Exod. xx. enjoins the observance of the sabbath-day as a memorial of the repose of the Maker of heaven and earth on the sabbath of creation. Deut. v., the fourth commandment is enjoined because of the redemption of Israel from Egyptian bondage. Exod. xxxiv., a new version of the decalogue, differing in most respects from the one commonly received, is promulgated.* The first commandment is to worship no strange god; the second, to make no graven images; the third, to observe the feast of unleavened bread; the fourth, to deliver the first-born unto Jehovah; the fifth, to observe the sabbath, etc.
* Compare De Wette's "Einleitung in das alte Testament"
(Schrader's edition), p. 286, note 53.
In Exod. xx. we read that the guilt of the fathers will be avenged upon the children down even to the third and fourth generation; in Deut. xxiv., the children shall not die for their fathers. Every one for his own sin shall die.
In Deut. xxv. the marrying of a deceased brother's wife is under certain conditions enjoined as a duty. In Levit. xviii. it is unconditionally prohibited as a crime.
Exod. xxxiii., Moses removes the tabernacle beyond the camp. Num. ii., the tabernacle rests in the very heart of the camp, with all the tribes of Israel grouped round about it, according to their standards and divisions.
Num. xvi., the sons of Korah, the leader of the great Leviti-cal sedition, perish with their father. Num. xxvi., the sons of Korah do not perish.*
Of the forty years which the Israelites are said to have dwelt in the desert, not more than two are covered by the events of the narrative. The remainder are wrapped in dense obscurity. There is, however, a significant fact which deserves mention in this connection. The death of Aaron marks, as it were, the close of Israel's journey. Now, while in Num. xxxiii. the death of the high-priest is described as occurring in the fortieth year, in Deut. x. it is actually referred to the second year of the Exodus.**
* Num. xxvi. 11. Indeed, had the sons of Korah and every
human being related to him perished, as Num. xvi. avers, how
could we account for the fact that Korah's descendants
filled high offices in the Temple at Jerusalem later on?
The celebrated singer, Heman, himself was a lineal
descendant of Korah. To the descendants of Korah also are
ascribed the following Psalms: Ps. xlii., xliv.-xlix.,
lxxxiv., lxxxv., lxxxvii., lxxxviii.
** In connection with this subject it is of interest to
compare Goethe's argument in the "Westoslicher Divan" on the
duration of the desert journey. Here, as in so many other
instances, the intuitive perception of the great poet
anticipated the tardy results of subsequent investigation.
A brief digression beyond the borders of the Pentateuch will show that the conflict of testimony which we have thus far noticed, affecting as it does some of the leading events of ancient Hebrew history, does not diminish as we proceed in the narrative. In I Samuel vii. it is said that the Philistines ceased to harass the land of Israel all the days of Samuel. Immediately thereupon we read of new Philistine incursions more direful than ever in their consequences.* The popular proverb, "Is Saul among the prophets?" is variously explained, I Sam. x. and xix. Two discrepant accounts are given of Saul's rejection from the kingdom, I Sam. xiii. and xv.; of David's introduction to Saul, i Sam. xvi. and xvii. The charming story of David's encounter with the giant Goliath told in I Sam. xvii. is contradicted in 2 Sam. xxi. 19, where, not David, but some person otherwise unknown to fame, is reported to have slain the giant Goliath, and also the time, place, and attendant circumstances, are differently related.**
* Compare 1 Sam. vii. 13, and 1 Sam. xiii. 19.
** In 1 Chron. xx. 5, we read, "the brother of Goliath." The
purpose of the change is clear, and accords well with the
apologetical tendencies of the author of Chronicles. Vide De
Wette, "Einleitung," etc., p. 370. Geiger, "Urschrift."