We will now consider a single example in detail, and select that referring to the rebellion of Korah, Dathan, and Abiram, as it is connected with an important miracle. Korah, we are told,[99] belonged to the family of Kohath and the other two to that of Reuben; and from incidental notices in another part of the book, we learn the position of the tents of these men. The former was to the south of the central Tabernacle, or Tent of Meeting, on an inner line of tents, while the latter were also to the south, though on an outer line of tents.
[99] Num. 16; 2. 10, 17; 3. 29.
This explains how, when Moses was talking to Korah, he had to send for Dathan and Abiram, and how next morning he left the central Tabernacle, where the men had assembled to offer incense, (and where they were afterwards destroyed, probably by lightning) and went unto Dathan and Abiram (vv. 8-25). It explains how, later on, the tents of Dathan and Abiram are twice mentioned, while that of the leading conspirator, Korah, is strangely omitted. It explains how the families of these two were destroyed, though no mention is made of that of Korah; since the destruction was probably limited to the tents of Dathan and Abiram, who were brothers, and the small tabernacle they had erected alongside, and from which alone the people were told to depart (vv. 26, 27). We may therefore conclude that Korah's family was not destroyed, since their tent was at some distance. And this accounts for what some have thought to be a discrepancy in another passage, where we read that the sons of Korah did not die; as well as for Dathan and Abiram, being mentioned alone later on.[100] In fact, the position of these tents is the key to the whole narrative, though we are left to discover it for ourselves.
[100] Num. 26. 11; Deut. 11. 6.
Now if the account is true and written by a contemporary, all is plain; for truth, as said before, is necessarily consistent. But if the story is a late fiction, all this agreement in various places is, to say the least, very remarkable. Can we imagine a writer of fiction accidentally arranging these details in different parts of his book, which fit together so perfectly? Or can we imagine his doing so intentionally, and yet never hinting at the agreement himself, but leaving it so unapparent that not one reader in a thousand ever discovers it? This single instance may be taken as a sample of numerous others which have been noticed all through the Old Testament; and they certainly tend to show its accuracy.
(2.) Alleged mistakes.
We pass on now to the alleged mistakes in the Old Testament, and considering the long period covered, and the variety of subjects dealt with, and often the same subject by various writers, the number of even apparent discrepancies is not very great. And it is beyond dispute that many of these can be explained satisfactorily, and doubtless many others could be so, if our knowledge were more complete. Moreover, they are, as a rule, numerical mistakes, such as the incredibly large numbers in some places,[101] and the rather discordant chronology in Kings and Chronicles. But the former may be due to some error in copying, and the latter to the different ways of counting a king's reign.
[101] Num. 26. 11; Deut. 11. 6.
The only mistake of any real importance refers to the large numbers of the Israelites, who are said to have left Egypt,—some 600,000 men, besides children, or probably over two million altogether. For on two subsequent occasions, when the census of the tribes is given, it totals up to about the same number.[102] This is no doubt a serious difficulty; as anyone can see, who will take the trouble to calculate the space they would require on the march, or in camp. If we assume, for instance, that they crossed the arm of the Red Sea in, say, forty parallel columns, these would still have to be of enormous length to contain 50,000 persons each, with their flocks and herds.
[102] Exod. 12. 37. Num. 1. 26.