b Josh. 3. 4.

cious stones in Aaron's breastplate, on which were engraved the names of the different tribes. This he derives from the Targum of Jonathan, who expatiates thus :-"The standard of the camp of Judah was of linen of three colors, according to the three precious stones in the breastplate (Chalcedony, Sapphire, and Sardonyx), and in it were engraved and expressed the names of the three tribes, Judah, Issachar, and Zebulun; and in the midst thereof was written, 'Rise up, Lord, and let thine enemies be scattered;' in it also was portrayed the figure of a Lion. The standard of the camp of Reuben was of linen of three colors, answerable to the three precious stones in the breastplate (Sardine, Topaz, and Amethyst), and therein were engraved and expressed the names of the three tribes, Reuben, Simeon, and Gad; and in the midst thereof was written, 'Hear, O Israel, the Lord our God is one Lord;' therein also was portrayed the figure of an Hart." And so he proceeds with the rest. Another of the Rabbinical writers, Aben Ezra, says, "there were signs in every standard, and our ancestors have said that in Reuben's standard there was the figure of a Man, etc.; in Judah's standard the figure of a Lion, etc,; in Ephraim's, the figure of a Bullock, etc.; and in the standard of Dan the figure of an Eagle; so they were like the Cherubim which the prophet Ezekiel saw (Ezek. 1: 10)." We may perhaps find in this circumstance a clew to the symbolic scenery, Rev. 4:6, 7, where mention is made of four living creatures precisely corresponding with these devices upon the standards of the four tribes here mentioned. Their place in the encampments was between the Tabernacle and the outmost circuit of the tribes. So on the

Apocalyptic platform the four beasts are said to have occupied the space in the midst between the throne and the circle or semicircle encompassing it at considerable distance. These "living creatures were symbols of a vast multitude. As we can only give on the subject of the standards the conjectures of Jewish writers, it is needless to dwell upon it. It is sufficient to know that the several divisions of the host had each of them a banner to serve as a rallying point to their respective tribes, and to remind them of the necessity of an orderly adherence to whatever position the Lord had assigned them. "As a bird wandering from her nest is a man wandering from his place." The following is the rendering of the Gr. of the first two verses of this chapter:"And the Lord spoke to Moses and to Aaron saying, Let the children of Israel encamp fronting (each other), every man keeping his own rank, according to (their) standards, according to the houses of their families; the children of Israel shall encamp round about the tabernacle of witness."- - Far off about the tabernacle, etc. Heb. minneged, from before, i. e. aloof, at a distance from. "Over against round about."Ains. "Away from the presence of."Mat. "On the other side and round about."—Cran. "At a distance round about."-Purv. The original imports that the tents should be stationed at some distance from the tabernacle, and yet that the doors of the tents should be inwards towards the tabernacle. The following passages show the usage of the word, Ps. 38: 11, "My lovers and my friends stand aloof (minneged, from before) from my sore, and my kinsmen stand afar off;" i. e. they stand at a distance, yet so that their faces look to

3 And on the east side toward the rising of the sun shall

wards the smitten one. 2 Kings 2:7, "And fifty men of the sons of the prophets went and stood to view afar off (minneged mëhäroq, in sight, or over against)." Deut. 32:52, "Yet thou shalt see the land before (thee) (minneged), but thou shalt not go thither," etc. By the distant position a due reverence for the sacred structure was inculcated, and it afforded space also for the intervening camp of the Levites who made a nearer interior enclosure within the general host, and of the same form with the camp itself, which was quadrangular. From the distance which was required to intervene between the body of the Israelites and the Ark of the Covenant in crossing the Jordan (Josh. 3: 4), it has been reasonably conjectured that the distance of the camp of Israel from the Tabernacle was two thousand cubits, or an English mile. Rabbi Solomon writes thus on this passage: "Over against; that is, afar off, a mile, as it is said in Joshua, 'yet there shall be a space between you and it, about two thousand cubits by measure."" arrangement was such that the Lord dwelt in the midst of his people, who were round about the sanctuary to guard it. Allusion is probably had to this arrangement in Rev. 4:2-4, where the prophet beholds in heaven a central Throne answering to the Tabernacle and Temple, which in Ezek. 43:7 are called God's Throne, and "round about the throne were four and twenty seats (Gr. thrones)," which, as double the number of the twelve tribes, points perhaps to the increase and enlargement of the church under the Gospel, Is. Between the Throne and the circuit round about, which Vitringa supposes to have been a semicircular area, were "four living creatures full

54: 2.

The

they of the standard of the camp of Judah pitch throughout

of eyes," respecting which see a previous note. This feature of the symbolical scenery is evidently most appropriate to the Levites, or the spiritual priesthood represented by them; for as eyes denote inspection and watching, they shadow forth the function of the sacred ministry, which pertained to the tribe of Levi, and not to those of Judah, Reuben, Ephraim, and Dan. But the scenery of the Israelitish camp undergoes various modifications when transferred to the stage of the Apocalyptic visions, and as the whole of the tribes are represented to John by the twentyfour elders, and these elders adumbrate the church as a Kingship, their heads being adorned with "crowns," so the four living creatures may represent the same church viewed more especially as a priesthood, seeing they evidently lead in worship. Yet the two great classes, the Elders and the Living Creatures, are so intimately associated and conjoined in their acts, that we cannot easily regard them as two entirely distinct and separate orders or castes.Moses and Aaron were on the east, the Gershonites on the west, the Kohathites on the south, and the Morarites on the north side of the Tabernacle.

V. 3. And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch. Lit. "And they that encamp eastward (or foremost) toward the rising of the sun,” etc. Gr. "They that encamp first toward the east shall be the order of the camp of Judah." The original Heb. kadmah, denotes either the east, or before, foremost, in front, i. e. relative to the Tabernacle, which is at the same time equivalent to east, as in relation to the west the east is said to be before and the west behind. The south is

called the right side of the world, Ps. 89: 13, and the north the left. Comp. Job 23:8, 9. The general camp was appointed to be in the form of a square, the four sides of which corresponded with the four cardinal points of the compass. Each side was to consist of the united bodies of three tribes, nearest related by blood to each other. The eastern side, as being the most honorable from its relation to the sun, the grand symbol of the Deity, and from looking toward the Most Holy Place of the Tabernacle, was assigned to the standard of Judah, to which, as to their chief head, were annexed those of Issachar and Zebulun, to pitch on each side of him, the whole amounting to 186,400 -¶ Shall they of the standard

men.

Prece

of the camp of Judah pitch. dence and pre-eminence are here assigned to Judah as frequently else where in the sacred history. In this we recognize an incipient fulfilment of Jacob's prophecy respecting the rank which he should hold among his brethren, Gen. 49:8, 9. This prophecy was slow in its accomplishment, though abundantly verified in the end. It is true that in point of numbers this tribe exceeded the rest on their coming out of Egypt, and on the present occasion was appointed to take the lead under the standard of Nahshon. But this was but a dim foreshadowing of the future distinction of Judah, for he was still without kingdom or principality. To the eye of sense, moreover, it would seem as if every thing was so ordered, and that too for a long lapse of time, as to frustrate the accomplishment of the prediction. Moses, of the tribe of Levi,

4 And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred.

was clothed with the supreme command of the host, and after his death Joshua, of the tribe of Ephraim, was chosen leader, and he was succeeded by a series of Judges who were raised up now from one tribe, and now from another, till we come to Saul, the first king, who was of the tribe of Benjamin. Meantime, the pre-eminence of Judah was kept in abeyance, nor was it till the time of David that the tree of his predicted renown began to bud and blossom. David was of the stock of Judah, and from him descended, according to the flesh, He who was to be the "lion of the tribe of Judah," and in whose spiritual supremacy all these prophecies culminated to a head. In the character of standard-bearer of the armies of Israel Judah also prophetically represents Michael, who leads the heavenly armies in their contests with the Dragon and his army. Rev. 5:5. 12:7. 19:11. So in regard to all the divine promises, though the performance may be long deferred, yet it is certain to be realized at last. "Though it tarry, wait for it."

And Nah

Throughout their armies. Heb. letzibothâm. That is, in the order and disposition of their several bodies or corps, answering to our brigades, battalions, regiments, etc.shon, etc. shall be captain. By comparing this with the preceding chapter, it will be observed that the commandersin-chief of the several tribes were the very persons who were selected to preside over the numbering there related; which shows that they were men of distinction among their brethren.

V. 4. And his host, and those that were numbered, etc. Rather, "And his host,

5 And those that do pitch next unto him shall be the tribe of Issachar and Nethaneel the son of Zuar shall be captain of the children of Issachar.

6 And his host, and those that were numbered thereof, were fifty and four thousand and four hundred.

7 Then the tribe of Zebulun: and Eliab the son of Helon shall

even they that were mustered." Otherwise, if we suppose the women and children and servants, together with the aged and infirm to be included, it would have made the number much greater. The transition from the words of the Lord himself commanding the order of the encampment, to those of Moses declaring the respective numbers of each division, is not to be overlooked. This remark is to be applied to the whole of the present chapter.

Vs. 5-7. Children of Issachar-tribe of Zebulun. Judah, Issachar and Zebulun were all three born of Leah, which rendered it natural that they should be associated under one banner.

V. 9. An hundred thousand, etc. This was by far the most numerous of the four grand divisions, as will be evident from a tabular view.

be captain of the children of Zebulun.

8 And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred.

9 All that were numbered in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their

guards should be stronger than the centre.- ¶ These shall first set forth. Heb. 10 rishonâh yissa-u, shall foremost break up; in reference to striking their tents and thus breaking up the encampment. The original is a term properly used to signify the plucking up of the stakes, pins, or fixtures to which the cords of the tents were attached, and by which they were held secure. The corresponding word in Arabic is applied to plucking teeth out of their sockets. See Note on Gen. 11 : 2. See also Barnes on Is. 33:20. As their journeying was mainly towards the East, so the eastern division would naturally be the first to move. As the words stand, they would appear to be uttered by Moses, as the previous part of the verse contains his language in contradistinction from that of the Lord; yet understood as a command they would seem to be more appropriate to Jehovah himself. Rosenmuller, however, takes the clause as spoken by Moses in his own person, and translates it in the past instead of the future, in which latter form it is found in the original. We incline to favor this construction. Considering the words as those of Moses, we would take them in the narrative sense as equivalent to"those uniformly set forth first;" i. e. it was appointed to them, it was made their duty, and it was their uniform

10 On the south side shall be the standard of the camp of Reuben according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur.

11 And his host, and those that were numbered thereof, were forty and six thousand and five hundred.

12 And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai.

13 And his host, and those that were numbered of them,

d c. 10. 14.

practice. See ch. 10:14. This is the frequent usage of the Heb. future when employed to denote an action that is of repeated or customary occurrence. See Nordheimer's Heb. Grammar, Vol. II. p. 167.

Vs. 10-16. On the south side shall be the standard of the host of Reuben, etc. The south side of the camp was to consist of the companies of Reuben, with those of Simeon and Gad on either side of him, pitching under his banner, though under their own commanders. These formed the second great camp, called the camp of Reuben, consisting of 151,450 men, who were in all their marches to occupy the second rank. To the tribe of Reuben is assigned the precedency in this division, while those of Simeon and Gad are adjoined to it. Reuben was the firstborn, and by birth was entitled to take the lead of all the tribes, but having lost his birthright by transgression, the first place fell to Judah, and the second rank became his. Sim

eon was the next brother to him, of the same mother, and Gad was the firstborn of Zilpah, maid to that mother (Leah.) This relationship probably governed the arrangement. It will be observed that the order of falling in, when the tribes took up their march, was from the East to the South, thence to the West, and so on to the North,

according," says Ainsworth, "to the course of the sun, and the climates of the world."

V. 14. Eliasaph, the son of Reuel. See ch. 1:14, where he is called Deuel, the similarity of the Heb. D (7) and R() doubtless having caused the interchange of the one for the other.

V. 16. They shall set forth in the second rank. Heb. sheniyim yissâ-u, they shall break up second. See Note on v. 9. This closes the account of the second division.

V. 17. Then the tabernacle of the con gregation shall set forward. Heb. nâsa, shall break up; i. e. by plucking up the