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(92) At any rate, whatever may have been the origin of the practice of reading Scripture according to the marginal version, it was not that the true interpretation is contained therein. (93) For besides that, the Rabbins in the Talmud often differ from the Massoretes, and give other readings which they approve of, as I will shortly show, certain things are found in the margin which appear less warranted by the uses of the Hebrew language. (94) For example, in 2 Samuel xiv:22, we read, "In that the king hath fulfilled the request of his servant," a construction plainly regular, and agreeing with that in chap. xvi. (95) But the margin has it "of thy servant," which does not agree with the person of the verb. (96) So, too, chap. xvi:25 of the same book, we find, "As if one had inquired at the oracle of God," the margin adding "someone" to stand as a nominative to the verb. (97) But the correction is not apparently warranted, for it is a common practice, well known to grammarians in the Hebrew language, to use the third person singular of the active verb impersonally.
(98) The second argument advanced by the Pharisees is easily answered from what has just been said, namely, that the scribes besides the various readings called attention to obsolete words. (99) For there is no doubt that in Hebrew as in other languages, changes of use made many words obsolete and antiquated, and such were found by the later scribes in the sacred books and noted by them with a view to the books being publicly read according to custom. (100) For this reason the word nahgar is always found marked because its gender was originally common, and it had the same meaning as the Latin juvenis (a young person). (101) So also the Hebrew capital was anciently called Jerusalem, not Jerusalaim. (102) As to the pronouns himself and herself, I think that the later scribes changed vau into jod (a very frequent change in Hebrew) when they wished to express the feminine gender, but that the ancients only distinguished the two genders by a change of vowels. (103) I may also remark that the irregular tenses of certain verbs differ in the ancient and modern forms, it being formerly considered a mark of elegance to employ certain letters agreeable to the ear.
(104) In a word, I could easily multiply proofs of this kind if I were not afraid of abusing the patience of the reader. (105) Perhaps I shall be asked how I became acquainted with the fact that all these expressions are obsolete. (106) I reply that I have found them in the most ancient Hebrew writers in the Bible itself, and that they have not been imitated by subsequent authors, and thus they are recognized as antiquated, though the language in which they occur is dead. (107) But perhaps someone may press the question why, if it be true, as I say, that the marginal notes of the Bible generally mark various readings, there are never more than two readings of a passage, that in the text and that in the margin, instead of three or more; and further, how the scribes can have hesitated between two readings, one of which is evidently contrary to grammar, and the other a plain correction.
(108) The answer to these questions also is easy: I will premise that it is almost certain that there once were more various readings than those now recorded. (119) For instance, one finds many in the Talmud which the Massoretes have neglected, and are so different one from the other that even the superstitious editor of the Bomberg Bible confesses that he cannot harmonize them. (110) "We cannot say anything," he writes, "except what we have said above, namely, that the Talmud is generally in contradiction to the Massorete." (111) So that we are nor bound to hold that there never were more than two readings of any passage, yet I am willing to admit, and indeed I believe that more than two readings are never found: and for the following reasons:-(112) (I.) The cause of the differences of reading only admits of two, being generally the similarity of certain letters, so that the question resolved itself into which should be written Beth, or Kaf, Jod or Vau, Daleth or Reth: cases which are constantly occurring, and frequently yielding a fairly good meaning whichever alternative be adopted. (113) Sometimes, too, it is a question whether a syllable be long or short, quantity being determined by the letters called mutes. (114) Moreover, we never asserted that all the marginal versions, without exception, marked various readings; on the contrary, we have stated that many were due to motives of decency or a desire to explain obsolete words. (115) (II.) I am inclined to attribute the fact that more than two readings are never found to the paucity of exemplars, perhaps not more than two or three, found by the scribes. (116) In the treatise of the scribes, chap. vi., mention is made of three only, pretended to have been found in the time of Ezra, in order that the marginal versions might be attributed to him.
(117) However that may be, if the scribes only had three codices we may easily imagine that in a given passage two of them would be in accord, for it would be extraordinary if each one of the three gave a different reading of the same text.
(118) The dearth of copies after the time of Ezra will surprise no one who has read the 1st chapter of Maccabees, or Josephus's "Antiquities," Bk. 12, chap. 5. (119) Nay, it appears wonderful considering the fierce and daily persecution, that even these few should have been preserved. (120) This will, I think, be plain to even a cursory reader of the history of those times.
(121) We have thus discovered the reasons why there are never more than two readings of a passage in the Bible, but this is a long way from supposing that we may therefore conclude that the Bible was purposely written incorrectly in such passages in order to signify some mystery. (122) As to the second argument, that some passages are so faultily written that they are at plain variance with all grammar, and should have been corrected in the text and not in the margin, I attach little weight to it, for I am not concerned to say what religious motive the scribes may have had for acting as they did: possibly they did so from candour, wishing to transmit the few exemplars of the Bible which they had found exactly in their original state, marking the differences they discovered in the margin, not as doubtful readings, but as simple variants. (123) I have myself called them doubtful readings, because it would be generally impossible to say which of the two versions is preferable.
(124) Lastly, besides these doubtful readings the scribes have (by leaving a hiatus in the middle of a paragraph) marked several passages as mutilated. (125) The Massoretes have counted up such instances, and they amount to eight-and-twenty. (126) I do not know whether any mystery is thought to lurk in the number, at any rate the Pharisees religiously preserve a certain amount of empty space.
(127) One of such hiatus occurs (to give an instance) in Gen. iv:8, where it is written, "And Cain said to his brother . . . . and it came to pass while they were in the field, &c.," a space being left in which we should expect to hear what it was that Cain said.
(128) Similarly there are (besides those points we have noticed) eight-and-twenty hiatus left by the scribes. (129) Many of these would not be recognized as mutilated if it were not for the empty space left. But I have said enough on this subject.
(1) I now pass on to the remaining books of the Old Testament. (2) Concerning the two books of Chronicles I have nothing particular or important to remark, except that they were certainly written after the time of Ezra, and possibly after the restoration of the Temple by Judas Maccabaeus [Endnote 19]. (2) For in chap. ix. of the first book we find a reckoning of the families who were the first to live in Jerusalem, and in verse 17 the names of the porters, of which two recur in Nehemiah. (3) This shows that the books were certainly compiled after the rebuilding of the city. (4) As to their actual writer, their authority, utility, and doctrine, I come to no conclusion. (5) I have always been astonished that they have been included in the Bible by men who shut out from the canon the books of Wisdom, Tobit, and the others styled apocryphal. (6) I do not aim at disparaging their authority, but as they are universally received I will leave them as they are.
