(24) VI. Lastly, that in Deut. chap. iii., in the passage relating to Og, king of Bashan, these words are inserted: "For only Og king of Bashan remained of the remnant of giants: behold, his bedstead was a bedstead of iron: is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man." (25) This parenthesis most plainly shows that its writer lived long after Moses; for this mode of speaking is only employed by one treating of things long past, and pointing to relics for the sake of gaining credence: moreover, this bed was almost certainly first discovered by David, who conquered the city of Rabbath (2 Sam. xii:30.) (26) Again, the historian a little further on inserts after the words of Moses, "Jair, the son of Manasseh, took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day." (27) This passage, I say, is inserted to explain the words of Moses which precede it. (28) "And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which is called the land of the giants." (29) The Hebrews in the time of the writer indisputably knew what territories belonged to the tribe of Judah, but did not know them under the name of the jurisdiction of Argob, or the land of the giants. (30) Therefore the writer is compelled to explain what these places were which were anciently so styled, and at the same time to point out why they were at the time of his writing known by the name of Jair, who was of the tribe of Manasseh, not of Judah. (31) We have thus made clear the meaning of Aben Ezra and also the passages of the Pentateuch which he cites in proof of his contention. (32) However, Aben Ezra does not call attention to every instance, or even the chief ones; there remain many of greater importance, which may be cited. (33) Namely (I.), that the writer of the books in question not only speaks of Moses in the third person, but also bears witness to many details concerning him; for instance, "Moses talked with God;" "The Lord spoke with Moses face to face;" "Moses was the meekest of men" (Numb. xii:3); "Moses was wrath with the captains of the host; "Moses, the man of God, "Moses, the servant of the Lord, died;" "There was never a prophet in Israel like unto Moses," &c. (34) On the other hand, in Deuteronomy, where the law which Moses had expounded to the people and written is set forth, Moses speaks and declares what he has done in the first person: "God spake with me" (Deut. ii:1, 17, &c.), "I prayed to the Lord," &c. (35) Except at the end of the book, when the historian, after relating the words of Moses, begins again to speak in the third person, and to tell how Moses handed over the law which he had expounded to the people in writing, again admonishing them, and further, how Moses ended his life.