[52]. Matt. ii. 14.
[53]. We learn from Gen. l. 25, 26, Exod. xiii. 19, and Joshua xxiv. 32, that Joseph gave strict commands to his descendants that his body should be carried back into Canaan, that it was embalmed and placed in a coffin, that in the confusion of the flight out of Egypt his dying injunction was not forgotten, and that the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor (Gen. xxxiii. 19). The Mohammedan tradition is that the mummy was afterwards removed to Machpelah. The ambiguous statement of Stephen (Acts vi. 16) seems to imply that though buried at Shechem he was yet laid in the sepulchre with Abraham. A passage in Josephus (Ant. ii. 8, 2) may bear the same meaning; and the spot pointed out as that of Joseph’s tomb is in perfect accordance with this view, it being detached from that of the others at one corner of the mosque, as though the wall had been broken through at a later period than the previous interments, and after the main entrance into the cave had been finally closed up.
[54]. Gen. xxiii. 17.
[55]. Gen. xviii. 1-8.
[56]. Ibid. xix. 28.
[57]. Psa. xlvi. 4. It has been conjectured that the reference in the text is to the bringing of this very stream to Jerusalem. A river, in the common sense of the term, there could never have been in or near the city.
[58]. Psa. lxv. 12, 13.
[59]. The name Bethlehem—the house of bread—is probably a translation of the older name Ephrath, or Ephratah—the fruitful. The modern name, Beit-lahm—the house of flesh—is an Arabic reproduction of the sound and meaning.
[60]. Judges xvii. xix.
[61]. Ruth i. 20, 21.