Amalek, the son of Eliphaz, the son of Esau, who still resenting the loss of the birthright to their progenitor, attempted to oppose the approach of the descendants of Jacob, to their promised inheritance. Under the command of Joshua, and assisted by the prayers of Moses, the Israelites obtained a complete victory, and were enjoined by God to a perpetual enmity with the Amalekites, (Exod. xvii. 8-16. Deut. xxv. 17-19.)

Whilst encamped in the neighbourhood of mount Horeb, Moses received a visit from his father-in-law, Jethro, (the same person who is called Raguel,) Numb. x. 29, and Hobab, Judg. iv. 11, who had heard the report of the wonders that had been wrought for Israel, and who brought with him, his daughter Zipporah, Moses's wife, and their two sons Gershom and Eliezar. After receiving from Moses a full account of all that had befallen him and the people entrusted to his care, he expressed his satisfaction at the prosperity of the Israelites, and his faith in God, and joined Aaron and the elders in solemn sacrifice to him. At the suggestion of Jethro, Moses appointed seventy judges in subordination to himself, to assist in the management

* The construction here placed upon the attack of the Amalekites, (which is also adopted by Poole, and others,) admits of some dispute. The Amalekites are mentioned, (Gen. xiv. 7.) as a nation 76 years before the birth of Esau; and the Universal History, vol. ii. p. 188, 8vo. edit., mentions, from the Arabian Historians, their descent from Amalek, a son of Ham. But there is no proof that the country called that of the Amalekites, Gen. xiv. 7. was so called at the time of the wars of Chederlaomer. In the same chapter, ver. 14, Abram is said to have pursued the enemy to Dan; yet this place was called Leshem, (Josh xix. 47.) and Laish, (Judg. xviii. 29.) till long after the death of Moses: both Amalek and Dan, therefore, might be inserted by Ezra, or some other scribe, it being usual to change the names of places become obsolete, in order to render the Scripture as plain and intelligible as possible to the people. See Prideaux's Con. vol. ii. P. 410.

and direction of the affairs of the people ;* after which Jethro returned to his own country. (Exod. xviii.)

In the third month from the departure out of Egypt, the people being arrived in the neighbourhood of mount Sinai, Moses was called by God up into the mount, where he was commanded to prepare the people for receiving the commandments of the decalogue, which were given on the third day by the voice of God himself, and the people, terrified by the awful manifestation of the divine presence, entreated Moses to be the medium of communication between them and their Maker; which being acceded to, Moses received in separate communion with God, the various laws contained in the xxth, xxist, xxiid, and xxiiid ch. of Exod. as well as an enumeration of the blessings and curses attached to the obedience to, or violation of them; " And Moses came and told the people all the words of the LORD, and all the judgments, and all the people answered with one voice and said, all the words which the LORD hath said will we do," (see Exod. ch. xix. to xxiv.) a proof that they esteemed the service required of them a reasonable one.

Moses having written all these laws in a book (which already contained that of Genesis, and of Exodus up to the time in question) built an altar, and offered sacrifices to God; he then, after reading the covenant to the people, sprinkled the blood of the sacrifices upon the book, and upon the congregation, and as a farther memorial of the compact between God and his people, erected twelve pillars, one for each tribe, in the place. (Exod. xxiv. 4-8.)

After this Moses again ascended the mount, where he remained forty days and nights, and was divinely instructed, respecting the construction of the tabernacle, the institution of the priesthood, the laws relating to the sacrifices, festivals, &c. &c. Exod. ch. xxv. to xxxi.

This was confirmed by God, Numb. xi. 16, 17, and was the origin of the Jewish Sanhedrim.

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During this absence of Moses, the people despairing of his return, required Aaron to "make them Gods' that might "go before them into Egypt; and he, being intimidated, formed the golden calf, which was accordingly set up and worshipped. Moses being informed by God of this apostasy of the people, hastily descended the mount, and in a paroxysm of mingled grief and anger, broke the tables containing the decalogue which he held in his band; (in token that the people had broken the covenant with God) then calling upon the faithful part of the congregation to manifest their zeal in the cause of the true religion, he was joined by the tribe of Levi, who rushing upon the idolaters, put three thousand of them to death; after which having by prayer obtained present pardon for the rest, although future judgments were threatened for this transgression, Moses ground the calf to powder, and mingling it with water made the people drink it, “ And the LORD plagued the people because they made the calf which Aaron made," and in token of his displeasure removed the visible representation of his presence from the camp, declaring that an angel, instead of himself, should be their future conductor, which punishment was however remitted at the intercession of Moses. Exod. xxxii. and xxxiii.

Two fresh tables were then prepared by Moses, who reascended the mount, and at the end of forty days, returned with his face shining, (impressed with the manifestation of the glory of God which he had so lately witnessed) so that the people were afraid of approaching him until he had covered himself with a veil; and bringing with him the tables on which the commandments had been again written. He then instructed the people as to the offerings to be made for the tabernacle, which they readily agreed to. (Exod. ch. xxxiv, xxxv, xxxvi.) All this occurred during the first seven months of the departure out of Egypt, the remainder of the year was employed in building the taber

nacle, which was set up on the first day of the B.C. first month of the second year, (') and Aaron and (') his sons were consecrated to the priesthood. Exod. 1490, ch. xxxvi. to the end of the Book. (See also Prophecy, 4th Period.)

Soon after the setting up of the tabernacle, we read of the punishment of Nadab and Abihu, the sons of Aaron, for their irreverend negligence in its service, and the prohibition of the use of wine for the priests while in office. (Lev. x.) Previous to the removal of the children of Israel from the encampment at mount Sinai, the feast of the Passover was celebrated, (Numb. ix.) the people were numbered (Numb. i.) and two instances of a violation of the laws of the tables, viz. in the blasphemer, (Lev. xxiv. 10-23); and in the sabbath breaker, (Numb. xv. 32–36) were punished with death.

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In the second month of the second year, the Israelites, by the command of God, resumed their journey towards the land of Canaan, and at Taberah, the third station from Sinai, murmured again, and were punished with fire; and soon afterwards, in consequence of their loathing the manna, and repining for the loss of the good things of Egypt, quails were sent, of which the people eat to surfeit, and numbers of them died of the plague. Upon this occasion, Moses manifested a considerable degree of impatience and incredulity, as may be seen in his declaration, that he was not able to bear all the people alone, his petition to die, and his sceptical question, alluding to the promise of flesh for the people, "shall the flocks and herds be slain for them to suffice them?" To relieve Moses, the seventy Elders were appointed to assist in the administration, and were divinely inspired by God with "the spirit that was upon Moses," to qualify them for this office. Numb. xi.

*The first structure erected in the world for purposes of religious worship. See Shuckford Con. vol. iii. P. 160..

Journeying from thence, the Israelites arrived at Hazeroth, where happened the rebellion of Aaron and Miriam, against Moses. (Numb. xii.) The next journeying brought them to the confines of Canaan ; twelve men were sent by Moses "to spy out the land," who returning at the end of forty days, extolled its fertility; but ten of them made such a report of the strength and power of the inhabitants, as excited terror in the people, who, ever prone to disobedience and rebellion, again" murmured against Moses, and against Aaron, and the whole congregation said unta them, would God we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the LORD brought us unto this land to fall by the sword, that our wives and our children should be a prey? Were it not better for us to return into Egypt? Let us make a captain and let us return into Egypt." In vain did Moses and Aaron fall on their faces, or Joshua and Caleb contradict the misrepresentation of the disaffected spies," saying, the land which we passed through to search it, is an exceeding good land; if the LORD delight in us then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel ye not against the LORD, neither fear ye the people of the land, for they are bread for us; for their defence is departed from them." The people still refused to enter the country, insisted upon returning to Egypt, and even proposed stoning Joshua, Caleb, Moses, and Aaron. God's anger was now provoked, and he threatened immediate destruction to the whole congregation of rebels; the execution of which was delayed at the intercession of Moses, but they were all excluded from" that pleasant land" of which they had "thought scorn," and sentenced to die in the wilderness; the ten spies immediately " died of the plague before the LORD." The congregation were then commanded to return towards the Red Sea; but anxious to atone for their late obstinacy and disobedience, they now, although admo