Conventional history is at a loss to explain why these three mummies should have been singled out for placement away from the others found reburied within the tomb.

Our revised history has no such difficulties. As Dr Velikovsky pointed out in Oedipus and Akhnaton, Queen Tiy corresponds to Queen Jocasta in the Oedipus legend, and took her own life. The wisdom teeth in the 'young woman' mummy have not emerged, which makes her too young to be Nefertiti. She is thus Smenkhare's sister and wife, Meritaten, the Antigone who secretly buried her brother's body and was immured living within a pit for her deed. Before long, she took her own life.

There is a common link between these 'isolated' mummies: suicide. This points to suicide as the cause of Thutmose V's premature death, and further enables us to identify him as Chrysippus of the Oedipus legend, the youth who took his own life when violated by Laius (Amenhotep III).(PW)

Another unknown which might soon be cleared concerns the court painters depicted on the nearby murals. Are they the same ones who decorated the wonders that survived from that turbulent period? Many questions some of which are about to be answered.

Alain Zivie, meanwhile, too absorbed by what is in store for him the coming days, could not be bothered with King Tut's Curse.

Seventy five years since the discovery of the Boy King's burial chamber and the world is still spellbound by the mysteries of his enigmatic reign."
Press Release by Samir Rafaat, `Jordan Star', Dec. 11, 1997

Unfortunately, since this story came out, no new light has been shed on the origins of Tutankhamon.

The Great God was prepared to lead Israel into the Promised Land. But first must they be tested.

Returning to the Jordan from the conquest of Bashan, the Israelites, in preparation for the immediate invasion of Canaan, encamped beside the river, above its entrance into the Dead Sea, and just opposite the plain of Jericho. They were upon the very borders of Moab, and the Moabites were filled with terror at the close proximity of the invaders.

The people of Moab had not been molested by Israel, yet they had watched with troubled forebodings all that had taken place in the surrounding countries. The Amorites, before whom they had been forced to retreat, had been conquered by the Hebrews, and the territory which the Amorites had wrested from Moab was now in the possession of Israel. The hosts of Bashan had yielded before the mysterious power enshrouded in the cloudy pillar, and the giant strongholds were occupied by the Hebrews. The Moabites dared not risk an attack upon them; an appeal to arms was hopeless in face of the supernatural agencies that wrought in their behalf. But they determined, as Pharaoh had done, to enlist the power of sorcery to counteract the work of God. They would bring a curse upon Israel.

The people of Moab were closely connected with the Midianites, both by the ties of nationality and religion. And Balak, the king of Moab, aroused the fears of the kindred people, and secured their co-operation in his designs against Israel by the message, "Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field." Balaam, an inhabitant of Mesopotamia, was reported to possess supernatural powers, and his fame had reached to the land of Moab. It was determined to call him to their aid. Accordingly, messengers of "the elders of Moab and the elders of Midian," were sent to secure his divinations and enchantments against Israel.

The ambassadors at once set out on their long journey over the mountains and across the deserts to Mesopotamia; and upon finding Balaam, they delivered to him the message of their king: "Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed."

Balaam was once a good man and a prophet of God; but he had apostatized, and had given himself up to covetousness (desiring things his neighbors had) [4500]; yet he still professed to be a servant of the Most High. He was not ignorant of God's work in behalf of Israel; and when the messengers announced their errand, he well knew that it was his duty to refuse the rewards of Balak and to dismiss the ambassadors. But he ventured to dally with temptation, and urged the messengers to tarry with him that night, declaring that he could give no decided answer till he had asked counsel of the Lord. Balaam knew that his curse could not harm Israel. God was on their side, and so long as they were true to Him no adverse power of earth or hell could prevail against them. But his pride was flattered by the words of the ambassadors, "He whom thou blessest is blessed, and he whom thou cursest is cursed." The bribe of costly gifts and prospective exaltation excited his covetousness. He greedily accepted the offered treasures, and then, while professing strict obedience to the will of God, he tried to comply with the desires of Balak.

In the night season the angel of God came to Balaam with the message, "Thou shalt not go with them; thou shalt not curse the people: for they are blessed."

In the morning Balaam reluctantly dismissed the messengers, but he did not tell them what the Lord had said. Angry that his visions of gain and honor had been suddenly dispelled, he petulantly exclaimed, "Get you into your land: for the Lord refuseth to give me leave to go with you."

Balaam "loved the wages of unrighteousness." 2 Peter 2:15. He did not believe that all money is not good. Instead he was enthralled by bribery, corruption and flattery. The sin of covetousness, which God declares to be idolatry, had made him a timeserver, and through this one fault Satan gained entire control of him. It was this that caused his ruin. The tempter is ever presenting worldly gain and honor to entice men from the service of God. He tells them

1. it is their overconscientiousness that keeps them from prosperity.
   
2. Thus many are induced to venture out of the path of strict integrity.

   One wrong step makes the next easier, and they become more and more presumptuous. They will do and dare most terrible things when once they have given themselves to the control of avarice and a desire for power. Balaam did not resist sin and overcome.

3. Many flatter themselves that they can depart from strict integrity for a time, for the sake of some worldly advantage, and that having gained their object, they can change their course when they please.

Such are entangling themselves in the snare of Satan, and it is seldom that they escape.

When the messengers reported to Balak the prophet's refusal to accompany them, they did not intimate that God had forbidden him. Supposing that Balaam's delay was merely to secure a richer reward, the king sent princes more in number and more honorable than the first, with promises of higher honors, and with authority to concede to any terms that Balaam might demand. Balak's urgent message to the prophet was, "Let nothing, I pray thee, hinder thee from coming unto me: for I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people."

A second time Balaam was tested. In response to the solicitations of the ambassadors he professed great conscientiousness and integrity, assuring them that no amount of gold and silver could induce him to go contrary to the will of God. But he longed to comply with the king's request; and although the will of God had already been definitely made known to him, he urged the messengers to tarry, that he might further inquire of God; as though the Infinite One were a man, to be persuaded. Thus his enlarging sin beclouded clear thinking.

In the night season the Lord appeared to Balaam and said, "If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do." Thus far the Lord would permit Balaam to follow his own will, because he was determined upon it.

he uttered the solemn prayer, "Let me die the death of the righteous, and let my last end be like his!"

If Balaam had had a disposition to accept the light that God had given, he would now have made true his words; he would at once have severed all connection with Moab. He would no longer have presumed upon the mercy of God, but would have returned to Him with deep repentance. But Balaam loved the wages of unrighteousness, and these he was determined to secure.

Balak had confidently expected a curse that would fall like a withering blight upon Israel; and at the words of the prophet he passionately exclaimed, "What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether." Balaam, seeking to make a virtue of necessity, professed to have spoken from a conscientious regard for the will of God the words that had been forced from his lips by divine power. His answer was, "Must I not take heed to speak that which the Lord has put in my mouth?"

Balak invents a wicked plan

Balak could not even now relinquish his purpose. He decided that the imposing spectacle presented by the vast encampment of the Hebrews had so intimidated Balaam that he dared not practice his divinations against them. The king determined to take the prophet to some point where only a small part of the host might be seen. If Balaam could be induced to curse them in detached parties, the whole camp would soon be devoted to destruction. On the top of an elevation called Pisgah another trial was made. Again seven altars were erected, whereon were placed the same offerings as at the first. The king and his princes remained by the sacrifices, while Balaam retired to meet with God. Again the prophet was entrusted with a divine message, which he was powerless to alter or withhold.

When he appeared to the anxious, expectant company the question was put to him, "What has the Lord spoken?" The answer, as before, struck terror to the heart of king and princes:

"God is not a man, that He should lie;
Neither the son of man, that He should repent:
Has He said, and shall He not do it?
Or has He spoken, and shall He not make it good?
Behold, I have received commandment to bless:
And He has blessed; and I cannot reverse it.
He has not beheld iniquity in Jacob,
Neither has He seen perverseness in Israel:
The Lord his God is with him,
And the shout of a king is among them."

Awed by these revelations, Balaam exclaimed, "Surely there is no enchantment against Jacob, neither is there any divination against Israel." The great magician had tried his power of enchantment, in accordance with the desire of the Moabites; but concerning this very occasion it should be said of Israel, "What has God wrought!" While they were under the divine protection, no people or nation, though aided by all the power of Satan, should be able to prevail against them. (Think of our country and how far we have fallen away that we will never win a war again.) All the world should wonder at the marvelous work of God in behalf of His people--that a man determined to pursue a sinful course should be so controlled by divine power as to utter, instead of imprecations, the richest and most precious promises, in the language of sublime and impassioned poetry. And the favor of God at this time manifested toward Israel was to be an assurance of His protecting care for His obedient, faithful children in all ages. When Satan should inspire evil men to misrepresent, harass, and destroy God's people, this very occurrence would be brought to their remembrance, and would strengthen their courage and their faith in God.

The king of Moab, disheartened and distressed, exclaimed, "Neither curse them at all, nor bless them at all." Yet a faint hope still lingered in his heart, and he determined to make another trial. He now conducted Balaam to Mount Peor, where was a temple devoted to the licentious worship of Baal, their god. Here the same number of altars were erected as before, and the same number of sacrifices were offered; but Balaam went not alone, as at other times, to learn God's will. He made no pretense of sorcery, but standing beside the altars, he looked abroad upon the tents of Israel. Again the Spirit of God rested upon him, and the divine message came from his lips:

"How goodly are thy tents, O Jacob,
And thy tabernacles, O Israel!
As the valleys are they spread forth, as gardens by the river's side,
As the trees of lignaloes which the Lord has planted, and as cedar trees beside the waters.
He shall pour the water out of his buckets, and his seed shall be in many waters,
And his King shall be higher than Agag, and his kingdom shall be exalted. . . .
He couched, he lay down as a lion, and as a great lion: who shall stir him up?
Blessed is he that blesseth thee, and cursed is he that curseth thee."

The prosperity of God's people is here represented by some of the most beautiful figures to be found in nature. The prophet likens Israel to fertile valleys covered with abundant harvests; to flourishing gardens watered by never-failing springs; to the fragrant sandal tree and the stately cedar. The figure last mentioned is one of the most strikingly beautiful and appropriate to be found in the inspired word. The cedar of Lebanon was honored by all the people of the East. The class of trees to which it belongs is found wherever man has gone throughout the earth. From the arctic regions to the tropic zone they flourish, rejoicing in the heat, yet braving the cold; springing in rich luxuriance by the riverside, yet towering aloft upon the parched and thirsty waste. They plant their roots deep among the rocks of the mountains and boldly stand in defiance of the tempest. Their leaves are fresh and green when all else has perished at the breath of winter. Above all other trees the cedar of Lebanon is distinguished for its strength, its firmness, its undecaying vigor; and this is used as a symbol of those whose life is "hid with Christ in God." Colossians 3:3. Says the Scripture, "The righteous . . . shall grow like a cedar." Psalm 92:12. The divine hand has exalted the cedar as king over the forest. "The fir trees were not like his boughs, and the chestnut trees were not like his branches" (Ezekiel 31:8); nor any tree in the garden of God. The cedar is repeatedly employed as an emblem of royalty, and its use in Scripture to represent the righteous shows how Heaven regards those who do the will of God.

Balaam prophesied that Israel's King would be greater and more powerful than Agag. This was the name given to the kings of the Amalekites, who were at this time a very powerful nation; but Israel, if true to God, would subdue all her enemies. The King of Israel was the Son of God; and His throne was one day to be established in the earth, and His power to be exalted above all earthly kingdoms.

As he listened to the prophet's words Balak was overwhelmed with disappointed hope, with fear and rage. He was indignant that Balaam could have given him the least encouragement of a favorable response, when everything was determined against him. He regarded with scorn the prophet's compromising, deceptive course. The king exclaimed fiercely, "Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, the Lord has kept thee back from honor." The answer was that the king had been forewarned that Balaam could speak only the message given him from God.

Before returning to his people, Balaam uttered a most beautiful and sublime prophecy of the world's Redeemer and the final destruction of the enemies of God: "I shall see Him, but not now: I shall behold Him, but not nigh:

There shall come a Star out of Jacob, and a Scepter shall rise out of Israel,
And shall smite the corners of Moab, and destroy all the children of Sheth." Num. 24:17; Mt. 2:2; Rom. 8:38,39.

And he closed by predicting the complete destruction of Moab and Edom, of Amalek and the Kenites, thus leaving to the Moabitish king no ray of hope. - (Balak, the king of Moab knew he was fighting for the survival of his nation. He found out that God would not forsake His people.)

The Plot Thickens

Disappointed in his hopes of wealth and promotion, in disfavor with the king, and conscious that he had incurred the displeasure of God, Balaam returned from his self-chosen mission. After he had reached his home the controlling power of the Spirit of God left him, and his covetousness, which had been merely held in check, prevailed. He was ready to resort to any means to gain the reward promised by Balak. Balaam knew that the prosperity of Israel depended upon their obedience to God, and that there was no way to cause their overthrow but by seducing them into sin. He now decided to secure Balak's favor by advising the Moabites of the course to be pursued to bring a curse upon Israel in order to separate them from God.

He immediately returned to the land of Moab and laid his plans before the king. The Moabites themselves were convinced that so long as Israel remained true to God, He would be their shield. The plan proposed by Balaam was to separate them from God by enticing them into idolatry. If they could be led to engage in the licentious worship of Baal and Ashtaroth, their omnipotent Protector would become their enemy, and they would soon fall a prey to the fierce, warlike nations around them. This plan was readily accepted by the king, and Balaam himself remained to assist in carrying it into effect.

Balaam witnessed the success of his diabolical scheme. He saw the curse of God visited upon His people, and thousands falling under His judgments; but the divine justice that punished sin in Israel did not permit the tempters to escape. In the war of Israel against the Midianites, Balaam was slain, Num. 31:8. He had felt a presentiment that his own end was near when he exclaimed, "Let me die the death of the righteous, and let my last end be like his!" But he had not chosen to live the life of the righteous, and his destiny was fixed with the enemies of God.

Lessons to be Learned

The fate of Balaam was similar to that of Judas, and their characters bear a marked resemblance to each other. Both these men tried to unite the service of God and mammon, and met with signal failure. Balaam acknowledged the true God, and professed to serve Him; Judas believed in Jesus as the Messiah, and united with His followers. But Balaam hoped to make the service of Jehovah the steppingstone to the acquirement of riches and worldly honor (As did Simon Magus, Acts 8:9-25); and failing in this he stumbled and fell and was broken. Judas expected by his connection with Christ to secure wealth and promotion in that worldly kingdom which, as he believed, the Messiah was about to set up. The failure of his hopes drove him to apostasy and ruin. Both Balaam and Judas had received great light and enjoyed special privileges, but a single cherished sin poisoned the entire character and caused their destruction.

It is a perilous thing to allow an unchristian trait to live in the heart. One cherished sin will, little by little, debase the character, bringing all its nobler powers into subjection to the evil desire. The removal of one safeguard from the conscience, the indulgence of one evil habit, one neglect of the high claims of duty, breaks down the defenses of the soul and opens the way for Satan to come in and lead us astray. The only safe course is to let our prayers go forth daily from a sincere heart, as did David, "Hold up my goings in Thy paths, that my footsteps slip not." Psalm 17:5.

Apostasy at the Jordan

With joyful hearts and renewed faith in God, the victorious armies of Israel had returned from Bashan. They had already gained possession of a valuable territory, and they were confident of the immediate conquest of Canaan. Only the river Jordan lay between them and the Promised Land. Just across the river was a rich plain, covered with verdure, watered with streams from copious fountains, and shaded by luxuriant palm trees. On the western border of the plain rose the towers and palaces of Jericho, so embosomed in its palm-tree groves that it was called "the city of palm trees." Dt. 34:3.

On the eastern side of Jordan, between the river and the high tableland which they had been traversing, was also a plain, several miles in width and extending some distance along the river. This sheltered valley had the climate of the tropics; here flourished the shittim, or acacia, tree, giving to the plain the name, "Vale of Shittim." It was here that the Israelites encamped, and in the acacia groves by the riverside they found an agreeable retreat.

Abominable Worship

But amid these attractive surroundings they were to encounter an evil more deadly than mighty hosts of armed men or the wild beasts of the wilderness. That country, so rich in natural advantages, had been defiled by the inhabitants. In the public worship of Baal, the leading deity, the most degrading and iniquitous scenes were constantly enacted. On every side were places noted for idolatry and licentiousness, the very names being suggestive of the vileness and corruption of the people. [4800]

These surroundings exerted a polluting influence upon the Israelites (Like many of our cities). Their minds became familiar with the vile thoughts constantly suggested; their life of ease and inaction produced its demoralizing effect; and almost unconsciously to themselves they were departing from God and coming into a condition where they would fall an easy prey to temptation.

During the time of their encampment beside Jordan, Moses was preparing for the occupation of Canaan. In this work the great leader was fully employed; but to the people this time of suspense and expectation was most trying, and before many weeks had elapsed their history was marred by the most frightful departures from virtue and integrity.

At first there was little intercourse between the Israelites and their heathen neighbors, but after a time Midianitish women began to steal into the camp. Their appearance excited no alarm, and so quietly were their plans conducted that the attention of Moses was not called to the matter. It was the object of these women, in their association with the Hebrews, to seduce them into transgression of the law of God, to draw their attention to heathen rites and customs, and lead them into idolatry. These motives were studiously concealed under the garb of friendship, so that they were not suspected, even by the guardians of the people.

The Path to Perdition

At Balaam's suggestion, a grand festival in honor of their gods was appointed by the king of Moab, and it was secretly arranged that Balaam should induce the Israelites to attend. (People, young people, beware!! This happens especially today in schools, churches, among supposed friends, the world.) He was regarded by them as a prophet of God, and therefore had little difficulty in accomplishing his purpose. Great numbers of the people joined him in witnessing the festivities. They ventured upon the forbidden ground, and were entangled in the snare of Satan.

1. Beguiled with music and dancing, and
   
2. allured by the beauty of heathen vestals,
   
3. they cast off their fealty (fidelity, faithfulness) to Jehovah. As
   
4. they united in mirth and feasting,
   
5. indulgence in wine beclouded their senses and broke down the barriers of self-control.
   
6. Passion had full sway; and having
   
7. defiled their consciences by lewdness,
   
8. they were persuaded to bow down to idols.
   
9. They offered sacrifice upon heathen altars and participated in the most degrading rites.

It was not long before the poison had spread, like a deadly infection, through the camp of Israel. Those who would have conquered their enemies in battle were overcome by the wiles of heathen women. The people seemed to be infatuated. The rulers and the leading men were among the first to transgress, and so many of the people were guilty that the apostasy became national. "Israel joined himself unto Baalpeor." When Moses was aroused to perceive the evil, the plots of their enemies had been so successful that not only were the Israelites participating in the licentious worship at Mount Peor, but the heathen rites were coming to be observed in the camp of Israel. The aged leader was filled with indignation, and the wrath of God was kindled.

Their iniquitous practices did that for Israel which all the enchantments of Balaam could not do -- they separated them from God. By swift-coming judgments [5000] the people were awakened to the enormity of their sin. A terrible pestilence broke out in the camp, to which tens of thousands speedily fell a prey. God commanded that the leaders in this apostasy be put to death by the magistrates. (Israel was then a theocracy!!) This order was promptly obeyed. The offenders were slain, then their bodies were hung up in sight of all Israel that the congregation, seeing the leaders so severely dealt with, might have a deep sense of God's abhorrence of their sin and the terror of His wrath against them.

All felt that the punishment was just, and the people hastened to the tabernacle, and with tears and deep humiliation confessed their sin. (That hasn't happened anymore for a long time, probably since this time.) While they were thus weeping before God, at the door of the tabernacle, while the plague was still doing its work of death, and the magistrates were executing their terrible commission, Zimri, one of the nobles of Israel, came boldly into the camp, accompanied by a Midianitish harlot, a princess "of a chief house in Midian," whom he escorted to his tent. Never was vice bolder or more stubborn. Inflamed with wine, Zimri declared his "sin as Sodom," and gloried in his shame. (Drinking of such strong drinks is forbidden by God, (Lev. 10:9; Judges 13; Prov. 20:1) The priests and leaders had prostrated themselves in grief and humiliation, weeping "between the porch and the altar," and entreating the Lord to spare His people, and give not His heritage to reproach, when this prince in Israel flaunted his sin in the sight of the congregation, as if to defy the vengeance of God and mock the judges of the nation. Phinehas, the son of Eleazar the high priest, rose up from among the congregation, and seizing a javelin, "he went after the man of Israel into the tent," and slew them both. Thus the plague was stayed, while the priest who had executed the divine judgment was honored before all Israel, and the priesthood was confirmed to him and to his house forever.

Phinehas "has turned My wrath away from the children of Israel," was the divine message; "wherefore say, Behold, I give unto him My covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for His God, and made an atonement for the children of Israel." (Num. 25).

The judgments visited upon Israel for their sin at Shittim [5200], destroyed the survivors of that vast company, who, nearly forty years before, had incurred the sentence, "They shall surely die in the wilderness." (Num. 26:65) The numbering of the people by divine direction, during their encampment on the plains of Jordan, showed that "of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai (Num. 3:1-39), . . . there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun." Numbers 26:64, 65.

God had sent judgments upon Israel for yielding to the enticements of the Midianites; but the tempters were not to escape the wrath of divine justice. The Amalekites, who had attacked Israel at Rephidim, falling upon those who were faint and weary behind the host, were not punished till long after; but the Midianites who seduced them into sin were speedily made to feel God's judgments, as being the more dangerous enemies. "Avenge the children of Israel of the Midianites" (Numbers 31:2), was the command of God to Moses;"afterward shalt thou be gathered unto thy people." This mandate was immediately obeyed. One thousand men were chosen from each of the tribes and sent out under the leadership of Phinehas. "And they warred against the Midianites, as the Lord commanded Moses. . . . And they slew the kings of Midian, beside the rest of them that were slain; . . . five kings of Midian: Balaam also the son of Beor they slew with the sword." Verses 7, 8. The women also, who had been made captives by the attacking army, were put to death at the command of Moses, as the most guilty and most dangerous of the foes of Israel. (For persistently unrepentant sinners there is a point of no return.)

Such was the end of them that devised mischief against God's people. Says the psalmist: "The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken." Psalm 9:15. "For the Lord will not cast off His people, neither will He forsake His inheritance. But judgment shall return unto righteousness." When men "gather themselves together against the soul of the righteous," the Lord "shall bring upon them their own iniquity, and shall cut them off in their own wickedness." Psalm 94:14, 15, 21, 23.

When Balaam was called to curse the Hebrews he could not, by all his enchantments, bring evil upon them; for the Lord had not "beheld iniquity in Jacob," neither had He "seen perverseness in Israel." Numbers 23:21, 23. But when through yielding to temptation they transgressed God's law, their defense departed from them. When the people of God are faithful to His commandments, "there is no enchantment against Jacob, neither is there any divination against Israel." That is why all the power and wily arts of Satan are exerted to seduce them into sin. If those who profess to be the depositaries of God's law become transgressors of its precepts, they separate themselves from God, and they will be unable to stand before their enemies.

The Israelites, who could not be overcome by the arms or by the enchantments of Midian, fell a prey to her harlots. Such is the power that woman, enlisted in the service of Satan, has exerted to entrap and destroy souls. "She has cast down many wounded: yea, many strong men have been slain by her." Proverbs 7:26. It was thus that the children of Seth were seduced from their integrity, and the holy seed became corrupt. It was thus that Joseph was tempted. Thus Samson betrayed his strength, the defense of Israel, into the hands of the Philistines. Here David stumbled. And Solomon, the wisest of kings, who had thrice been called the beloved of his God, became a slave of passion, and sacrificed his integrity to the same bewitching power. [See Gen. 6:1,2; 39:7,8; Judges 16:1,20; 2.Sam. 11:2; 1.Kings 11:1. We are not immune today from this, 1.Cor. 10:11.]

Lessons to be Learned

"Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall." 1 Corinthians 10:11, 12. Satan well knows the material with which he has to deal in the human heart. He knows -- for he has studied with fiendish intensity for thousands of years -- the points most easily assailed in every character; and through successive generations he has wrought to overthrow the strongest men, princes in Israel, by the same temptations that were so successful at Baalpeor. All along through the ages there are strewn wrecks of character that have been stranded upon the rocks of sensual indulgence. As we approach the close of time, as the people of God stand upon the borders of the heavenly Canaan, Satan will, as of old, redouble his efforts to prevent them from entering the goodly land. He lays his snares for every soul. It is not the ignorant and uncultured merely that need to be guarded; he will prepare his temptations for those in the highest positions, in the most holy office; if he can lead them to pollute their souls, he can through them destroy many. And he employs the same agents now as he employed three thousand years ago. By worldly friendships, by the charms of beauty, by pleasure seeking, mirth, feasting, or the wine cup, he tempts to the violation of the seventh commandment.

Satan seduced Israel into licentiousness (unrestrained lawlessness) before leading them to idolatry. Those who

1. will dishonor God's image and
   
2. defile His temple in their own persons
   
3. will not scruple at any dishonor to God that
   
4. will gratify the desire of their depraved hearts.

Sensual indulgence weakens the mind and debases the soul. The moral and intellectual powers are benumbed and paralyzed by the gratification of the animal propensities; and it is impossible for the slave of passion to realize the sacred obligation of the law of God, to appreciate the atonement, or to place a right value upon the soul. Goodness, purity, and truth, reverence for God, and love for sacred things--all those holy affections and noble desires that link men with the heavenly world--are consumed in the fires of lust. The soul becomes a blackened and desolate waste, the habitation of the evil spirits, and the "cage of every unclean and hateful bird." Beings formed in the image of God are dragged down to a level with the brutes.

It was by associating with idolaters and joining in their festivities that the Hebrews were led to transgress God's law and bring His judgments upon the nation. So now it is by leading the followers of Christ to associate with the ungodly and unite in their amusements that Satan is most successful in alluring them into sin. "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean." 2 Corinthians 6:16-17-18; Phil; 4:8. God requires of His people now as great a distinction from the world, in customs, habits, and principles, as He required of Israel anciently. If they faithfully follow the teachings of His word, this distinction will exist; it cannot be otherwise. That is why in the last days God's people will be called fanaatics. The warnings given to the Hebrews against assimilating with the heathen were not more direct or explicit than are those forbidding Christians to conform to the spirit and customs of the ungodly. Christ speaks to us, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John 2:15. "The friendship of the world is enmity with God; whosoever therefore will be a friend of the world is the enemy of God." James 4:4. The followers of Christ are to separate themselves from sinners, choosing their society only when there is opportunity to do them good. We cannot be too decided in shunning the company of those who exert an influence to draw us away from God. While we pray, "Lead us not into temptation," we are to shun temptation, so far as possible.

It was when

1. the Israelites were in a condition of outward ease and security that they were led into sin.
   
2. They failed to keep God ever before them,
   
3. they neglected prayer and
   
4. cherished a spirit of self-confidence.
   
5. Ease and self-indulgence left the citadel of the soul unguarded, and
   
6. debasing thoughts and imaginations found entrance.

It was the traitors within the walls that overthrew the strongholds of principle and betrayed Israel into the power of Satan. It is thus that Satan still seeks to compass the ruin of the soul. A long preparatory process, unknown to the world, goes on in the heart before the Christian commits open sin. The mind does not come down at once from purity and holiness to depravity, corruption, and crime. It takes time to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. By the indulgence of impure thoughts man can so educate his mind that sin which he once loathed will become pleasant to him.

Satan is using every means to make crime and debasing vice popular. We cannot watch television, movies, some Internet sites, walk the streets of our cities without encountering flaring notices of crime all around as it is presented in some novel, or to be acted at some theater. The mind is educated to familiarity with sin. The course pursued by the base and vile is kept before the people in the periodicals of the day, and everything that can excite passion is brought before them in exciting stories. They hear and read so much of debasing crime that the once tender conscience, which would have recoiled with horror from such scenes, becomes hardened, and they dwell upon these things with greedy interest.

Many of the amusements popular in the world today, even with those who claim to be Christians, tend to the same end as did those of the heathen. There are indeed few among them that Satan does not turn to account in destroying souls. Through the drama he has worked for ages to excite passion and glorify vice. The opera, with its fascinating display and bewildering music, the masquerade, the dance, the card table, gambling halls, bars, Satan employs to break down the barriers of principle and open the door to sensual indulgence. In every gathering for pleasure where pride is fostered or appetite indulged, where one is led to forget God and lose sight of eternal interests, there Satan is binding his chains about the soul (so let us be more discerning and careful.).

"Keep thy heart with all diligence," is the counsel of the wise man; "for out of it are the issues of life." Proverbs 4:23. As man "thinketh in his heart, so is he." Proverbs 23:7. The heart must be renewed by divine grace, or it will be in vain to seek for purity of life. He who attempts to build up a noble, virtuous character independent of the grace of Christ is building his house upon the shifting sand. In the fierce storms of temptation it will surely be overthrown. David's prayer should be the petition of every soul: "Create in me a clean heart, O God; and renew a right spirit within me." Psalm 51:10. And having become partakers of the heavenly gift, we are to go on unto perfection, being "kept by the power of God through faith." 1 Peter 1:5.

Yet we have a work to do (a cooperative effort with God) to resist temptation. Those who would not fall a prey to Satan's devices must guard well the avenues of the soul; they must avoid

1. reading,
   
2. seeing,
   
3. hearing,
   
4. tasting, or
   
5. smelling

that which will suggest impure thoughts. The mind should not be left to wander at random upon every subject that the adversary of souls may suggest. "Girding up the loins of your mind," says the apostle Peter, "Be sober, . . . not fashioning yourselves according to your former lusts in . . . your ignorance: but like as He which called you is holy, be ye yourselves also holy in all manner of living." 1 Peter 1:13-15, R.V. Says Paul, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Philippians 4:8. This will require earnest prayer and unceasing watchfulness. We must be aided by the abiding influence of the Holy Spirit, which will attract the mind upward, and habituate it to dwell on pure and holy things. And we must give diligent study to the word of God. "Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy word." "Thy word," says the psalmist, "have I hid in mine heart, that I might not sin against Thee." Psalm 119:9, 11.

Israel's sin at Beth-peor brought the judgments of God upon the nation, and though the same sins may not now be punished as speedily, they will as surely meet retribution. "If any man defile the temple of God, him shall God destroy." 1 Corinthians 3:17. Nature has affixed terrible penalties to these crimes--penalties which, sooner or later, will be inflicted upon every transgressor. It is these sins more than any other that have caused the fearful degeneracy of our race, and the weight of disease and misery with which the world is cursed. Men may succeed in concealing their transgression from their fellow men, but they will no less surely reap the result, in suffering, disease, imbecility, or death. And beyond this life stands the tribunal of the judgment, with its award of eternal penalties. "They which do such things shall not inherit the kingdom of God," but with Satan and evil angels shall have their part in that "lake of fire" which "is the second death." Galatians 5:21; Revelation 20:14.

"The lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: but her end is bitter as wormwood, sharp as a two-edged sword." Proverbs 5:3, 4. "Remove thy way far from her, and come not nigh the door of her house: lest thou give thine honor unto others, and thy years unto the cruel: lest strangers be filled with thy wealth; and thy labors be in the house of a stranger; and thou mourn at the last, when thy flesh and thy body are consumed." Verses 8-11. "Her house inclineth unto death." "None that go unto her return again." Proverbs 2:18, 19. "Her guests are in the depths of hell." Proverbs 9:18. {After PP 453 - 461.2}

[0100] `Stela of Kamose'; Ahmed Fakhri, `Bahriyah and Farafra', NY, 1974, p. 58.

[0200] A damaged example of the hieroglyphic signs for `Avaris' (hut-waret) are found in `Archaeology', Jul/Aug 2001, p. 52. The fragment was found at Abydos, not in the eastern delta.

[0300] Josephus, `Against Apion', Book I, Sec. 14.

[0400] A. Gardiner, being more conservative and not thinking of this war as against the Hyksos occupiers of Egypt reads 3 years. But we tend to agree with 6 years especially since the rock city of Petra could have been Sharuhen and that location was definitely hard to take. But we don't assume that Petra looked then as it does today. See also P. Scott-Moncrieff, `The Royal Feud in the Wadi Halfa Temple' in PSBA, Dec. 1909, p. 333-338. Referrencing K. Sethe in `Zeitschrift für Ägyptische Sprache', Vol. XLII, p. 136, where Sethe defends the reading of 3 years.

[0500] There were two Ahmose, the first one who wrote the `Ahmose Inscription' was a commander in the army of the Ahmose, brother to Khamose, who became the first pharaoh of the 18th Dynasty. For your information: The grandmother of Ahmose I was `Tetisheri', the name of his wife was Ahmose-Nefertire, according to Ancient Egypt, Part 1, 1921, p. 14-16.

[0600] Gardiner reads it as `three years'. See Kurt Sethe, `Die Dauer der Belagerung von Sharuhen', Zeitschrift für Ägyptische Sprache und Altertumskunde, XLVII, (1905), p. 136. Also Gunn & Gardiner in, `Journal of Egyptian Archaeology', Vol. V (1918),p. 47.

[0700] Breasted, `Records', "Ahmose Inscription", Vol. II, Sec. 7-13. See also Archaeology, Jul/Aug 2001, S.Harvey, Tribute to a Conquering King, p. 52ff.; See also Omar Zhudi, `A Tale of Two Amoses - Or How to Begin an Empire' in KMT, Vol. 11, Winter 2000/01, p. 50-60; For a detail image of the Ahmose inscription see p. 59.

[0800] The KJV translation of "in the valley," is incorrect. `Nakhal' is "a bed of a river," "a river," and more especially the "river of Egypt" or the wadi of el-Arish, as distinguished from Yeor, or the Nile. Levy, Wörterbuch über die Talmudin und Midrashim, translates `nakhal' as "Fluß, Bach, Flussbett [river, creek, river bed]."

[0900] See Dr. Ewald Metzler, Conflict of Laws in the Israelite Dynasty of Egypt', p. 13.

[1000] New research shows the following: The relevant part of A. Yahuda's discussion of "One" is p.13, section 6. Court expressions of deference. He shows that addressing Pharaoh in the 3rd person (as in the Joseph narrative) is most ancient, e.g. "his Majesty". We encounter that often. Then he goes on: "Very often out of respect to the king he was referred to simply as 'one' (tw); e.g. Urk. iv. 27. 10: ' why does "one" recall these things?', meaning the king: d'Orb, 12, 2f. (=Lit., 157): 'his Majesty loved her very much; one (iw.tw) appointed her as shepes.t (i.e. a 'freewoman, honorable, great lady')'; the same occurs again in other passages in the same narrative (compare also Lit., p. 50, n.1). This usage dates back to very ancient times and was always characteristic of official speech, as e.g. in the letter addressed in the name of King Phiops II (6th dynasty, about 2625-2475 BC) [sic] to General Herkhuf (hr-hwf) '... your letter to the king in the palace so that one (= the king) should know', &c. [Records, I, Sec.351; At this website we will modify our available information to reflect these identities and rely on the other identifications which bring the early Israelite kings together with the early 18th Dynasty kings as outlined in Here.]".

[1050] F. Charles Fensham, Did a Treaty Exist between the Israelites and the Kenites? in BASOR, Oct 1964, p. 51-54; States the Kenites were the Midianites.

[1100] Peter Warren, `Minoan Crete and Pharaohnic Egypt' in Egypt, the Aegean and the Levant, BM 1995.

[1150] Ibid., p. 2.; See also: The Eg. example in Hayes 1953, 248; 1963-1934 BC, Kitchen 1989, 153.

[1200] Manfred Gord, "Der Name `Kanaan' in Ägyptischer Wiedergabe', 1982, Biblische Notizen 18:26-27.

[1300] Paul Ash, "The Relationship Between Egypt and Palestine During the Time of David and Solomon', Doctoral Dissertation, Emory University, Atlanta, 1998, pp. 64-66.

[1350] The word `Amu' appears in Egypt's records as `mw', read as `Amu', but rendered by Breasted as Asiatics. [Breasted, `Records', Vol. II, Sec. 303.]

[1400] A. Gardiner, `The Defeat of the Hyksos by Kamose' in JEA, Vol. III, 1916, p. 95-110.; For the large scale image of the Carnarvon Tablet turn to page 96,97.

[1500] For a color image of a bronze dagger with a silver grip and gold covered pommel, found in the coffin of Khamose see N.Reeves, Ancient Egypt and the Great Discoveris, p. 47.

[1600] For an image of the black granite statue of Isis with the facial features of Queen Tiye see KMT, Spring 2004, Vol. 15, p. 36. See also KMT, Summer 2004, p. 43.

Notice this account: "In 1892 the Palestine Exploration Fund were excavating at Lachish, the Amorite city whence Zimrida wrote his dispatch, and where he must have dictated and received many others. Among various small relics their explorer, Dr. Bliss, found and Egyptian ornament bearing the name of Queen Tii, wife of Amenophis II, father of the king to whom Zimrida's dispatch, now at Berlin, was sent, and far more fortunate than this, a clay tablet turned up similar to these from Tel Amarna, having the same peculiar idioms as did those of that collection emanating from Southern Palestine, and the same forms of cuneiform letters, and bearing twice upon it the name of Zimrida himself."[PBSA, Vol. XIX, p. 24.]

[1650] F.J. Giles, `Ikhnaton - legend and history', p. 66ff.

[1700] Lisa Manniche, `City of the Dead', Theban Tombs and Owners; See also, Davis N. de Garis 'The Tombs of Menkheperrasonb, Amenmose and EES Theban Tomb Series', Fifth Memoir, London 1933, p 35-40, pl. XXX, E.

[1800] See Barry Kemp, `Discovery & Renewal at Amarna', Egyptian Archaeology, Summer 1991, p. 19-22 & and the streets of El Am. in No. 4, 1994, p. 39.; Donald B. Redford, `The Monotheism of the Heretic Pharaoh' in BAR, Vol. XIII, May/Jun 1987, p. 16-(24)-32.

[1825] On the subject of cult objects on stone blocks from the Aton Temple at Thebes, Egypt, see Sayed Tawfik, `Aton Studies' in MDAI, Band 35, 1979, p. 335-344. Much of it is on the nmst jars. For the painted picture of Akhenaten's jubilee processional which was celebrated every five years in Thebes see BAR, May/June 1987, p. 21.

[1850] Peter Clayton, `Chronicle of the Pharaohs', p. 130. Kiya was also the sister of the Mitannian king `Tushratta'.

[1900] See KMT, `Spacious and Comfortable Dwellings: Homes of the Nobles at Akhetaten', Vol. 10, Summer 1999, p. 66-79. For B&W images of a scenes from the tomb of Nakht, see BA, June 1987, p. 75.

[2000] For images of the tomb and its art work see National Geographic, November 2003, p. 52-59.

[2100] R.Parkinson & L.Schofield, `Images of Mycenaeans in Egypt, the Aegean and the Levant, BM 1995, p. 125-126.

[2200] Yuya, a Semite, was a vizier in the days of Thutmose IV and Amenhotep III. He is another example that foreigners could reach high positions in Egypt. As such he, like Senmut and Thutmose I/King David(?), may not have lived in Egypt but only visited there or accomplished his work by proxy servants of his choosing. His prestige and standing earned him a tomb where archaeologists read his title, `ntr-n-nb tawi' (Holy father of the Lord of the Two Lands). Both, Tiy and her brother Anen, Chancellor of the King, Second Prophet of Amun, Sem-priest of Heliopolis, and Divine Father, were powerful personalities. Since Yuya's daughter Tiy was married to Amenhotep III, he, in effect, fathered a pharaoh, Amenhotep IV/Akhnaton.; See also E.R. Ayrton, `The Tomb of Thyi' in PSBA, Vol. XXIX, 1907, p. 85-86; Also p. 277-281 showing in B&W 4 lids of canopic jars with a female head, Tuya's gold head-dress, and the tomb entrance.

For images of Yuya's mummy mask see KMT, Summer 1996, p. 40-45 and Susan E. James, `Who is the Elder Lady?' in KMT, Summer 2001, p. 42-(46)-50. Features also a side view of Yuya and Tuya comparing her with Nefertiti.

[2300] N. Reeves & R. Wilkinson, `The Complete Valley of the Kings', p. 78.

[2320] The form of names of this royal personality includes Ankhkheperure (`beloved of Uanre'), Smenkhare Djeserkheperu (on the Meryre II tomb relief), Ankhkheperure and Nefernefruaten. [F.J. Giles, Ikhnaton, p. 98.; KMT, Vol. 20, No. 3, Fall 2009, p. 41-49.]

[2350] For the Tell Borg report search Google `tell borg report by James K. Hoffmeier'. List of finds: A ring with the seal of Queen Tiye, Aegean, Cypriote and Canaanite ceramics, faunal remains, a bronze arrow and a 64 cm long lance, the nomen of Ramesses II, `rc mss sw mry imn'.

[2400] W.J. Murnane, `Texts from the Amarna Period in Egypt', (1995), p. 210-211; [See also, James P. Allen, `JARCE', Vol. XXV (1988), pp. 117-126; and Cairo Museum - Gold Foils of KV55 in KMT, Summer 2001, p. 19.]

[2500] A. Zivie, `Mystery of the Sun God's Servants', National Geographic, Nov 2003, p. 52-59; The article features numerous images as well as a schematic view of the tomb.

[2550] For a larger image of the bark of Ay as painted in his tomb see Peter F. Dorman, `Creation of the Potters Wheel at the Eastern Horizon of Heaven' in Emily Teeter & John A. Larson, `Gold of Praise', 1999, p. 83-(93)-99.

[2600] R.W. Rogers, `Cuneiform Parallels to the Old Testament', p. 257.

[2700] A. Erman translated `weba' as forecourt even though the word is written with the sign of an eye. Not being prepared to consider that Akhnaton may have become blind explained: "The buildings of the heretic, in particular el-Amarna." As V. wrote: "All the world is in sunlight, the world of one man is dark: this is the meaning of the sentence, and "sight" is here intended by the use of the hieroglyph with a human eye." Heresy may be defined as a distortion of the truth, an over-emphasize of one part to the neglect of another important part where the track of truth lies close beside the track of error, and both tracks may seem to be one to minds which are not deeply acquainted with the Bible, and which, therefore, are not quick to discern the difference between truth and error.

[2800] A. Erman, `The Literature of the Ancient Egyptian', (1927), pp. 309-310.

[2900] J.H. Breasted, `The Dawn of Conscience' (1933), p. 307.

[3000] Carter suggested once: "It is quite possible that he (Smenkhare) met his death at the hands of a rival faction. ... It is quite unprecedented in the valley to find the name of a succeeding king upon the walls of his predecessor's sepulchral monument. The fact that it was so in this case seems to imply a special relationship between the two, and we shall probably be safe in assuming that it was Ay who was largely responsible for establishing the boy king upon the throne. Quite possibly he had designs upon it himself already, but, not feeling secure enough for the moment, preferred to bid his time and utilize the opportunities he would undoubtedly have as minister to a young and inexperienced sovereign, to consolidate his position." Carter and Mace, `The Tomb of Tut-ankh-Amen', Vol. I, p. 43-44.

[3100] In more recent times a British team re-excavated this area and today archaeologists tend to think that the canopic jars belonged once to Kiya, a minor wife of Akhnaton. So far we have not found the logic on why Kiya was chosen. It appears they also re-excavated the `Pit Tomb' and classified it as a storage area. But this is of course an interpretative assumption which in fact does not seem to take into account the other subtle clues which we present, i.e. the woven fabrics with the embroidered names, animal bones, and clues of habitation within the pit tomb.

[3150] A full page photo of the head and upper torso of Tiye as carved into the side of the fallen colossus of Memnon/Amenhotep III at Kom el Hettan can be seen in KMT, Fall 2003, p. 21.- - The plan, the statue images and images of the whole area can be seen in KMT, Vol. 14, No. 1, Spring 2003, p. 34-43.

[3200] P.E. Newberry, `King Ay, the Successor of Tut-ankh-amun' Journal of Egyptian Archaeology, Vol. XVIII (1932), pp. 50-52.

[3300] Weigall, `The Life and Times of Akhnaton' Aldred, `Journal of Egyptian Archaeology, Vol. XLIII (1957).

[3400] Breasted, `A History of Egypt', p.394.

[3500] G. Steindorff, `Die Grabkammer des Tutankhamun', Annales du Services des Antiquiés de l'Egypte, Vol. XXXVIII (1938), p. 667. In the tomb of Tutankhamun was also found a box decorated with painted scenes from the life of the king and showing him with Ankhesenpaaten, later Ankhesenamun. [Ancient Egypt, Jun 2007, p. 20. The issue shows also `Ta-irty-bay', the old woman of Akhmim, p. 30f.]

[3550] F.J. Giles, Ikhnaton, p. 103. For the coffin image see P. Clayton, Chronicle of the Pharaohs, p. 127. According to Giles, inside the coffin was a piece of gold leafe bearing the epithet, `beloved of Uanre', a title, which he says appears only in the name of Smenkhare.

[3600] Memoirs of H.E. Winlock, Materials used at the Embalming of King Tut-ankh-Amun, Metropolitan Museum of Art Papers, No. 10 (1941).

[3700] See Nicholas Reeves, `The Complete Tutankhamun', p. 53, 93.

[3800] Richard Lepsius, `Denkmäler', p. 245.

[3900] F.W. von Bissig, `Das Grab des Petamenophis in Theben', Zeitschrift für Ägyptische Sprache und Altertumsurkunde, Vol. LXXIV (1938), p.2; R. Anthes in `Zeitschrift für Ägyptische Sprache', Vol. 73 (1937), p. 30f.

[4000] A.M.Blackman, `The Stela of Shoshenk, Gret Chief of the Meshwesh' in JEA, Vol. 27, 1941, p. 83-95.

[4100] `Bulletin' of the Metropolitan Museum of Art, Sec. II, February 1928, p. 46, figs. 48, 51.

[4200] Pritchard, `Records', Pl. 41.

[4500] Here is a solemn warning for the people of God today, to allow no unchristian trait to live in their hearts. A sin which is fostered becomes habitual; and, strengthened by repetition, it soon exerts a controlling influence, bringing into subjection all the nobler powers. Balaam loved the reward of unrighteousness. The sin of covetousness, which God ranks with idolatry, he did not resist and overcome. Satan obtained entire control of him through this one fault, which deteriorated his character, and made him a time-server. He called God his master; but he did not serve Him; he did not work the works of God. (ST Nov. 18, 1880){1BC 1116.6}
`Coveteousness' (10th commandment) for many is a form of idolatry, it may include a strong desire for things like cars, televisions, electronics, toys above regard for God today. -- Two hundred years ago perhaps, it had to do with horses, wagons, etc.; and 3000 years ago, donkeys, cloths, metal wares, etc. It often is things one wants but cannot really afford to purchase, or if they are purchased at the price of other, perhaps more important items for the family.

[4800] Names like: (1) Baal-gad, the lord of fortune (Josh. 11:17; 12:7; (2) Baal-hamon, the lord of a multitude Song of Sol. 8:11; (3) Baal-hazor, enclosure (2.Sam. 13:23); (4) Baal-meon, lord of the house (Num. 32:38; Ez. 25:9; Jer. 48:23); (5) Bamoth-baal, high places (Num. 21:19); (6) Beth-Aven, house of idols (Josh. 7:2; 18:12; 1.Sam. 13:5); (7) Beth-dagon, house of Dagon (Josh. 19:27); (8) Beth-diblathaim, house of fig cakes (Jer. 48:21,22); (9) Beth-shemesh, house of the sun (Josh. 15:10; 19:38; Judg. 1:33).

[5000] We may say, the experience of America is similar: (1) The Civil War because of the sin of slavery; (2) Vietnam because of allowing being seduced by Babylon to start it; (3) Iraq, because of quickly mounting sins among leaders and in the nation generally, etc.

[5200] Shittim was the final Israelite encampment before crossing the Jordan River. Here Moses bade farewell and the nations Law was completed, Num. 25:1; Josh. 2:1. It was a dry and unfruitful valley, Joel 3:18.