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They are not to
Mix with the Heathen.
a ch, 31. 3.
upon Egypt, upon Pharaoh, and upon
the Amorites, and the Canaanites, and all his household, before our eyes :
the Perizzites, and the Hivites, and the (23) and he brought us out from thence,
Jebusites, seven nations greater and that he might bring us in, to give us
mightier than thou; (2) and when the the land which he sware unto our
LORD thy God shall deliver them before fathers. (24) And the LORD commanded
thee; thou shalt smite them, and utterly us to do all these statutes, to fear the
destroy them; thou shalt make no LORD our God, for our good always,
covenant with them, nor shew mercy that he might preserve us alive, as it
unto them: (3) neither shalt thou make is at this day. (25) And it shall be
marriages with them; thy daughter our righteousness, if we observe to do
thou shalt not give unto his son, nor his all these commandments before the
daughter shalt thou take unto thy son. LORD our God, as he hath commanded
(+) For they will turn away thy son from us.
following me, that they may serve other
gods : so will the anger of the LORD be CHAPTER VII._(1) When the LORD 1 Heller statues, or, kindled against you, and destroy thee thy God shall bring thee into the land
suddenly. (5) But thus shall ye deal whither thou goest to possess it, and
with them; ye shall destroy their altars, hath cast out many nations before thee,
and break down their l images, and cut the Hittites, and the Girgashites, and
down their groves, and burn their
b Ex. 23. 89 & 34.
self. Now therefore, if ye will obey my voice indeed, hand is to precede their defeat and extermination. and keep my covenant, then ye shall be a peculiar Indiscriminate attack and massacre are not to be thought treasure unto me. .” The keeping of the Law of Jehovah of. (See for a further Note on this, Joshua xiii.) All by Israel as a nation in the land that He gave them the operations described in Joshua—the sieges of Je. was the final cause of their national existence. This richo and Ai, the southern campaign and the northern fundamental fact must never be forgotten. This alone campaign-were alike undertaken under Divine direcwould justify what had been done to Egypt. Hence tion. The same may be said of the battles in Moses' the neglect of the Law must inevitably bring down the lifetime, whether against Amalek, Sihon, Og, Arad, or Divine vengeance.
Midian. The same is true of the judges, and of David's (25) And it shall be our righteousness.-In operations against the Philistines after he came to the one Targum, “ It shall be merit to us,” or more fully, in throne (2 Sam. v. 19, &c.). The principle was acknowthe other, “ It shall be merit laid up for us against the ledged by Ahab in his attack on Ramoth-gilead (1 world to come.” In the LXX., “It shall be alms to Kings xxii.). us." This conjunction of ideas will help to explain
Thou shalt make no covenant with them. why in Matt. vi. 1 “ alms " and "righteousness” occur -The reason for this is too obvious to need comment. as alternative readings. We have alms ” in the If Israelites and idolaters were united-still more if Authorised Version, “ righteousness” in the Revised they were intermingled in marriage—there was an end Version. To this day the Jews call alms ts’dakah, to the distinction of race and religion-an end to the "righteousness.”
supremacy of Israel or the isolation of the people of
Jehovah, as exhibiting His Law and the blessings of VII.
His government to mankind. It must be remembered, (1) When the Lord thy God shall bring however, that the isolation here commanded was only a thee into the land
.-The former chapter means to an end; it was not the end itself. It may applies the Decalogue to the love of Jehovah and of be further observed that as soon as the danger of His word, and to faith in Him as the God of Israel ; idolatry was at an end, the isolation of Israel in a great and thus it may be regarded as an expansion of the measure ceased. The object of giving the people a first commandment. The exhortation in this chapter land of their own, and supremacy among the surroundconcerns the treatment of idolaters in the conquest of ing nations, was to enable them to develop the religion Canaan, and the avoidance of all such intercourse or which was to prepare the way for Christianity. When anion with them as might tend to turn Israel from Je. the religious principles of the nation were sufficiently hovah. Obviously, this may be connected both with fixed to make their political supremacy unnecessary, the first and with the .
supremacy liver them before thee
. - It would be This course, if adopted in a conquered territory, would possible to read, “ Then the Lord thy God shall deliver be certain to bring matters to a crisis. The inhabitants them before thee, and thou shalt smite.” Or the sen. must rise in defence of the objects of their worship-a tence might also be divided thus: “ When the Lord thy course which would end in their extermination-or they God shall bring thee in, and shall have delivered the must adopt the worship of Jehovah. nations from before thee, and thou hast smitten them, Their groves.-Here the grove
itself in which the then thou shalt utterly destroy them”-i.e., shalt make idol was worshipped, and so in chap. xvi. 21. Some. them chêrem, a devoted or accursed thing. Perhaps times the word is used for the image. this last way of dividing the clauses is, upon the whole, Burn their graven images with fire.-David to be preferred. But in any case it should be noted treated the images of the Philistines thus (1 Chron. that Jehovah's deliverance of the nations into Israel's xiv. 12). Compare Isa. xxxvii. 19.
hand when the Lord thy God shall de- this weshal "destroy their altars
Promises of Gol's
Love and Care.
6 Ex. 19. 5; 1 Pet.
graven images with fire. (6) a For thou ja eu. 11. 2 & 26. 19. which I command thee this day, to do art an holy people unto the LORD thy
them. God : the LORD thy God hath chosen
(12) Wherefore it shall come to pass, thee to be a special people unto himself,
1 if ye hearken to these judgments, and above all people that are upon the face
keep, and do them, that the LORD thy of the earth. (7) The Lord did not set
God shall keep unto thee the covenant his love upon you, nor choose you, be
and the mercy which he sware unto thy cause ye were more in number than any
fathers : (13) and he will love thee, and people ; for ye were the fewest of all
bless thee, and multiply thee: he will people : (*) but because the LORD loved
also bless the fruit of thy womb, and you, and because he would keep the
the fruit of thy land, thy corn, and thy oath which he had sworn unto your
wine, and thine oil, the increase of thy fathers, hath the Lord brought you out
kine, and the flocks of thy sheep, in the with a mighty hand, and redeemed you 1 Heb., because. land which he sware unto thy fathers to out of the house of bondmen, from the
give thee. (14) Thou shalt be blessed hand of Pharaoh king of Egypt.
above all people : 'there shall not be (9) Know therefore that the LORD thy
male or female barren among you, or God, he is God, the faithful God, which
among your cattle.
(15) And the LORD keepeth covenant and mercy with them
will take away from thee all sickness, that love him and keep his command
and will put none of the devil diseases ments to a thousand generations;
of Egypt, which thou knowest, upon (10) and repayeth them that hate him to
thee; but will lay them upon all them their face, to destroy them: he will not
that hate thee. be slack to him that hateth him, he
(16) And thou shalt consume all the will repay him to his face.
people which the LORD thy God shall shalt therefore keep the commandments,
deliver thee; thine eye shall have no and the statutes, and the judgments, d Ex. 0. 14 & 15, 25,
d Ex. 9. 11 & 15. 26. pity upon them : neither shalt thou
C Ex. 23. 23, &c.
(6) An holy people.-Not merely“ a holy nation” (8) But because the Lord loved you.-And (as in Exod. xix. 6), but “ a holy people,” i.e., a state this, again, was not due to themselves, as he points out of which holiness to Jehovah was the very constitution. fully in chap. ix. 4, &c. If God pleased to establish such a state, manifestly its (9–11) These verses are a direct comment upon the laws could allow no toleration of anything displeasing second commandment. The “ thousands of them that to Him. And it is also manifest that nothing but love Him” are here expanded into a “thousand generaDivine revelation would authorise the establishment of tions.” The “ hatred, too, is the same thing denoted such a constitution.
there : “Thou shalt therefore keep the commandments." A special people.- The same word with the (12) At this point begins the third of the Hebrew di. " peculiar treasure ” of Exod. xix. 5 and the "jewels ? visions of the book. of Mal. iii. 17. The private property of King David is If ye hearken.-Literally, as a return for your described by the same word (1 Chron. xxix. 3), “ mine hearkening. (See Note on chap. viii. 19.) own proper good.” (See also Deut. xiv. 2, xxvi. 18; (13) The flocks. — The word here employed for Ps. cxxxv. 4.)
flocks is peculiar to Deuteronomy in this sense. (7) The Lord did not
choose you, be
chap. xxviii. 4, 18, 51. It is in form identical cause ye were more.- The danger lest Israel's with Ashtaroth, and signifies “increase,” or progeny. peculiar relation to the Most High should beget national (14) All people.-Literally, all the peoples : i.e., all pride is so obvions, that Moses takes special pains to other states and communities. counteract it by asserting God's sovereignty in the (15) Evil diseases.-The word for diseases here choice.
used is found only in Deuteronomy (see chap. xxviii. Yo were the fewest of all people. It may 60). It must not be forgotten that the law of Moses be observed that the development of the Moabites, was in many of its details a sanitary quite as much as Ammonites, Ishmaelites, and Edomites (all, like Israel, a moral code. Some of the associations of this word descended from Terah), was far more rapid than that and the root from which it is derived would seem to of the chosen line. Abraham had twelve grandsons point to those“ languors” and “infirmities” which through Ishmael, but only the same number of great- arise from neglect and violation of the laws of God, grandsons through Isaac and Jacob. Edom, Moab, and both moral and physical. Ammon all preceded Israel in the conquest of territory. (16) Thou shalt consume (literally, eat up) all Kings reigned in Edom“ before there reigned any king the people which the Lord thy God shall over the children of Israel ” (Gen. xxxvi. 31). It was deliver thee.-When delivered to Israel, they are only “when the time of the promise drew nigh” that delivered for execution ; but the time of delivery is in " the chosen) people grew and multiplied in Egypt. the hand of Jehovah. (Comp. the words of Caleb and The Scripture is throughont consistent in representing Joshua in Num. xiv. 9: “ They are bread for us: their their development as due to the special providence of shadow is departed from them, and the Lord is God. (See also on chap. x. 22.)
Ex. 23. 33.
1 Heb., pluck of
God will Help them
against the Ileathen. serve their gods; for that will be a
destruction, until they be destroyed. snare unto thee. (17) If thou shalt say
(24) And he shall deliver their kings into in thine heart, These nations are more
thine hand, and thou shalt destroy their than I; how can I dispossess them?
name from under heaven : there shall (18) thou shalt not be afraid of them : 10 Ex. 23. 28 : Josh. no man be able to stand before thee, but shalt well remember what the LORD
until thou have destroyed them. (25) The thy God did unto Pharaoh, and unto all
graven images of their gods shall ye Egypt; (19) the great temptations which
burn with fire: thou d shalt not desire thine eyes saw, and the signs, and the
the silver or gold that is on them, nor wonders, and the mighty hand, and the
take it unto thee, lest thou be snared stretched out arm, whereby the LORD
therein : for it is an abomination to the thy God brought thee out: so shall the
LORD thy God. (26) Neither shalt thou LORD thy God do unto all the people of
bring an abomination into thine house, whom thou art afraid. (20) 6 Moreover juled before thy lest thou be a cursed thing like it: but the LORD thy God will send the hornet
thou shalt utterly detest it, and thou among them, until they that are left,
shalt utterly abhor it; 'for it is a cursed and hide themselves from thee, be de
thing. stroyed. (21) Thou shalt not be affrighted at them: for the LORD thy God is
CHAPTER VIII.-(1) All the comamong you, a mighty God and terrible.
mandments which I command thee this (22) And the LORD thy God will put out
day shall ye observe to do, that ye may those nations before thee by little and
live, and multiply, and go in and poslittle: thou mayest not consume them
sess the land which the LORD sware at once, lest the beasts of the field in
unto your fathers. (2) And thou shalt crease upon thee. (23) But the LORD thy
remember all the way which the LORD God shall deliver them ? unto thee, and
thy God led thee these forty years in shall destroy them with a mighty ch. 13. 17. the wilderness, to humble thee, and to
c ch. 12, 3.
d Josh. 7. 1, 21 : 3
Mac, 12. 40.
(18) Thou shalt not be afraid of them: but i. 5), and fulfilled to Israel under his command (Josh. shalt well remember ... Egypt.-No free nation
XX. 44). could ever have the same ground for terror as a nation (25, 26) These words are a special warning against the of slaves rising up against its masters. If Israel had sin which Achan committed (Josh. vii. 21): "I coveted been delivered by Jehovah in that position, it was a them, and took them.” They also describe the consesecurity for all time that He would give them the quences which he experienced, together with his whole victory in every enterprise He called them to undertake. household, being made chêrem, devoted or accursed
(19) The great temptations.-The several repe- by the spoil which he took from Jericho. (See on titions of the summons to Pharaoh that he should let
Josh. vii.) Israel go, accompanied and enforced by plagues, may
VIII. well be called “temptations ” in the sense of trials of his character. The word “ temptation ” in the sense of (1) All the commandments.-Perhaps this verse “inducement to sin ” is very rare, if not absolutely should be placed at the conclusion of the preceding wanting, in the Old Testament.
paragraph rather than at the commencement of the (20) The hornet.-To be understood literally. (See next. The second verse of this chapter introduces a on chap. i. 44, and Josh. xxiv. 12.) The “land flowing fresh branch of the subject. with (milk and) honey" may well have swarmed with That ye may ... go in and possess.—This bees and hornets.
does not refer simply to the passage of Jordan and the (22) The Lord thy God will put out.-The first conquest under Joshua so much as to that work word for "putting out” is illustrated by its use in of possession in detail which Joshua left for Israel to chap. xix. 5, of the axe-head flying off from the handle do after their first establishment in the country. On in the midst of a blow, and of the olive “casting ” his this distinction, see Josh. xiii. 1, 7 (Note). fruit in chap. xxviii. 40. (Comp. also 2 Kings xvi. 6, and 1 Sam. xxv. 29, for a similar thought.)
THE REMEMBRANCE OF THE EXODUS. By little and little.-This confirms the view (2) And thou shalt remember.-The whole of already expressed, that the expulsion of each particular the remainder of this exhortation, to the end of chap. X., nation was contingent upon the Divine decree, and that is chiefly taken up with this topic. Israel must renone were to be attacked by Israel except when the member (1) the leading of Jehovah, and (2) their own Lord should deliver them into Israel's hand.
rebellious perversity in the journey through the wilder. (24) He shall deliver their kings into thine
The same recollection is made the occasion for a hand.- In the summary of Joshua's conquest (Josh. separate note of praise in Ps. cxxxvi. 16 : “ To him xii.) the kings are reckoned for the cities. Special which led his people through the wilderness ; for his mention is made of seven of them who were hanged. mercy endureth for ever.”
There shall no man be able to stand before The way which the Lord thy God led thee thee.-A promise personally renewed to Joshua (chap. these forty years.-Not so much the literal journey,
God's Care of them
in their Wanderings.
prove thee, to know what was in thine
that man doth a not live by bread only, heart, whether thou wouldest keep his
but by every word that proceedeth out commandments, or no. (3)And he hum- 'a Matt. 4.4; Luke of the mouth of the Lord doth man bled thee, and suffered thee to hunger,
live. (4) • Thy raiment waxed not old and fed thee with manna, which thou
upon thee, neither did thy foot swell, knewest not, neither did thy fathers Neh. 9. 21.
these forty years. (5) Thou shalt also know; that he might make thee know
consider in thine heart, that, as a man
but “the way:" i.e., the manner. The details of the been called manna (and Dr. Cunningham Geikie, in actual journey are of course included, but only as inci. “ Hours with the Bible,” has described several) do not dents of “ the way.” In the Acts of the Apostles the afford the least explanation of the bread which God Christian life is in several passages called “ the way.” gave Israel to eat. In all these things the Israelites were types of us.
That man doth not live by bread only, but To humble thee, and to prove thee.-The way by every word that proceedeth out of the in itself is described as three days' journey into the mouth of the Lord.-Not here alone, but through. wilderness," so far as the leading to Sinai is concerned out the Law, as in the Gospel, we are taught that life is (Exod. ii. 18), and “eleven days' journey from Horeb to do the will of God. Our Saviour called that “ My to Kadesh-barnea ” (Deut. i. 2). It was in the power
meat.” What the visible means of subsistence may be of Jehovah to bring Israel from Egypt to Canaan, had is a secondary matter. Man's life is to do the will of He so willed it, without delay, in a very little time. God: “My commandments, which, if a man do, he And just so with “ the way” of salvation. There is no shall even live in them.” “He that doeth the will of intrinsic or necessary impossibility in the immediate God abideth for ever.” turning of mankind, or of any individual, from darkness But the special interest of these words arises from to light. And this change might be followed by im- our Lord's use of them in the hour of temptation. He mediate removal from “ this present evil world” into also was led forty days (each day for a year of the the place which Christ has gone before to prepare for Exodus) in the wilderness, living upon the word of
But manifestly the formation of human character God. At the end of that time it was proposed to Him by probation and training would vanish in such a to create bread for Himself. But He had learnt the process as this. There could be no well-tried and de. lesson which Israel was to learn ; and so, even when liberate purpose to serve our Creator and Redeemer in God suffered Him to hunger, He still refused to live any of us–or, at least, no proof of our deliberate pre- by His own word. He preferred that of His Father. ference for His service-under such circumstances. And the angels came and ministered unto Him.” It Nor, again, could there be that humility which arises is noticeable that all our Lord's answers to the tempter only out of self-knowledge. The transitory nature of are taken from this exhortation upon the Decalogue in all 'mere human resolutions and impressions for good Deut. vi.-X. demonstrates to the man who knows himself, better (4) Thy raiment waxed not old upon thee. than anything else could do, the power and patience of -The Jewish commentators say that it grew with their his Redeemer, and the moral cost of his redemption. growth, from childhood to manhood. We cannot say This human transitoriness and feebleness is strikingly that anything miraculous is certainly intended, though illustrated by the story of the Exodus.
it is not impossible. It may mean that God in His To know what was in thine heart.—“ To providence directed them to clothe themselves in a know” is not simply that He might know (“ Hell and manner suitable to their journey and their mode of life, destruction are before the Lord; how much more then just as He taught them how to make and clothe His own the hearts of the children of men !"), but that the know- tabernacle with various fabrics and coverings of skin. ledge may arise—to determine, disclose, discover. So This tabernacle, which was God's dwelling, was (like the in 2 Chron. xxxii. 31 : God left him (Hezekiah) to Temple) a figure of man. (Comp. Ezek. xvi. 10: “I try him, to know all that was in his heart.” What clothed thee also with broidered work, and shod thee God Himself knows by omniscience He sometimes with badgers' skin.") brings to light by evidence for the sake of His crea- Neither did thy foot swell.— Just as those tures. (Comp. Ephesians iii. 10: “ To the intent that who were to die in the wilderness could not live, so now unto the principalities and powers in heavenly those who were to enter Canaan were preserved in places might be known by (by means of) the church the health through the journey thither. It seems allowable manifold wisdom of God.”)
to point out the spiritual interpretation of the passage (3) And he ... suffered thee to hunger, and
also. If “the way ” that God leads any of His children fed thee.-A process naturally humbling. He might through this present evil world should seem long, and easily have fed them without “ suffering them to should entail constant need of renewal and cleansing in hunger.” But He did not give them the manna until His sight, He provides us with “raiment that waxes not the sixteenth day of the second month of the journey old,” in the everlasting righteousness of His Son, and (see Exodus xvi. 1, 6, 7); and for one whole month they also in the good works which He prepares for us to were left to their own resources. When it appeared walk in—that “ fine linen which is the righteousness of that the people had no means of providing sustenance saints.” He also says of those that wait on the Lord during their journey, “they saw the glory of the Lord” that they shall “walk, and not faint” (Isa. xl. 31). in the way in which He fed them; and for thirty-nine (5) As a man chasteneth his son. This is the years and eleven months “He withheld not His manna foundation of many similar sayings in Holy Scripture : from their mouth."
Prov. xiii. 24, “ He seeketh chastening for him," i.e., Manna, which thou knewest not.-Its very seeks it early All our ideas of training necessarily name (but see Note on Exod. xvi. 15) commemorates the imply time; it cannot be done in a moment. But fact" unto this day.” All the natural things which have the main point of the illustration is to prove God's love. They are to Remember
God's Goodness to them.
chasteneth his son, so the Lord thy God 1 Heb., os olive trees (14) then thine heart be lifted up, and chasteneth thee. (6) Therefore thou
thou forget the LORD thy God, which shalt keep the commandments of the
brought thee forth out of the land of LORD thy God, to walk in his ways, and
Egypt, from the house of bondage ; to fear him.
(15) who led thee through that great and (7) For the LORD thy God bringeth
terrible wilderness, wherein were fiery thee into a good land, a land of brooks
serpents, and scorpions, and drought, of water, of fountains and depths that
where there was no water; "who brought spring out of valleys and hills; (8) a land
thee forth water out of the rock of flint; of wheat, and barley, and vines, and fig
(16) who fed thee in the wilderness with trees, and pomegranates; a land l of a cu. 6. 12, 13. manna, which thy fathers knew not, oil olive, and honey ; (9) a land wherein
that he might humble thee, and that he thou shalt eat bread without scarce
might prove thee, to do thee good at ness, thou shalt not lack any thing in
thy latter end; (17) and thou say in thine it; a land whose stones are iron, and
heart, My power and the might of mine out of whose hills thou mayest dig
hand hath gotten me this wealth. brass.
(18) But thou shalt remember the LORD (10) a When thou hast eaten and art
thy God : for it is he that giveth thee full, then thou shalt bless the LORD thy
power to get wealth, that he may estabGod for the good land which he hath
lish his covenant which he sware unto given thee. (11) Beware that thou forget
thy fathers, as it is this day. not the LORD thy God, in not keeping
(19) And it shall be, if thou do at all his commandments, and his judgments,
forget the LORD thy God, and walk and his statutes, which I command thee
after other gods, and serve them, and this day: (12; lest when thou hast eaten
worship them, I testify against you this and art full, and hast built goodly
day that ye shall surely perish. (20) As houses, and dwelt therein; (13) and when
the nations which the LORD destroyeth thy herds and thy flocks multiply, and
before your face, so shall ye perish; bethy silver and thy gold is multiplied,
cause ye would not be obedient unto the and all that thou hast is multiplied; • Ex. 16. 15. voice of the LORD your God.
b Num. 20. 11.
" Whom the Lord loveth, He chasteneth;” else, why power to get wealth,” &c. The caution is prophetic, as should He be at the pains to chasten at all ?
may be seen
by the following examples : (7) For the Lord thy God bringeth thee "When Rehoboam had ... strengthened himself, into a good land.-The description in this and the he forsook the law of the Lord, and all Israel with him following verses is most attractive; but it is a long (2 Chron. xii. 1). time since any one has seen Palestine in that condition. “But when he (Uzziah) was strong, his heart was Its desolation, no less than its beauty, is a proof of the lifted up to his destruction ” (2 Chron. xxvi. 16). truth of the Divine word.
“Hezekiah rendered not again according to the benefit Of fountains and depths that spring out. done unto him; for his heart was lifted up” (2 Chron. -Rather, that go forth in the valley and on the hill. xxxii. 25). The watercourse down the mountain-side, and the Other instances might easily be added. deep lake or still pool below, are both described (12) Hast built goodly houses.-One of the here.
conditions prescribed by Jonadab the son of Rechab to (9) Whose stones are iron, and out of whose his family was,
“ All your days ye shall dwell in tents ; hills thou mayest dig brass.-We do not hear of that ye may live many days in the land where ye be mining operations in Palestine from sacred history. strangers” (Jer. xxxv. 7). " Brass,” i.e., copper; and so in all passages.
(15) The rock of flint.—The rock in Horeb is called (10) When thou hast eaten.-Literally, and thou tsûr; the rock smitten in Kadesh, selagh. The first shalt eat and be satisfied, and shalt bless the Lord thy word conveys the idea of “hardness”; the other is God. There is a saying in the Talmud (Berachoth, rather cliff,” or “ height,” and suggests the idea of p. 35 a.), “It is forbidden to any man to take any inaccessibility. In Num. xx. 10, the words of Moses to enjoyment from this present world without thanks- the rebels, Must we fetch you water out of this giving; and every one who does so is a transgressor.' rock? seem to help the distinction, whatever its pur
(11) Beware that.-From verse 11 to verse 18 in- pose may be. On the associations of the word tsûr clusive is one long sentence in the Hebrew, and may be with flint, see Note on Josh. v. 2. The word challâmish, taken thus : Take heed to thyself lest thou forget here used for flint, occurs in chap. xxxii. 13, Job xxviii. Jehovah thy God (so that thou keep not, &c.); lest 9, Ps. cxiv. 8 (an allusion to this passage), and Isa. 1. 7. thou eat and be satisfied (while thou buildest, &c.); and (20) Because ye would not be obedient.-thine heart be lifted up, and thou forget Jehovah (thy In return for your disobedience. The same word is em. deliverer, thy leader, thy sustainer), and say in thine ployed in chap. vii. 12. The use of the word in these heart, My power, &c.; and (take heed) that thou re. two places might fairly be taken to mark off the intermember Jehovah thy God, that it is He that giveth thee vening portion as a complete section of the discourse.