show their future strength and success, the people shall rise up as a great lion, and lift themselves up as a young lion. They shall not he down until they eat of the prey, and drink of the blood of the slain.”
BALAAM TAKEN TO PEOR
Balak was so mortified at this speech that, in the height of his passion, he forbade Balaam either to bless or curse; but after his indignation was somewhat abated he changed his mind, and desired him to make a farther trial at another place. Accordingly, Balaam was conducted to the top of Mount Peor, where fresh altars were raised and fresh sacrifices offered; but. all to no purpose. Balaam well knew the positive will of God in this case was to bless, and not to curse. He did. not therefore, as before, retire for farther instructions, but, casting his eyes on the tents of the Israelites, thus exclaimed: “How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!” He then, in proper and significant metaphors, foretold their extent, fertility, and strength, and that “those that blessed them should be blessed, and those that cursed them should be cursed.”
BALAK BLAMES BALAAM
Balak, enraged to hear Balaam, whom he had sent for to curse the Israelites, thus three times successively bless them, could no longer contain himself, but, clasping his hands together, bade him haste and be gone, since, by his folly, he had both abused God and defrauded himself., “I thought,” said he, to have promoted thee to great honor, if thou hadst answered my design in cursing Israel; but the Lord hath hindered thy preferment.”
BALAAM CURSES REGION
Balaam, in excuse, made use of the same arguments he had done before, namely, that he could not run counter to the divine commands, but must speak what the Lord had put into his mouth. He then, in expectation of obtaining some reward from the king, notwithstanding he had not answered the purposes for which he was sent, offered to advertise him of what the Israelites would do to his people in subsequent ages; which being accepted by Balak, he prophesied as follows: “That a star should come forth from Jacob, and a rod from Israel; that it should smite the chiefs of Moab, and destroy the children of Seth; that Edom should fall under its power; that the Amalekites should be totally destroyed, and the Kenites made captives.”
BALAAM SEEKS TO SEDUCE ISRAEL
Having said this Balaam left the king, but without receiving any reward, as he had expected, for his predictions. Vexed at this disappointment, and considering the Israelites as the occasion of it, he determined to wreak his vengeance on them. He knew that their prosperity depended on their strict observance of the divine laws, and that there was no way to bring a curse on them but by seducing them from their duty. To accomplish, therefore, his wicked design, he advised both the Moabites and Midianites to send their daughters into the camp of the Israelites, that they might first entice the people into lewdness, and then into idolatry; by doing of which they would infallibly be deprived of that divine assistance that had hitherto protected them.
SOME ISRAELITES BECOME HEATHEN
This wicked stratagem, being highly approved of by the Moabites and Midianites, was immediately put into execution, and in some measure attended with the wished for success. Many of the Israelites were deluded by these strange women, not only to commit whoredom with them, but also idolatry, by assisting at their sacrifices, and worshipping their gods, even their god Baal-peor.
These offences were highly displeasing to God, who, as a punishment on the people, commanded Moses to take the chiefs of those who had worshipped Baal-peor, and hang them up in the sight of the people, without paying respect either to friendship or kindred. This was accordingly done, and the number that suffered was about one thousand. But the divine justice did not stop here, for those who had committed whoredom were visited with a dreadful plague, which in a short time carried off no less than twenty-four thousand persons.
ISRAEL REPENTS
These severe punishments opened the eyes of the sinful Israelites, who assembled at the door of the tabernacle, and, with the most expressive sense of affliction, bewailed their folly and wickedness in suffering themselves to have been deluded by a strange people who were their mortal enemies.
ZIMRI'S INSOLENCE
While the whole congregation were thus situated at the door of the tabernacle, they were surprised with an instance of the most unparalleled boldness and depravity in one of the chiefs of the tribe of Simeon, named Zimri, who, in the sight of Moses and all the people, brought with him a young Midianitish princess, named Cozbi, into the camp, and, with all the actions of gallantry, conducted her to his tent.
This impious as well as insolent behavior particularly engaged the attention of Phinehas, the son of Eleazar the high-priest, who, fired with a just indignation, suddenly arose, and taking a javelin in his hand, ran to Zimri's tent, and put a period to their lives, by running them both through the body at the same instant.
PHINEHAS' REWARD
After this zealous act of Phinehas, the plague, which God lead sent among the people for their lewdness and impiety, ceased. And Phinehas not only received the highest commendation for his conduct among the people, but also from God, who was pleased to appoint a perpetual settlement of the priesthood on him and his posterity.
MIDIANITES ATTACKED
The disorders among the Israelites being thoroughly quelled, and the offenders punished, Moses by the direction of God, proceeded to take vengeance on the Midianites, who, by their conduct, had been the authors of the late calamities among the people. He ordered a detachment to be made out of 12,000 choice men, a thousand out of each tribe, whom he sent against the Midianites. Among them was the zealous Phinehas, who took with him the ark, together with the sacred trumpets, the latter of which were to be blown, during the time of action, to animate the people.
BALAAM KILLED
The army of the Israelites was but small compared with the great numbers they had to oppose; but God, who put them on the expedition, was pleased to crown their attempts with such success, that conquest took place wherever they went. They vanquished five kings, whom, with their men, they put all to the sword. Among the slain was the wicked prophet Balaam,[224] who, though he had before escaped the sword of the angel, could not now avoid the common danger, but fell a victim to his own baseness.
[224] It is evident, from this circumstance, that if Balaam did return to his own country when he left Balak, he did not continue long there; but it is much more probable that he never did return, but dwelt with the princes of Midian, in order to give them counsel.
ISRAEL IS VICTORIOUS
In every city where the Israelites made a conquest, they destroyed not only the fortified places but likewise all the buildings, took all the women and children prisoners, and seized on their cattle, flocks, and goods.
The Israelites, having thus vanquished their enemies, and loaded themselves with the spoils of conquest, returned in triumph to the camp, where they were met by Moses, Eleazar the high-priest, and all the elders of the different tribes, who congratulated them on the occasion, and the people testified their joy by the loudest acclamations.
MIDIANITE VIRGIN GIRLS SPARED
But when Moses saw the women captives, remembering what damage they had done by alluring the Israelites into idolatry, he thought it unsafe that their lives should be spared. He therefore ordered that all those who had ever known man, together with all the male children, should be put to the sword, and none but virgins be saved alive. These orders were accordingly executed, and (as a proof of the importance of the victory) the number of virgin captives amounted to two and thirty thousand. After this Moses gave orders that the conquerors should abide seven days without the camp, and that both the soldiers and spoils should pass through the ceremonies of a legal purification.
SPOILS DIVIDED
When the time of purification was expired, Moses, by the command of God, took an account of the whole booty that had been taken from the Midianites. This he divided into two equal parts, one of which he gave to the soldiers who had taken it, and the other half to the rest of the people who stayed at home. Out of the division given to the soldiers he ordered a five hundredth part to be paid as a tribute to Eleazar the high-priest, as a heave-offering to the Lord; and out of the other part allotted to the people, a fiftieth, both of persons and beasts, to be given to the Levites.
The plunder of cattle and flocks consisted of 670,500 sheep, 72,000 oxen, and 61,000 asses, besides a great quantity of rich goods and ornaments. And, what makes the victory still more miraculous is, that not one man among the Israelites was slain in the battle, as appeared from the report afterward made on a general muster of the whole that went out to war.
THE OFFICER'S EXPIATORY OFFERING
The officers of the army were sensible that, in saving the Midianitish women, they had committed a great transgression. They therefore presented a prodigious quantity of jewels, and other rich spoils, both as an expiatory offering to atone for their offence, and in gratitude to God's goodness for having given them so great and signal a victory.
REQUEST TO SETTLE
The Israelites were now in possession of all that part of the country which lay on the east side of the river Jordan. It was a very fertile spot, and stored with good pasturage, in consequence of which the tribes of Reuben and Gad, together with the half-tribe of Manasseh, requested of Moses that they might be permitted to settle there, it being particularly commodious for the feeding of their flocks and cattle.
Moses, thinking this request arose from their pusillanimity, and that they were desirous of continuing in a country ready gained, and thereby avoid giving their assistance in farther conquests, was exceeding angry, and blamed them for offering a proposal so discouraging to the rest of the tribes. They told him they had no other reason for wishing to continue where they were than what they had already advanced, and that though they were desirous of settling there with their families, yet they wished not to decline the fatigues of war. They promised, in the most solemn manner, that a quota should go with the army into the land of Canaan, and contribute all the assistance they were able in reducing that country which had been so long promised, and that when these matters were accomplished, and not till then, would they desire to return to their families in the plains of Moab. On this reason, and on these promises, Moses told them their request should be granted.
MOSES GIVES LAST DIRECTIONS
As the Israelites were now in the neighborhood of Canaan, and the time very near of their entering that country to take possession of it, Moses called a general assembly of the people, to whom he enumerated the several stations and removes they had made from the time of their leaving the land of Goshen in Egypt, till their arrival in the plains of Moab. He then, by the direction of God, pointed out the limits of what they were to conquer, and appointed the distribution of the whole among the different tribes to be by lot, assigning the chief management of it to Eleazar the high-priest, and Joshua, the general of his army.
CITIES OF REFUGE
In the division of the country Moses assigned forty-eight cities, together with their suburbs, to be inhabited by the Levites, and withal ordered, that six of them should be made cities of refuge, whither the innocent manslayer, who had killed his neighbor by chance, might betake himself, and where he should remain in safety till the death of the high-priest, when he was at full liberty to go where he pleased with equal safety as when in the city of refuge. At the same time Moses made all proper provision that the willful murderer should certainly be put to death. But in this, and all other capital cases, he made it a law that none should be convicted upon the evidence of any single person. A law was likewise made, that every daughter who should possess an inheritance in any tribe of the children of Israel should be married to one of the tribes of his father, that so the Israelites might every one enjoy the
Mountains of Ebal and Gerizim inheritance of his father, and the inheritance not to be transferred to another tribe. This was grounded on a law made before, which empowered daughters to inherit land where the heirs male should be deficient; and was the case of the daughters of Zelophehad (a descendant of Manasseh, the son of Joseph), who, by this additional law, were required to marry within the family of their father's tribe.
MOSES REITERATES THE LAW
The forty years' travels of the Israelites being now nearly expired, Moses, considering that the then generation were either sprung up since the law was given at Mount Sinai, or too young to remember and understand it, thought proper to repeat the whole to them, that they might not be deficient in performing those duties so religiously enjoined. Accordingly, on the first day of the eleventh month, and in the fortieth year from their departure out of Egypt (being then encamped on the plains of Moab, by the banks of the river Jordan) Moses called all the people together, to whom he briefly related all that had befallen their fathers since the time of their leaving Egypt; the gracious dealings of God with them; their continual murmurings and rebellions against him; and the many severe judgments that followed thereupon, even to his own exclusion from the promised land. He then gave them a summary of all the laws which the divine goodness had calculated for their happiness; and, after repeating the Decalogue almost word for word, he reminded them of the solemn and dreadful manner in which it was delivered from Mount Sinai, and of the manifold obligations they lay under to a strict observance of it. He encouraged them to be faithful to God, by assuring them, that, if they kept his commandments, they should not fail of having innumerable blessings heaped on them; but at the same time he threatened them with all manner of calamities if they departed from them. He then, in the name of the Lord, renewed the covenant which their fathers had made with God at Mount Horeb; commanded them to proclaim, on the mountains of Gerizim and Ebal,[225] beyond Jordan, blessings on such as observed the covenant, and curses on those who broke it and to erect an altar there, on which should be written, in legible characters, the terms and conditions of the covenant.
[225] These two mountains (of which we give a beautiful and correct representation, see p205), are so near each other, that they are only separated by a valley of about two hundred paces wide, in which is situated the town of Shechem. They are much alike in length, height, and form: their figure is semicircular, and on the side of Shechem they are so steep, that there is not the least shelving; they are at most about half a league in length. But notwithstanding they are so much alike in the particulars mentioned, they are very different in one instance; namely, Ebal is desolate and barren, whereas Gerizim is beautiful and fruitful.
These, and several other directions relative to their future conduct in the land of Canaan, did Moses not only deliver to the people by word of mouth, but likewise ordered them to be written in a book, which he committed to the care and custody of the Levites, who, by God's appointment, laid it up on the side of the ark, there to remain a witness against the people should they afterward rebel.
THE SONG OF REMEMBRANCE
Such was the care and concern of Moses for the future welfare of the people: and that they might never want a proper fund of devotion; he composed a song, or poem, which he not only repeated to them, but likewise gave orders that they should all learn by heart. In this song he expressed, in a very elegant manner, the many benefits which God had bestowed on his people; their ingratitude and forgetfulness of him, the punishment wherewith he had afflicted them; and the threats of greater judgments, if they persisted in provoking him by a repetition of their follies. The whole of this beautiful song runs from the first verse of the thirty-second chapter of Deuteronomy to the forty-third.
MOSES CLIMBS ABARIM
The time was now near at hand when a period was to be put to Moses' earthly peregrinations. The Almighty had before told him, that he should not conduct the people into the promised land because of his error at the waters of Meribah: he therefore now commanded him to go up to the mountains of Abarim,[226] and there take a view of the land of Canaan, which he had promised to his forefathers, Abraham, Isaac, and Jacob; and farther told him, that after he had so done, he should die there, as his brother Aaron had done on Mount Hor.
[226] These mountains were situated in the country of the Moabites, between the two rivers Arnon and Jordan, and commanded a most extensive prospect of the land of Canaan. One part of these mountains was distinguished by the name of Nebo, as appears from Deuteronomy 32:49, but if we compare this with Deuteronomy 34:1, we shall find that Nebo and Pisgah were one, and the same mountain. If, therefore, there was any distinction between the names it was probably this, that the top of the mountain was more peculiarly called Pisgah, which signifies to elevate or raise up, and, therefore, may very properly denote the top or summit, of any mountain. Not far from Nebo was Beth-peor, which was probably so called from some deity of that name worshipped by the Moabites.
Moses humbly submitted to the will of the Almighty, and, as a necessary preparation to the execution of this last command, took a solemn farewell of the people, bestowing a prophetic blessing on each tribe, in like manner as Jacob had done a short time previous to his death.
Ancient Syrian Chief addressing the People

JOSHUA COMMISSIONED
The Almighty had before appointed Joshua to succeed Moses in his commission; and to prevent any disputes after his death, Moses first laid his own hands Joshua, and then presented him to Eleazar the high-priest, who, in a solemn form of admission, and in the presence of all the people, accepted him as leader and general of the Israelites; after which Moses gave Joshua some instructions relative to his office, and one more especially which concerned his consulting God, by way of Urim and Thummim,[227] on matters of emergency.
[227] Urim and Thummim, signifying lights and perfections, formed the oracle of God put into the sacred breastplate of judgment of Aaron, by which the Divine will was to be sought on solemn occasions: but while learned men have offered many and various conjectures, it is not agreed what they were, as it is not fully declared by Moses, Exodus 28:30; Leviticus 8:8. Josephus supposes that they were the twelve precious stones of the breastplate, on which were engraven the names of several tribes of Israel, Exodus 28:15-21; and that God gave answers to the high-priest inquiring before the most holy place, by an extraordinary glory illustrating the letters: but others are of opinion that they were given by an audible voice from the Shekinah, in the cloud of glory over the mercy-seat, Psalms 80:1. This oracle, it is believed, was not used during the life of Moses, as God spake to him directly, Exodus 33:11; Numbers 7:89; and afterward only in national difficulties, by the high-priest only, and not for any private person, Numbers 27:21; Joshua 7:6-15. This sacred instrument is supposed to have been destroyed with the temple of Solomon if not before; as the Jews acknowledge that it did not exist in the second temple, Ezra 2:13, Nehemiah 7:65. The rabbins indeed say, that it continued in use only under the tabernacle, 1 Samuel 28:6 : they have a maxim that the Holy Ghost spoke to Israel under the tabernacle by Urim and Thummim; under the first temple by prophets; and after the captivity of Babylon, by the Bath-kol, or Daughter of the voice; meaning a voice from heaven, as at the baptism, and transfiguration of Christ, Matthew 3:17; 2 Peter 1:17.
MOSES DIES
Having adjusted these matters, Moses, in conformity to the divine command, retired to Pisgah, the most elevated situation on Mount Nebo, directly opposite to Jericho, whence he might take a full view of the country, which God had promised to Abraham's posterity. At this time he was a hundred and twenty years of age, notwithstanding, which, his natural strength and vigor were not abated, nor had his eyesight in the least failed him. He was, therefore, able to survey the beauteous prospect which the delightful plains of Jericho, and the fair cliffs and lofty cedars of Lebanon, afforded him; and having done this for some time, he at length resigned his soul into the hands of seraphim, who were waiting to convey it to a more happy Canaan than that which he had been surveying.
The Almighty was pleased to pay the funeral honors to the remains of this great prophet himself, by burying him in a valley in the land of Moab opposite to Beth-Peor, and that in so secret a manner, that the place of his interment was never yet discovered.
Thus died the illustrious and pious Moses, the most eminent servant of God; and the great conductor of his chosen people, who, as soon as they knew of his death, lamented the loss of him with the greatest solemnity, weeping and mourning for him in the plains of Moab for thirty days.