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body of representatives. It constituted, as it were, the elite chosen from among the latter. "The Lord said to Moses: Gather unto me seventy men of the elders of Israel, of whom thou knowest that they are the elders of the people and their officers. Take these to the tabernacle of assembly, that they may stand there with thee. I shall speak with thee, and shall take of the spirit which is upon thee and put it upon them, that they may bear with thee the burden of the people, so that thou mayest not bear it alone.” 1 These seventy men were, accordingly, selected from the number of those who were already recognized as elders of the people, and as acting in the capacity of magistrates (Deut. 1:15). They are to be vested with their new dignity as men deputed and inspired by God; and are henceforth to stand by the side of Moses, and share with him the burden of public affairs. Here, then, we have a permanent senate, composed of a definite number of men in constant activity. This was the body which regularly accompanied Moses as his council and aid. The advantages of this associate body must be evident. For the unanimous voice of the oldest and most esteemed men of the nation, the confidence which they put in the measures adopted relative to the people, could not fail to produce a great moral effect upon all. They exercised, as it were, a perpetual mediation between the interests of the people on the one hand, and the highest aims and purposes of the legislator and executive on the other. This senate of seventy is, in all probability, alluded to when the elders, during the conspiracy of Korah, are mentioned as accompanying Moses (Num. 16: 25). Still, every

1 Num. 11: 16, 17; comp. vs. 24 seq. Comp. Ex. 24: 1, 9, where "seventy of the elders of Israel" are thus early mentioned.

According to JAHN (Arch. II. 1, p. 59) it would follow from Num. 26: 5—50, that the then existing number of chief families was fifty-nine; and that the heads of these, together with the twelve princes of the tribes, constituted a College of seventy-one. But if we count accurately, the result will be different. For, in numbering the families, we must take into account only the large sub-divisions there given, and not the main divisions. JAHN has, perhaps, overlooked this circumstance. However, the passage quoted shows, at all events, the probable correspondence of the number of chosen elders with the number of chief families.

thing goes to show that this newly constituted council was established to exercise a moral influence only; and not to supply the place of the full assembly of national representatives. On the contrary, the power of representing the people, and of acknowledging the force of legislative measures, continued, subsequently as well as previously, in the hands of the proper representatives. Their number, which probably included the seventy elders, was much more considerable; it being, in general, not limited, and increasing in proportion to the population. When, therefore, at the revolt of Korah, the elders of Israel, i. e. as is very likely, the seventy, are gathered around Moses (Num. 16: 25), it nevertheless follows, from v. 2, that the greater council still continued to exist at the same time; the 250 being said to have be longed to it.

§ 5. The different elements constituting the general assembly which Moses addressed, whenever he desired to invest any measure with legal force, and make it binding upon all the people, are regularly and carefully mentioned. It may not be unimportant to examine these more particularly. They are, according to Deut. 29: 10, as follows: heads of tribes, elders, and officers. The assembly before which the daughters of Zelophehad appeared, is described thus (Num. 27: 2): "Moses, the priest Eleazar, the princes, and the congregation." The last evidently includes, in this place, the two elements, made distinct in Deut. 29: 10, elders and officers. Compare also Deut. 31: 28: "Gather unto me all the elders of your tribes, and your officers." In subsequent narratives we find a fourth element added to the three already given; as, for instance, Joshua (23: 2) calls together as the representatives of "all Israel," the elders, heads, judges, and officers. Here, then, judges are also mentioned. These are,

In Deut. 27: 1, it is said that Moses and the elders of Israel commanded the people. The command in question was only in regard to one particular ordinance, viz. that of erecting monuments on entering the land of Palestine. But provided that the elders here alluded to are indeed the seventy, yet it is reasonable to suppose that the command in question was first communicated to the great assembly, before being made incumbent on all the people.

indeed, often mentioned in the Pentateuch, and distinguished from the officers (see, particularly, Deut. 1: 15, 16. comp. Ex. 18: 21 sq.). But they are not particularly specified (for what reason will soon appear) in the description of the national assembly quoted above.

We may accordingly delineate a pretty complete outline of that great national assembly of representatives, according to the different parts of which it was composed. In the first place, then, were the princes or heads of tribes (Num. 1: 5-17). The numbering of the people here ordained not having extended to the tribe of Levi, this tribe, in the passage just quoted, is not represented by any prince. When, however, the Levites are afterward specially numbered, several heads of their families are designated as princes (Num. 3: 24, 30, 35), Eleazar the son of Aaron being mentioned as the prince of the princes of Levi. From this it appears that he who was the high-priest was not designed to be, at the same time, the prince of a tribe; he was thus prevented from combining, with his sacred calling, the power of a secular chief. The princes are likewise mentioned as being present at the transaction of the hereditary affairs of the daughters of Zelophehad (Num. 27: 2); also at the remonstrance of the heads of families belonging to the house of Gilead (Num. 36: 1), and also in Deut. 29: 10. Next to the princes of tribes are the elders (Deut. 29: 10). By this appellation, doubtless, not only the seventy, but also other additional heads of families, are meant. In other cases the term "elders" may, when no express distinction is made, embrace also the princes of tribes: which is probably the case in Deut. 31: 28. A third integrant part of the general assembly are the officers. The judges are not expressly mentioned. The reason of this is, no doubt, because they were included in the class of elders, they being chosen from the number of the latter (Ex. 18: 25. Deut. 1: 15). On the other hand, it is indeed remarkable that the "officers" are, in all cases, carefully distinguished from all the rest (Num. 11: 16. Deut. 1: 15. 29: 9. 31: 28). We shall not, however, stop to discuss this circumstance here, as we have devoted an entire chap

ter (5.) to the Shoterim or officers.1 All these now, together, constituted the EDAH or assembly of the congregation. It fol lows, accordingly, that the supreme legislator of the people did not stand alone on the one side; but that the people themselves were permanently represented by means of institutions which were destined to be of great importance also for the future. This national representation was the more complete and satisfactory, inasmuch as the people themselves were requested to elect those who were henceforth to be at their head as judges and officers (Deut. 1: 13; comp. 31: 28, where they are also described as being the proper deputies for the rest).

From among these, now, who were already formally acknowledged by the people as their representatives, the seventy elders were to be chosen (Num. 11: 16).

In the person of these representatives the people have an all-important voice. They consent to the proposals of the lawgiver, or also express to him their own wishes.

Even

In the chapter referred to, the author shows that the judges and officers occupied nearly the same relations as in modern times the court and police.

2 SALVADOR (Institut. de Moise, 1. 2, ch. 2) justly observes, that the statement in the text, on account of its brevity, does not always render this circumstance prominent. Thus, in Ex. 5: 1, it says merely that Moses and Aaron stood before Pharaoh; while from 3: 18, it appears that the elders of Israel were with them.

It is particularly interesting to observe in the text the form of a message, in which the lawgiver, before the assembly of the people, states the motives of a new measure which he, at the advice of Jethro, wishes to introduce. Whereupon follows the solemn consent of those present: "I spoke unto you at that time, saying, I am not able to bear you myself alone. The Lord, your God, hath multiplied you, and you are this day as numerous as the stars of heaven. May the Lord, your God, multiply you a thousand fold, and bless you as he hath promised you. (Yet) how could I myself alone bear your trouble, your burden and your strife (i. e. the trouble of the many necessary decisions of cases. Ex. 18: 16)? Select wise, understanding, and experienced men for each of your tribes, and I will appoint them as your rulers. You answered me, saying. The thing which thou hast spoken is good to do" (Deut. 1: 9-14; comp. Ex. 18: 13-26), On the other hand, again, it is related (Ibid. vs. 22, 23) that the assembly itself informs the lawgiver of its wish; to which he, on his part, consents, though his present plans are thereby retarded. "I said unto you," the lawgiver declares (v. 20), "Ye have come to the mountain of the Emorites; go thither, and take possession of the land. And ye all came to me-not, of course, the whole people, but all their representatives - and said: We will send men before us, that they may search us out the land, and bring us word again as to the way by which

the acceptation of the divine law is regarded as a voluntary entrance, on their part, into the covenant (Ex. 24: 3-8. Deut. 27: 17, 18. 29: 2-15, 25, comp. 1: 24-26); just as the relation into which Abraham entered with God (Gen. 15: 18, comp. v. 9) is termed a covenant, and represented in symbolical forms, a covenant into which man, on his part, is to enter of his own accord and with self-consciousness. Joshua, also, when about to depart this life, causes the people solemnly and voluntarily to renew the covenant (Josh. 24: 1–25. comp. 8:30-35). After the Babylonian captivity, a similar covenant is made, and ratified by the signatures of the national representatives (Neh. 10:1 seq.).

This uniform national representation, through the several heads of all the tribes and families, existed in full force and vigor, not only during the life-time of Moses, but also long after him; and was well adapted to check any encroachments on the part of the priesthood. Had the priests at any time made an attempt to further a hierarchal supremacy, they would unquestionably have found an insurmountable barrier in the national assembly. That this should be so was undoubtedly the intention of the Hebrew legislator; and this appears manifest from the fact that he excludes the priestly order, particularly the high-priest, from everything which might be regarded as a monopoly of power. On the contrary, he throws open to public and universal competition all offices and dignities, and every other means of acquiring public influence. That the people availed themselves of this privilege, to the almost entire exclusion of the priests, is evident from the history of the kings, the supreme judges and commanders, and, in particular, from the records. of the prophets. The consciousness of liberty and moral independence, generated by the peculiar organization of the people into many divisions, each moving freely and independently under its own civil authorities, must have contributed largely to this effect. These sub-divisions of the nation found themselves on all occasions, as we shall see,

we shall go up, and as to the cities into which we shall come. And the thing was pleasing to me, and I took twelve men from among you, one for each tribe.

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