verance of the Israelites from the Egyptian bondage, when Moses led them from the tyranny of Pharaoh. For a similar reason Leviticus is named Asvírikos, because it relates to the priests and Levites. In Exodus we remark the following

The lamb sacrificed at the Passover was typical of the Lamb that was crucified upon the Cross, who took away the sins of the world. So that this prophecy will be more largely treated under the division of Types, though it was designedly prophetical of the Lamb of God. The Evangelists record that at the crucifixion of Jesus not a bone of Him was broken, (though the legs of the other malefactors were broken) in order that the prophecy might be fulfilled, "A bone of him shall not be broken."

NUMBERS.

THE book of Numbers is so called from the translation of its Greek name, and relates to the enumerations of the Israelites by Moses. The Israelites were twice numbered; first, in the second year after their departure from Egypt, and again at the end of their journey. This book, which was also written by Moses, contains the following remarkable prophecy.

This prophecy was primarily fulfilled in David, but eventually in the Messiah. The star and the sceptre were metaphors-the star signifying a great personage, and the sceptre a king. Christ came out of Jacob, and calls Himself "the bright and

morning star." Jesus is also called by St. Peter the day-star. In the Egyptian hieroglyphics a star meant emphatically God. The Jews considered this prophecy to relate to the Messiah, because a star was the emblem of the Son of God: thus, when the Pseudo-Messiah arose in the time of Hadrian, he called himself Bar Kokab, which signifies the Son of a Star. How this prophecy came partly to be fulfilled in David, may be explained by David smiting the Moabites, "who became his servants'." It is however supposed, that only a particular tribe is meant by Seth; for, if it meant all the children of the Son of Adam, it would mean all mankind, and there would have been no occasion to have made any allusion to Moab.

The notion, that mankind were intended by the sons of Seth, was borrowed from Onkelos 2, and is

See Psalm lx. 8. 2 Sam. viii. 2.

2 The Targum of Onkelos on the Pentateuch is the most antient now remaining. It is rather a translation than a paraphrase. It was antiently held in such high repute, as to be read alternately in the synagogues with the sacred text. Next in purity of style and antiquity is the Targum of Jonathan Ben Uzziel. It relates to the works of the prophets. Targum is a Chaldee word signifying a translation, one, which is in general appropriated by the Jews to the Chaldee paraphrases of the Old Testament. The Targums were composed for the use of the common people, after their return from the Babylonish captivity, and are allowed by the Jews and Christians to be as antient, if not more so than the time of our Saviour.

clearly untenable; for if the term were used in this comprehensive sense, the specification of Edom would have been useless. The 60th Psalm is a good commentary on the passage. Besides, if the primary application was to David, it would be rendered faulty by this interpretation. But David subdued the enemies of Israel: he coerced the children of Edom', and the neighbouring foes of the theocracy'. These foes are named in the 60th Psalm. Every one, who has given this subject his consideration and research, must affirm, that Moab itself was partly intended by the sons of Seth. First, because, it was common for tribes to call themselves after the name of their particular ancestor; next, because the parallelism in the verse establishes this identity, of which we have evidence in Numbers xxii. where Edom and Seir stand in the same construction 3.

It is probable, that many of the glosses and interpretations of the more antient versions, that were in use immediately after the Babylonish captivity, are inserted in them. Many of the prophecies relating to the Messiah are explained in these Targums, and render great service to Christianity, as they contribute to establish the genuineness of the Hebrew text.-See Prideaux, Connexion of the Old and New Testament.

1 2 Sam. viii. 14. 1 Chr. xviii. 12, 13.

2 2 Sam. viii. 11, 12.

"the sons of

3 The hypothesis, that the words may mean, tumult," Moab being so called in Jer. xlviii. 45. 2 Sam. vii. 10. cannot be admitted, because it is founded on a great liberty taken with the text.

All commentators, however, both ancient and modern, agree that this prophecy was finally fulfilled in the person of the Messiah; for though in some sense it relates to David, it should be remembered that David, as will hereafter be shewn, was himself a remarkable type of Christ.

DEUTERONOMY.

THIS Book is the last written by Moses in the Pentateuch. It is called in Hebrew Eleh Hadebarim; its Greek name is derived from dɛúrɛpos and vouoc, signifying the second (or the repetition of the) law. It contains a prophecy of the Messiah especially worthy of notice; but the larger notice will be given under the division of Types, where Moses will be also exhibited as a type of Christ.