inconsistent with another account in Judges x. 3, 4. One of them must be erroneous, and it is probable that the passage in Deuteronomy is an anachronism. Most of these passages could be explained by the admission that the scribes in later years added sentences here and there by way of interpretation. But that admission would of course discredit the infallibility of the books. Other difficulties, however, of a much more serious kind, present themselves. In the first verse of the twentieth chapter of Numbers we read that the people came to Kadesh in the first month. The first month of what year? We look back, and the first note of time previous to this is the second month of the second year of the wandering in the wilderness. Their arrival at Kadesh described in the twentieth chapter would seem, then, to have been in the first month of the third year. In the twenty-second verse of this chapter the camp moves on to Mount Hor, and Aaron dies there. There is no note of any interval of time whatever; yet we are told in the thirty-third chapter of this book that Aaron died in the fortieth year of the wandering. Here is a skip of thirty-eight years in the history, without an indication of anything having happened meantime. On the supposition that this is a continuous history written by the man who was a chief actor in it, such a gap is inexplicable. There is a reasonable way of accounting for it, as we shall see, but it cannot be accounted for on the theory that the book in its present form came from the hand of Moses. Some of the laws also bear internal evidence of having originated at a later day than that of Moses. The law forbidding the removal of landmarks presupposes a long occupation of the land; and the law regulating military enlistments is more naturally explained on the theory that it was framed in the settled period of the Hebrew history, and not during the wanderings. This may, indeed, have been anticipatory legislation, but the explanation is not probable. Various repetitions of laws occur which are inexplicable on the supposition that these laws were all written by the hand of one person. Thus in Exodus xxxiv. 17-26, there is a collection of legal enactments, all of which can be found, in the same order and almost the same words, in the twenty-third chapter of the same book. Thus, to quote the summary of Bleek, we find in both places, (_a_) that all the males shall appear before Jehovah three times in every year; (_b_) that no leavened bread shall be used at the killing of the Paschal Lamb, and that the fat shall be preserved until the next morning; (_c_) that the first of the fruits of the field shall be brought into the house of the Lord; (_d_) that the young kid shall not be seethed in its mother's milk.[Footnote: _Introduction to the Old Testament_, i. 240.]