91
It does not appear that "hanging" was one of the modes o f execution under the Mosaic Law. From
Deuteronomy 21:22, we learn that in certain cases the criminal was put to death, and after that his dead body
hung on a tree till eventide. This is fully confirmed by Joshua 10:26. The Rabbinical Law (Sanh. vii. 3; xi. 1)
recognizes strangulation, but not hanging, as a mode of execution in the lightest cases to which the
punishment of death attached. Full details are given as to the manner in which the punishment was to be
administered.
92
In the drier climate of Pale stine such inscriptions would of course last much longer than in our own
country. Still, they could not have been so durable as if graven on these stones. May it not be, that this
"profession" was intended for that, rather than for all future generations? For, though it was indeed binding
upon all succeeding generations - as the record of the transaction in Scripture shows - yet each generation
must take for itself the profession to be the Lord's.
93
That this devolved not upon the Levites generally, but s pecially upon the priests, appears from Joshua
8:33.
94
This peculiarity was noticed by Canon Williams, and also specially referred to by Capt. Wilson, R.E., from
whom the quotation within inverted commas is made.
95
All travelers are agreed on two points: 1. That there could be no difficulty whatever in distinctly hearing
both from Ebal and Gerizim anything that was spoken in the valley. 2. That these two mountains afforded
sufficient standing-ground for all Israel. We note these two points in answer to possible objections. Happily
in the present instance we have express and independent testimony to put such cavils out of court.
According to Dr. Thomson (The Land and the Book, 1 p. 203), the valley is about sixty rods wide.
96
Comp. Canon Tristram's Land of Israel, p. 153.
97
This is the correct rendering.
98
Comp. Robinson's Biblical Researches, vol. 2 p. 245.
99
Literally, "dotted over."
100
In Joshua 9:15, we read indeed: "Joshua... made a league with them, to let them live."
101
The following historical notice in the Mishnah is so interesting, that we give its translation: "When they
went to Gilgal, high places were allowed (for ordinary worship); the most holy offerings were eaten 'within,'
between the veils; the less holy ones in every place. When they went to Shiloh, the high places were
forbidden. There were not there beams (for the house of God), but a building of stones below (a kind of
foundation) and the curtains (tabernacle) above, and that was (in Scripture -language) 'rest.' Then the most
holy offerings were eaten 'within,' between the veils, and the less holy and the second tithe anywhere within
sight (of Shiloh). When they went to Nob and to Gibeon, high places were allowed. Then the most holy
offerings were eaten 'within,' between the veils, and the less holy ones in all the cities of Israel" (Sevachim
xiv. 5, 6, 7).
102
As for example in the case of monastic vows.
103
From the concluding words of Joshua 9:27, it has been rightly inferred that the Book of Joshua must date
from a period pre vious to the building of the temple by Solomon.
104
From 2 Samuel 21:1, we gather that, in his carnal zeal, Saul had broken the oath of the princes - with what
result appears from the narrative.