[425] Gen. 4 : 2-5.
[426] Heb. 11 : 4.
[427] Ruth 1 : 14.
[428] Gen. 4 : 10, 11.
[429] “For it must be observed, that by the outpouring of the blood,
the life which was in it was not destroyed, though it was separated
from the organism which before it had quickened: Gen. 4 : 10; comp.
Heb. 12 : 24 (παρὰ τὸν Ἅβελ); Apoc. 6 : 10” (Westcott’s _Epistles of
St. John_, p. 34).
[430] See pages 143-147, _supra_.
[431] See pages 110-113, _supra_.
[432] Gen. 8 : 20.
[433] Exod. 24 : 5, 6; 29 : 15-25; Lev. 1 : 1-6, 10-12, 14, 15; 8 : 18,
19, etc. See also pages 102, 106-109, _supra_.
[434] See _Speaker’s Commentary_, in loco.
[435] Gen. 9 : 3-6.
[436] “A man might not use another’s life for the support of his
physical life” (Westcott’s _Epistles of St. John_, p. 34).
[437] See Acts 15 : 2-29; also 21 : 18-25.
[438] Those, indeed, who would put the dictum of the Church of Rome
above the explicit commands of the Bible, can claim that that Church
has affirmed the mere temporary nature of this obligation, which the
Bible makes perpetual. But apart from this, there seems to be no show
of justification for the abrogation, or the suspension, of the command.
[439] James 2 : 23.
[440] Isaiah 41 : 8.
[441] 2 Chron. 20 : 7.
[442] The only instance in which it might _seem_ that there was an
exception to this statement, is Exodus 33 : 11, where it is said,
“The Lord spake unto Moses face to face, as a man speaketh unto his
friend.” But here the Hebrew word is _re’a_ (רֵעַ) with the idea of
“a companion,” or “a neighbor”; while the word applied to Abraham is
_ohebh_ (אֹהֵב), “a loving one.”
[443] See Appendix, _infra_, p. 322.
[444] Gen. 17 : 2.
[445] Gen. 17 : 7-9.
[446] Gen. 17 : 10, 11.
[447] See page 174 f., _supra_.
[448] Gen. 17 : 13.
[449] Bearing in the flesh the marks of one’s devotedness to a
divinity, is a widely observed custom in the East. Burton tells of the
habit, in Mekkeh, of cutting three parallel gashes down the fleshy
cheek of every male child; and of the claim by some that these gashes
“were signs that the scarred [one] was the servant of Allah’s house”
(_Pilgrimage to Mecca and Medinah_, third ed., p. 456). In India, there
are various methods of receiving such flesh-marks of devotedness. “One
of the most common consists in stamping upon the shoulders, chest,
and other parts of the body, with a red-hot iron, certain marks, to
represent the armor [or livery] of their gods; the impressions of which
are never effaced, but are accounted sacred, and are ostentatiously
displayed as marks of distinctions” (Dubois’s _Des. of Man. and Cust.
in India_, Part III., chap. 3). “From henceforth let no man trouble
me,” says Paul: “for I bear branded on my body the marks of Jesus”
(Gal. 6 : 17).
[450] See Price’s _Hist. of Arabia_, p. 56.
[451] It is certainly noteworthy, that the Canaanitish god
“Baal-bereeth” (see Judges 8 : 33; 9 : 4) seems to have had its centre
of worship at, or near, Shechem; and there was where the Canaanites
were induced to seek, by circumcision, a part with the house of Jacob
in the blood-covenant of Abraham (see Gen. 34 : 1-31).
[452] See Godwyn’s _Moses and Aaron_, p. 216 f.
[453] Buxtorf, who is a recognized authority, in the knowledge of
Rabbinical literature and of Jewish customs, says, on this point: “Cum
deinde compater infantulum in sinu habet jacentem, tum Mohel sive
circumcisor eum è fasciis evolvit, pudendum ejus apprehendit, ejusque
anteriorem partem per cuticulam præputii comprehendit, granulumque
pudendi ejus retrorsum premit; quo facto cuticulam præputii fricat, ut
illa per id emortua infantulus cæsuram tanto minus sentiscat. Deinde
cultellum circumcisorium è pueri astantis manu capit, claraque voce,
Benedictus (inquit) esto tu Deus, Domine noster, Rex mundi, qui nos
mandatis tuis sanctificasti, nobisque pactum circumcisionis dedisti.
Interim dum ille loquitur sic, particulam præputii anteriorem usque
eo abscindit, ut capitellum pudendi nudum conspici queat, illamque
festinanter in patellam arena ista plenam conjicit; puero quoque isti,
à quo acceperat, cultellum reddit circumcisorium; ab alio vero poculum
vino rubro (ceu dictum fuit) impletum, capit; haurit ex eo quantum ore
continere potest, quod mox super infantulum expuit, eoque sanguinem
ejus abluit: in faciem quoque infantuli vini aliquid expuit, si eum
viribus defici conspexerit. Mox pudendum puelli ore comprehendit, et
sanguinis ex eodem quantumcunque potest, exugit, ut sanguis idem tanto
citius se sistat; sanguinem exuctum in alterum poculorum vino rubro
refertorum, vel in patellam arena abundantem, expuit.” (_Synagoga
Judaica_, Cap. II.)
[454] Gen. 15 : 6; Rom. 4 : 3; Gal. 3 : 6; James 2 : 23.
[455] See Fuerst’s _Heb. Chald. Lex._, s. v.
[456] See Freytag’s _Lex. Arab. Lat._, s. v.
[457] See Lane’s _Arab.-Eng. Lex._, s. v.
[458] In the Chinese language, likewise, “the word for faithfulness
means both to be trustworthy, and also to trust to, and refers chiefly
to friendship.” (Edkins’s _Relig. in China_, p. 118.)
[459] The Rabbis give a preeminent place to circumcision as the rite
by which Abraham became the Friend of God. They say (see citations
from the Talmud, in _Nethivoth Olam_, p. 367): “Abraham was not
called perfect before he was circumcised; and because of the merit of
circumcision was the covenant made with him concerning the inheritance
of the Land. It [circumcision] also saves from the punishment of hell;
for our sages have said, that Abraham sits at the gates of hell and
suffers no one to enter in there who is circumcised.”
[460] James 2 : 23.
[461] Exod. 4 : 21-23.
[462] Exod. 4 : 25, 26.
[463] See Fuerst’s _Heb. Chald. Lex._, s. v.
[464] See Deut. 22 : 13-21. To this day, in the East, an exhibit of
blood-stains, as the indubitable proof of a consummated covenant of
marriage, is common. See Niebuhr’s _Beschreibung von Arabien_, pp.
35-39; Burckhardt’s _Arabic Proverbs_, p. 140; Lane’s _Mod. Egypt._,
I., 221, note.
[465] See Lane, and Freytag, s. vv., _Khatan_, _Khatana_.
[466] Gen. 22 : 1, 2.
[467] “Heaven awaits not one who is destitute of a son,” say the
Brahmans (See page 194, _supra_). See, also, e. g., Thomson’s _Land
and Book_, I., 177; Roberts’s _Orient. Ill._, p. 53 f., Ginsburg’s
“Illustrations,” in _Bible Educator_, I., 30; Lane’s _Mod. Egypt._,
I., 68. Livingstone’s _Trav. and Res. in So. Af._, p. 140; Pierotti’s
_Cust. and Trad. of Pal._, pp. 177 f., 190 f.
[468] See illustrations of this error in Tylor’s _Prim. Cult._,
II., 403.
[469] See page 185 f., _supra_.
[470] See page 119 f., _supra_.
[471] See page 120, _supra_.
[472] See page 117, _supra_.
[473] See page 118 f., 120 f., _supra_.
[474] See discussions of this point, by Hengstenberg, Kurtz, Oehler,
Ewald, Kuenen, Lange, Keil and Delitzsch, Stanley, Mozeley, etc.
[475] John 15 : 13.
[476] Heb. 11 : 17-19.
[477] Gen. 22 : 15-18.
[478] James 2 : 21-23.
[479] See Exod. 4 : 9; 7 : 17-21.
[480] See Exod. 12 : 1-6.
[481] See a reference to a similar custom in China, at page 153,
_supra_.
[482] Exod. 12 : 7-13.
[483] See, again, at pages 154, _supra_.
[484] See page 7 f., _supra_.
[485] See page 81 f., _supra_. It is, indeed, by no means improbable,
that the Hebrew word tôtaphôth (טוֹטָפוֹת), translated “frontlets,” as
applied to the phylacteries was an Egyptian word. Its etymology has
been a puzzle to the critics.
[486] See Exod. 13 : 11-16.
[487] See references to _Zohar_, Pt. II., Fol. 2, by Farrar, in
Smith-Hackett’s _Bible Dictionary_, Art. “Frontlets.”
[488] Smith-Hackett’s _Bib. Dict._, Art. “Frontlets.”
[489] On this point I have the emphatic testimony of intelligent native
Syrians. “As I live, saith the Lord”--or more literally, “I, living,
saith the Lord.” “For when God made promise to Abraham, since he could
swear by no greater, he sware by himself”--by his life. (Comp.
Isa. 49: 18; Jer. 22 : 24; Ezek. 5 : 11; Heb. 6 : 13.)
[490] This also I am assured of, by native Syrians. One who had resided
in both Syria and Upper Egypt told me, that in Syria, in the rite of
blood-friendship, the blood is taken from the _arm_ as the symbol
of strength; while in portions of Africa where the legs are counted
stronger than the arms, through the training of the people as runners
rather than as burden-bearers, the _leg_ supplies the blood for this
rite (See reference to Stanley and Mirambo’s celebration of this rite
at pages 18-20, _supra_).
[491] See page 79, _supra_.
[492] See e. g. Gen. 14 : 22; Dan. 12 : 7. “It is an interesting fact,
that many of the images of the gods of the heathen have the right hand
lifted up.” (Roberts’s _Orient. Ill. of Scrip._, p. 20.)
[493] See Prov. 6 : 1; 11 : 15 (margin); 22 : 24-26.
[494] See page 47, _supra_.
[495] See Lepsius’s exemplar of the _Todtenbuch_; also Birch, in
Bunsen’s _Egypt’s Place_, V., 125.
[496] See Farrar’s article on “Frontlets,” in Smith-Hackett’s
_Bib. Dic._
[497] Joshua 2 : 18-20.
[498] See pages 93 f., _supra_.
[499] See Roberts’s _Orient. Ill. of Scrip._, p. 20.
[500] Lynd’s _Hist. of Dakotas_, p. 81.
[501] Bayard Taylor’s _India, China, and Japan_, p. 52.
[502] See _Home and Syn. of Mod. Jew_, p. 5.
[503] See Targum, in Buxtorf’s _Biblia Rabbinica_, in loco.
[504] See Jones’s _Credulities Past and Present_, p. 188.
[505] See _Kadesh Barnea_, p. 382, note.
[506] Heb. 9 : 19.
[507] See Exod. 24 : 1-11.
[508] Lev. 7 : 26.
[509] Lev. 17 : 10-12.
[510] Lev. 17 : 14.
[511] Rom. 6 : 23.
[512] Lev. 17 : 3-6.
[513] Comp. Heb. 13 : 20.
[514] Lev. 17 : 13.
[515] A traveler in Mauritius, describing a Hindoo sacrifice there, of
a he-goat, in fulfilment of a vow, says: “It was killed on soft ground,
where the blood would sink into the earth, and leave no trace” (Pike’s
_Sub-Tropical Rambles_, p. 223). See also page 109, _supra_.
[516] Rom. 5 : 12-21.
[517] See _Quarterly Statement_, of Pales. Expl. Fund, for July 1885,
pp. 197-207.
[518] _The Temple, Its Ministry and Services_, p. 88, f.
[519] _The Old Test. in the Jewish Church_, Notes on Lect. XII.
[520] See pages 11, 12, _supra_.
[521] Lev. 1 : 13, 17; 2 : 2, 12; 3 : 8, 26.
[522] _Christian Institutions_, Chap. 4.
[523] _The Temple, Its Min. and Serv._, p. 82.
[524] _The Temple, Its Min. and Serv._, p. 82.
[525] Lev. 4 : 7, 18, 25, 30, 34.
[526] Lev. 4 : 6, 7, 17; 16 : 14, 15.
[527] Lev. 1 : 5, 11, 15.
[528] Lev. 8 : 14-22; 9 : 8-22; 14 : 19, 20; 16 : 3-25.
[529] Edersheim’s _The Temple, Its Min. and Serv._, p. 100.
[530] “From its derivation it might also be rendered, the offering of
completion” (Edersheim’s _The Temple, Its Min. and Serv._, p. 106).
[531] See page 149, _supra_.
[532] Edersheim’s _The Temple, Its Min. and Serv._, p. 86.
[533] Psa. 16 : 4, 5.
[534] Heb. 9 : 8.
[535] Heb. 10 : 4.
[536] Psa. 50 : 7-17.
[537] Isaiah 1 : 11-17.
[538] Isa. 25 : 6.
[539] Jer. 7 : 21-23.
[540] Hosea 6 : 4-7.
[541] Deut. 10 : 14-16.
[542] Deut. 30 : 1-6.
[543] Gal. 3 : 7-9; Rom. 4 : 11, 12.
[544] Rom. 2 : 26-29; Phil. 3 : 3.
[545] Prov. 3 : 1-4.
[546] Prov. 7 : 2, 3.
[547] Jer. 31 : 31-34.
[548] Col. 2 : 17.
[549] Num. 35 : 12; Deut. 19 : 6, 12; Josh. 20 : 3, 5, 9.
[550] Num. 35 : 19, 21, 24, 25, 27; 2 Sam. 14 : 11.
[551] Job 19 : 25; Psa. 19 : 14; 78 : 35; Prov. 23 : 11; Isa. 41 : 14;
43 : 14; 44 : 6, 24; 47 : 4; 48 : 17; 49 : 7, 26; 54 : 5, 8; 59 : 20;
60 : 16; 63 : 16; Jer. 50 : 34.
[552] Comp. Isa. 51 : 10; Jer. 31 : 11.
[553] “A term of which the original import is uncertain. The very
obscurity of its etymology testifies to the antiquity of the office
which it denotes.” (_Speaker’s Com._ at Num. 35 : 12.)
[554] Cited from Herzog’s B. Cycl., in Keil and Delitzsch’s _Bib. Com.
on the Pent._, at Num. 35 : 9-34.
[555] See Niebuhr’s _Beschreibung von Arabien_, p. 32 f.; Burckhardt’s
_Beduinen und Wahaby_, pp. 119-127; Lane’s _Thousand and One Nights_,
I., 431, note; Pierotti’s _Customs and Traditions of Palestine_, pp.
220-227; Mrs. Finn’s “The Fellaheen of Palestine,” in _Surv. of West
Pal._, “Special Papers,” pp. 342-346.
[556] Comp. Exod. 21 : 18-27; 22 : 14-17; Lev. 27 : 1-8.
[557] Num. 36 : 30-34.
[558] Sooras, 2 and 17.
[559] Livingstone and Stanley on several occasions, made payments, or
had them made, to avoid a conflict on a question of blood. See, e. g.
_Trav. and Res. in So. Africa_, pp. 390, 368-370, 482 f., _The Congo_,
I., 520-527.
[560] _Reise in Hadhramaut_, p. 199.
[561] _Surv. of West. Pal._, “Special Papers,” p. 342.
[562] _A Pilgrimage to Mec. and Med._, 357.
[563] _Cust. and Trad. of Pal._, p. 221.
[564] _A Pilgrimage_, p. 367.
[565] See pages 126-133, _supra_.
[566] See page 132 f., _supra_.
[567] Pierotti’s _Cust. and Trad. of Pal._, p. 216.
[568] Comp. Gen. 15 : 18; Jer. 34 : 18; 2 Sam. 12 : 17.
[569] See Gesenius, Fuerst, Cocceius, s. v.
[570] Gen. 21 : 22-24.
[571] See pages 14, 16, 20, 22, 25, 27, etc., _supra_.
[572] See page 47, _supra_.
[573] Gen. 21 : 31.
[574] Comp. Gen. 31 : 44-47.
[575] Gen. 21 : 30.
[576] See page 53, _supra_.
[577] Gen. 21 : 33.
[578] See references to the blood-stained covenant-tree, in Appendix,
_infra_.
[579] Gen. 22 : 18.
[580] See page 61 f., _supra_.
[581] Gen. 26 : 25-29.
[582] Gen. 26 : 30, 31.
[583] See page 62, _supra_.
[584] Comp. Gen. 12 : 6-8; 28 : 18-22; 31 : 19-36.
[585] Mr. Forbes tells of a custom, in Sumatra, of taking a binding
oath, above the grave of the original patriarch of the Passumah. An
animal is sacrificed, cut into small pieces, and cooked in a pot.
“Then he who is to take the oath, holding his hand, or a long kriss
of the finest sort, over the grave-stone, and over the cooked animal,
says: ‘If such and such be not the case, may I be afflicted with the
worst evils.’ The whole of the company then partake of the food” (_A
Naturalist’s Wanderings_, p. 198 f.). This seems to be a vestige of the
primitive custom of eating on the witness-heap of an oath.
[586] Gen. 31 : 44-54.
[587] 1 Sam. 18 : 1-3.
[588] See pages 14, 24, 28, 35 f., 62, _supra_.
[589] 1 Sam. 18 : 4; 20 : 1-13.
[590] 1 Sam. 19 : 1-7.
[591] 2 Sam. 1 : 26.
[592] See pages 10, 53, _supra_.
[593] 1 Sam. 20 : 13-17.
[594] 2 Sam. 7 : 1; 9 : 1.
[595] 2 Sam. 9 : 2-13.
[596] Heb. 10 : 1-4.
[597] Rom. 8 : 22.
[598] Rom. 8 : 32.
[599] Heb. 13 : 20.
[600] Comp. John 1 : 1-14; Heb. 1 : 1-3; 2 : 14-16.
[601] Gen. 21 : 12; Heb. 11 : 18.
[602] 1 Pet. 1 : 20.
[603] Rev. 13 : 8.
[604] See page 250, _supra_, note (footnote 530).
[605] Heb. 10 : 5-9.
[606] John 6 : 53-58.
[607] John 6 : 63.
[608] John 6 : 60.
[609] John 6 : 60.
[610] Heb. 1 : 14-16.
[611] Gal. 3 : 6-9, 16, 29.
[612] Keble.
[613] “In the garden of Gethsemane, Christ endured mental agony so
intense that, had it not been limited by divine interposition, it
would probably have destroyed his life without the aid of any other
sufferings; but having been thus mitigated, its effects were confined
to violent palpitation of the heart accompanied with bloody sweat....
Dr. Millingen’s explanation of bloody sweat ... is judicious. ‘It is
probable,’ says he, ‘that this strange disorder arises from a violent
commotion of the nervous system, turning the streams of blood out of
their natural course, and forcing the red particles into the cutaneous
excretories.’” (Stroud’s _Physical Cause of the Death of Christ_, pp.
74, 380).
[614] Luke 22 : 44.
[615] John 13 : 1.
[616] Luke 22 : 14, 15.
[617] As to the points in this dispute, see Andrews’s _Life of our
Lord_, pp. 425-460, and Farrar’s _Life of Christ_, Excursus X.,
Appendix.
[618] Matt. 26 : 26.
[619] Luke 22 : 19, 20.
[620] Mark 14 : 23.
[621] Matt. 26 : 27, 28.
[622] Luke 22 : 20.
[623] Matt. 26 : 28.
[624] 1 Cor. 11 : 25.
[625] Mark 14 : 23.
[626] John 15 : 13-15.
[627] John 15 : 4-7.
[628] John 17 : 1-24.
[629] 2 Tim. 1 : 10.
[630] Heb. 9 : 16, 17.
[631] John 15 : 13.
[632] John 10 : 10, 18.
[633] John 6 : 51.
[634] John 6 : 55.
[635] See Matt. 27 : 33-54; Mark 15 : 22-39; Luke 23 : 33-47; John 19 :
17-37.
[636] “He was ultimately ‘slain,’ not by the effects of the anguish
of his corporeal frame, but by the effects of the mightier anguish of
his mind; the fleshy walls of his heart--like the veil, as it were,
in the temple of his human body--becoming rent and riven, as, for us,
‘he poured out his soul unto death.’” (Sir James Y. Simpson, cited in
Appendix to Stroud’s _Physical Cause of Death of Christ_.)
[637] Isa. 53 : 12.
[638] Comp. Rom. 6 : 23; 1 Pet. 3 : 18; Isa. 53 : 4-6.
[639] 1 John 5 : 11, 12.
[640] Lev. 17 : 11.
[641] Lev. 17 : 14.
[642] See pages 116-125.
[643] Eph. 1 : 7.
[644] 1 John 1 : 7.
[645] Rev. 1 : 5.
[646] 2 Cor. 5 : 17.
[647] Col. 3 : 3.
[648] 1 John 5 : 20.
[649] 1 John 5 : 13.
[650] John 20 : 31.
[651] Rom. 5 : 8-12.
[652] 2 Pet. 1 : 4.
[653] Gal. 2 : 20.
[654] John 5 : 26.
[655] Col. 1 : 19, 20.
[656] Eph. 2 : 11-16.
[657] Col. 2 : 9-11.
[658] Gal. 3 : 28, 29.
[659] Heb. 10 : 14-22.
[660] See page 167 ff., _supra_.
[661] Comp. Heb. 9 : 24-28; 10 : 10.
[662] Heb. 10 : 28, 29.
[663] The Covenant of Bread and the Covenant of Blood are two distinct
covenants, in Oriental practice as well as in biblical teaching;
although this difference has been strangely overlooked by biblical
students in the realm of Orientalisms. The Covenant of Bread is
temporary; the Covenant of Blood is permanent. The one secures a
truce; the other secures a vital union. Symbolically, the one gives
nourishment; the other gives life. The Covenant of Bread is an
exhibit and a pledge of hospitality, and it brings one into family or
tribal relations with those proffering it. The Covenant of Blood is
immediately personal and individual. There seems to be an unconscious
trace of this distinction in the refusal of the Romish Church to
include the laity in the symbolizing of the Covenant of Blood, at the
Lord’s table.
[664] 1 Cor. 10 : 14-17.
[665] Heb. 13 : 20, 21.