Chapter v., v. 1. 'Until we were passed over.' Bishop Tomline remarks on this passage:—
'The use of the word "we" proves that this book was written by Joshua, or by some one else alive at the time.
'This inference is obvious, and cannot be objected to if it can be shown that the words of the text, until WE were passed over, are a correct translation of the corresponding words in the original Hebrew Bible. This, however, is not the case. The passage before us is one of the parts of the Bible which has been corrupted by time, and the error has arisen in the present instance from the great similarity between the Hebrew words, [———] Aberanoo, "we passed over," and [———] Abekoom, "he caused them to pass over." These words are very similar, and though the common text of the Hebrew Bible now reads Aberanoo, which gives the sense of "we passed over," yet this was not the old reading of the passage, but Aberoom, "he [i.e., God] caused them to pass over," and among the various readings of the text Aberoom actually is found: but the Hebrew letter [—] has been carelessly divided into two letters, [—] vau and [—] nun, by the copyist, and the translators of the Bible, not perceiving the error, and perhaps tempted to make a choice which tended to attach to the book the value of a contemporary record, have given the passage that interpretation which has misled so many critics and on which is built so fallacious a theory.
'That the error is such as I described it, and consequently that the theory built upon it is fallacious, must inevitably result from the accuracy of our present statement, which becomes almost a matter of certainty from the concurrence of the Septuagint and Vulgate translations.
'In the German translations of the Bible the error has been corrected, and the proper reading of the word restored.
'It appears, then, that this passage, which has been made the basis for the belief that the Book of Joshua is a contemporary writing, has been incorrectly translated in our common English Bibles, and consequently the opinion "built upon it must fall to the ground".'
Verse 9. On page 35 is quoted Voltaire's criticism on this text, 'I have rolled away the reproach of Egypt from off you.' It is evident that it refers to the circumcision, which was an established ceremony amongst the Egyptians from the earliest ages.
Verses 13 to 15. In what manner shall I comment on these verses? Shall I gravely reason upon the improbability of 'a man with a drawn sword' being the 'captain of the Lord's host?' Shall I venture to doubt whether the captain of the Lord's host would come to Joshua for the mere purpose of telling him to take off his shoes, or ought I not rather at once to class these verses with such tales as 'Aladdin's Lamp,' and others of a like character, dismissing them as unworthy of further criticism?
Chapter vi. relates the miraculous falling down of the walls of the city of Jericho. One of two courses must be pursued when reading it; either the reader must discard the evidence presented by his senses, and, without reasoning, blindly accept the story, or he will be compelled at once to reject it as absurd. I have read of the destruction of a suspension bridge, or bridge of boats, in consequence of vibration, produced by the marching across, in regular time, of a large body of men, but I am inclined to think that all the Jews in the world might march round Jericho until they were sorely fatigued, and yet have but little effect on its walls. Walls are more likely to tumble down by pushing against them than by shouting at them. It is almost to be regretted that our Christian friends did not try the experiment at Sebastopol; if it had succeeded, it would have struck all the world with astonishment.
'Chap, vii., v. 1 to end. Among many nations in their rude infancy, and while gross and barbarous ideas prevailed, it has been held that sin or offence, particularly if of an aggravated kind, against the gods or the nearest relationships amongst men could never be pardoned. The Nemesis must be satisfied; but satisfaction was often obtained from the innocent, who were made the objects of vengeance instead of the guilty. The ancient Hebrews participated in these notions of other uncultivated nations, hence their ideas of visiting the sins of the fathers upon the children, of the Israelitish army defeated on account of Achan, etc. This idea was greatly encouraged by the Levitical priests, whose interests were promoted by it, and by the practice of sacrifices, which was founded upon the assumption of vicariousness and expiation. This idea also became thoroughly interwoven with the theocratical institution of the Jews, the worship of their sanctuary, their hymns, and the poetry of their prophets.