jeanflop/post_ocr_correction2 huggingface dataset:
bitten. It is stated that it was fiery and that it was put on a pole, undoubtedly because it could not have been held in the hand. This bronze serpent remained long with the Israelites, and was eventually destroyed by living Hezekiah, because, instead of using it rationally, they foolishly began worshiping it. It was undoubtedly on the eastern side of the Jordan in the territory of the children of Reuben, Gad and Manasseh, that Dathan and Abiram of the tribe of Reuben disputed Moses’ authority to appoint a successor to himself. I say this, for two reasons; one is, that it was the tribes settled on the east of the Jordan which made the revolt. The tribe of Reuben with which was incorporated the tribe of Gad, and the half tribe of Manasseh were evidently the offenders (Numbers, xvi and xxvii 3). The other reason is to my mind still more convincing. It is said that Dathan and Abiram and their company were swallowed up. Nowhere else could this have occurred except on one of the spurs of Mount Gilead overlooking the Jordan or the Jahhock. Moses, observant as he always was, saw the impending catastrophe and warned the people to keep away. He was obeyed by all except the headstrong rebels, and they were engulfed. As a rule, it was safe to follow Moses’ advice in most matters. We shall soon see that this was not the only serious landslip in the earthquake period which this part of the earth was then traversing. Though the rebellion of Korah against Aaron, and of Dathan and Abiram against Moses were distinctly separate events, they were put together or belonging to the same category of difficulties which the great lawgiver triumphed over. It was the same will the temptation of Massah near the Southern boundary of Judah and the chiding of Meribah at the Southern boundary of Edom. They were similar difficulties, over one of which the lawgiver triumphed, but to the latter of which he succumbed. In a historical work written today, the element of time would be considered more
people to keep away. He was obeyed by all except the headstrong rebels, and they were engulfed. As a rule, it was safe to follow Moses’ advice in most matters. We shall soon see that this was not the only serious landslip in the earthquake period which this part of the earth was then traversing. Though the rebellion of Korah against Aaron, and of Dathan and Abiram against Moses were distinctly separate events, they were put together or belonging to the same category of difficulties which the great lawgiver triumphed over. It was the same will the temptation of Massah near the Southern boundary of Judah and the chiding of Meribah at the Southern boundary of Edom. They were similar difficulties, over one of which the lawgiver triumphed, but to the latter of which he succumbed. In a historical work written today, the element of time would be considered more important than the similarity of event. It was the opposite in those early times. The Israelites now encamped along the east bank of the Jordan from opposite Jericho northwards. It was here that was encamped one of the most interesting scenes in the whole of the Old Testament. Balak, the King of Moab, summoned the prophet Balaam from the Euphrates, to come and curse Israel. The bribes sent by Balak must have been quite exceptional; and the prophet, tempted by lucre, set out on his journey, excited and nervous, knowing that he was being tempted to curse those whom God had not cursed. In his excitement and nervousness, he seemed to hear the ass on which he had been riding, chiding him, as he lay with his foot crushed against a wall and doubtless in a dead faint. Two chapters in Numbers give the series of prophecies and warnings he uttered; unable at the critical moment, to depart a hair’s breadth from the promptings of his conscience. "How shall I curse whom God has not cursed?" The Prophet Micah completes the account of his sayings in probably the finest passage in the whole of the Old Testament. "Where will I
King of Moab, summoned the prophet Balaam from the Euphrates, to come and curse Israel. The bribes sent by Balak must have been quite exceptional; and the prophet, tempted by lucre, set out on his journey, excited and nervous, knowing that he was being tempted to curse those whom God had not cursed. In his excitement and nervousness, he seemed to hear the ass on which he had been riding, chiding him, as he lay with his foot crushed against a wall and doubtless in a dead faint. Two chapters in Numbers give the series of prophecies and warnings he uttered; unable at the critical moment, to depart a hair’s breadth from the promptings of his conscience. "How shall I curse whom God has not cursed?" The Prophet Micah completes the account of his sayings in probably the finest passage in the whole of the Old Testament. "Where will I come before the Lord, and how myself before the high God? Shall I come before Him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He has shown thee, O man, what is good; and what does the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" It is in the possession of thousands of passages like this in the Law, in the biographies, in the histories, in the songs, in the prophecies and in the sacred and historical novels, that one of the great values of the Old Testament lies. This Testament itself is the religious history of the world and of the children of Israel. The early chapters of Genesis contain the ideas of the Chaldean sages on the origin of the world and of evil, modified by the pure monotheism of Moses. They are wonderfully illuminating as showing the workings of the minds of primitive men and their extraordinary correct ideas on
fruit of my body for the sin of my soul? He has shown thee, O man, what is good; and what does the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" It is in the possession of thousands of passages like this in the Law, in the biographies, in the histories, in the songs, in the prophecies and in the sacred and historical novels, that one of the great values of the Old Testament lies. This Testament itself is the religious history of the world and of the children of Israel. The early chapters of Genesis contain the ideas of the Chaldean sages on the origin of the world and of evil, modified by the pure monotheism of Moses. They are wonderfully illuminating as showing the workings of the minds of primitive men and their extraordinary correct ideas on the subject of evolution, but they are full of inaccuracies when judged scientifically by the full light of our knowledge; as doubtless our own ideas are when judged by eternal knowledge. The science, the history and the geography of the Bible are the children of the age in which the books were written and the different commentaries added. These commentaries, as we see them today, often darken counsel with words; and doubtless, if we were to add remarks today, they would be found equally inexact by those who will come hundreds of years after us and who will possess knowledge of which we are ignorant. The science and the history of the Bible are no more perfect in their lines than is the morality of the Patriarchs and of the Mosaic dispensation as compared to the highest morality of which man is capable. In this age of deep and earnest criticism, our strength lies in saying: "It was said by them of old time that the heavens and the earth were created in six days, that sin entered at the fall in the Garden of Eden, that the whole world was drowned in the time of Noah, and that miracles
books were written and the different commentaries added. These commentaries, as we see them today, often darken counsel with words; and doubtless, if we were to add remarks today, they would be found equally inexact by those who will come hundreds of years after us and who will possess knowledge of which we are ignorant. The science and the history of the Bible are no more perfect in their lines than is the morality of the Patriarchs and of the Mosaic dispensation as compared to the highest morality of which man is capable. In this age of deep and earnest criticism, our strength lies in saying: "It was said by them of old time that the heavens and the earth were created in six days, that sin entered at the fall in the Garden of Eden, that the whole world was drowned in the time of Noah, and that miracles upon miracles were piled up in those early times; but we say unto you that the heavens and the earth were created in millions of years, sin has always been present, the Tigris-Euphrates valley alone was flooded in the time of Noah and that what seemed as real miracles to those early peoples were in reality natural events which it is our duty to search out and discover." In this way only can we speak with authority and not as the scribes. The glorious lessons and deep warnings of the Bible have nothing whatsoever to do with the historical, geographical and scientific ideas of simple people, who were inspired to speak the whole truth as far as their limited understanding allowed them to comprehend it. In the eyes of believers in the moral teaching of the Old Testament, its value has not been lessened these two thousand years by the criticism which declared with authority: "It was said by them of old time, an eye for an eye and a tooth for a tooth; but I say unto you." Unlike his weaker brother Aaron, Moses did not cease his work when he felt unable to lead the Israelites in the
those early peoples were in reality natural events which it is our duty to search out and discover." In this way only can we speak with authority and not as the scribes. The glorious lessons and deep warnings of the Bible have nothing whatsoever to do with the historical, geographical and scientific ideas of simple people, who were inspired to speak the whole truth as far as their limited understanding allowed them to comprehend it. In the eyes of believers in the moral teaching of the Old Testament, its value has not been lessened these two thousand years by the criticism which declared with authority: "It was said by them of old time, an eye for an eye and a tooth for a tooth; but I say unto you." Unlike his weaker brother Aaron, Moses did not cease his work when he felt unable to lead the Israelites in the strenuous days before them. He committed to writing the records which are the mainstay of the first five books of the Bible, and which were originally composed on the east side of the Jordan, from evidence in the books themselves. Written in the Babylonian script, whether composed in Babylonian or Arabic, they subsequently became unintelligible to the Israelites who had adopted the language and characters of the Canaanites. The books may be said to have been lost, but translated into the Canaanite language, called today Hebrew, they were added to by numerous scribes and pious writers, and finally took the form in which they appear today. The weak and feeble ages of the final compilers produced men capable of translating into burning language the book and soaring words of the greatest man of the Old Testament, but they could never have suffered the original words themselves, which seemed to his contemporaries to have been written on tablets of stone by the finger of God Himself. And now the time drew near that Moses must die. Summoning Joshua, he said to him: "Be strong and of a good courage, fear not, nor be afraid: for your God, He is the one
Arabic, they subsequently became unintelligible to the Israelites who had adopted the language and characters of the Canaanites. The books may be said to have been lost, but translated into the Canaanite language, called today Hebrew, they were added to by numerous scribes and pious writers, and finally took the form in which they appear today. The weak and feeble ages of the final compilers produced men capable of translating into burning language the book and soaring words of the greatest man of the Old Testament, but they could never have suffered the original words themselves, which seemed to his contemporaries to have been written on tablets of stone by the finger of God Himself. And now the time drew near that Moses must die. Summoning Joshua, he said to him: "Be strong and of a good courage, fear not, nor be afraid: for your God, He is the one who does go with you; He will not fail you, nor forsake you." Having given his final exhortation, Moses, as he had again and again done before, traveled alone to the hill of Nebo, overlooking the Dead Sea on its eastern side. Dr. George Adam Smith thus describes the exact spot from which Moses took his last view of the land he was not allowed to enter. "You turn westwards from the high plain of Moab, descending from the corn-fields, and traverse the low rocky ridge of the limestone knoll upon it, which bears the name of Ras Nebo. All western Palestine is in sight; only the higher side of the Jordan valley is still invisible, and north and south the view is hampered by the near hills. Follow the ridge to its second summit, the Ras Saghane, 3,000 feet above the Dead Sea, and you find yourself on a headland, which though lower than Ras Nebo, stands free of the rest of the range. The whole of the Jordan valley is now open to you, from Engedi, beyond which the mountains become impénétrable, to where, on the north, the hills of Gilead seem to meet those of Ephraim. The
spot from which Moses took his last view of the land he was not allowed to enter. "You turn westwards from the high plain of Moab, descending from the corn-fields, and traverse the low rocky ridge of the limestone knoll upon it, which bears the name of Ras Nebo. All western Palestine is in sight; only the higher side of the Jordan valley is still invisible, and north and south the view is hampered by the near hills. Follow the ridge to its second summit, the Ras Saghane, 3,000 feet above the Dead Sea, and you find yourself on a headland, which though lower than Ras Nebo, stands free of the rest of the range. The whole of the Jordan valley is now open to you, from Engedi, beyond which the mountains become impénétrable, to where, on the north, the hills of Gilead seem to meet those of Ephraim. The Jordan flows below: Jericho is visible beyond. Over Gilead it is said, Hermon can be seen in clear weather, but the heat hid it from us. The view is almost that described as the last on which the eyes of Moses rested, the higher hills of western Palestine shutting out all possibility of a sight of the sea. It is certainly the position described in the itinerary: "the head of Pisgah, which looks down upon the face of Jeshimon." Joshua advanced on the Jordan at the head of a rough Bedouin host. The river lay before him too deep to ford where the passage could not be disputed. At this crisis of his people’s history, there appeared to him the angel of the Lord who urged him to be "strong and of a good courage." But more than courage was given him. When Israel went forth out of Egypt, The house of Jacob from a people of a strange language; Judah became his sanctuary, Israel his dominion. The river saw it and fled; Jordan was driven back. The mountains skipped like rams, The little hills like young sheep. What ails thee, O thou river that thou fleest? Thou Jordan that
all possibility of a sight of the sea. It is certainly the position described in the itinerary: "the head of Pisgah, which looks down upon the face of Jeshimon." Joshua advanced on the Jordan at the head of a rough Bedouin host. The river lay before him too deep to ford where the passage could not be disputed. At this crisis of his people’s history, there appeared to him the angel of the Lord who urged him to be "strong and of a good courage." But more than courage was given him. When Israel went forth out of Egypt, The house of Jacob from a people of a strange language; Judah became his sanctuary, Israel his dominion. The river saw it and fled; Jordan was driven back. The mountains skipped like rams, The little hills like young sheep. What ails thee, O thou river that thou fleest? Thou Jordan that thou turnest back? Ye mountains that ye skip like rams? Ye little hills like young sheep. Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob. It will be noted that in our translation the Jordan is called a sea. I have rendered it by the word "river," which it is. A severe earthquake dislodged a spongy shoulder of Mount Gilead and completely closed the Jordan valley. The waters of Jordan were cut off, may be for days or weeks, and as the lake which gradually formed, rose, it eventually cut a passage across the lowest part of the dam. As I stood on the side of the river opposite to this old world land-slide, I recalled to myself the passage in Joshua: "And when they that bore the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brink of the water (for Jordan overfloweth all his banks at the time of harvest), that the waters that came down from above stood, and rose up in one heap, a great way off at Adam, the village that is beside Zarethan: and those that
it by the word "river," which it is. A severe earthquake dislodged a spongy shoulder of Mount Gilead and completely closed the Jordan valley. The waters of Jordan were cut off, may be for days or weeks, and as the lake which gradually formed, rose, it eventually cut a passage across the lowest part of the dam. As I stood on the side of the river opposite to this old world land-slide, I recalled to myself the passage in Joshua: "And when they that bore the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brink of the water (for Jordan overfloweth all his banks at the time of harvest), that the waters that came down from above stood, and rose up in one heap, a great way off at Adam, the village that is beside Zarethan: and those that went down toward the Dead Sea, were wholly cut off: and the people passed over on the right against Jericho. And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood." The landslip occurred near the point where the Jabesh joins the Jordan, about twenty-five miles above the site of the Crossing. The waters were cut off, but not so the backwater of the Dead Sea, which occupied the bed of the Jordan. To the sound of trumpets the Israelites threw a dam across the river, which they were able to do as there was no current to interfere with it; and they crossed over safely into the Promised Land. The first place they took was Jericho, which gave them no difficulty. Its walls had already tottered under the same earthquake shock that had dammed the Jordan. For six days the town was summoned to surrender, and on the seventh it was taken by assault. The walls of Jericho were subsequently built again, but again they were overthrown by an earthquake, and when I saw them four years ago they were all lying
occurred near the point where the Jabesh joins the Jordan, about twenty-five miles above the site of the Crossing. The waters were cut off, but not so the backwater of the Dead Sea, which occupied the bed of the Jordan. To the sound of trumpets the Israelites threw a dam across the river, which they were able to do as there was no current to interfere with it; and they crossed over safely into the Promised Land. The first place they took was Jericho, which gave them no difficulty. Its walls had already tottered under the same earthquake shock that had dammed the Jordan. For six days the town was summoned to surrender, and on the seventh it was taken by assault. The walls of Jericho were subsequently built again, but again they were overthrown by an earthquake, and when I saw them four years ago they were all lying flat on the ground. In A. D. 11266, Bibars I, Sultan of Egypt, caused a bridge to be built across the Jordan for strategic purposes. The bridge was in the neighbourhood of Damiah (the village of Adam of antiquity). When the bridge was completed, part of the piers gave way; and, in the night preceding the 8th December 1267, the waters of the river ceased to flow. A lofty mound which overlooked the river on the west had fallen into it and dammed it up. The water was held up and spread itself over the valley above the dam. It was arrested from midnight until the fourth hour of the day, or for sixteen hours. Then the water prevailed over the dam and broke it up. All this happened when the Jordan was in full flood. So says the Arabic manuscript of Nowairi. I have been told that about thirty years ago a hill in the Himalayas slipped and made a dam 1000 feet high across the valley of one of the sources of the Ganges River. It took twelve months for the lake so formed to overflow and down stream of the dam remained dry for a whole year.
and, in the night preceding the 8th December 1267, the waters of the river ceased to flow. A lofty mound which overlooked the river on the west had fallen into it and dammed it up. The water was held up and spread itself over the valley above the dam. It was arrested from midnight until the fourth hour of the day, or for sixteen hours. Then the water prevailed over the dam and broke it up. All this happened when the Jordan was in full flood. So says the Arabic manuscript of Nowairi. I have been told that about thirty years ago a hill in the Himalayas slipped and made a dam 1000 feet high across the valley of one of the sources of the Ganges River. It took twelve months for the lake so formed to overflow and down stream of the dam remained dry for a whole year. Once the obstruction was topped by the water, the thousand feet cataract soon carried away the dam, and a mighty flood swept the valley. For a considerable time before the final burst of water, engineers had leveled down the valley, placed marks on the sides above which all the villagers had to move their cattle and belongings, and when the telegraphic message flashed down the valley of the Ganges, everybody removed to places of safety and not a single life was lost. Such was the cataclysm which gave the Israelites their opportunity to enter the land of Canaan, while the earthquake made breaches in the fortifications of many a walled town. We can see that the waters of the Jordan were cut off by a landside on the occasion of a very severe earthquake, while the Israelites thought they saw the Jordan fleeing as the feet of their priests touched its waters; but, so far, no son of man has seen sufficiently behind the veil to know why this earthquake occurred at a time so critical in the life of a race, whose writers have given us truer insights into divine truths than the wisest of the Greeks. After a