Lastly, he anticipates an explanation which some interpreters have proposed, "that there may be something wrong in the Hebrew numerals". Such a suggestion, he very fairly observes, will not avail here; because "this number is woven, as a kind of thread, into the whole story of the Exodus, and cannot be taken out without tearing the whole fabric to pieces" (pp. 141, 143).

Such is the elaborate structure which Dr. Colenso has reared with an ability and an earnestness worthy of a better cause. In reply, we purpose to demonstrate that the foundation on which that structure rests, though it may have the outward semblance of solidity, is hollow and unsubstantial within. He assures us that the facts upon which his argument is based are "derived from the Pentateuch itself". We hope to satisfy our readers that they are not contained in the Pentateuch; that they cannot be proved from the Pentateuch; nay, that they are contrary to the evidence which the Pentateuch affords.

I. Let us commence with the "indisputable fact" that the Israelites "came out of Egypt in the fourth generation". By a generation Dr. Colenso understands a descent from father to son: and he maintains that there were but four such descents in all the Hebrew families during the period of sojourn in Egypt. In support of this opinion he appeals (p. 96) to the words of God to Abraham:—"in the fourth generation they shall come hither again" (Gen., xv. 16). Our readers will naturally inquire what is the precise meaning of the word "generation" in this passage. Does it denote a descent from father to son? Or does it signify a lengthened period of time? On this point our author observes a profound silence. He found the word in the English text; it suited his purpose, and he at once pressed it into his service. We are left to suppose that it can have but one meaning, and that this meaning is the one which he has adopted.

Now, we beg to assure our readers that this is very far from the truth. The Hebrew word רוד (dor), which is rendered "generation" in the authorized version, admits of various meanings. It corresponds almost exactly with the Latin word saeculum. Sometimes it signifies the circuit or period of a man's life; sometimes, the collection of those who are living at the same time; sometimes, a period of a hundred years.[5] As regards the passage in question, the opinion of the best Hebrew scholars is directly opposed to Dr. Colenso. We pass by the authority of Catholic writers, for whom he would probably have little respect, and we appeal to men of his own school: we appeal to Gesenius,[6] Bunsen,[7] Fürst,[8] Rosenmüller,[9] Knobel,[10] who certainly cannot be suspected of any undue prepossession in favour of the Bible. Every one of these distinguished scholars expressly asserts that, in Gen., xv., 16, the word רוד must be understood to mean a hundred years. We leave our readers to choose between their deliberate judgment on the one hand, and the gratuitous assumption of Dr. Colenso on the other.

If we look to the context we shall find that the meaning of the whole passage, as explained by these writers, is simple, clear, harmonious; as explained by Dr. Colenso, it is forced and unnatural. Abraham had just heard from God that his seed should be "a stranger in a foreign land" four hundred years (v. 13.) Then it is added: "but the fourth generation (רוד ) they shall return hither".[11] That is to say, in our view, the men belonging to the fourth century shall return. In this sense the connection will be clear; the prophecy will be perfectly true, and the meaning easily understood. The four centuries are to be counted from the time of Abraham, and correspond exactly with the four hundred years of exile which had just been predicted. But, according to Dr. Colenso, by "the fourth generation" is meant the fourth descent in the family of Jacob (who was not yet born), counting from the adults in the prime of life who went down with him to Egypt. Now there is nothing in the whole chapter about Jacob or Jacob's family, or the adults in the prime of life who went down two hundred years later into Egypt. Under these circumstances we think few persons will be able to persuade themselves that the prophecy was understood by Abraham in the sense in which it is understood by Dr. Colenso.

He next appeals to the genealogies of the Bible to establish his theory of the "Exodus in the fourth generation":

"If we examine the different genealogies of remarkable men, which are given in various places of the Pentateuch, we shall find that, as a rule, the contemporaries of Moses and Aaron are descendants in the third, and those of Joshua and Eleazar in the fourth generation, from some one of the sons, or adult grandsons of Jacob, who went down with him into Egypt. Thus we have:—

1st. Gen.2nd. Gen.3rd. Gen.4th. Gen.5th. Gen.
LeviKohathAmramMoses......E. vi, 16, 18, 20.
LeviKohathAmramAaron......E. vi. 16, 18, 20.
LeviKohathUzzielMishael......L. x. 4.
LeviKohathUzzielElzaphan......L. x. 4.
LeviKohathIzharKorah......N. xvi. 1.
ReubenPalluEliabDathan......N. xxvi. 7-9.
ReubenPalluEliabAbiram......N. xxvi. 7-9.
ZarahZabdiCarmiAchan......Jo. vii. 1.
PharezHezronRamAmminadabNahshon...Ruth iv. 18, 19.
PharezHezronSegubJair......1 Ch. ii. 21, 22.
PharezHezronCalebHurUriBezaleel1 Ch. ii. 18, 20.

"The above include all the instances which I have been able to find, where the genealogies are given in the Pentateuch itself". (pp. 96, 97).