"Moses," he says, "relates how God created the heavens and the earth at an indefinitely remote period, before the earth was the habitation of man: Geology has lately discovered the existence of a long prehuman period. A comparison with other Scriptures (i.e., those written after the Pentateuch, or Mosaic account) shows that the "heavens" of Moses include the abode of angels and the place of the fixed stars, which existed before the earth: Astronomy points out remote worlds, whose light began its journey long before the existence of man. Moses declares that the earth was or became covered with water, and was desolate and empty: Geology has found by investigation that the primitive globe was covered with a uniform ocean, and that there was a long azoic period, during which neither plant nor animal could live. Moses states that there was a time when the earth was not dependent on the sun for light or heat; when, therefore, there could be no climatic differences: Geology has lately verifed this statement by finding tropical plants and animals scattered over all places of the earth. Moses affirms that the sun, as well as the moon, is only a light holder: Astronomy declares that the sun is a non-luminous body, dependent for its light on a luminous atmosphere. Moses asserts that the earth existed before the sun was given as a luminary: Modern science proposes a theory which explains how this was possible. Moses asserts that there is an expanse extending from earth to distant heights, in which the heavenly bodies are placed: Recent discoveries lead to the supposition of some subtile fluid medium in which they move. Moses describes the process of creation as gradual, and mentions the order in which living things appeared: plants, fishes, fowls, land animals, man: By the study of nature, geology has arrived independently at the same conclusion. Whence did Moses get all this knowledge? How was it that he worded his rapid sketch with such scientific accuracy? If he in his day possessed the knowledge which genius and science have attained only recently, that knowledge is superhuman. If he did not possess the knowledge, then his pen must have been guided by superhuman wisdom" (Aids to Faith, p. 232).
Some years ago much ado was made by certain sceptics about the chronology of the Bible, as if the discrepancies of a few figures could undo the manifest authenticity of the vast store of facts vouched in the grand collection of Biblical books. These discrepancies are being gradually explained. It may be that we err in properly understanding the Oriental habits of counting genealogies, or that the method of the first transcribers led to inaccuracy, despite the care used in the copying and preservation of the text. When we remember that Hebrew signs, very closely resembling each other, denote often great differences, clear enough, no doubt, at first, but becoming indistinct in the course of time, we cannot wonder that some words and expressions present to the ordinary reader a mystery, or even seeming contradiction. It is not necessary to understand the ancient tongue in order to realize this fact. In the first place, the similarity of Hebrew characters which represent great numerical differences must have easily led to errors by the copyists, which caused difficulty to the later transcribers unless they had a reliable tradition to correct the mistake. Thus the letter ב (Beth) represents two, whilst כ (Kaph) represents twenty. By placing two small dots above either of these two characters you multiply them by a thousand, [Hebrew: Beth with two dots] representing two thousand and [Hebrew: Kaph with two dots] twenty thousand. The letter ו (Vav) is equivalent to six, another letter very like it in form, ז (Zayin), is seven, whilst both of these characters represent a variety of meanings: oftenest ו (Vav) is a copula, at other times it stands at the beginning of a discourse, or introduces the apodosis, or is simply an intensive, or adversative; sometimes it is prefixed to a future tense, and turns it into an imperfect, etc. Again, there are special reasons why certain combinations of letters stand for numerals, contrary to the ordinary rule. Thus fifteen is expressed by טו=9+6, instead of יח, because the name of God commences with the latter characters יחות (Jehovah), etc.
Furthermore, many of the signs used as numerals had fixed symbolical significations, and were not meant to be taken as literal quantities.
Moreover, in all the old Hebrew writings the consonants only are expressed. Thus it happens that the same written characters may denote different things, sometimes contradictory, unless living tradition could supply the true signification. Thus the word כר means son (Ps. ii. 12), or it may be an adjective signifying chosen (Cant. vi. 9), or, again, clear (Cant. vi. 10), or empty (Prov. xiv. 4). Besides these primary meanings it stands for corn or grain, for open fields or country, for a pit, for salt of lye (vegetable salt), and for pureness. The true signification in each passage is not always clear from the context, and critics are frequently at a loss to divine the sense intended by the writer.
But whilst these discrepancies and obscurities are a momentary source of distraction, they arouse not only zeal for the study of the sacred languages, by which means philological mysteries are frequently cleared up, but they give us often an insight into the wonderful genius of the Semitic languages, with their peculiar imagery, which associates ideas and feelings apparently wholly distinct from each other according to the use of modern terms.
The last-made reflection suggests another advantage, in an educational point of view, which the study of the Sacred Scriptures opens to those who possess sufficient talent and opportunity for its pursuit. I mean the power of thought and reflection which comes with the study of a foreign language. There are portions of the Old Testament which we cannot rightly read and understand without some knowledge of the tongue in which they were originally written. This is one of the several reasons which the Church has for not sanctioning, without certain cautions, the indiscriminate reading of the Sacred Scriptures in the form of translation. Let me give you a very good authority for this.
About the very time when Ptolemy Philadelphus, of whom I have spoken in the beginning, sent to Jerusalem in order to procure the Greek translation of the Thorah, or Hebrew law (Pentateuch), a holy Jewish scribe was inspired to write one of the later Scriptural books. It appears that He was among the seventy learned scribes who had been sent by the High-priest to Alexandria for the purpose of making the translation for the king, and that afterwards, whilst still there, he composed the sacred book known as Ecclesiasticus. This book he wrote in the Hebrew tongue. Many years after, a grandson of this inspired writer, who is called Jesus son of Sirach, came upon the book and resolved to translate it into Greek, in order that it might be read by many of his brethren in the foreign land, who no longer spoke the Hebrew language, though they believed in the law of their forefathers. To this translation he wrote a short preface which, though it does not belong to the inspired portions of the text, has been preserved and is found in our Bibles. Let me read it to you, because it demonstrates the truth of what I have just said, namely, that our understanding of the Bible is rendered difficult when we are obliged to depart from the original language in which it was written. The younger Jesus Sirach, who spoke both the Hebrew and Greek tongues equally well, at a time when they were still living languages, writes as follows about the translation of his grandfather's work:
"The knowledge of many and great things hath been shown us by the Law and the Prophets, and others that have followed them, for which things Israel is to be commended for doctrine and wisdom; because not only they that speak must needs be skilful, but strangers also, both speaking and writing, may by their means become most learned.
My grandfather Jesus, after he had much given himself to a diligent reading of the Law and the Prophets, and other books that were delivered to us from our fathers, had a mind also to write something himself pertaining to doctrine and wisdom; that such as are desirous to learn and are made knowing in these things may be more and more attentive in mind, and be strengthened to live according to the Law. I entreat you, therefore, to come with benevolence, and to read with attention, and to pardon us for those things wherein we may seem, while we follow the image of wisdom, to come short in the composition of words: for the Hebrew words have not the same force in them when translated into another tongue. And not only these, but the Law also itself, and the Prophets and the rest of the books, have no small difference when they are spoken in their own language. For in the eighth and thirtieth year coming into Egypt, when Ptolemy Euergetes was king, and continuing there a long time, I found these books left, of no small and contemptible learning. Therefore I thought it good and necessary for me to bestow some diligence and labor to interpret this book; and with much watching and study, in some space of time, I brought the book to an end, and set it forth for the service of them that are willing to apply their mind, and to learn how they ought to conduct themselves, who purpose to lead their life according to the Law of the Lord" (Prologue to Ecclesiasticus).
[[1]] "Meeting-place of Geology and History," 1894. Fleming H. Revell Co., New York.