selected phrases; but it consists merely in its simple and unpretending pathos, and the easy grace with which the figurative is blended with the literal. The general effect is, moreover, greatly heightened by the extreme plainness of the expressions, except in the third clause, where a very significant metaphor is introduced, which, however, does not disturb the bland impression of divine love so affectingly produced, by intruding unexpected and startling thoughts. The whole is sweetly appropriate to the subject; though eminently simple, it is powerfully expressive. It brings a tangible combination of pleasing images before the mind, most agreeably realizing to the contemplations the tender alliances of father and offspring, while it refers to those higher relations betwixt Creator and creature so exquisitely exemplified in various parts of the sacred writings.

Let his hands be sufficient for him,

is a happy illustrative image, as if the poet had said, may his power be sufficient, through thee, O Jehovah, to protect him from violence;' the hand is an expressive emblem of power, it being the instrument by which its most obvious effects are produced; it is the effective agent in all manner of operations, the executive member, in short, by which the vast designs of men are accomplished. The plain fact suggested in this clause is, that the hands of Judah should be rendered of sufficient strength to protect his body from assault or aggres2 F

VOL. II.

sion of any kind ;-the simple image unfolding the chain of ideas which it is employed to represent of the valour and pre-eminency of this patriarch's descendants. It is a short, but beautiful representative allegory, bearing the key to its own interpretation. The concluding line happily depicts God's merciful intervention, where it is properly sought, and its ef fectual protection against all external agencies. Herder's version of this benediction is extremely elegant, scarcely differing in sense from that of our translators, which cannot well be surpassed.

Hear, O Jehovah, the voice of Judah,
And bring him unto his people,

His arm will contend bravely,

And, when his enemies oppress him,

Thou wilt be his salvation.*

Spirit of Hebrew Poetry, vol. ii. p. 156.

CHAPTER XXV.

The benediction upon Levi.

HERE follows the benediction upon Levi, which is far more extensive and important than that pronounced by Jacob upon this patriarch; that was general, while this is particular, referring to matters connected with this tribe of which their more distinguished ancestor appears to have had no foresight. It is full of the finest poetry. Moses seems to have thrown into it the highest energy of his muse, being himself a descendant of Levi. "And of Levi he said,"

Let thy Thummim and thy Urim be with thy holy one,
Whom thou didst prove at Massah,

And with whom thou didst strive at the waters of Meribah;

Who said unto his father and to his mother,

I have not seen him;

Neither did he acknowledge his brethren,

Nor knew his own children:

For they have observed thy word,

And kept thy covenant.

They shall teach Jacob thy judgments,

And Israel thy law:

They shall put incense before thee,

And whole burnt-sacrifice upon thine altar.

Bless, Lord, his substance,

And accept the work of his hands:

Smite through the loins of them that rise against him,

And of them that hate him, that they rise not again.

It had been predicted by the venerable Jacob on the eve of his death that this tribe should be scattered in Israel, which they accordingly

were, having no separate share in the division of the promised inheritance, but a certain number of cities with lands attached in the portions of other tribes. Of these cities the number was forty-eight; thirteen were bestowed upon the priests, and six set apart as cities of refuge. Notwithstanding that the posterity of Levi had no distinct allotment, ample amends was made to them by the dignities to which they were advanced. They were selected expressly for the service of the sanctuary. From them the priesthood were chosen. No ecclesiastical office was held out of their community. They were thus elevated above all the other tribes in civil distinction. They received all the tithes, first-fruits, offerings; and certain portions of the animal sacrifices were theirs by official right. While actually employed in the temple, they were supported by the daily oblations or from the stock-provisions, of which there was a constant supply. The general occupation of the Levites was to wait upon the priests during their daily ministrations in the sanctuary, furnishing them with wood and water, and the various matters required for the sacrifices. They formed the temple quires, chanted the services to the accompaniment of musical instruments, studied and expounded the law, and from them, secondary or inferior magistrates were generally elected. They were at all times subordinate to the priests, to whom they gave the tenth of their tithes, these being looked

* Numbers XXXV.

upon as the first-fruits, which they were to offer unto the Lord.*

Let thy Thummim and thy Urim be with thy holy one,

Whom thou didst prove at Massah,

And with whom thou didst strive at the waters of Meribah.

What the Thummim and the Urim were, is still a matter to be settled by the learned. They are said, however, by Josephus, (and his opinion is, I believe, now almost universally received,) to have been the precious stones upon the breastplate of the high priest, through which the divine communications were received. Whatever they might have been, they unquestionably were the medium through which revelations from on high were made to the accredited ministers of Jehovah. In the first clause of this couplet, the terms Thummim and Urim are put by way of metonymy for the whole priesthood, which are called God's, because especially appointed by him out of, and to be continued in, this tribe. He says, 'let the priesthood be with Aaron, thy holy one, and let the power of receiving and proclaiming thy revelations be not only with him, but with all the high priests after him, of whom he is the general representative.'t The "holy one" is likewise used as a synecdoche for all such as are made holy, or consecrated to the priesthood, or to the sacred offices of the sanctuary, so that in this one short clause

• Numbers xviii. 21-24.

+ Those who wish to see the subject of Urim and Thummim treated at large, are referred to Dr. Spencer's dissertation on this very perplexed and difficult question, and to his celebrated work De legibus Hebræorum ritualibus, likewise to Josephus, Antiq. book iii, chap. 8.