778 FEBRUARY.

1 W. Exod. ii. Ps. lxxxviii. Exod. iii. iv. 1- The New Moon, On the 1st of

Weather.

This is much the same, as during the last month; except that towards the close, in southerly parts, the snow and cold begin to cease. Like the other parts of the rainy season, it is chiefly remarkable for heavy showers of rain, and sometimes of snow. The sky is frequently covered with clear light clouds: the atmosphere becomès warm; the wind continuing north or east, but latterly, changing westward. During the first fourteen days, the mercury usually stands between 42o and 47o.

Productions.

The latter crops are now appearing above ground; and a delightful verdure begins, on every side, to captivate the sight. Beans acquire a husk, and are soon fit for use. Cauliflowers and parsnips are now gathered. The peach and apple-trees are blossoming; and a great variety of herbs are in flower, which, says a traveller, "render these parts so delightful, that the beholder is often charmed and transported at the sight."-See Thomson's Travels, vol. i. p. 137.

Jewish Calendar.

1. The first-fruits, according to Genebrard.

3. The lessons were, from Exod. xxx. 11, to Exod. xxxv.

1 Sam. xviii. 10–39.

7. A fast, because of the death of Moses, Deut. xxxiv. 5, 6. 8, 9. The trumpet sounded, by way of thanksgiving for the rain that now fell, and to pray for it in future. Megillath Taanith.

9. A fast, in memory of the schism between the schools of Shammai and Hillel.

12. A feast, in memory of the death of two proselytes, Hollianus and Pipus his brother, whom Tyrinus or Turianus would have compelled to break the law, in the city of Laodicea. Selden, de Synedr. lib. iii. c. 13.

The lessons are, Exod. xxxv. 1—xxxviii. 21 ; and 1 Sam. xvii. 13-26.

13. Esther's fast; probably commemorating Esth. iv. 16. A feast in memory of Nicanor's death, 1 Mac. vii. 44. 2 Mac. xv. 30.

13-15. These are commonly called "the days of Mordecai.". The collectors of the half shekel, paid by every Israelite (Exod. xxx. 13), received it on the 15th in the cities, and on the 25th in the temple. Talmud T. Shek.

17. The deliverance of the Sages of Israel, who fled from the persecutions of Alexander Jannæus, king of the Jews. Megillath Taanith.

18. The lessons, from Exod. xxxviii. 21, to the end of the book; and 1 Sam. vii. 50-viii. 21.

20. A feast, in remembrance of rain obtained from heaven by Onias Hammagel, during a great drought in the time of Alexander Jannæus.

25. Commemoration of Jehoiachim, king of Judah, advanced by Evil Merodach, king of Babylon, above the other kings at his court. The lessons were, Lev. i.-v. and Is. xliii. 21—xliv. 24.

28. A feast, in commemoration of the repeal of the decree, by which the kings of Greece had forbidden the Jews to circumcise their children, to observe the Sabbath, and to decline foreign worship.

[MARCH in the next.]

J. W.

Biblical Ellustrations:

SELECTED FROM

JOWETT's Christian Researches in Syria and the Holy Land,

IN 1823 AND 1824.

PROV. xi. 21.

THE expression, though hand join in hand," may bear a slight correction; conformable both to the original Hebrew, and also to the custom annually prevailing in Syria. The original (id le id) Tsimply signifies, hand to hand. And this is the custom of persons in the East, when they greet each other, or strike hands, in token of friendship and agreement. They touch their right hands respectively; and then raise them up to their lips and forehead.This is the universal Eastern courtesy: the English Version, and the devices grounded upon it, give the idea of "haud clasped in hand," which is European, rather than Oriental. The sense, therefore, isThough hand meet hand-intimating, that heart assents to heart in the perpetration of wickedness-" yet shall not the wicked go unpunished."

HOUSE OF the Dead.

While walking out, one evening, a few fields' distance from Deir el Kamr, with Hanna Doomani, the son of my host, to see a detached garden belonging to his father, he pointed out to me, near it, a small solid stone building, apparently a house: very solemnly adding, "Kabbar béity," the sepulchre of our family. It had neither door nor window. He then directed my attention to a considerable num

ber of similar buildings, at a distance: which, to the eye, are exactly like houses; but which are, in fact, family mansions for the dead.

Perhaps this custom may have been of great antiquity; and may serve to explain some Scripture phrases. The prophet Samuel was buried in his house at Ramah: 1 Sam. xxv. 1: it could hardly be in his dwelling-house. Joab, also, 1 Kings ii. 34. This is the house, &c. Job xxx. 23. Possibly, likewise, the passages in Prov. ii. 18, 19, and vii. 27, and ix. 18, describing the house of a wanton woman, may have drawn their imagery from this custom.

MATT. xxvi. 23, AND JOHN xiii. 25-27.

But the practice, which was most revolting to me, was this: when the master of the house found in the dish any dainty morsel, he took it out with his fingers, and applied it to my mouth. This was true Syrian courtesy and hospitality; and had I been sufficiently well bred, my mouth would have opened to receive it. On my pointing to my plate, however, he had the goodness to deposit the choice morsel there. I would not have noticed so trivial a circumstance, if it did not exactly illustrate what the Evangelists record of the Last Supper. Matthew relates, that the traitor was described by our Lord in these terms. He that dippeth his hand, &c. xxvi. 23. From this it may be inferred, that Judas sat near to our Lord; perhaps, on one side next to him. John, who was leaning on Jesus' bosom, describes the fact with an additional circumstance, xiii. 25—27.

ISAIAH lii. 2.

The sense of the expressions-"Shake thyself from the dustarise-sit down, O Jerusalem," is, to an Oriental, extremely natural. Lowth renders-" Arise, ascend thy lofty seat," and quotes Eastern customs to justify the version: but I see no necessity for the alteration, although to English ears it may sound more appropriate. A person of rank in the East often sits down upon the ground, with his attendants about him.

MATT. vi. 3, AND PROV. vi. 13.

The manner in which the Samaritan priest desired me, on parting, to express our good will, was by an action, than which there is not one more common in all the Levant. He put the forefinger of his right hand parallel to that of his left, and then rapidly rubbed them together, while I was expected to do the same, repeating the words sui, sui; that is, right, right:" or, in common acceptation, "together, together!" It is in this manner that persons express their consent on all occasions; on concluding a bargain, on engaging to bear one another company, and on every kind of friendly agreement or good understanding.

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May not this serve to explain the phrase in Matt. vi. 3: "Let not thy left hand," &c.? That is, "Let not thy heart consent to its own good thoughts, with a sinful self-applause.' So much is said, in the Old Testament, of speaking of the eyes, hands, and even feet, that it is scarcely understood by Englishmen. They should see the expressive and numerous gesticulations of foreigners when they converse; many a question is answered, and many a significant remark conveyed, by even children, who learn this language much sooner than their mother tongue. Perhaps the expression of Solomon, in Prov. vi. 13, may appear more natural, when it is considered, that the mode of sitting on the ground in the East brings the feet into view, nearly in the same direct line as the hands; the whole body crouching down together, and the hands, in fact, often resting upon the feet.

Biblical Envestigations.

The offence of David, and the people, in his numbering them; and the equity of the punishment.

2 SAM. xxiv; 1 CHRON. xxi.

FROM several passages in the Old Testament, compared with each other, it appears that this census, or numbering of the people, was a sacred action; as the money was to be applied to the service of the temple. It was not like that in other nations, to know the strength of the government; for God was their king in a peculiar manuer, and promised to protect them from all their enemies, and to multiply them as the stars of the sky, while they obeyed his laws.— David's crime, therefore, seems to have lain in converting a sacred action to a civil purpose. He was culpable both in the thing itself, and in the manner of doing it. For whereas by the rule given to Moses, in the passages referred to above, they were to number the males from twenty years old and upwards; David gave orders, that all should be numbered, who were fit for war, though under that C This must have been highly criminal in David, now in his old age, after so many instances of the Divine favour expressed towards him. And as to the people, their offence seems to have consisted in their compliance with that order. He was culpable in giving the order,

1 Exodus xxx. 12-16; Numb. i. 2, 3; 2 Chron. xxiv. 6.

2 See 2 Sam. xxiv. 1; 1 Chron. xxvii. 23.

age.