On verse 32, the Rev. Dr. Giles remarks, 'This reference to a custom still existing among the Israelites, seems decidedly to indicate a later date than that of Moses. No one has ventured to assert that the Mosaic Law was observed by the Jews before it was instituted by Moses. Now, the words of the passage before us seem to show that the Israelites had, for a long time, abstained from eating the sinew which shrank. Moses, being conscious that this custom was ordained by himself, could hardly have used such language, or have claimed such great antiquity as the words seem to indicate.' Verse 3 to 22, and chap, xxxiii., v. 1 to 15. Read this account attentively, and then ask yourselves which of the brothers was the more worthy of the promise--Esau, cozened out of his birthright, swindled out of his father's blessing, yet forgetting and forgiving when he had the power to crush and punish; or Jacob, the cheater, the liar, and the coward. *Chapter xxxiii., v. 19: In the Douay, instead of 'a hundred pieces of money,' we are told that Jacob gave the children of Hamor 'a hundred lambs.' Verse 20 is thus translated; 'And raising an altar there, he invoked upon it the most mighty God of Israel.' Whether Douay or Protestant translation be correct, it is quite certain that Jacob was a little too fast--there was no [--------] (al alei ishral)--Jacob was not called Israel until chap, xxxv., v. 10--so that the 'El-elohe-Israel' of our version, and the 'most mighty God of Israel' of the Douay, are both out of place unless Jacob used the words in the spirit of prophecy, which will explain many difficult passages. *Chapter xxxiv. Upon this chapter Voltaire indulges in criticism more pungent than before:--