the time of Jeremiah (xlviii, 21) they belong to Moab. The tribes of the kingdom of Israel were carried away captive by the King of Assyria (2 Kings xvii, 6), and colonies from his kingdom were put in their place.

It is perfectly clear that the state of things assumed in the Book of Joshua as then existing was not true after a few centuries. Hence it is to be presumed that the book was written in the early period of the Jewish history, and rests upon facts. But the statements of the Book of Joshua respecting the Levitical cities can be confirmed, and Kuenen refuted, from the monuments of Egypt. "On the walls of the so-called portico of the Bubastites at Karnak Shishak has recorded more than one hundred and thirty cities which he had taken [in Palestine], given to him by Amon and the goddess of the Thebaid. Among the cities which can be recognized in the hieroglyphic legends are Rabboth, Taanach, Shunem, Rehob, Hapharaim, Mahanain, Gibeon, Beth-horon, Kedemoth, Ajalon, Megiddo, and Judah-Maluk, 'the royal city of Judah,' or Jerusalem." To this list R. Stuart Poole + adds from the same Egyptian monument the Levitical cities Bileam and Alemeth. The Levitical cities in Birch's list are: Taanach, Rehob, Mahanaim, Gibeon, Beth-horon, Kedemoth, and Ajalon-making nine in all, by adding the two additional ones in Poole's list. Shishak's invasion of Palestine was against Rehoboam, King of Judah, in the interest of Jeroboam, King of Israel, whom the Egyptian king had before protected against the wrath of Solomon. This invasion, described in 1 Kings xiv, 25-28, and in 2 Chron. xii, 2-9, was made about B. C. 971; that is, about five hundred years before the time when Kuenen thinks the list of the Levitical cities was invented! Shishak captured the Levitical cities because they were hostile to Jeroboam. R. Stuart Poole remarks that "Brugsch, with no controversial object, speaks of the war as the 'attack of the Egyptian king on the kingdom of Judah and the Levitical cities.'' Hist., 2d ed., ii, 216.

After this we may be permitted to refer to 1 Chron. vi, 54-81, and to 2 Chron. xxxi, 15-19, in confirmation of Joshua respecting the Levitical cities. That the priests are assigned thirteen cities in Judah, Simeon, and Benjamin (Josh. xxi,

*Birch, History of Egypt, pp. 164, 165. + Contemporary Review, Sept., 1887.

13-19), more remote from Shiloh, where the tabernacle was pitched in the days of Joshua, than from Jerusalem, the temple-city at a later period, is considered by Kuenen an objection to its historical reality. But it does not appear that in the days of Joshua Shiloh was regarded as the permanent location of the tabernacle; and in the assignment of thirteen cities to the priests, convenience of location in respect either to Shiloh or Jerusalem appears not to have been consulted. The priests received their cities by lot. None of the cities which they obtained in Judah and Simeon were very near Jerusalem. Juttah was about thirty-five miles, and Hebron about twenty from Jerusalem. Their other cities varied in distance from it from fifteen to about twenty-seven miles. The four cities of the priests in Benjamin were but a few miles from Jerusalem, and the nearest of them about fifteen miles from Shiloh. But if the priestly towns were selected with reference to Jerusalem as the temple-city, why were not the priests located in Jerusalem * itself, and in the cities of Judah near Jerusalem?

The Difference of Authorship of the Book of Joshua from that of the Pentateuch.-It is customary with those who reject the Mosaic authorship of the Pentateuch to connect with it the Book of Joshua, and to discuss the whole as the Hexateuch. The reason for their so doing is obvious. For if the Pentateuch and Joshua are parts of one great whole, and the same hand is seen in both works, then it is impossible to maintain the Mosaic authorship of the Pentateuch. Besides this, in that case we lose the testimony of the Book of Joshua to the Pentateuch, as it becomes one with the Mosaic work and loses its individuality.

First of all, we must observe that the Book of Joshua is separated from the Pentateuch proper by the thirty-fourth chapter of Deuteronomy, which is a palpable addition to the Pentateuch, and belongs to a comparatively late age, as the following facts show: "And Jehovah showed him [Moses] all the land of Gilead unto Dan, and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah." This language shows that the account was written after the Israel

*The Israelites, in the latter part of Joshua's life, held Jerusalem, with the exception of its stronghold. Josh. xv, 63.

ites entered Canaan. Jericho is called "the city of palm-trees" (ver. 3), which is never thus designated in the Pentateuch. The statement: "And there hath not arisen a prophet since in Israel like unto Moses" (ver. 10), was probably not written until five or eight centuries after his death.

Let us now consider the linguistic characteristics of Joshua which separate it from the Pentateuch. In Joshua the feminine personal pronoun is always, hi, occurring thirty-one times. The masculine pronoun*, hu, is used one hundred and ninety-seven times in the Pentateuch for the feminine, but is never so used in Joshua. The city Jericho in Joshua is always written with the yodh, in, Yericho, occurring twenty-seven times; but in the Pentateuch it is always written without the yodh, in, Yerecho, occurring eleven times (including Deut. xxxiv, 3). hagah, to meditate, in Josh. i, 8, is found in twenty-four other places in the Hebrew Bible, but nowhere in the Pentateuch. Sonia, men of valor, occurs in Josh. i, 14; vi, 2; viii, 3; x, 7, and in other books of the Bible, but never in the Pentateuch., secretly, with 7, to spy out secretly, thus used only in Josh. ii, 1. mp, cord, thread, Josh. ii, 18, 21, never occurs in the Pentateuch. 5, a cord, Josh. ii, 15, is nowhere thus used in the Pentateuch. TEN, Lord of all the earth, in Josh. iii, 11, 13, and in four other places in the Bible, but never in the Pentateuch.

, the living God, Josh. iii, 10, is not found in the Pentateuch. ni, banks, Josh. iii, 15; iv, 18, is not found in the Pentateuch. n, infinite absolute, used adverbially in Josh. iii, 17, is nowhere else thus used., station, place of feet, Josh. iv, 3, 9, is not found in the Pentateuch. Ry, grain, corn, Josh. v, 12, is found nowhere else, in the Pentateuch, other different words being used for corn. b, horn of Jubilee, occurs in Josh. vi, 5, but is found nowhere else. is not used in the Pentateuch for a wind instrument, but giv and are thus employed. Dai, plural of bai, jubilees (Josh. vi, 4, 6), is found nowhere else. In the Pentateuch the singular is always used. v, to labor (Josh. xxiv, 13), and y, to weary (chap. vii, 3), are never found in the Pentateuch.

The

*In Amos, Hosea, and Micah, acknowledged to have flourished B. C. 795–725, K, hu, is never used for the feminine, but a separate form, §, hi, is used. cognate languages all have separate forms for the feminine.

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Tin, descent, Josh. vii, 5; x, 11, does not occur in the Pentateuch. Dy¬by by byn, and they put dust upon their head (Josh. vii, 6), is not found in the Pentateuch. 7 (Josh. vii, 8) and (ver. 12), both meaning to turn the neck (back), are not found in the Pentateuch. ?, niphal, reflexive, to draw nigh (Josh. vii, 14), is never thus used in the Pentateuch; but in Exod. xxii, 7, it is employed in a passive sense, to be brought. or, man by man (Josh. vii, 14, 17, 18), is thus never used in the Pentateuch. sins, and thus and thus I did (Josh. vii, 20), does not appear to occur in the Pentateuch, but is found in Samuel and Kings. nenen oy, all the people of war (Josh. viii, 1, 3; x, 7; xi, 7), does not occur in the Mosaic books, which use other phrases. n, to burn, is used in hiphil conjugation in Josh. viii, 8, 19, and in other parts of the Bible, but not in the Pentateuch. p, in the niphal to be collected, is found in Josh. viii, 16, but occurs but once in the active form, to call or cry out (Exod. ii, 23), in the whole Pentateuch. The passive use of this verb also occurs in several places in the Book of Judges and once in 1 Samuel. y, to smite, in niphal conjugation passive to be smitten (Josh. viii, 15), is found in more than fifty places in the Pentateuch, but never as a passive., a spear (Josh. viii, 18, 26), is found elsewhere six times, but never in the Pentateuch. v, fame, report, occurs in Josh. vi, 27; ix, 9; it is not found in this form in the Pentateuch, but the same idea is expressed by vot, shēma. "And the stranger () who walks (5) in their midst." Josh. viii, 35. In all the numerous passages in the Pentateuch where the stranger or sojourner is mentioned, it is never said: "Who walks among them" or "you." nisin, extremities, ends, occurs thirteen times in Joshua with the first syllable defectively written in the form ry, and in most of them defective also in the last syllable by the omission of the vav. This word occurs five times in Numbers, and in each instance it has the form nyin, full in the first syllable and defective in the second.

ne, a snare (Josh. xxiii, 13), is not found in the Pentateuch. In Josh. xxiii, 13, we have the phraseology, "thorns in your eyes;" but in Num. xxxiii, 55, it is "thorns in your sides." In Josh. xxiv, 9, where it is stated that Balak called Balaam * The form Mixin is found in Josh. xviii, 19.

to curse Israel, the verb used for cursing is p, Piel of 5, while in Num. xxii-xxiv, to which reference is made, p? (mostly used by Balak) and are employed to express the same thing. The word for skin bottle, in Josh. ix, 4, 13, is 7, but in the Pentateuch non is the word thus used, occurring in Gen. xxi, 14, 15, 19. n, kindness, mercy, favor, occurs in Josh. xi, 20, but is not found in the Pentateuch, which uses in, having the same meaning, twenty-five times, occurring in Genesis, Exodus, Numbers, and Deuteronomy. Dp, to rest, is found in Josh. xi, 23; xiv, 15, and in twenty-nine other places in the Bible, but does not occur in the Pentateuch. nne, division, class, is found in Josh. xi, 23, xii, 7, xviii, 10, and in many other places in the Bible, but never in the Pentateuch. , Lord or PRINCE (Josh. xiii, 3), is not found in the Pentateuch. p, kingdom, occurs in Josh. xiii, 12, 21, 27, 30, 31, but never in the Pentateuch, which uses 7, in Genesis, Exodus, Numbers, and Deuteronomy. r, to pitch a tent (Josh. xviii, 1), is never thus used in the Pentateuch, but other words are employed to express the act. P, a judge or leader (Josh. 12, x, 24), is not found in the Pentateuch, but other words are used to express this office. T, a prince (Josh. xiii, 21), occurs also

once in the Pentateuch.

In

In Josh. i, 4, we have the expression, "from this Lebanon," which would indicate the nearness of the writer to this celebrated mountain range; but in Deut. iii, 25, the language is, "This good mountain and the Lebanon," as more remote. Josh. xi, 16, the central mountain range of Palestine is called "the mountain of Israel," but in Deut. i, 7, 19, 20, it is named "the mountain of the Amorites." In the Book of Joshua (from chap. i, 1 to xxii, 5) Moses is called "The servant of the LORD;" but in the Pentateuch he has no descriptive title, but he is simply "Moses." In Josh. i, 4, Palestine is called "The land of the Hittites," which is never thus designated in the Pentateuch.

*

All the preceding facts combined show that it is impossible

*That Moses is called "The man of God" in the superscription to the blessing of Moses (Deut. xxxiii, 1) does not militate against this statement. For the Pentateuch properly ends with the command to go up to Nebo, etc. Deut. xxxii, 49-52. The superscription to the song of blessing was added by another hand to show that it belongs to Moses, just as in the case of Psa. xc.