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Rh be unclean seven days. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the Lord; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days. And every open vessel, which hath no covering bound upon it, is unclean. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: and a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: and the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify


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XX] himself, and wash his clothes, and bathe himself in water, and shall be clean at even. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord: the water of separation hath not been sprinkled upon him; he is unclean. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even. And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.

came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs,

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Rh or of vines, or of pomegranates; neither is there any water to drink. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them.

And the Lord spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the Lord, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.

And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. This is the water of Meribah; because the children of Israel strove with the Lord, and he was sanctified in them.


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XX] And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us: how our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: and when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders. And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet. And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

And the children of Israel, even the whole


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 preserved in its entirety only in Ethiopic. Jubilees is the most advanced pre-Christian representative of the midrashic tendency, which was already at work in the Old Testament 1 and 2 Chronicles. As the chronicler rewrote the history of Israel and Judah from the basis of the Priests’ Code, so our author re-edited from the Pharisaic standpoint of his time the book of Genesis and the early chapters of Exodus. His work constitutes an enlarged targum on these books, and its object is to prove the everlasting validity of the law, which, though revealed in time, was superior to time. Writing in the palmiest days of the Maccabean dominion, he looked for the immediate advent of the Messianic kingdom. This kingdom was to be ruled over by a Messiah sprung not from Judah but from Levi, that is, from the reigning Maccabean family. This kingdom was to be gradually realized on earth, the transformation of physical nature going hand in hand with the ethical transformation of man. (For a fuller account see .)

Paralipomena Jeremiae, or the Rest of the Words of Baruch.— This book has been preserved in Greek, Ethiopic, Armenian and Slavonic. The Greek was first printed at Venice in 1609, and next by Ceriani in 1868 under the title Paralipomena Jeremiae. It bears the same name in the Armenian, but in Ethiopic it is known by the second title. (See under .)

Martyrdom of Isaiah.—This Jewish work has been in part preserved in the Ascension of Isaiah. To it belong i. 1, 2a, 6b-13a; ii. 1-8, 10–iii. 12; v. 1c-14 of that book. It is of Jewish origin, and recounts the martyrdom of Isaiah at the hands of Manasseh. (See .)

Pseudo-Philo’s Liber Antiquitatum Biblicarum.—Though the Latin version of this book was thrice printed in the 16th century (in 1527, 1550 and 1599), it was practically unknown to modern scholars till it was recognized by Conybeare and discussed by Cohn in the Jewish Quarterly Review, 1898, pp. 279-332. It is an Haggadic revision of the Biblical history from Adam to the death of Saul. Its chronology agrees frequently with the LXX. against that of the Massoretic text, though conversely in a few cases. The Latin is undoubtedly translated from the Greek. Greek words are frequently transliterated. While the LXX. is occasionally followed in its translation of Biblical passages, in others the Massoretic is followed against the LXX., and in one or two passages the text presupposes a text different from both. On many grounds Cohn infers a Hebrew original. The eschatology is similar to that taught in the similitudes of the Book of Enoch. In fact, Eth. En. li. 1 is reproduced in this connexion. Prayers of the departed are said to be valueless. The book was written after 70; for, as Cohn has shown, the exact date of the fall of Herod’s temple is predicted.

Life of Adam and Eve.—Writings dealing with this subject are extant in Greek, Latin, Slavonic, Syriac, Armenian and Arabic. They go back undoubtedly to a Jewish basis, but in some of the forms in which they appear at present they are christianized throughout. The oldest and for the most part Jewish portion of this literature is preserved to us in Greek, Armenian, Latin and Slavonic, (i.) The Greek  (published under the misleading title  in Tischendorf’s Apocalypses Apocryphae, 1866) deals with the Fall and the death of Adam and Eve. Ceriani edited this text from a Milan MS. (Monumenta Sacra et Profana, v. i). This work is found also in Armenian, and has been published by the Mechitharist community in Venice in their Collection of Uncanonical Writings of the Old Testament, and translated by Conybeare (Jewish Quarterly Review, vii. 216 sqq., 1895), and by Issaverdens in 1901. (ii.) The Vita Adae et Evae is closely related and in part identical with (i.). It was printed by W. Meyer in ''Abh. d. Münch. Akad.'', Philos.-philol. Cl. xiv., 1878. (iii.) The Slavonic Adam book was published by Jajić along with a Latin translation (Denkschr. d. Wien. Akad. d. Wiss. xlii., 1893). This version agrees for the most part with (i.). It has, moreover, a section, §§ 28-39, which though not found in (i.) is found in (ii.). Before we discuss these three documents we shall mention other members of this literature, which, though derivable ultimately from Jewish sources, are Christian in their present form, (iv.) The Book of Adam and Eve, also called the Conflict of Adam and Eve with Satan, translated from the Ethiopic (1882) by Malan. This was first translated by Dillmann (Das christl. Adambuch des Morgenlandes, 1853), and the Ethiopic book first edited by Trump (Abh. d. Münch. Akad. xv., 1870–1881). (v.) A Syriac work entitled Die Schalzhöhle translated by Bezold from three Syriac MSS. in 1883 and subsequently edited in Syriac in 1888. This work has close affinities to (iv.), but is said by Dillmann to be more original, (vi.) Armenian books on the Death of Adam (Uncanonical Writings of O.T. pp. 84 sqq., 1901, translated from the Armenian), Creation and Transgression of Adam (op. cit. 39 sqq.), Expulsion of Adam from Paradise (op. cit. 47 sqq.), Penitence of Adam and Eve (op. cit. 71 sqq.) are mainly later writings from Christian hands.

Returning to the question of the Jewish origin of i., ii., iii., we have already observed that these spring from a common original. As to the language of this original, scholars are divided. The evidence, however, seems to be strongly in favour of Hebrew. How otherwise are we to explain such Hebraisms (or Syriacisms) as  (§ 9),  (§ 21). For others see §§ 23, 33. Moreover, as Fuchs has pointed out, in the words  addressed to Eve (§ 25) there is a corruption of into. Thus the words were: “Thou shalt have pangs.” In fact, Hebraisms abound throughout this book. (See Fuchs, Apok. u. Pseud, d. A.T. ii. 511; Jewish Encyc. i. 179 sq.)

Jannes and Jambres.—These two men are referred to in 2 Tim. iii. 8 as the Egyptian magicians who withstood Moses. The book which treats of them is mentioned by Origen (ad Matt. xxiii. 37 and xxvii. 9 [Jannes et Mambres Liber]), and in the Gelasian Decree as the Paenitentia Jamnis et Mambre. The names in Greek are generally  (= ) as in the Targ.-Jon. on Exod. i. 15; vii. ii. In the Talmud they appear as . Since the western text of 2 Tim. iii. 8 has , Westcott and Hort infer that this form was derived from a Palestinian source. These names were known not only to Jewish but also to heathen writers, such as Pliny and Apuleius. The book, therefore, may go back to pre-Christian times. (See Schürer3 iii. 292-294; Ency. Biblica, ii. 2327-2329.)

Joseph and Asenath.—The statement in Gen. xli. 45, 50 that Joseph married the daughter of a heathen priest naturally gave offence to later Judaism, and gave rise to the fiction that Asenath was really the daughter of Shechem and Dinah, and only the foster-daughter of Potipherah (Targ.-Jon. on Gen. xli. 45; Tractat. Sopherim, xxi. 9; Jalkut Shimoni, c. 134. See Oppenheim, Fabula Josephi et Asenethae, 1886, pp. 2-4). Origen also was acquainted with some form of the legend (Selecta in Genesin, ad Gen. xli. 45, ed. Lommatzsch, viii. 89-90). The Christian legend, which is no doubt in the main based on the Jewish, is found in Greek, Syriac, Armenian, Slavonic and Medieval Latin. Since it is not earlier than the 3rd or 4th century, it will be sufficient here to refer to Smith’s ''Dict. of Christ. Biog. i. 176-177; Hastings’ Bible Dict.'' i. 162-163; Schürer, iii. 289-291.

(d) Didactic or Sapiential.—The Pirke Aboth, a collection of sayings of the Jewish Fathers, are preserved in the 9th Tractate of the Fourth Order of the Mishnah. They are attributed to some sixty Jewish teachers, belonging for the most part to the years 70–170, though a few of them are of a much earlier date. The book holds the same place in rabbinical literature as the Book of Proverbs in the Bible. The sayings are often admirable. Thus in iv. 1-4, “Who is wise? He that learns from every man.... Who is mighty? He that subdues his nature.... Who is rich? He that is contented with his lot.... Who is honoured? He that honours mankind.” (See further .)

2 (b). New Testament Apocryphal Literature:—

 (a). Gospels:—

 * Uncanonical sayings of the Lord in Christian and Jewish writings.
 * Gospel according to the Egyptians.
 * Gospel according to the Hebrews.
 * Protevangel of James.

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Rh, journeyed from Kadesh, and came unto mount Hor. And the Lord spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Take Aaron and Eleazar his son, and bring them up unto mount Hor: and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. And Moses did as the Lord commanded: and they went up into mount Hor in the sight of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.

when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners. And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. And the Lord hearkened to the voice of


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XXI] Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.

And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

And the children of Israel set forward, and pitched in Oboth. And they journeyed from Oboth, and pitched


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Rh at Ije-abarim, in the wilderness which is before Moab, toward the sunrising.

From thence they removed, and pitched in the valley of Zared. From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites. Wherefore it is said in the book of the wars of the Lord, What he did in the Red sea, and in the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.

And from thence they went to Beer: that is the well whereof the Lord spake unto Moses, Gather the people together, and I will give them water.

Then Israel sang this song,

 * up, O well; sing ye unto it:
 * The princes digged the well,
 * The nobles of the people digged it.
 * By the direction of the lawgiver, with their staves.

And from the wilderness they went to Mattanah: and from Mattanah to Nahaliel: and from Nahaliel to Bamoth: and from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.


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XXI] And Israel sent messengers unto Sihon king of the Amorites, saying, Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders. And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong. And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. Wherefore they that speak in proverbs say,

 * into Heshbon,
 * Let the city of Sihon be built and prepared:
 * For there is a fire gone out of Heshbon,
 * A flame from the city of Sihon:
 * It hath consumed Ar of Moab,

[ 465 ]


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Rh :And the lords of the high places of Arnon.
 * Woe to thee, Moab!
 * Thou art undone, O people of Chemosh:
 * He hath given his sons that escaped,
 * And his daughters, into captivity
 * Unto Sihon king of the Amorites.
 * We have shot at them; Heshbon is perished even unto Dibon,
 * And we have laid them waste even unto Nophah,
 * Which reacheth unto Medeba.

Thus Israel dwelt in the land of the Amorites. And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.

And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. And the Lord said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.

the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.


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XXII] And Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me: and the princes of Moab abode with Balaam. And God came unto Balaam, and said, What men are these


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Rh with thee? And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the Lord refuseth to give me leave to go with you. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.

And Balak sent yet again princes, more, and more honourable than they. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me: for I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more. And God came unto


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XXII] Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.

And God's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto


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 The 13th Protocol of the Congress of Berlin records the opinion of the Powers that 'the rectification of the Turko-Greek frontier might follow the valley of the Selmyrias (the ancient Peneus) on the side of the Aegaean Sea, that of the Calamos on the side of the Ionian Sea .'

Article 24 of the Treaty of Berlin provides that 'In the event of the Sublime Porte and Greece being unable to agree upon the rectification of frontier suggested in the 13th Protocol of the Congress of Berlin, Germany, Austria-Hungary, France, Great Britain, Italy, and Russia reserve to themselves to offer their mediation to the two parties to facilitate negotiations .'

The Greeks lost no time in attempting to gain the accession of territory suggested by the Congress. Only four days after the signature of the Treaty of Berlin the Government of Athens addressed a note to the Porte, requesting it to appoint Commissioners for the purpose. After much dilatory diplomacy, a Conference took place at Prévéza between Commissioners of the two Powers, from 8th February to 18th March, 1879, but without result. A Conference held at Constantinople, from 2,2nd August to 17th November of the same year, was equally fruitless ; and early in 1880 the Greek Minister was recalled from Constantinople. A new era in the negotiations dates from the appearance on the scene of Mr. Goschen, as British Ambassador to Turkey, in the following May. On 11th June identic notes were presented to the Porte, in which it was informed that the representatives of the Powers accredited to the Emperor of Germany would meet at Berlin, on the 16th of the month, 'in order to decide by a majority of votes, and with the assistance of officers possessed of the necessary technical knowledge, the line of frontier it will be best to adopt .'

The Conference met and traced its line, which the Powers,


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Rh the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: and the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. And the angel of the Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. And Balak said unto Balaam, Did I not earnestly send


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XXIII] unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour? And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. And Balaam went with Balak, and they came unto Kirjath-huzoth. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.

Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the Lord will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place. And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. And the Lord put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all


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 in a collective note of 15th July, invited both Greece and Turkey to accept. The Porte having replied, stating its objections, on 26th July, the Powers, on 25th August, addressed to it another collective note, declining to reopen the question, but expressing a readiness to consider any suggestions which the Porte might wish to make as to the manner in which the cession should be made. About this time the Montenegrin question Became prominent, and little more is heard of the Greek frontier till December 1880, on the 18th of which month a proposal was made by France, which, proving acceptable to neither party, was withdrawn on 17th January of the following year, to the effect that the six Powers should act as final arbitrators upon the matters in dispute. On 28th December an article appeared in the Agence Russe, suggesting that Crete instead of Janina should be ceded to Greece.

In the meantime the Greek army had been mobilized, and the nation, wrought up to a high pitch of excitement, declared that it would accept nothing less than the line of the Berlin Conference. But the policy of the powers had undergone some modification. They were most unwilling to allow any further fighting; and having ascertained the maximum that could be gained from Turkey by merely diplomatic pressure, offered this to the Greek government, in a collective note dated 7th April 1881, in substitution of the line as drawn by the Conference.

Greece replied on the 12th of the same month, by what has been called a 'shuffling acceptance,' which was however doubtless expressed as clearly as it could have been without leading


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Rh the princes of Moab. And he took up his parable, and said,

 * the king of Moab hath brought me from Aram,
 * Out of the mountains of the east, saying,
 * Come, curse me Jacob,
 * And come, defy Israel.
 * How shall I curse, whom God hath not cursed?
 * Or how shall I defy, whom the Lord hath not defied?
 * For from the top of the rocks I see him,
 * And from the hills I behold him:
 * Lo, the people shall dwell alone,
 * And shall not be reckoned among the nations.
 * Who can count the dust of Jacob,
 * And the number of the fourth part of Israel?
 * Let me die the death of the righteous,
 * And let my last end be like his!

And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth? And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt


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 ::Gospel of Nicodemus.
 * Gospel of Peter.
 * Gospel of Thomas.
 * Gospel of the Twelve.
 * Gnostic gospels of Andrew, Apelles, Barnabas, Bartholomew, Basilides, Cerinthus and some seventeen others.

 (b) Acts and Teachings of the Apostles:—

 * Acts of Andrew and later forms of these Acts.
 * Acts of John.
 * Acts of Paul.
 * Acts of Peter.
 * Preaching of Peter.
 * Acts of Thomas.
 * Teaching of the Twelve Apostles.
 * Apostolic constitutions.

 (c) Epistles:—

 * The Abgar Epistles.
 * Epistle of Barnabas.
 * Epistle of Clement.
 * “Clement’s” 2nd Epistle of the Corinthians.
 * Clement’s Epistles on Virginity.
 * Clement’s Epistles to James.
 * Epistles of Ignatius.
 * Epistle of Polycarp.
 * Pauline Epp. to the Laodiceans and Alexandrians.
 * 3 Pauline Ep. to the Corinthians.

 (d) Apocalypses: see under.

(a) .—Uncanonical Sayings of the Lord in Christian and Jewish Sources.—Under the head of canonical sayings not found in the Gospels only one is found, i.e. that in Acts xx. 35. Of the rest the uncanonical sayings have been collected by Preuschen (Reste der ausserkanonischen Evangelien, 1901, pp. 44-47). A different collection will be found in Hennecke, NTliche Apok. 9-11. The same subject is dealt with in the elaborate volumes of Resch (Aussercanonische Paralleltexte zu den Evangelien, vols. i.-iii., 1893-1895).

To this section belongs also the Fayum Gospel Fragment and the Logia published by Grenfell and Hunt. The former contains two sayings of Christ and one of Peter, such as we find in the canonical gospels, Matt. xxvi. 31-34, Mark xiv. 27-30. The papyrus, which is of the 3rd century, was discovered by Bickell among the Rainer collection, who characterized it (Z. f. kath. Theol., 1885, pp. 498-504) as a fragment of one of the primitive gospels mentioned in Luke i. 1. On the other hand, it has been contended that it is merely a fragment of an early patristic homily. (See Zahn, Gesch. Kanons, ii. 780-790; Harnack, Texte und Untersuchungen, v. 4; Preuschen, op. cit. p. 19.) The  (q.v.) is the name given to the sayings contained in a papyrus leaf, by its discoverers Grenfell and Hunt. They think the papyrus was probably written about 200. According to Harnack, it is an extract from the Gospel of the Egyptians. All the passages referring to Jesus in the Talmud are given by Laible, Jesus Christus im Talmud, with an appendix, “Die talmudischen Texte,” by G. Dalman (2nd ed. 1901). The first edition of this work was translated into English by A. W. Streane (Jesus Christ in the Talmud, 1893). In Hennecke’s ''NTliche Apok. Handbuch (pp. 47-71) there is a valuable study of this question by A. Meyer, entitled Jesus, Jesu Jünger und das Evangelium im Talmud und verwandten jüdischen Schriften'', to which also a good bibliography of the subject is prefixed.

Gospel according to the Egyptians.—This gospel is first mentioned by Clem. Alex. (Strom. iii. 6. 45; 9. 63, 66; 13. 92), subsequently by Origen (Hom. in Luc. i.) and Epiphanius (Haer. lxii. 2), and a fragment is preserved in the so-called 2 Clem. Rom. xii. 2. It circulated among various heretical circles; amongst the Encratites (Clem. Strom. iii. 9), the Naassenes (Hippolyt. Philos. v. 7), and the Sabellians (Epiph. Haer. lxii. 2). Only three or four fragments survive; see Lipsius (Smith and Wace, Dict. of Christ. Biog. ii. 712, 713); Zahn, ''Gesch. Kanons'', ii. 628-642; Preuschen, Reste d. ausserkanonischen Evangelien, 1901, p. 2, which show that it was a product of pantheistic Gnosticism. With this pantheistic Gnosticism is associated a severe asceticism. The distinctions of sex are one day to come to an end; the prohibition of marriage follows naturally on this view. Hence Christ is represented as coming to destroy the work of the female (Clem. Alex. Strom. iii. 9. 63). Lipsius and Zahn assign it to the middle of the 2nd century. It may be earlier.

Protevangel of James.—This title was first given in the 16th century to a writing which is referred to as The Book of James ( ) by Origen (tom. xi. in Matt.). Its author designates it as . For various other designations see Tischendorf, ''Evang. Apocr.''2 1 seq. The narrative extends from the Conception of the Virgin to the Death of Zacharias. Lipsius shows that in the present form of the book there is side by side a strange “admixture of intimate knowledge and gross ignorance of Jewish thought and custom,” and that accordingly we must “distinguish between an original Jewish Christian writing and a Gnostic recast of it.” The former was known to Justin (Dial. 78, 101) and Clem. Alex. (Strom. vii. 16), and belongs at latest to the earliest years of the 2nd century. The Gnostic recast Lipsius dates about the middle of the 3rd century. From these two works arose independently the Protevangel in its present form and the Latin pseudo-Matthaeus (Evangelium pseudo-Matthaei). The Evangelium de Nativitate Mariae is a redaction of the latter. (See Lipsius in Smith’s Dict. of Christ. Biog. ii. 701-703.) But if we except the Zachariah and John group of legends, it is not necessary to assume the Gnostic recast of this work in the 3rd century as is done by Lipsius. The author had at his disposal two distinct groups of legends about Mary. One of these groups is certainly of non-Jewish origin, as it conceives Mary as living in the temple somewhat after the manner of a vestal virgin or a priestess of Isis. The other group is more in accord with the orthodox gospels. The book appears to have been written in Egypt, and in the early years of the 2nd century. For, since Origen states that many appealed to it in support of the view that the brothers of Jesus were sons of Joseph by a former marriage, the book must have been current about 200. From Origen we may ascend to Clem. Alex. who (Strom. vi. 93) shows acquaintance with one of the chief doctrines of the book—the perpetual virginity of Mary. Finally, as Justin’s statements as to the birth of Jesus in a cave and Mary’s descent from David show in all probability his acquaintance with the book, it may with good grounds be assigned to the first decade of the 2nd century. (So Zahn, Gesch. Kanons, i. 485, 499, 502, 504, 539; ii. 774-780.) For the Greek text see Tischendorf, ''Evang. Apocr.2 1-50; B. P. Grenfell, An Alexandrian erotic Fragment and other Papyri, 1896, pp. 13-17: for the Syriac, Wright, Contributions to Apocryphal Literature of the N.T., 1865, pp. 3-7; A. S. Lewis, Studia Sinaitica'', xi. pp. 1-22. See literature generally in Hennecke, ''NTliche Apok. Handbuch'', 106 seq.

Gospel of Nicodemus.—This title is first met with in the 13th century. It is used to designate an apocryphal writing entitled in the older MSS.  ; also “Gesta Salvatoris Domini ... inventa Theodosio magno imperatore in Ierusalem in praetorio Pontii Pilati in codicibus publicis.” See Tischendorf, ''Evang. Apocr''.2 pp. 333-335. This work gives an account of the Passion (i.-xi.), the Resurrection (xii.-xvi.), and the Descensus ad Inferos (xvii.-xxvii.). Chapters i.-xvi. are extant, in the Greek, Coptic, and two Armenian versions. The two Latin versions and a Byzantine recension of the Greek contain i.-xxvii. (see Tischendorf, Evangelia Apocrypha2, pp. 210-458). All known texts go back to 425, if one may trust the reference to Theodosius. But this was only a revision, for as early as 376 Epiphanius (Haer. i. 1.) presupposes the existence of a like text. In 325 Eusebius (H. E. ii. 2) was acquainted only with the heathen Acts of Pilate, and knew nothing of a Christian work. Tischendorf and Hofmann, however, find evidence of its existence in Justin’s reference to the  (Apol. i. 35, 48), and in Tertullian’s mention of the Acta Pilati (Apol. 21), and on this evidence attribute our texts to the first half of the 2nd century. But these references have been denied by Scholten, Lipsius, and Lightfoot. Recently Schubert has sought to derive the elements

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XXIII] not see them all: and curse me them from thence.

And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. And he said unto Balak, Stand here by thy burnt offering, while I meet the Lord yonder. And the Lord met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the Lord spoken? And he took up his parable, and said,

 * up, Balak, and hear;
 * Hearken unto me, thou son of Zippor:
 * God is not a man, that he should lie;
 * Neither the son of man, that he should repent:
 * Hath he said, and shall he not do it?
 * Or hath he spoken, and shall he not make it good?
 * Behold, I have received commandment to bless:
 * And he hath blessed; and I cannot reverse it.
 * He hath not beheld iniquity in Jacob,
 * Neither hath he seen perverseness in Israel:
 * The Lord his God is with him,
 * And the shout of a king is among them.
 * God brought them out of Egypt;
 * He hath as it were the strength of an unicorn.


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 to an immediate change of ministry, and was treated by the Powers as an acceptance, in a collective note, addressed on the 19th April to the Porte, and on the 20th to Greece.

Another month was spent in discussions on questions of detail, such as the proportion of the Ottoman debt which ought to be undertaken by Greece in respect of Thessaly, Vakouf, and estates belonging to government in the ceded territory, and guarantees for the Mussulman population there. Turkey, as usual, asked for much more than she was likely to get, but she got something, and a Convention carrying out the cession was signed at Constantinople on 24th May and ratified on 14th June by the representatives of the Porte and the Great Powers. A subsidiary Turko-Greek Convention was signed, as was provided in the principal Convention, at the same place on 2nd July.

On 6th July the Greek troops crossed the old frontier line, and, section by section, under the careful supervision of military officers delegated by the Powers, in accordance with the Act annexed to the Convention, the territory was peaceably handed over to its new masters. The Delimitation Commission, mentioned in Article 1 of the Convention, had been at work in the meantime, and its final Protocol was signed at Constantinople on 28th November, 1881; the Turks signing under reserve as to four points which they objected to surrender to Greece, viz. Karalik-Dervend, Nezeros, or Analypsis, Kritzovali, and Gounitza. In August, 1882, some fighting occurred between the Ottoman and Greek troops in the neighbourhood of Karalik-Dervend, but an armistice was concluded between them on 6th September, and the difficulty was settled by a Protocol, signed on 9th November, by the Commissioners of both parties, accepting the frontier as it had been laid down by the international Commission.


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Rh :Surely there is no enchantment against Jacob,
 * Neither is there any divination against Israel:
 * According to this time it shall be said of Jacob and of Israel,
 * What hath God wrought!
 * Behold, the people shall rise up as a great lion,
 * And lift up himself as a young lion:
 * He shall not lie down until he eat of the prey,
 * And drink the blood of the slain.

And Balak said unto Balaam, Neither curse them at all, nor bless them at all. But Balaam answered and said unto Balak, Told not I thee, saying, All that the Lord speaketh, that I must do?

And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence. And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. And Balaam lifted up his eyes, and he saw


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XXIV] Israel abiding in his tents according to their tribes; and the spirit of God came upon him. And he took up his parable, and said,

 * the son of Beor hath said,
 * And the man whose eyes are open hath said:
 * He hath said, which heard the words of God,
 * Which saw the vision of the Almighty,
 * Falling into a trance, but having his eyes open:
 * How goodly are thy tents, O Jacob,
 * And thy tabernacles, O Israel!
 * As the valleys are they spread forth,
 * As gardens by the river's side,
 * As the trees of lign aloes which the Lord hath planted,
 * And as cedar trees beside the waters.
 * He shall pour the water out of his buckets,
 * And his seed shall be in many waters,
 * And his king shall be higher than Agag,
 * And his kingdom shall be exalted.
 * God brought him forth out of Egypt;
 * He hath as it were the strength of an unicorn:
 * He shall eat up the nations his enemies,
 * And shall break their bones,
 * And pierce them through with his arrows.
 * He couched, he lay down as a lion,
 * And as a great lion: who shall stir him up?

[ 475 ]


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Rh :Blessed is he that blesseth thee,
 * And cursed is he that curseth thee.

And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the Lord hath kept thee back from honour. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak? And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days.

And he took up his parable, and said,

 * the son of Beor hath said,
 * And the man whose eyes are open hath said:
 * He hath said, which heard the words of God,
 * And knew the knowledge of the most High,
 * Which saw the vision of the Almighty,
 * Falling into a trance, but having his eyes open:

[ 476 ]


text: Dictionary of National Biography, 1901 supplement/Curwen, Henry


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XXIV] :I shall see him, but not now:
 * I shall behold him, but not nigh:
 * There shall come a Star out of Jacob,
 * And a Sceptre shall rise out of Israel,
 * And shall smite the corners of Moab,
 * And destroy all the children of Sheth.
 * And Edom shall be a possession,
 * Seir also shall be a possession for his enemies;
 * And Israel shall do valiantly.
 * Out of Jacob shall come he that shall have dominion,
 * And shall destroy him that remaineth of the city.

And when he looked on Amalek, he took up his parable, and said,

 * was the first of the nations;
 * But his latter end shall be that he perish for ever.

And he looked on the Kenites, and took up his parable, and said,

 * is thy dwellingplace,
 * And thou puttest thy nest in a rock.
 * Nevertheless the Kenite shall be wasted,
 * Until Asshur shall carry thee away captive.

And he took up his parable, and said,


text: Dictionary of National Biography, 1901 supplement/Cusins, William George


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Rh :, who shall live when God doeth this!
 * And ships shall come from the coast of Chittim,
 * And shall afflict Asshur, and shall afflict Eber,
 * And he also shall perish for ever.

And Balaam rose up, and went and returned to his place: and Balak also went his way.

Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. And Israel joined himself unto Baal-peor: and the anger of the Lord was kindled against Israel. And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel. And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor.

And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from


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 State, and in deference to the desire expressed by the Porte to obtain the reduction of the frontiers fixed by the Protocol of the 22nd of March, the line of demarcation of the limits of Greece shall take its departure from the mouth of the River Aspropotamos, ascend that river as far as the latitude of Lake Angelo Castro, and traversing that lake, as well as those of Vrachori and Saurovitza, it shall strike the Mount Artolina, from whence it shall follow the ridge of Mount Oxas, the Valley of Calouri, and the ridge of Mount Œta, as far as the Gulf of Zeitoun, which it shall reach at the mouth of the Sperchius.

''All the territories and countries situated lo the south of this line, which the Conference has marked upon the map hereunto annexed—Lit. F., shall belong to Greece; and all the countries and territories situated to the north of this line shall continue to form part of the Ottoman Empire''.

There shall likewise belong to Greece the whole of the Island of Negropont, with the Devil's Islands and the Island of Skyros, and the islands anciently known by the name of Cyclades, including the Island of Amorgo, situated between the 36th and 39th degrees of north latitude, and the 26th degree of longitude east of the meridian of Greenwich.

§ 3. The Greek Government shall be monarchical, and hereditary according to the order of primogeniture. It shall be confided to a Prince, who shall not be capable of being chosen from among those of the families reigning in the States that signed the Treaty of the 6th July, 1827, ''and shall bear the title of Sovereign Prince of Greece. The choice of that Prince shall form the object of subsequent communications and stipulations.''

§ 4. So soon as the Articles of the present Protocol shall have


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XXV] among the congregation, and took a javelin in his hand; and he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand.

And the Lord spake unto Moses, saying, Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. Wherefore say, Behold, I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian.

And the Lord spake unto Moses, saying, Vex the Midianites, and smite them: for they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the


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Rh of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

it came to pass after the plague, that the Lord spake unto Moses and unto Eleazar the son of Aaron the priest, saying, Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel. And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan near Jericho, saying, Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses and the children of Israel, which went forth out of the land of Egypt.

Reuben, the eldest son of Israel: the children of Reuben; Hanoch, of whom cometh the family of the Hanochites: of Pallu, the family of the Palluites: of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites. These are the families of the Reubenites: and they that were numbered of them were forty and three thousand and seven hundred and thirty. And the sons of Pallu; Eliab. And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord: and the earth opened her mouth,


text: Dictionary of National Biography, 1901 supplement/Dalbier, John


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XXVI and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. Notwithstanding the children of Korah died not.

The sons of Simeon after their families: of Nemuel, the family of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites: of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites. These are the families of the Simeonites, twenty and two thousand and two hundred.

The children of Gad after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites: of Ozni, the family of the Oznites: of Eri, the family of the Erites: of Arod, the family of the Arodites: of Areli, the family of the Arelites. These are the families of the children of Gad according to those that were numbered of them, forty thousand and five hundred.

The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan. And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites. And the sons of Pharez were; of Hezron, the family of the


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Rh Hezronites: of Hamul, the family of the Hamulites. These are the families of Judah according to those that were numbered of them, threescore and sixteen thousand and five hundred.

Of the sons of Issachar after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites: of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites. These are the families of Issachar according to those that were numbered of them, threescore and four thousand and three hundred.

Of the sons of Zebulun after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites. These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred.

The sons of Joseph after their families were Manasseh and Ephraim. Of the sons of Manasseh: of Machir, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: and of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: and of Shemida, the family of the Shemidaites: and


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XXVI] of Hepher, the family of the Hepherites. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred.

These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites. And these are the sons of Shuthelah: of Eran, the family of the Eranites. These are the families of the sons of Ephraim according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph after their families.

The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites: of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites. These are the sons of Benjamin after their families: and they that were numbered of them were forty and five thousand and six hundred.


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Rh These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families. All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred.

Of the children of Asher after their families: of Jimna, the family of the Jimnites: of Jesui, the family of the Jesuites: of Beriah, the family of the Beriites. Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites. And the name of the daughter of Asher was Sarah. These are the families of the sons of Asher according to those that were numbered of them; who were fifty and three thousand and four hundred.

Of the sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites: of Jezer, the family of the Jezerites: of Shillem, the family of the Shillemites. These are the families of Naphtali according to their families: and they that were numbered of them were forty and five thousand and four hundred. These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.

And the Lord spake unto Moses, saying, Unto these the land shall be divided for an inheritance


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XXVI] to the number of names. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. According to the lot shall the possession thereof be divided between many and few.

And these are they that were numbered of the Levites after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram. And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister. And unto Aaron was born Nadab, and Abihu, Eleazar, and Ithamar. And Nadab and Abihu died, when they offered strange fire before the Lord. And those that were numbered of them were twenty and three thousand, all males from a month old and upward: for they were not numbered among the


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 been conveyed to the knowledge of the parties interested, peace shall he considered as established ipso facto between the Ottoman Empire and Greece; and the subjects of the two States shall be reciprocally treated, in regard to the rights of commerce and navigation, as those of other States at peace with the Ottoman Empire and Greece.

§ 5. Acts of full and entire amnesty shall be immediately published by the Ottoman Porte and by the Greek Government.

The Act of amnesty of the Forte shall proclaim, that no Greek in the whole extent of its dominions shall be liable to be deprived of his property, or in any way disturbed, in consequence of the part which he may have taken in the insurrection of Greece.

The Act of amnesty of the Greek Government shall proclaim the same principle in favour of all the Mussulmans or Christians who may have taken part against its cause; and it shall further be understood and promulgated, that the Mussulmans who may be desirous of continuing to inhabit the territories and islands allotted to Greece, shall preserve their properties therein, and invariably enjoy there, with their families, perfect security.

§ 6. The Ottoman Porte shall grant to those of its Greek subjects who may be desirous of quitting the Turkish territory, a delay of a year, in order to sell their properties and to depart freely from the country.

The Greek Government shall allow the same power to the inhabitants of Greece who may wish to transport themselves to the Turkish territory.

§ 7. All the military and naval forces of Greece shall evacuate the territories, fortresses, and islands which they occupy beyond the line assigned in the second section for the limits of Greece, and shall withdraw behind that line with the least possible delay.

All the Turkish military and naval forces which occupy territories, fortresses, or islands comprized within the limits above mentioned, shall evacuate those islands, fortresses, and territories; and shall, in like manner, retire behind the same limits with the least possible delay.


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Rh children of Israel, because there was no inheritance given them among the children of Israel.

These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by Jordan near Jericho. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai. For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.

came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; but died in his own sin, and had no sons. Why should the name of our father be done away from among his family, because he hath


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XXVII] no son? Give unto us therefore a possession among the brethren of our father. And Moses brought their cause before the Lord.

And the Lord spake unto Moses, saying, The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them. And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren. And if he have no brethren, then ye shall give his inheritance unto his father's brethren. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses.

And the Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me


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Rh at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.

And Moses spake unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.

And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses.


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Page:The European Concert in the Eastern Question.djvu/47

 § 8. ''Each of the three Courts shall retain the power, secured to it by the 6th Article of the Treaty of the 6th of July, 1827, of guaranteeing the whole of the foregoing arrangements and Articles. The Acts of guarantee, if there be any, shall he drawn up separately; the operation and effects of these different Acts shall become, in conformity with the above-mentioned Article, the object of further stipulations on the part of the High Powers.'' No troops belonging to one of the Contracting Powers shall be allowed to enter the territory of the new Greek State, without the consent of the two other Courts who signed the Treaty.

§ 9. ''In order to avoid the collisions, which could not fail to result, under existing circumstances, from bringing Ottoman boundary Commissioners and Greek boundary Commissioners into contact, when the line of the frontiers of Greece comes to be laid down on the spot, it is agreed that that task shall he entrusted to British, French, and Russian Commissioners, and that each of the three Courts shall nominate one. These Commissioners, furnished with the instruction hereunto annexed,—Lit. G., shall settle the line of the said frontiers, following, with all possible exactness, the line pointed out in the second section; they shall mark out that line with stakes, and shall draw up two maps thereof, to be signed by them, of which one shall be given to the Ottoman Government, and the other to the Greek Government. They shall he bound to finish their labours in the space of six months. In case of difference of opinion between the three Commissioners, the majority of voices shall decide.''

§ 10. ''The arrangements of the present Protocol shall be immediately communicated to the Ottoman Government by the Plenipotentiaries of the three Courts, who shall be furnished for this purpose with the common instruction hereunto annexed,—Lit. II.''

''The Residents of the three Courts in Greece shall also receive, on the same subject, the instruction hereunto annexed—Lit. I.''

§ 11. The three Courts reserve to themselves to embody the present stipulations in a formal Treaty, which shall be signed at London, be considered as executive of that of the 6th of July, 1827, and be communicated to the other Courts of Europe, with the invitation to accede thereto, should they judge it expedient.


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XXVIII] the Lord spake unto Moses, saying, Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord; two lambs of the first year without spot day by day, for a continual burnt offering. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; and a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil. It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the Lord. And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering. And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the Lord.

And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof: this is the burnt offering of every sabbath,


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Having thus arrived at the close of a long and difficult negotiation, the three Courts sincerely congratulate themselves on having come to a perfect agreement, in the midst of the most serious and delicate circumstances.

The maintenance of their union during such periods, offers the best pledge of its permanency; and the three Courts flatter themselves that this union, as firm as it is beneficial, will not cease to contribute to the confirmation of the peace of the world.

(Signed)

The Prince Leopold of Saxe-Cobourg having been called, by the united suffrages of the three Courts of the Alliance, to the Sovereignty of Greece, the French Plenipotentiary requested the attention of the Conference to the particular situation in which his Government is placed, relative to a portion of the Greek population.

He represented that for many ages France has been entitled to exercise, in favour of the Catholics subjected to the Sultan, an especial protection, which His Most Christian Majesty deems it to be his duty to deposit at the present moment in the hands of the future Sovereign of Greece, so far as the provinces which are to form the new State are concerned; but in divesting himself of this prerogative, His Most Christian Majesty owes it to himself, and he owes it to a people who have lived so long under the protection of his


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XXXVI] married unto their father's brothers' sons: and they were married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained in the tribe of the family of their father.

These are the commandments and the judgments, which the Lord commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho.


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Rh when he died: his eye was not dim, nor his natural force abated.

And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.

And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the Lord commanded Moses.

And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel.


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Rh "You can't mean, Servadac, that you have forgotten that? But you always were a disappointing pupil."

The captain could not help himself: he was forced to confess that his memory had failed him.

"Well, then," said the professor, "I must remind you. Taking the attraction of the earth as 1, that on Mercury is 1.15, on Venus it is .92, on Mars .5, and on Jupiter 2.45; on the moon the attraction is .16, whilst on the surface of the sun a terrestrial kilogram would weigh 28 kilograms."

"Therefore, if a man upon the surface of the sun were to fall down, he would have considerable difficulty in getting up again. A cannon ball, too, would only fly a few yards," said Lieutenant Procope.

"A jolly battle-field for cowards!" exclaimed Ben Zoof.

"Not so jolly, Ben Zoof, as you fancy," said his master; "the cowards would be too heavy to run away."

Ben Zoof ventured the remark that, as the smallness of Gallia secured to its inhabitants such an increase of strength and agility, he was almost sorry that it was not a little smaller still.

"Though it could not have been very much smaller anyhow," he added, looking slyly at the professor.

"Idiot!" exclaimed Rosette. "Your head is too light already; a puff of wind would blow it away."

"I must take care of my head, then, and hold it on," replied the irrepressible orderly.

Unable to get the last word, the professor was about to retire, when Servadac detained him.

"Permit me to ask you one more question," he said. "Can you tell me what is the nature of the soil of Gallia?"

"Yes, I can answer that. And in this matter I do not think your impertinent orderly will venture to put Montmartre in the comparison. This soil is of a substance not unknown upon the earth." And speaking very slowly, the professor said: "It contains 70 per cent. of tellurium, and 30 per cent. of gold."

Servadac uttered an exclamation of surprise.

"And the average of the specific gravities of these two substances is 10, precisely the number that represents Gallia's density."

"A comet of gold"!" ejaculated the captain.

"Yes; a realization of what the illustrious Maupertuis has already deemed probable," replied the astronomer.

"If Gallia, then, should ever become attached to the earth, might it not bring about an important revolution in all monetary affairs?" inquired the count.

"No doubt about it!" said Rosette, with manifest satisfaction. "It would supply the world with about 246,000 trillions of francs."

"If would make gold about as cheap as dirt, I suppose," said Servadac.

The last observation, however, was entirely lost upon the professor, who had left the hall with an air almost majestic, and was already on his way to the observatory.

"And what, I wonder, is the use of all these big figures?" said Ben Zoof to his master, when next day they were alone together.

"That's just the charm of them, my good fellow," was the captain's cool reply, "that they are of no use whatever."

XCEPT as to the time the comet would take to revolve round the sun, it must be confessed that all the professor's calculations had comparatively little interest for anyone but himself, and he was consequently left very much to pursue his studies in solitude.

The following day was the 1st of August, or according to Rosette, the 63rd of April. In the course of this month Gallia would travel 16,500,000 leagues, attaining at the end a distance of 197,000,000 leagues from the sun. This would leave 81,000,000 leagues more to be traversed before reaching the aphelion of the 15th of January, after which it would begin once more to approach the sun.

But meanwhile, a marvelous world, never before so close within the range of human vision, was revealing itself. No wonder that Palmyrin Rosette cared so little to quit his observatory; for throughout those calm, clear Gallian nights, when the book of the firmament lay open before him, he could revel in a spectacle which no previous astronomer had ever been permitted to enjoy.

The glorious orb that was becoming so conspicuous an object was none other than the planet Jupiter, the largest of all the bodies existing within the influence of solar attraction. During the seven months that had elapsed since its collision with the earth, the comet had been continuously approaching the planet, until the distance between them was scarcely more than 61,000,000 leagues, and this would go on diminishing until the 15th of October.

Under these circumstances, was it perfectly certain that no danger could accrue? Was not Gallia, when its pathway led it into such close proximity to this enormous planet, running a risk of being attracted within its influence? Might not that influence be altogether disastrous? The professor, it is true, in his estimate of the duration of his comet's revolution, had represented that he had made all proper allowances for any perturbations that would be caused either by Jupiter, by Saturn, or by Mars; but what if there were any errors in his calculations? what if there should be any elements of disturbance on which he had not reckoned?

Speculations of this kind became more and more frequent, and Lieutenant Procope pointed out that the danger incurred might be of a fourfold character: first, that the comet, being irresistibly attracted, might be drawn on to the very surface of the planet, and there annihilated; secondly, that as the result of being brought under that attraction, it might be transformed into a satellite, or even a sub-satellite, of that mighty world; thirdly, that it might be diverted into a new orbit, which would never be coincident with the ecliptic; or lastly, its course might be so retarded that it would only reach the ecliptic too late to permit any junction with the earth. The occurrence of any one of these contingencies would be fatal to their hopes of reunion with the globe, from which they had been so strangely severed.

To Rosette, who, without family ties which he had never found leisure or inclination to contract,


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166 had no shadow of desire to return to the earth, it would be only the first of these probabilities that could give him any concern. Total annihilation might not accord with his views, but he would be quite content for Gallia to miss its mark with regard to the earth, indifferent whether it revolved as a new satellite around Jupiter, or whether it wended its course through the untraversed regions of the milky way. The rest of the community, however, by no means sympathized with the professor's sentiments, and the following month was a period of considerable doubt and anxiety.

On the 1st of September the distance between Gallia and Jupiter was precisely the same as the mean distance between the earth and the sun; on the 16th, the distance was further reduced to 26,000,000 leagues. The planet began to assume enormous dimensions, and it almost seemed as if the comet had already been deflected from its elliptical orbit, and was rushing on in a straight line towards the overwhelming luminary.

The more they contemplated the character of this gigantic planet, the more they became impressed with the likelihood of a serious perturbation in their own course. The diameter of Jupiter is 85,390 miles, nearly eleven times as great as that of the earth; its volume is 1,387 times, and its mass 300 times greater; and although the mean density is only about a third of that of water (whence it has been supposed that the superficies of Jupiter is liquid), yet its other proportions were large enough to warrant the apprehension that important disturbances might result from its proximity.

"I forget my astronomy, lieutenant," said Servadac. "Tell me all you can about this formidable neighbor."

The lieutenant having refreshed his memory by reference to Flammarion's Récits de l'Infini, of which he had a Russian translation, and some other books, proceeded to recapitulate that Jupiter accomplishes its revolution round the sun in 4,332 days, 14 hours, and 2 minutes; that it travels at the rate of 467 miles a minute along an orbit measuring 2,976 millions of miles; and that its rotation on its axis occupies only 9 hours and 55 minutes.

"His days, then, are shorter than the earth's days?" interrupted the captain.

"Considerably," answered the lieutenant, who went on to describe how the displacement of a point at the equator of Jupiter was twenty-seven times as rapid as on the earth, causing the polar compression to be about 2,378 miles; how the axis, being nearly perpendicular to the plane of its orbit, caused the days and nights to be nearly of the same length, and the seasons to be invariable; and how the amount of light and heat received by the planet is only a twenty-fifth part of that received by the earth, the average distance from the sun being 475,693,000 miles.

"And how about these satellites? Sometimes, I suppose, Jupiter has the benefit of four moons all shining at once?" asked Servadac.

Of the satellites, Lieutenant Procope went on to say that one is rather smaller than our own moon; that another moves round its primary at an interval about equal to the moon's distance from ourselves; but that they all revolve in considerably less time: the first takes only 1 day, 18 hours, 27 minutes; the second takes 3 days, 13 hours, 14 minutes; the third, 7 days, 3 hours, 42 minutes; whilst the largest of all takes but 16 days, 16 hours, 32 minutes. The most remote revolves round the planet at a distance of 1,192,820 miles.

"They have been enlisted into the service of science," said Procope. "It is by their movements that the velocity of light has been calculated; and they have been made available for the determination of terrestrial longitudes."

"It must be a wonderful sight," said the captain.

"Yes," answered Procope. "I often think Jupiter is like a prodigious clock with four hands."

"I only hope that we are not destined to make a fifth hand," answered Servadac.

Such was the style of the conversation that was day by day reiterated during the whole month of suspense. Whatever topic might be started, it seemed soon to settle down upon the huge orb that was looming upon them with such threatening aspect.

"The more remote that these planets are from the sun," said Procope, "the more venerable and advanced in formation are they found to be. Neptune, situated 2,746,271,000 miles from the sun, issued from the solar nebulosity, thousands of millions of centuries back. Uranus, revolving 1,753,851,000 miles from the center of the planetary system, is of an age amounting to many hundred millions of centuries. Jupiter, the colossal planet, gravitating at a distance of 475,593,000 miles, may be reckoned as 70,000,000 centuries old. Mars has existed for 1,000,000,000 years at a distance of 139,212,000 miles. The earth, 91,430,000 miles from the sun, quitted his burning bosom 100,000,000 years ago. Venus, revolving now 66,131,000 miles away, may be assigned the age of 50,000,000 years at least; and Mercury, nearest of all, and youngest of all, has been revolving at a distance of 35,393,000 miles for the space of 10,000,000 years—the same time as the moon has been evolved from the earth."

Servadac listened attentively. He was at a loss what to say; and the only reply he made to the recital of this novel theory was to the effect that, if it were true, he would prefer being captured by Mercury than by Jupiter, for Mercury, being so much the younger, would probably prove the less imperative and self-willed master.

It was on the 1st of September that the comet had crossed the orbit of Jupiter, and on the 1st of October the two bodies were calculated to be at their minimum separation. No direct shock, however, could be apprehended; the demonstration was sufficiently complete that the orbit of Gallia did not coincide with that of the planet, the orbit of Jupiter being inclined at any angle of 1° 19' to the orbit of the earth, with which that of Gallia was, no doubt, coincident.

As the month of September verged towards its close, Jupiter began to wear an aspect that must have excited the admiration of the most ignorant or the most indifferent observer. Its salient points were illumined with novel and radiant tints, and the solar rays, reflected from its disc, glowed with a mingled softness and intensity upon Gallia, so that Nerina had to pale her beauty.

Who could wonder that Rosette, enthusiast as he was, should be irremovable from his observatory?


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User talk:Skiasaurus

Welcome
Welcome

Hello, Skiasaurus, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
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Again, welcome! Beeswaxcandle (talk) 06:50, 7 September 2012 (UTC)

Sectioning is necessary
Hello. Sectioning of poems on this page and other select poems within this text (identified as Thoreau's) is necessary, because the poem is currently separately transcluded here. Also, we seek to eliminate line breaks when proofreading. Londonjackbooks (talk) 22:00, 28 March 2017 (UTC)

 * I'm not certain what you mean by "sectioning," but feel free to make whatever change is necessary.

 * As for removing line breaks (from which I assume you mean the OCR program's automatically generated plaintext), may I respectfully inquire as to why this is done? It has no effect on the wikified output, and it makes doing a side-by-side comparison with the original more difficult. Skiasaurus (skē’ ə sôr’ əs) 22:10, 28 March 2017 (UTC)

 * When you initially proofread the page, you inadvertently deleted some formatting above and below the poem that was used to "section out" a portion of the text for transclusion into the Mainspace (I wish I was better at explaining things technically). I can replace it. As far as removing line breaks, I usually refer to this help page section. Another help page adds: "Line breaks can cause problems (especially with templates, links and tables, and italics/bold which are closed by the line ending)," but leaves the decision whether to retain line breaks (which don't cause problems) up to the proofreader. Londonjackbooks (talk) 22:48, 28 March 2017 (UTC)

 * As far as side-by-side comparison, I recommend proofreading by moving your cursor along word by word, line by line, and eliminating line breaks as you go. You won't lose your place that way. Otherwise, some recommend saving the removing of line breaks for last, but whatever way is most accurate for the proofreader. Londonjackbooks (talk) 22:55, 28 March 2017 (UTC)

 * Sections are officially part of Labeled section transclusion and, in essence, it is a special markup that allows us to transclude/extract a portion of a page or portions of multiple pages, and join them together. [Analogous to <ref> markup which sections references differently] We use this a lot with poetry and biographical works where we wish for an altered presentation. Due to the different type of editing done here, it is not unusual to not know about them. In short if you see them, please don't remove them. If you wish to see them in action follow the "What links here" and usually you will see something. — billinghurst  sDrewth  23:14, 28 March 2017 (UTC)

 * The page to which you linked doesn’t really give a satisfactory explanation as to why it’s good practice, IMHO—it just says that it is. The second page (the you quoted but didn’t link to) seems more reasonable to me. That said, I propose a compromise: have the first proofreader leave in any non-problematic line breaks so as to make the second’s job easier, and the latter eliminate them.
 * Call me stubborn, but unless I have committed to a certain project, I usually shy away from validating proofread pages where line breaks have been retained... To me, it is not yet proofread; and "having" to remove line breaks at that stage takes away from concentrating on finding typos and the like. "Proofread" should aspire to be "perfect"—still allowing that we ourselves are imperfect ;) I agree that the two help page references are not in harmony, but should be. Probably due to the lack of strict policy on the issue. Londonjackbooks (talk) 10:37, 29 March 2017 (UTC)

 * Thanks to both of you for re-explaining sectioning to me. I used to know more about it, but it’s been a long time since I contributed here. Skiasaurus (skē’ ə sôr’ əs) 00:47, 29 March 2017 (UTC)

title: User talk:Skiasaurus


text:
User talk:87.232.1.91

Welcome
Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

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You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. Creating an account on Wikisource has many of the same benefits as creating an account on Wikipedia. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! Beeswaxcandle (talk) 06:52, 7 September 2012 (UTC)

title: User talk:87.232.1.91


text:
Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/540

Rh beside the continual burnt offering, and his drink offering.

And in the beginnings of your months ye shall offer a burnt offering unto the Lord; two young bullocks, and one ram, seven lambs of the first year without spot; and three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram; and a several tenth deal of flour mingled with oil for a meat offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the Lord. And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year. And one kid of the goats for a sin offering unto the Lord shall be offered, beside the continual burnt offering, and his drink offering. And in the fourteenth day of the first month is the passover of the Lord. And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. In the first day shall be an holy convocation; ye shall do no manner of servile work therein: but ye shall offer a sacrifice made by fire for a burnt offering unto the Lord; two young bullocks, and one ram, and seven lambs of the first


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XXVIII] year: they shall be unto you without blemish: and their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram; a several tenth deal shalt thou offer for every lamb, throughout the seven lambs: and one goat for a sin offering, to make an atonement for you. Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering. After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the Lord: it shall be offered beside the continual burnt offering, and his drink offering. And on the seventh day ye shall have an holy convocation; ye shall do no servile work.

Also in the day of the firstfruits, when ye bring a new meat offering unto the Lord, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work: but ye shall offer the burnt offering for a sweet savour unto the Lord; two young bullocks, one ram, seven lambs of the first year; and their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram, a several tenth deal unto one lamb, throughout the seven lambs; and one kid of the goats, to make an atonement for you. Ye shall offer them beside the continual burnt offering, and his meat


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Rh, (they shall be unto you without blemish) and their drink offerings.

in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you. And ye shall offer a burnt offering for a sweet savour unto the Lord; one young bullock, one ram, and seven lambs of the first year without blemish: and their meat offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram, and one tenth deal for one lamb, throughout the seven lambs: and one kid of the goats for a sin offering, to make an atonement for you: beside the burnt offering of the month, and his meat offering, and the daily burnt offering, and his meat offering, and their drink offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the Lord.

And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein: but ye shall offer a burnt offering unto the Lord for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish: and their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and


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Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/543

XXIX] two tenth deals to one ram, a several tenth deal for one lamb, throughout the seven lambs: one kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings.

And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the Lord seven days: and ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the Lord; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish: and their meat offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams, and a several tenth deal to each lamb of the fourteen lambs: and one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot: and their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: and one kid of the goats for a sin offering; beside the continual burnt offering, and the meat


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Page:The Holy Bible, containing the Old & New Testament & the Apocrypha.djvu/544

Rh offering thereof, and their drink offerings.

And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish: and their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: and one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish: their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: and one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot: and their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: and one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish: and their meat offering and their drink offerings for