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APPENDIX.

in certain particulars, yet their affairs were at all times intimately linked, either with those of the Egyptians, or the Assyrians, or the Persians, or the Phenicians, or the Arabians; which were nations, whereof some yielded not to the Greeks for learning, but rather exceeded them in that as well as in commerce; others of them equalled the Romans in feats of arms no less than in the arts of government; and all of them went far beyond both the Greeks and the Romans in point of antiquity; not to say that the Jews in process of time had, as every one knows, matters of the greatest concern to transact with these same Greeks and Romans, to whom they were likewise subjects or tributaries in their turns. Strange therefore they should be so much neglected!

But experience taught me at last, that the true reason why Judea has lain thus uncultivated by the laity, is the clergy's wholly engrossing that province for a long time to themselves, on the improvement of which they laid out neither sufficient labour nor expense. This has made a soil appear very barren, that is otherwise fruitful enough, and capable to reward the industry of a judicious critic. Now as some nations, the better to preserve their mines to themselves, reported they were haunted by frightful dragons, or infested with noxious vapours; so those clergymen proceeded with no less art, and they often used violence, to deter others from the study of the ancient Jewish books. They made it sacrilege so much as to peep into them without their license. They gave out that the reading of them would turn men's heads, and fill them with strange fancies. Nay, we all know, that at length they quite and clean extorted them out of the hands of the laity for many

ages.

And though, since Luther's time, those of the northern regions of Europe have forcibly recovered them back again into promiscuous use: yet they must, for the most part, read them with the spectacles of their own priests, and guess at their meaning by certain rules of these priests' framing, not to their own disadvantage to be sure, called systems and formularies, to which all things are to be necessarily reduced, wiredrawn, and accommodated, both as to matter and expression. These are excellent expedients to meditate without ideas, to speak without thinking, and to know all that is in the Bible without reading a word of it. But nothing has so much contributed to create an aversion in generous spirits against the study of the Old Testament, as a persuasion taken up implicitly from their childhood, that it is throughout a scene of incomprehensibles, and a complete system of miracles; which they conceive to be no proper subject of criticism, nor an ample field of philosophical disquisitions. And it is indeed amazing, to consider the force of education in this case. Miracles, no doubt, are there related, yet comparatively very few. I speak with too much

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caution, when I affirm not one third part to be miracles in the Pentateuch, for example, of what are commonly thought to be such, and so in proportion of the other books. To avoid all ambiguity, I mean that the writers of those books have neither recorded such things for miracles themselves, nor intended. they should be so understood by others.

Now I expect that people will presently call for examples, as the only adequate proofs of this assertion. The demand is extremely reasonable, and I readily acknowledge myself obliged to answer it; but shall at present confine myself particularly to the consideration of the pillar of cloud and fire so frequently mentioned in the Old Testament; and scarce ever mentioned by others but as a stupendous prodigy, if not the greatest and most durable of all miracles. Wherefore I endeavour to prove in this Dissertation, by reasons and matters of facts equally undeniable, that it was a pillar of smoke, and not a real cloud, that guided the Israelites in the wilderness; and that they were not two, as by most believed, but one and the same pillar, directing their march with the cloud of its smoke by day, and with the light of its fire by night. For a greater illustration of my subject, I further show there was no manner of prodigy in this affair, and that fire was used to the same purposes by other Oriental nations; not moving among the Jews, any more than among those, of its own accord or miraculously, as it is needlessly imagined; but carried in proper machines of mere human manufacture, which might well be called ambulatory beacons.

The reason of such a portable fire is this. In countries well inhabited the route of armies, though extending ever so large in front for the convenience of forage or ways, is marked by military stones or posts, by rivers, hills, cities, villages, castles, and other remarkable places: so that they know by their orders how far they may stretch, and where again to come closer together to form one camp or body. But in vast and unfrequented deserts, without any edifices at all, without noted hills, frequented rivers, or even the ruins of ancient buildings, there is a necessity for a visible guide preceding the main body, whereby the wings may order their march, and keep within a commodious distance; so as not to straggle, or any of them be lost, and to know in an instant Now, there is no when the army halts or encamps. mute sign in the world that can perform this at all times, but fire alone; since the cloud of its smoke is, as every body knows, seen very far by day,* as the light of its flame is no less conspicuous by night. I say at all times, because in deserts of moving sands, whereof there be many in Africa, with not a few in

* Mr. M. Park, in a most melancholy situation in the wilds of Africa, climbed a tree, and discovered an Indian village at the distance of some miles, by means of the smoke ascending from it.

Asia, armies or caravans marching through them, were forced to do so only in the night time; not purely to avoid the scorching heat of the sun, becoming intolerable by reflecting from the sand: but likewise because all precedent tracts being usually swept away or filled up by the blowing of strong winds, they had no marks to guide them; and therefore they directed their course by the stars, visible only at night.

Thus Silius Italicus* describes the ambassadors of Hannibal, sent to consult the oracle of Jupiter Ammon, travelling only in the night through the immense deserts of Africa; because they could not otherwise be guided by the North Pole, nor by certain other noted stars. Lucan,† Pliny, and many more, confirm the same thing of those places. The passages are too long to be produced entire; and therefore we shall content ourselves, omitting an host of authors, with what Quintus Curtius writes of the Bactrian deserts in Asia. "A great part of that country, says he, is covered with barren sands: and, being parched by heat, neither affords nourishment for men nor for vegetables. But when the winds blow from the Pontic sea, they sweep before them all the sands that lie on the plains; which, when heaped together, show, afar off, like great mountains, while all footsteps of former travellers are quite abolished. Wherefore such as pass over those plains, do, like seamen,

*Ad finem cœli medio tenduntur ab ore
Squalentes campi. Tumulum natura negavit
Immensis spatiis, nisi quem cava nubila torquens
Construxit Turbo, impacta glomeratus arena:
Vel, si perfracto populatus carcere terras
Africus, aut pontum spargent per æquora Corus,
Invasere truces capientem prælia campum,
Inque vicem ingesto cumularunt pulvere montes.
Has observates valles enavimus Astris ;
Namque dies confundit iter, peditemque profundo
Errantem campo, et semper media arva videntem,
Sidoniis Cynosura regit fidissima nautis.

Lib. 3. prope finem.

Qui nullas videre domos, videre ruinas; Jamque iter omne latet; nec sunt discrimina terrae Ulla, nisi etheriæ medio velut æquore flammæ. Sideribus novere vias; nec sidera tota Ostendit Libycæ finitor circulus oræ, Multaque devexo terrarum margine celat.

Lib. 9. ver. 45, &c.

E terra autem siderum observatione, ad eam per deserta arenis persequentes, iter est. Lib. 4. cap. 5 Videantur Strabo, Diodorus, Arrianus, Solin. Ælian. Mart. Capell. Plutarch, reliqui.

| Magnam deinde partem ejusdem terræ steriles Arenæ tenent. Squalida siccitate regio non hominem, non frugem alit. Quum vero venti a Pontico mari spirant, quicquid sabuli in campis jacet converrunt; quod, ubi cumelatum est, magnorum collium procul species est, omniaque pristini itineris vestigia intereunt. Itaque qui transeuns campos, navigantium modo sidera observant, ad quorum cursum iter dirigunt; et propemodum clarior est noctis umbra, quam lux. Ergo interdiu invia est regio, quia nec vestigium, quod sequantur, inveniunt; et nitor siderum caligine absconditur.

observe the stars in the night, by whose motion they steer their course; the shade of the night being there almost as clear as the day. And therefore this region by day is impassable, because men find no tracts to follow, and that the stars are then invisible."

In other deserts, not so sandy, where tracts remain for some time, being likewise here and there inhabited, and where men, that have long lived and been bred in them, know the ways, there the passage is easier: but yet for a great multitude there must be, as we said, some visible guide preceding the main body, whereby the rest may know what distance to keep, where to stop, and when to proceed. Nor is it unworthy our notice, that the compass has proved beneficial to passengers on land, as well as to those on the sea for by this means people may travel over those deserts by day, which they could not do before but by night. before but by night. "In most parts of Arabia, says Ramuzzi, we travelled by the help of the compass; and spent forty days and forty nights, in going from Damascus to Mecca." Rauwolf also, in his Itinerary of Syria, affirms, that the guides of the caravans, through the sandy deserts, direct their way by the compass, as pilots do their course at sea. that travellers by land, says Dr. Hyde,* after quoting these passages, could not always find the right way over the plains of the wilderness, without the guidance of the magnetic needle. For in the East there are no posts or landmarks set up in those deserts; but all the paths, if any such there were, are every moment covered by moving sands, in which you look in vain for firm ground: while quite around you there appears nothing, but a certain appearance of water, called Serab; deceiving the eyes, and deluding thirsty passengers with the hopes of finding drink, for which they sometimes go out of their way." It would be superfluous to allege more testimonies for a thing so well known, and in present use, all voyages being full of such accounts.

So

Nevertheless, where the desert happened to be ever so well known to some men, who could serve for guides for the rest, and when there was also a necessity of travelling by night as well as by day, there a fire elevated by art, as it could not fail of appearing a great way off in the night time by its flame, and in the day time by its smoke, so, according to the signals and orders given to the army, they could know

In plerisque Arabiæ locis intinera fecimus ope compassi, et 40 diebus ac noctibus occupati fuimus, iter faciendo inter Damascum et Mecham.

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* Adeo ut ne quidem, per terram itinerantibus semper liceret vastissima desertorum latifundia recto tramite peragrare, absque Acus magneticæ directione. Nam in Oriente, per invia solitudinum æquora, nulli sunt viarum cippi; sed omnes, si qui fuerant, quovis momento operiunt mobiles arene, in quibus firma terra frustra oculis perqui. ritur; et totum circuitum ambit nil, nisi visum perstringens vapores. Serab dicta; quæ siticulosos viatores sæpe aquarum spe deludit, et e via seducit. De Relig, vet Pers. pagg. 495, 496.

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when to march or to halt, as it moved or as it rested; and how long to continue in one place, as this fire was to be fixed over the general's tent; or to prepare for a march, when it was taken down from thence. That the pillar of cloud and fire was of this sort, I am now going to show according to my promise. Yet in doing this I sincerely protest, what the event will demonstrate to the most skeptical, that my design is as much to do justice to Moses, whom I cannot too often repeat how much I venerate, as to clear up a matter of fact in a most ancient book, on the credibility of which our holy religion is founded; and which an inquirer into obsolete customs and manners even among the greatest infidels, will own to deserve explication no less than Herodotus or Livy. I like wise promise, that I shall by no means impose upon my readers, by the art of certain men, whose profession obliges them to use none, in making every thing of any thing, and any thing of nothing: that is, by having recourse from the literal to the allegorical, from the allegorical to the tropological, and from the tropological to the anagogical sense of Scripture. These finesses, not to be endured in explaining the profanest author, I detest and despise; especially used in a book we hold to be sacred, and which least needs them of all others: nor is it in truth to palliate any thing in the book, that these squeezing engines are framed; but to find that in it which is not there, or, though it be there, to alter the true meaning of it, if not quite to deny the fact. Nay, if the Scripture did not bear me out, I should not be over forward in resting any where upon metaphors, though common to all languages for the original names of things being few, the rest are necessarily coined from similitude or by comparison.

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Thus, not to leave the subject before us for examples, flame and smoke, naturally ascending, are hence called pillars; as not only smoke, but even dust, is very significantly called a cloud. Quintus Curtius uses the phrase of* a cloud of dust, that mounted up to the sky and, by a bolder figure, we read of a cloud of witnesses in the epistle to the Hebrews, xii. i. Even water is called a pillar. Pliny, describing a spout, which is often seen at sea, says, 'tis calledt a pillar, when the water condensing, and standing upright, is sustained by itself. For the like reason Lucretius compares a certain fiery wind of tempest by the Greeks called prester, to a pillar descending from the sky. The thick cloud of incense in Ezekiel, viii. 11; x. 4. none, I suppose, will deny to be a cloud of smoke; since incense can no other

Nubes pulveris, quæ ad cœlum ferebatur. Lib. 4. cap. 15; Item. lib. 5. cap. 13.

Vocatus et Columna, cum spissatus humor, rigens, que, ipse se sustinet, Hist. Nat. lib. 2. cap. 50.

Nam fit, ut interdum, tanquam demissa columna In mare de cœlo descendat, &c. Lib. 6. verse 425, 432.

wise form such a cloud, but by its smoke when burning. After Joshua had got Ai set on fire by a stratagem, and that it is said, Josh. viii. 20, 21. the smoke of the city ascended up to heaven, I hope no body will say, but it might then be justly compared both to a pillar and to a cloud. Yet, lest any should deny a thing so evident, we find express mention made in the Old Testament of pillars of smoke. When Gibeah was long after set on fire, Judg. xx. 21. the flame thereof did arise with a pillar of smoke. Here you have at once both a pillar of smoke and fire. Who is this, says the bride in the Canticles, which, by the way, is one of the oldest pastorals now extant in the world, where besides the bride and bridegroom, the chorus of the daughters of Jerusalem bears a considerable part, who is this that comes out of the wilderness, like pillars of smoke? Cant. iii. 4. alluding to the myrrh, incense and powders, with which the longing bridegroom was perfumed. Joel, ii. 30. has also pillars of smoke, in as plain words as I write them here. And lest any mortal might, after so many glaring instances, deny the cloud to have been smoke, we have Isaiah prophesying of the res toration of Israel, and positively explaining the word cloud by the word smoke, when he alludes to the guiding cloud in the wilderness. And the Lord, says he, will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night. He must wilfully shut his eyes, who can resist this light; whether of flaming fire by night, or of a cloud of smoke by day. These passages I have produced to show, that as the literal sense of fire and smoke, any more than that of other words, ought never to have been abandoned without a manifest necessity; so to prove further, that the words pillar and cloud did infer no such necessity, being very common and proper expressions for things ever ascending, if not violently diverted from their natural tendency: and that therefore, if the pillar of cloud and fire, which makes our subject, be otherwise understood than of ordinary fire and smoke, such an interpretation must needs be grounded on certain circumstances not possible to be understood, and such as never happened in the course of nature, either before or since.

To know whether this be so or not, after calling to mind what we said before about the manner of armies or caravans passing through vast deserts, anciently by the guidance of the stars, and more lately by that of the compass, let us observe that when the Israelites went out of Egypt, they amounted not only to the number of six hundred thousand men, besides women and children, and a mixed multitude that followed them, Exod. xii. 37, 38. but that under the conduct of Moses, their general then, and soon after legislator, they marched in military order, and were, to all intents and purposes, an army. This I necessarily gather from several places of the Pentateuch, where

they are said to have gone out of Egypt by their armies, and with a high hand. See Exod. vi. 26; xii. 41, 51; xiv. 8; Numb. xxxiii. 1, &c.

But from Exod. xiii. 8. we may even guess at the order of their march, namely in five columns: for the word that is there rendered harnessed, the learned in the Hebrew tongue will find to signify by fives. But let this be as it will, that some such order they observed is manifest, from their being said to march by their armies; about whose extent in front, or number and depth of their lines, I shall not enter into a dispute with any man.

Their first station was in Rameses, chap. xii. 37; xiii. 20, &c. the second in Succoth, and the third in Etham. Hitherto, the country being frequented and well inhabited, they could order their march by known towns, and other remarkable boundaries; so that thus far there was no need of travelling by the stars or by the compass, had it been then in use, or by other the like methods; nor in effect do we read of any such in these marches, ordinary or extraordinary. But at Etham began the WILDERNESS of the Red Sea, xiii. 18. as on the other side continued a wilderness vast and horrible, where a visible guide became absolutely necessary; nor could Moses suffice, though he had lived in it very many years, ii. 15; iii. 1. for something must be seen by the whole army, and so ordered as to make certain signals, whereby they might all halt or proceed at once, as explained before, and know when they were to encamp, where to tarry a considerable time in one place, and when again to leave it.

These signals which are now performed by cannon, both by sea and land, were to the Israelites no less necessary by night than by day; because haste, convenience, or other exigencies, did sometimes oblige them to march in the night. Being, therefore, in Etham, on the edge of the wilderness, the thing appointed for signals was fire; whose flame, but not its smoke, is very far seen by night: as its smoke, though not its flame, is perceived at a great distance by day. Before I come to particular proofs from Scripture, I shall here, in a few words, declare the manner of ordering this fire. It was under the direction of a proper officer, and highly elevated in a certain machine on a pole, which was carried before the first line of the army, whence it could be seen by all the rest. But as soon as the tabernacle was made and erected, which was the tent where God, as king, was present by his symbols and ministers, then this fire was immediately placed on the top of it, and so became conspicuous to the whole army. Trumpets made of silver indeed they had, designed, by distinct signals, as you read in Numbers, chap. x. for the calling of the assembly and the journeying of the camps: but as these could not possibly be heard throughout all the camp, consisting of above six hundred thousand men; so the signals alternately appointed by the flame and smoke,

were as follow: as long as the fire continued on the top of the tabernacle, were it for days, or years, so long they continued encamped; but whenever it was taken off, whether by night or by day, then they removed, and begun their march after it, till set again on the top of the tabernacle; which was the known sign of pitching their tents, of which they were doubtless advertised by officers destined to watch for that purpose.

Now before I come to the proofs I promised from Scripture, I think it proper here to give some instances, that this guidance by fire, so natural in such places and so commodious, was actually practised by other nations; particularly by the Persians, who not only had great wildernesses in their own, and in the neighbouring territories, but also made frequent irruptions through this very wilderness.

To begin with the latest example: When Alexander waged war in Asia against the Persians, it is recorded of him that "he altered many things to good purpose in the discipline of his army, from what was used by his ancestors ;"* for no wise man will disdain to learn of his greatest enemy, besides that circumstances will often oblige a general to change his ordinary conduct. Among the other alterations made by Alexander, one is delivered in these words; "When he would have the camp to remove, the signal was given by a trumpet; whereof the sound, nevertheless, was not sufficiently heard, by reason of the confused noise of the multitude. Wherefore he ordered a pole which might be seen from all parts, to be set on the top of the general's tent, on which a signal hung visible to all alike; namely, fire was observed by night, and smoke by day." I here appeal to the most prejudiced reader, whether two drops of water can be liker, than these signals of Alexander and Moses, partly by trumpets, partly by fire and smoke? and had we no other proof, we ought of course to conclude, that there was no more of miracle in the one than in the other. But we shall have no need to rest on this advantage. In the mean time we are to observe, that Alexander learnt this from the Persians, among whom fire was exalted on the royal tent; for no other end, in my opinion, says the no less judicious than learned Freinshemius, "but to be a signal either for a march or a battle: for although a signal was given by a trumpet, yet it could not be heard by

* In disciplina quoque Militaris rei pleraque a majoribus tradita, utiliter mutavit. Quint. Curt. lib. 5. cap. 2.

Tuba, quum castra movere vallet, signum dabat; cujus sonus plerumque, tumultuantium fremitu exoriente, haud satis exaudiebatur. Ergo Perticam, quæ undique conspici posset, supra Prætorium statuit; ex qua signum eminebar, pariter omnibus conspicum. Observabatur Ignis noctu, Fumut interdiu. Id. Ibid.

Porro hanc imaginem non alio fini super tabernaculum regit fuisse arbitror, quam ut signum esset vel profectionis, vel pugna. Quanquam enim signum buccina dabatur, exaudiri ab universo exercitu non poterat, præsertim in tanta hominum multitudine. Ut vel hine mutuatus videri possit Alexander institum suum, quod narrat Curtius. In Annotat. ad cap. 2. lib. 5. Quint. Curt.

the whole army, especially consisting of such a multitude of people, so that Alexander seems in the alteration mentioned by Quintus Curtius, to have borrowed his institution from hence." That this was no random conjecture we are now going to prove.

The military discipline of the Persians, which they used in all ages, is thus described by Quintus Curtius, in the march of Darius against Alexander, agreeing in most particulars with the account of Herodotus* many ages before him. "It has been a custom, says he,† delivered down to the Persians from their ancestors, to begin their march after sunrising. When it grew clear day, the signal was given by a trumpet from the king's tent. On the top of this tent the image of the sun, enclosed in crystal, made so bright a show, as to be seen by all the camp. The order of the army was after this manner. The fire, which they called sacred and eternal, was carried before on silver altars; next came the magi, singing a hymn, after the custom of their country. After the magi followed three hundred and sixty-five young men, clad in scarlet robes, being equal in number to the days of the whole year: for the year is likewise divided into as many days by the Persians. Then proceeded the consecrated chariot of Jupiter, drawn by white horses. These were followed by another horse of extraordinary size, which they called the horse of the sun." So far our author, in whom you may read the whole procession. I needed to have quoted only a small part of this passage to prove the fire on the top of the principal tent, for that carried before the ariny was the sacred symbol of the Divinity, but I produced the rest to show that the march of the Israelites and the Persians was so like, as to be almost the same: which, however, ought not to be matter of wonder, in people that dwelt on the same continent. The signal to the armies of both was given by a trumpet from the royal tent; for what in Scripture, from the Latin word, we call the tabernacle, ought to have been translated the tent, as sometimes it is rendered the tent of the testimony, and the tent of the congregation, Numb. ix. 15; Exod. xxxix. 32. and was, in effect, the tent wherein Jehovah, the king of the Israelites, was pres. ent by his symbols and ministers. Sacred fire was carried before both these nations, and acknowledged by both to be a symbol of the Divinity. The priests and Levites followed immediately after the sacred fire among the Israelites, as the magi, with the three hundred and sixty-five young men observed the like rank among the Persians: these in both nations sang certain hymns proper to the occasion; those of the

Lib. vii. cap. 40.

Patrio more Persarum traditu est, orto demum sole procedere. Die jam illustri signum e tabernaculo, regis buccina dabatur. Super tabernaculum, unde ab omnibus conspici posset, imago solis crystallo inclusa fulgebat. Ordo autem agminis erat talis Ignis, quem ipsi sacrum et æternum vocabant, argenteis altaribus præferebatur. Magi proximi patrium carmen canebant. Magos trecenti et sexaginta quinque juvenes sequebantur, puniceis amiculis velati, diebus totius anni res numero: quippe Persis quoque in totidem dies descriptus est annus. Currum deinde, Jovi sacratum, albentes vehebant equi. Hos eximize magnitudinis equus, quem solis vocabant, sequebatur, lib. iii. cap. 3.

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Israelites are probably the Psalms entitled Songs of Degrees. The ark of Jehovah is indeed commanded to be carried on men's shoulders, but the chariot of Jupiter was drawn by horses. As the image of the sun shone aloft on the top of the royal tent among the Persians, so the fire was lighted among the Israelites on the top of the tabernacle.

I have already shown the necessity of the guidance of the stars, or of the compass, or of fire, through vast deserts, as well as that such methods have been actually used: I have also stated how this was done by the Israelites at their coming out of Egypt, explained the terms of the question by parallel passages, and proved that other nations followed the same practice in all respects. I shall now allege my authorities out of Scripture, and then answer all the objections that have been started to me, or that I have read on the subject, if they are not too trifling.

The first mention we find of the pillar of the cloud and fire is, when the Israelites, as we have said, came to Etham in the edge of the wilderness, and the words in Exod. xiii. 20-22. on this occasion are, The Lord went before them by day in a pillar of a cloud, and by night in a pillar of fire, to give them light to go by day and night; he took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. As for the Lord's going before them, we shall see, in its due place, that it signifies by his ministers and symbols; all the commands of Moses, Aaron, Joshua, and other prime officers, being attributed to him, as supreme monarch of the Israelites; but I shall prove in particular, that the phrase of the angel of the Lord does not denote any miracle with relation to the pillar of cloud and fire, after we have settled the motions of the cloud itself. This is clearly done in the book of Numbers, ix. 15-22. On the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched as long as the cloud abode upon the tabernacle, they rested in their tents. And when the cloud tarried long upon the tent many days, then the children of Israel kept the charge of the Lord, and journeyed not. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed. And so it was, when the cloud abode from the even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. Or whether it were two days, or a month, or a

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