[23] Conder's "Handbook to the Bible," pp. 213, 214.
[24] A proof that Joshua was written before the time of David.
[25] These frequent references do not prevent modern critics from affirming that the cities of refuge were no part of the Mosaic legislation. They found this view upon the absence throughout the history of all reference to them as being in actual use. They were not instituted, it is said, till after the Exile. But the very test that rejects them from the early legislation fails here. There is no reference to them as actually occupied in the post-exilian books, amounting, as these are said to do, to half the Old Testament. Their occupation, it is said, with the other Levitical cities, was postponed to the time of Messiah. The shifts to which the critics are put in connection with this institution do not merely indicate a weak point in their theory; they show also how precarious is the position that when you do not hear of an institution as in actual operation you may conclude that it was of later date.
[26] Gregorovius, "Wanderings in Corsica."
[27] "Pulpit Comment.," in loco.
[28] Ramathaim and Ramah are used interchangeably (1 Sam. i. 1 and 19, ii. 11).
[29] "The People's Bible," by Joseph Parker.
Transcriber's note:
Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.
Page 75: "who have never been required to work"—The transcriber has added "been".