The Bible: What It Is!

BOOK I. GENESIS

The Bible is the name by which the collection of Books beginning with Genesis and ending with Revelations is commonly known. It is derived from the Greek word [ – ] (Books), and this name is supposed to have been first applied in the fifth century by Chrysostom, before which time those books were known as [ – ] holy writings, sacred writings, writings of God.

The Bible is divided into three parts: the Old Testament, containing thirty-nine books, the New Testament, containing twenty-seven books, and the Apocrypha, containing fourteen books; making in the whole eighty books. It is only the first portion, known as the Old Testament, upon which I intend to treat at present. It professes to be translated from the Hebrew, in which Language (according to the learned Parkhurst) God communicated with Adam; or, perhaps to quote the learned divine more correctly, I ought to say that 'Hebrew was the language in which God taught Adam to speak.' It has been suggested by other saintly writers that Hebrew will be the language spoken in Paradise by the Saints. It is perhaps to be regretted that God did not choose a language more copious, and less capable of being misconstrued; but I will not at present stop to question whether the fact be as above stated – it is sufficient for us to know that the original of the Old Testament is (with some slight exception) written in the Hebrew.

The Old Testament is divided by the Jews into three parts, called 1st, (the law) – this division includes Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; 2nd, (the Prophecies) – this portion contains the Books of Joshua, Judges, Samuel, and Kings, which are known as the former prophets, and Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, and Malachi – of these, the three first are called 'the greater Prophets,' and the remaining twelve 'the lesser'; 3rd, (holy writings), comprising the Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemian, and first and second Chronicles. I have given the books in their Jewish order, which differs from our own, Chronicles being the last book of the Hebrew Bible.

The earliest complete translation into English of the whole of the Bible was made in the fourteenth century by the famous John Wickliffe, who was born in 1324 and died in 1384. This translation was reprinted in 1731, and again in 1810. Wickliffe's version of the Old Testament, I believe, still remains in manuscript. Portions of the Bible had been previously translated into Saxon, and it is alleged that one John de Trevisa had completed a translation prior to Wickliffe.

The next translation appears to have been made by William Tyndale (a native of Gloucestershire, born about 1477, and cruelly murdered in September, 1536) who, in 1526, printed two editions of the New Testament, which were issued from Wittemberg; both of these were, however, bought up by the Church authorities, and committed to the flames. Tyndale, however, nothing daunted by this, continued his work of translation, in which he is said to have been assisted by Martin Luther; Tyndale at this time residing at Antwerp, to which place he had been compelled to fly in 1523, to avoid the persecution of the priests.

It is worthy of notice that the Bible, which is alleged by the priests to be God's word revealed to the people, was never revealed to the people of England in their own tongue until the fourteenth century; that it was not until fifty-two years after printing had been introduced into England that any attempt was made to print an English edition: and that the first man who was sufficiently religiously disposed to print an edition, had his work burnt by the very men who, if their doctrines are true, should have zealously guarded each copy. Not only were the Bibles burnt, but every person in whose possession they were found was subjected to severe punishment. Despite all this, the editions issued by Tyndale were eagerly bought; and efforts were then made by King Henry VIII., Cardinal Wolsey, and Sir Thomas More, to lure poor Tyndale back to England, but he was too cautious to return. His friend, John Frith, who had assisted him in translating, was more credulous; and, returning to London upon the king's promise of safety, was arrested and burnt. Tyndale was ultimately entrapped, and strangled and burnt at Vilvoord, near Antwerp.

One would now be inclined to think that the priests well knew that to place the Bible in the hands of the people would be to tear down the veil from the temple, would expose their trickeries, and would place in the hands of the mass the means of detecting their false pretence. Under the guise of preachers of a revelation from God, they had ruled the minds of the people; and they were fully aware or the danger which would accrue to themselves should the people ever examine too closely into the merits of that revelation. Sir Thomas More wrote against Tyndale in language which will startle the readers of the present day, especially when we remember that Tyndale's crime was the presenting us with a translation of the Bible admirable for its style and general accuracy. More says, 'Our Saviour will say to Tyndale, Thou art accursed, Tyndale, the son of the Devil, for neither flesh nor blood hath taught thee these heresies, but thine own Father, the devil, that is in Hell. Ah, blasphemous beast, to whose roaring and lowing no good Christian man can, without heaviness of heart, give ear.' The next published translation was by Miles Coverdale (born 1535), who partially used Tyndale's text. Coverdale appears only to have translated from the Dutch and Latin into English. It does not seem at all clear that Tyndale translated from the Greek and Hebrew direct. It is quite certain that prior to this time the monks placed great difficulties in the way of acquiring either of those languages, in fact, Erasmus tells us that to know Greek was to be suspected, and to know Hebrew would prove you heretic outright.

The next is known as Matthewe's Bible, which is supposed to have been issued in the early part of the sixteenth century, by Richard Grafton. It is merely a collation of the texts of Tyndale and Coverdale.

About the same time were issued Cranmer's and Taverner's editions of the Bible.

The Geneva edition, issued in 1560, is that which is commonly known as the 'Breeches Bible,' on account of the translation of Genesis, c. 3, v. 7. I have a copy of this in reference.

Bishop Parker's Bible was issued in 1568. This edition was completed by the aid of several learned men, and differs considerably from its predecessors.

In 1582, the Douay edition of the New Testament was issued; and, in 1609, the Old Testament also. The former was printed at Rheims, the latter at Douay; and both were issued under the superintendence of Cardinal Allen. This brings us to the period at which what is commonly known as the authorised version was issued. This being the version I have to examine, I shall quote the history of it as given in an able article which appeared in the Penny Cyclopædia: – 'Early in the reign of King James I., there was a conference of divines of different opinions, at Hampton Court, for the settling of the peace of the Church. In this conference much was said concerning the imperfection of the existing translations of the Scriptures. The king himself, who was often present at these meetings, expressed a strong opinion on that point of the debate. "I wish," said he, "some special pains were taken for an uniform translation, which should be done by the best learned in both Universities, then reviewed by the bishops, presented to the Privy Council, and, lastly, ratified by royal authority, to be read in the whole Church, and no other." Out of this speech of the king's arose the present English Bible; for the suggestion soon ripened into a resolution. As this is the Bible which has for more than two centuries been the only Bible allowed to be read in the English Church, and as it is also the Bible universally used in dissenting communities, we may be expected to give a more extended notice of it than of the former editions. Fifty-four of the persons in that age most distinguished for that particular species of learning which such a duty required, were selected for the work, according to the king's suggestion; finally, forty-seven of them undertook it. They divided themselves into six independent classes, to each of which a certain portion of the work was assigned. Each person in the class was to produce his own translation of the whole committed to them, and these several translations were to be revised at a general meeting of the class. When the class had agreed upon their version, it was to be transmitted to each of the other classes; so that no part was to come out without the sanction of the whole body.

'Two of the classes sat at Westminster, two at Oxford, and two at Cambridge. The instructions which they received from the king were, that they should adhere to the Bishops' Bible, which was then ordinarily read in the Churches, making as few deviations from it as possible. They were, however, to use the other versions, and to consult the translations which had been made into other modern languages; and they were to keep in the old ecclesiastical words, such as Church, etc. When a word had divers significations, "that should be kept which had been most commonly used by the ancient Fathers, being agreeable to the propriety of the place and the analogy of faith." No marginal notes were to be used, except for the further explication of some Greek or Hebrew word. References to parallel passages might be given. They were to call in the assistance of any learned man who was known to have made this subject his study.

'They were employed upon the work for three years, namely from 1607 to 1610; proceeding with that deliberation and care which so weighty an undertaking required. The names of the divines engaged in it, and the portions known which were committed to each class, are reserved. If we say that there are few names among them which have acquired a lasting celebrity, we are only saying of them what is the usual fete of divines. The name of Bishop Andrews is first in place and the first in celebrity. It is believed that Bancroft, then Archbishop of Canterbury, though not one of the professed translators, had much to do in the superintendence of the work. It came forth from the press of Robert Barker in 1611.'

I have a copy printed by Robert Barker before me which contains the whole eighty books. It begins with these words, 'The first book of Moses, called Genesis.' Not one word of this title is to be found in the Hebrew. The word Genesis is a Greek word, signifying production, generation, birth, origin, or formation. It seems curious that the translators should have given a Hebrew book a Greek title. In the Hebrew there is no title to the book; the first word [ – ] (in the beginning) is merely written in larger characters. The headings to each page and chapter are also additions made by the translators; and this is sometimes very important, as they are made to improperly govern the meaning of the text. As to Genesis being called 'the first book of Moses,' I think that grave censure should be cast on those who prefixed those words; they are entirely omitted in the Douay edition. Long since, our churchmen have been acquainted with the fact that these words, fixing the authorship on Moses, form no part of the original text, yet they allow edition after edition to be printed bearing the same title as that of 1611. Why is this? It is not that they are afraid of tampering with the authorised version, for they have actually, in the later editions, omitted the whole fourteen books of the Apocrypha, which were included in the original edition. In an edition of King James's authorised version, printed in 1630, the page containing Ezekiel, chapter 7, is headed by mistake with the word 'Apocrypha.' This mistake has been corrected in the later editions; why not also have corrected those five false statements which allege Moses as the author of the Pentateuch? There have been, also, several printers' errors corrected in the later editions, yet the words in question are allowed to stand; why is this? again I ask. The persistence in an error of so important a character would justify suspicion, and even the allegation of fraudulent intent on the part of those who issue the book. It is an attempt to give an anonymous work an undue claim on our attention. Moses himself, in no part of the five books, claims to be the author of them; and in no part of the Bible is he alleged to be the writer of the Pentateuch. It is certainly alleged that Moses wrote 'the law,' 'the book of the law,' but there is nothing whatever to show that that work outlived the destruction of Jerusalem, and there are several express declarations to the contrary (vide Letter on the Pentateuch by Thomas Cooper, M.D., and Esdras, chap, xiv., v. 21). I am aware of the texts quoted by those who allege that Moses was the author of the whole Pentateuch; viz., Exodus, chap, xvii., v. 14, chap, xxiv., v. 4 and 7, chap, xxxiv., v. 27, Numbers, chap, xxxiii., v. 1 and 2, Deuteronomy, chap, i., v. 5, chap, xxxi., v. 9, 13, 22, 24, 26; but do not think that they will, even in the hands of the most partial supporter of the Mosaic hypothesis, bear on the question sufficiently to decide it in the affirmative, or even to create a presumption in its favour. That Moses was the author of the Pentateuch as it now stands is a proposition which no intelligent man in the present day will venture to support, especially after the elaborate criticisms of Aben Ezra, Spinoza, Hobbes, Peyrerius, Astruc, Pere Simon, Volney, Voltaire, Gesenius, Vater, Paine, and others. The whole of the five books abound with passages which could not have been written by Moses, or during his life time. See – Genesis, chap, xii., v. 6, also chap, xiii., v. 7; these verses must have been written at a period when the Canaanites had been expelled from the land of which they were in quiet possession during the lifetime of Moses: —

Genesis, chap, xiv., v. 14. The city of Lais, Laish, or Leshem, was not called Dan until long after the death of Moses, when the Danites possessed themselves of it and called it after Dan, their father (vide Joshua, chap, xix., v. 47, and Judges, chap, xviii., v. 29): – Genesis, chap, xiii., v. 18, chap, xxiii., v. 2 and 19, chap, xxv., v. 27, &c. These verses and several others, in which Hebron is named, cannot be from the pen of Moses, for there was no such place as Hebron in his day. Kirjath Arba was not called Hebron until given to Caleb, son of Jephunneh, long after the death of Moses (vide Joshua, chap, xiv., v. 14 and 15): —

Genesis, chap, xx., v. 16, and chap, xxiii., v. 15 and 16. Of these verses, Voltaire writes as follows; 'Learned and ingenious men, full of their own talents and acquirements, have maintained that it is impossible Moses could have written the book of Genesis. One of their principal reasons is, that in the history of Abraham that patriarch is stated to have paid for a cave he purchased for the interment of his wife, in silver coin; and the King of Gerar to have given Sarah a thousand pieces of silver, when he restored her, after having carried her off for her beauty at the age of seventy-five. They inform us that they have consulted all the ancient authors, and that it appears very certain that, at the period mentioned, silver money was not in existence: —

Genesis, chap. xxii. v. 14. It is asserted that Mount Moriah was not called the Mount of the Lord until after the Temple was erected thereon, centuries after the death of Moses: —

Genesis, chap, xxxvi., v. 31. This could not have been written until kings had ruled over the Children of Israel, which would bring the authorship to the time of Saul, even conceding the earliest date. Voltaire says, 'this is the celebrated passage which has proved one of the great stumbling-stones; this it was which decided the great Newton, the proud and acute Samuel Clarke, the profound and philosophic Bolingbroke, the learned Le Clerc, the ingenious Freret, and a host of other enlightened men, to maintain that it was impossible Moses could have been the author of Genesis': —

Exodus, chap, xvi., v. 35. This could not have been written by Moses, as manna did not cease until after his death (vide Joshua, chap, v., v. 12): —

Numbers, chap, xii., v. 3. No man will for one moment suppose that a meek man would write his own character, to be handed down to posterity in this fashion. Paine, quoting the verse, says, 'If Moses said this of himself, instead of being the meekest of men, he was one of the most vain and arrogant of coxcombs, and the advocates for these books may now take which side they please, for both sides are against them; if Moses was not the author, the book is without authority, and if he was the author, is without credit, because to boast of meekness is the reverse of meekness, and is a lie in sentiment': —

Deuteronomy, chap, i., v. 1 and 5, and chap iv., v. 41 to 49. 'These be the words which Moses spake unto all Israel on the other side of Jordan.' Our version gives it, 'this side Jordan,' but the Hebrew word in each verse is [ – ] which even the orthodox Park-hurst translates as meaning over, beyond, on the other side (vide Parkhurst's Lexicon, p. 509, article [ – ] and Dr. Cooper's Letter, p. 41 to 44). In fact, the translators of the Bible have themselves translated this very word differently in Deuteronomy, chap, iv., v. 49. It of course follows that, as Moses never crossed the river Jordan, he could not have been the author of the verses in which the expression occurs: —

Deuteronomy, chap, ii., v. 12. This could not have been written by Moses, as in his day the Children of Israel had not even reached, much less entered into possession of the promised land: —

Deuteronomy, chap, xxxiii. It is scarcely probable that Moses wrote a chapter containing phrases such as 'the man of God, Moses, blessed the Children of Israel before his death,' 'Moses commanded us a law,' &c: – Deuteronomy, chap, xxxiv. I do not consider it necessary to reason upon the proposition that a man cannot write an account of his own death and burial, or to endeavour to prove that he cannot relate that his grave remains undiscovered to the present day. Beside which, the names used in this chapter are those which were given to the places after the Israelites had obtained possession of the land, and which could not have been known in the time of Moses. The same remark applies to Deuteronomy, chap, iv., v. 43, in which the reader will at once discover a glaring anachronism, as it is impossible Bezer, Gilead, and Golan, could have been called Bezer of the Reubenites, Gilead of the Gadites, and Golan of the Mannassites, until after those tribes had conquered and taken possession of Bezer, Gilead, and Golan respectively, which they did not do until after the death of Moses.

In Dr. Cooper's able letter to Professor Silliman, Spinoza's 'Tractates Theologico-Politicus,' Pere Simon's critical history of the Old Testament, Voltaire's 'Philosophical Dictionary,' Volney upon Ancient History, as also in the notes to Volney's 'Ruins,' and in Thomas Paine's 'Age of Reason,' part 2, the reader will find the arguments I have used more fully elaborated.

In Professor Newman's 'Phases of Faith,' pp. 83 and 84, there is an eloquent repudiation of the attempts at argument of those theologians who contend for the Mosaic Pentateuch. (The word Pentateuch is a compound Greek word, meaning five books.)

Why should we acknowledge Moses as the author of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy? We have positive evidence that he was not the writer of very many portions, and we have no evidence at all to support the assertion that he wrote a single line of either of the five books.

In Voltaire's dialogue between the monk and the honest man, the following remarks occur: —

'1. – It seems difficult that Moses could have written the Pentateuch which we attribute to him, in the desert. If his people came from Egypt, where they had lived, says the author, 400 years (although he is mistaken in 200 years), the book would, probably, have been written in Egyptian, and we are told it was in Hebrew. It must have been graven upon stone or wood, because, in the time of Moses, they had no other mode of writing. This was a very difficult art, and one which required long preparations, since it was necessary to polish the wood or the stone. It does not appear that this art would have been exercised in a desert, where, according to the book itself, the Jewish horde were not able to make their own clothes and shoes, and where God was obliged to work a continual miracle during forty years to preserve their vestments without decaying, and the coverings of their legs and feet. It is so true that they were only able to write upon stone, that the author of the book of Joshua says that Deuteronomy was written upon an altar of rough stones, plastered with mortar. It appears Joshua did not even imagine this book was durable. '2. – Those men who are most versed in antiquity think these books were written more than 700 years after Moses. They found this opinion upon that which is spoken of the Kings of Edom and Israel, when there were no kings till a long time after Moses; upon the position of the cities, which is false if the books were written in the desert, and true if they were written at Jerusalem; upon the names of the cities and small towns of which these books speak, which were neither built nor called by the names there given them till many ages afterwards, &c.'

Previous to my analysis of the first chapter of Genesis, I shall quote from an able letter which appeared in a provincial paper a short time since, and in which I fully concur.

'Before entering into a detailed examination of the Mosaic narrative, I will glance at the order and operation of its incidents. This is the more necessary, as the sequence of those operations becomes a leading and important feature in the final deductions.

'Genesis, read in its literal sense, teaches that, on the first day God directed light to be, and divided light from darkness, calling the light day and darkness night, 'On the second day He placed a firmament to divide the waters, gathering the waters together and forming dry land, which He commanded to bring forth grass and herbs yielding seed, and trees yielding fruit.

'On the fourth day He placed lights in the firmament to give light upon the earth; and, on the same day, He made two great lights, the greater to rule the day, the lesser the night; and he also made the stars, and placed them in the firmament to give light upon the earth.

On the fifth day the sea was commanded to bring forth the living creature that had life, and the fowl that might fly above the earth in the open firmament.

'The great whales were also created on that day, and every living thing that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind.

'The first part of the sixth day opens with the creation of the beasts of the earth, and cattle, and everything that creepeth on the earth; consummating the mighty work with the creation of man.

'My task is to prove that, so far as geology and the sister sciences have examined into the results of this creation, neither the order, the mode, nor the period of operations can, on physical evidences, be sustained.

'"God said, let there be light, and there was light." We have here a fiat originating light; but from what physical source was that luminous effect evolved? Neither sun nor moon was yet made; not a single star had twinkled in the heavens; nor was a firmament or atmosphere placed, as a vehicle for the rays. By what natural law could there be light? The common rudiments of Physics teach us that air diffuses the solar beams, thereby causing the brightness of that portion of light called, from the earliest recorded period, "day." Without that diffusive medium, the heavenly bodies would be sharply defined balls of apparent fire, in the profoundly black vault of heaven. Science has never, hitherto, found a substitute for the sun; nor research discovered a period since the earth existed, having evening and morning, without one.

'The terms "evening and morning" of a day have, from all recorded time, conveyed to the mind distinct impressions; evening, that portion of sun light immediately preceding and succeeding its apparent departure or disappearance below our horizon; morning, that portion of light that immediately precedes and succeeds its apparent rising above. They also imply two other divisions of time, night and mid-day. Now, we have the direct conclusive evidence daily exhibited, that the sun, or its luminous atmosphere, by recognised laws and combinations, lights the world; and that darkness, as a necessary consequence, follows its absence.