similar to those we have just employed: for it must be some other than Joshua who testifies that the fame of Joshua was spread over the whole world; that he omitted nothing of what Moses had taught (Josh. vi:27; viii.
last verse; xi:15); that he grew old and summoned an assembly of the whole people, and finally that he departed this life. (74) Furthermore, events are related which took place after Joshua's death. (75) For instance, that the Israelites worshipped God, after his death, so long as there were any old men alive who remembered him; and in chap. xvi:10, we read that "Ephraim and Manasseh did not drive out the Canaanites which dwelt in Gezer, but the Canaanite dwelt in the land of Ephraim unto this day, and was tributary to him." (76) This is the same statement as that in Judges, chap. i., and the phrase "unto this day" shows that the writer was speaking of ancient times.
(77) With these texts we may compare the last verse of chap. xv., concerning the sons of Judah, and also the history of Caleb in the same chap. v:14.
(78) Further, the building of an altar beyond Jordan by the two tribes and a half, chap. xxii:10, sqq., seems to have taken place after the death of Joshua, for in the whole narrative his name is never mentioned, but the people alone held council as to waging war, sent out legates, waited for their return, and finally approved of their answer.
(79) Lastly, from chap. x:14, it is clear that the book was written many generations after the death of Joshua, for it bears witness, there was never any, day like unto, that day, either before or after, that the Lord hearkened to the voice of a man," &c. (80) If, therefore, Joshua wrote any book at all, it was that which is quoted in the work now before us, chap. x:13.
(81) With regard to the book of Judges, I suppose no rational person persuades himself that it was written by the actual Judges. (82) For the conclusion of the whole history contained in chap. ii. clearly shows that it is all the work - of a single historian. (83) Further, inasmuch as the writer frequently tells us that there was then no king in Israel, it is evident that the book was written after the establishment of the monarchy.
(84) The books of Samuel need not detain us long, inasmuch as the narrative in them is continued long after Samuel's death; but I should like to draw attention to the fact that it was written many generations after Samuel's death. (85) For in book i. chap. ix:9, the historian remarks in a, parenthesis, "Beforetime, in Israel, when a man went to inquire of God, thus he spake: Come, and let us go to the seer; for he that is now called a prophet was beforetime called a seer."
(86) Lastly, the books of Kings, as we gather from internal evidence, were compiled from the books of King Solomon (I Kings xi:41), from the chronicles of the kings of Judah (1 Kings xiv:19, 29), and the chronicles of the kings of Israel.
(87) We may, therefore, conclude that all the books we have considered hitherto are compilations, and that the events therein are recorded as having happened in old time. (88) Now, if we turn our attention to the connection and argument of all these books, we shall easily see that they were all written by a single historian, who wished to relate the antiquities of the Jews from their first beginning down to the first destruction of the city. (89) The way in which the several books are connected one with the other is alone enough to show us that they form the narrative of one and the same writer. (90) For as soon as he has related the life of Moses, the historian thus passes on to the story of Joshua: "And it came to pass after that Moses the servant of the Lord was dead, that God spake unto Joshua," &c., so in the same way, after the death of Joshua was concluded, he passes with identically the same transition and connection to the history of the Judges: "And it came to pass after that Joshua was dead, that the children of Israel sought from God," &c. (91) To the book of Judges he adds the story of Ruth, as a sort of appendix, in these words: "Now it came to pass in the days that the judges ruled, that there was a famine in the land."
(92) The first book of Samuel is introduced with a similar phrase; and so is the second book of Samuel. (93) Then, before the history of David is concluded, the historian passes in the same way to the first book of Kings, and, after David's death, to the Second book of Kings.
(94) The putting together, and the order of the narratives, show that they are all the work of one man, writing with a create aim; for the historian begins with relating the first origin of the Hebrew nation, and then sets forth in order the times and the occasions in which Moses put forth his laws, and made his predictions. (95) He then proceeds to relate how the Israelites invaded the promised land in accordance with Moses' prophecy (Deut. vii.); and how, when the land was subdued, they turned their backs on their laws, and thereby incurred many misfortunes (Deut. xxxi:16, 17). (96) He tells how they wished to elect rulers, and how, according as these rulers observed the law, the people flourished or suffered (Deut. xxviii:36); finally, how destruction came upon the nation, even as Moses had foretold.
(97) In regard to other matters, which do not serve to confirm the law, the writer either passes over them in silence, or refers the reader to other books for information. (98) All that is set down in the books we have conduces to the sole object of setting forth the words and laws of Moses, and proving them by subsequent events.(99) When we put together these three considerations, namely, the unity of the subject of all the books, the connection between them, and the fact that they are compilations made many generations after the events they relate had taken place, we come to the conclusion, as I have just stated, that they are all the work of a single historian. (100) Who this historian was, it is not so easy to show; but I suspect that he was Ezra, and there are several strong reasons for adopting this hypothesis.
(101) The historian whom we already know to be but one individual brings his history down to the liberation of Jehoiakim, and adds that he himself sat at the king's table all his life - that is, at the table either of Jehoiakim, or of the son of Nebuchadnezzar, for the sense of the passage is ambiguous: hence it follows that he did not live before the time of Ezra. (102) But Scripture does not testify of any except of Ezra (Ezra vii:10), that he "prepared his heart to seek the law of the Lord, and to set it forth, and further that he was a ready scribe in the law of Moses." (103) Therefore, I can not find anyone, save Ezra, to whom to attribute the sacred books.
(104) Further, from this testimony concerning Ezra, we see that he prepared his heart, not only to seek the law of the Lord, but also to set it forth; and, in Nehemiah viii:8, we read that "they read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading."
(105) As, then, in Deuteronomy, we find not only the book of the law of Moses, or the greater part of it, but also many things inserted for its better explanation, I conjecture that this Deuteronomy is the book of the law of God, written, set forth, and explained by Ezra, which is referred to in the text above quoted. (106) Two examples of the way matters were inserted parenthetically in the text of Deuteronomy, with a view to its fuller explanation, we have already given, in speaking of Aben Ezra's opinion. (107) Many others are found in the course of the work: for instance, in chap. ii:12: "The Horims dwelt also in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them." (108) This explains verses 3 and 4 of the same chapter, where it is stated that Mount Seir, which had come to the children of Esau for a possession, did not fall into their hands uninhabited; but that they invaded it, and turned out and destroyed the Horims, who formerly dwelt therein, even as the children of Israel had done unto the Canaanites after the death of Moses.
(109) So, also, verses 6, 7, 8, 9, of the tenth chapter are inserted parenthetically among the words of Moses. Everyone must see that verse 8, which begins, "At that time the Lord separated the tribe of Levi," necessarily refers to verse 5, and not to the death of Aaron, which is only mentioned here by Ezra because Moses, in telling of the golden calf worshipped by the people, stated that he had prayed for Aaron.
(110) He then explains that at the time at which Moses spoke, God had chosen for Himself the tribe of Levi in order that He may point out the reason for their election, and for the fact of their not sharing in the inheritance; after this digression, he resumes the thread of Moses' speech. (111) To these parentheses we must add the preface to the book, and all the passages in which Moses is spoken of in the third person, besides many which we cannot now distinguish, though, doubtless, they would have been plainly recognized by the writer's contemporaries.
(112) If, I say, we were in possession of the book of the law as Moses wrote it, I do not doubt that we should find a great difference in the words of the precepts, the order in which they are given, and the reasons by which they are supported.
(113) A comparison of the decalogue in Deuteronomy with the decalogue in Exodus, where its history is explicitly set forth, will be sufficient to show us a wide discrepancy in all these three particulars, for the fourth commandment is given not only in a different form, but at much greater length, while the reason for its observance differs wholly from that stated in Exodus. (114) Again, the order in which the tenth commandment is explained differs in the two versions. (115) I think that the differences here as elsewhere are the work of Ezra, who explained the law of God to his contemporaries, and who wrote this book of the law of God, before anything else; this I gather from the fact that it contains the laws of the country, of which the people stood in most need, and also because it is not joined to the book which precedes it by any connecting phrase, but begins with the independent statement, "these are the words of Moses." (116) After this task was completed, I think Ezra set himself to give a complete account of the history of the Hebrew nation from the creation of the world to the entire destruction of the city, and in this account he inserted the book of Deuteronomy, and, possibly, he called the first five books by the name of Moses, because his life is chiefly contained therein, and forms their principal subject; for the same reason he called the sixth Joshua, the seventh Judges, the eighth Ruth, the ninth, and perhaps the tenth, Samuel, and, lastly, the eleventh and twelfth Kings. (117) Whether Ezra put the finishing touches to this work and finished it as he intended, we will discuss in the next chapter.
CHAPTER IX - OTHER QUESTIONS CONCERNING THE SAME BOOKS: NAMELY, WHETHER THEY WERE COMPLETELY FINISHED BY EZRA, AND, FURTHER, WHETHER THE MARGINAL NOTES WHICH ARE FOUND IN THE HEBREW TEXTS WERE VARIOUS READINGS.
(1) How greatly the inquiry we have just made concerning the real writer of the twelve books aids us in attaining a complete understanding of them, may be easily gathered solely from the passages which we have adduced in confirmation of our opinion, and which would be most obscure without it. (2) But besides the question of the writer, there are other points to notice which common superstition forbids the multitude to apprehend. (3) Of these the chief is, that Ezra (whom I will take to be the author of the aforesaid books until some more likely person be suggested) did not put the finishing touches to the narrative contained therein, but merely collected the histories from various writers, and sometimes simply set them down, leaving their examination and arrangement to posterity.
(4) The cause (if it were not untimely death) which prevented him from completing his work in all its portions, I cannot conjecture, but the fact remains most clear, although we have lost the writings of the ancient Hebrew historians, and can only judge from the few fragments which are still extant. (5) For the history of Hezekiah (2 Kings xviii:17), as written in the vision of Isaiah, is related as it is found in the chronicles of the kings of Judah. (6) We read the same story, told with few exceptions, [Endnote 11], in the same words, in the book of Isaiah which was contained in the chronicles of the kings of Judah (2 Chron. xxxii:32). (7) From this we must conclude that there were various versions of this narrative of Isaiah's, unless, indeed, anyone would dream that in this, too, there lurks a mystery. (8) Further, the last chapter of 2 Kings 27-30 is repeated in the last chapter of Jeremiah, v.31-34.
(9) Again, we find 2 Sam. vii. repeated in I Chron. xvii., but the expressions in the two passages are so curiously varied [Endnote 12], that we can very easily see that these two chapters were taken from two different versions of the history of Nathan.
(10) Lastly, the genealogy of the kings of Idumaea contained in Genesis xxxvi:31, is repeated in the same words in 1 Chron. i., though we know that the author of the latter work took his materials from other historians, not from the twelve books we have ascribed to Ezra. (10) We may therefore be sure that if we still possessed the writings of the historians, the matter would be made clear; however, as we have lost them, we can only examine the writings still extant, and from their order and connection, their various repetitions, and, lastly, the contradictions in dates which they contain, judge of the rest.
(11) These, then, or the chief of them, we will now go through. (12) First, in the story of Judah and Tamar (Gen. xxxviii.) the historian thus begins: "And it came to pass at that time that Judah went down from his brethren."
(13) This time cannot refer to what immediately precedes [Endnote 13], but must necessarily refer to something else, for from the time when Joseph was sold into Egypt to the time when the patriarch Jacob, with all his family, set out thither, cannot be reckoned as more than twenty-two years, for Joseph, when he was sold by his brethren, was seventeen years old, and when he was summoned by Pharaoh from prison was thirty; if to this we add the seven years of plenty and two of famine, the total amounts to twenty-two years. (14) Now, in so short a period, no one can suppose that so many things happened as are described; that Judah had three children, one after the other, from one wife, whom he married at the beginning of the period; that the eldest of these, when he was old enough, married Tamar, and that after he died his next brother succeeded to her; that, after all this, Judah, without knowing it, had intercourse with his daughter-in-law, and that she bore him twins, and, finally, that the eldest of these twins became a father within the aforesaid period. (15) As all these events cannot have taken place within the period mentioned in Genesis, the reference must necessarily be to something treated of in another book: and Ezra in this instance simply related the story, and inserted it without examination among his other writings.
(16) However, not only this chapter but the whole narrative of Joseph and Jacob is collected and set forth from various histories, inasmuch as it is quite inconsistent with itself. (17) For in Gen. xlvii. we are told that Jacob, when he came at Joseph's bidding to salute Pharaoh, was 130 years old. (18) If from this we deduct the twenty-two years which he passed sorrowing for the absence of Joseph and the seventeen years forming Joseph's age when he was sold, and, lastly, the seven years for which Jacob served for Rachel, we find that he was very advanced in life, namely, eighty four, when he took Leah to wife, whereas Dinah was scarcely seven years old when she was violated by Shechem, [Endnote 14]. (19) Simeon and Levi were aged respectively eleven and twelve when they spoiled the city and slew all the males therein with the sword.
(20) There is no need that I should go through the whole Pentateuch. (21) If anyone pays attention to the way in which all the histories and precepts in these five books are set down promiscuously and without order, with no regard for dates; and further, how the same story is often repeated, sometimes in a different version, he will easily, I say, discern that all the materials were promiscuously collected and heaped together, in order that they might at some subsequent time be more readily examined and reduced to order. (22) Not only these five books, but also the narratives contained in the remaining seven, going down to the destruction of the city, are compiled in the same way. (23) For who does not see that in Judges ii:6 a new historian is being quoted, who had also written of the deeds of Joshua, and that his words are simply copied? (24) For after our historian has stated in the last chapter of the book of Joshua that Joshua died and was buried, and has promised, in the first chapter of Judges, to relate what happened after his death, in what way, if he wished to continue the thread of his history, could he connect the statement here made about Joshua with what had gone before?
(25) So, too, 1 Sam. 17, 18, are taken from another historian, who assigns a cause for David's first frequenting Saul's court very different from that given in chap. xvi. of the same book. (26) For he did not think that David came to Saul in consequence of the advice of Saul's servants, as is narrated in chap. xvi., but that being sent by chance to the camp by his father on a message to his brothers, he was for the first time remarked by Saul on the occasion of his victory, over Goliath the Philistine, and was retained at his court.
(27) I suspect the same thing has taken place in chap. xxvi. of the same book, for the historian there seems to repeat the narrative given in chap.
xxiv. according to another man's version. (28) But I pass over this, and go on to the computation of dates.
(29) In I Kings, chap. vi., it is said that Solomon built the Temple in the four hundred and eightieth year after the exodus from Egypt; but from the historians themselves we get a much longer period, for: Years.
Moses governed the people in the desert...40 Joshua, who lived 110 years, did not, according to Josephus and others' opinion rule more than...26 Cusban Rishathaim held the people in subjection...8 Othniel, son of Kenag, was judge for...[Endnote 15] 40 Eglon, King of Moab, governed the people...18 Ehud and Shamgar were judges...80 Jachin, King of Canaan, held the people in subjection...20 The people was at peace subsequently for...40 It was under subjection to Median...7 It obtained freedom under Gideon for...40 It fell under the rule of Abimelech...3 Tola, son of Puah, was judge...23 Jair was judge...22 The people was in subjection to the Philistines and Ammonites...18 Jephthah was judge...6 Ibzan, the Bethlehemite, was judge...7 Elon, the Zabulonite...10 Abclon, the Pirathonite...8 The people was again subject to the Philistines...40 Eli was judge...40 The people again fell into subjection to the Philistines, till they were delivered by Samuel...20 David reigned...40 Solomon reigned before he built the temple...4 (30) All these periods added together make a total of 580 years. (31) But to these must be added the years during which the Hebrew republic flourished after the death of Joshua, until it was conquered by Cushan Rishathaim, which I take to be very numerous, for I cannot bring myself to believe that immediately after the death of Joshua all those who had witnessed his miracles died simultaneously, nor that their successors at one stroke bid farewell to their laws, and plunged from the highest virtue into the depth of wickedness and obstinacy.
(32) Nor, lastly, that Cushan Rishathaim subdued them on the instant; each one of these circumstances requires almost a generation, and there is no doubt that Judges ii:7, 9, 10, comprehends a great many years which it passes over in silence. (33) We must also add the years during which Samuel was judge, the number of which is not stated in Scripture, and also the years during which Saul reigned, which are not clearly shown from his history. (34) It is, indeed, stated in 1 Sam. xiii:1, that he reigned two years, but the text in that passage is mutilated, and the records of his reign lead us to suppose a longer period. (35) That the text is mutilated I suppose no one will doubt who has ever advanced so far as the threshold of the Hebrew language, for it runs as follows: "Saul was in his -- year, when he began to reign, and he reigned two years over Israel." (36) Who, I say, does not see that the number of the years of Saul's age when he began to reign has been omitted? (37) That the record of the reign presupposes a greater number of years is equally beyond doubt, for in the same book, chap.
xxvii:7, it is stated that David sojourned among the Philistines, to whom he had fled on account of Saul, a year and four months; thus the rest of the reign must have been comprised in a space of eight months, which I think no one will credit. (38) Josephus, at the end of the sixth book of his antiquities, thus corrects the text: Saul reigned eighteen years while Samuel was alive, and two years after his death. (39) However, all the narrative in chap. xiii. is in complete disagreement with what goes before.
(40) At the end of chap. vii. it is narrated that the Philistines were so crushed by the Hebrews that they did not venture, during Samuel's life, to invade the borders of Israel; but in chap. xiii. we are told that the Hebrews were invaded during the life of Samuel by the Philistines, and reduced by them to such a state of wretchedness and poverty that they were deprived not only of weapons with which to defend themselves, but also of the means of making more. (41) I should be at pains enough if I were to try and harmonize all the narratives contained in this first book of Samuel so that they should seem to be all written and arranged by a single historian.
(42) But I return to my object. (43) The years, then, during which Saul reigned must be added to the above computation; and, lastly, I have not counted the years of the Hebrew anarchy, for I cannot from Scripture gather their number. (44) I cannot, I say, be certain as to the period occupied by the events related in Judges chap. xvii. on till the end of the book.
(45) It is thus abundantly evident that we cannot arrive at a true computation of years from the histories, and, further, that the histories are inconsistent themselves on the subject. (46) We are compelled to confess that these histories were compiled from various writers without previous arrangement and examination. (47) Not less discrepancy is found between the dates given in the Chronicles of the Kings of Judah, and those in the Chronicles of the Kings of Israel; in the latter, it is stated that Jehoram, the son of Ahab, began to reign in the second year of the reign of Jehoram, the son of Jehoshaphat (2 Kings i:17), but in the former we read that Jehoram, the son of Jehoshaphat, began to reign in the fifth year of Jehoram, the son of Ahab (2 Kings viii:16). (48) Anyone who compares the narratives in Chronicles with the narratives in the books of Kings, will find many similar discrepancies. (49) These there is no need for me to examine here, and still less am I called upon to treat of the commentaries of those who endeavour to harmonize them. (50) The Rabbis evidently let their fancy run wild. (51) Such commentators as I have, read, dream, invent, and as a last resort, play fast and loose with the language. (52) For instance, when it is said in 2 Chronicles, that Ahab was forty-two years old when he began to reign, they pretend that these years are computed from the reign of Omri, not from the birth of Ahab. (53) If this can be shown to be the real meaning of the writer of the book of Chronicles, all I can say is, that he did not know how to state a fact. (54) The commentators make many other assertions of this kind, which if true, would prove that the ancient Hebrews were ignorant both of their own language, and of the way to relate a plain narrative. (55) I should in such case recognize no rule or reason in interpreting Scripture, but it would be permissible to hypothesize to one's heart's content.
(56) If anyone thinks that I am speaking too generally, and without sufficient warrant, I would ask him to set himself to showing us some fixed plan in these histories which might be followed without blame by other writers of chronicles, and in his efforts at harmonizing and interpretation, so strictly to observe and explain the phrases and expressions, the order and the connections, that we may be able to imitate these also in our writings (17). (57) If he succeeds, I will at once give him my hand, and he shall be to me as great Apollo; for I confess that after long endeavours I have been unable to discover anything of the kind. (58) I may add that I set down nothing here which I have not long reflected upon, and that, though I was imbued from my boyhood up with the ordinary opinions about the Scriptures, I have been unable to withstand the force of what I have urged.
(59) However, there is no need to detain the reader with this question, and drive him to attempt an impossible task; I merely mentioned the fact in order to throw light on my intention.
(60) I now pass on to other points concerning the treatment of these books.
(61) For we must remark, in addition to what has been shown, that these books were not guarded by posterity with such care that no faults crept in.
(62) The ancient scribes draw attention to many doubtful readings, and some mutilated passages, but not to all that exist: whether the faults are of sufficient importance to greatly embarrass the reader I will not now discuss. (63) I am inclined to think that they are of minor moment to those, at any rate, who read the Scriptures with enlightenment: and I can positively, affirm that I have not noticed any fault or various reading in doctrinal passages sufficient to render them obscure or doubtful.
(64) There are some people, however, who will not admit that there is any corruption, even in other passages, but maintain that by some unique exercise of providence God has preserved from corruption every word in the Bible: they say that the various readings are the symbols of profoundest mysteries, and that mighty secrets lie hid in the twenty-eight hiatus which occur, nay, even in the very form of the letters.
(65) Whether they are actuated by folly and anile devotion, or whether by arrogance and malice so that they alone may be held to possess the secrets of God, I know not: this much I do know, that I find in their writings nothing which has the air of a Divine secret, but only childish lucubrations. (66) I have read and known certain Kabbalistic triflers, whose insanity provokes my unceasing astonishment. (67) That faults have crept in will, I think, be denied by no sensible person who reads the passage about Saul, above quoted (1 Sam. xiii:1) and also 2 Sam. vi:2: "And David arose and went with all the people that were with him from Judah, to bring up from thence the ark of God."
(68) No one can fail to remark that the name of their destination, viz., Kirjath-jearim [Endnote 18], has been omitted: nor can we deny that 2 Sam. xiii:37, has been tampered with and mutilated. "And Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. (69) And he mourned for his son every day. So Absalom fled, and went to Geshur, and was there three years." (70) I know that I have remarked other passages of the same kind, but I cannot recall them at the moment.
(71) That the marginal notes which are found continually in the Hebrew Codices are doubtful readings will, I think, be evident to everyone who has noticed that they often arise from the great similarity, of some of the Hebrew letters, such for instance, as the similarity between Kaph and Beth, Jod and Vau, Daleth and Reth, &c. (72) For example, the text in 2 Sam. v:24, runs "in the time when thou hearest," and similarly in Judges xxi:22, "And it shall be when their fathers or their brothers come unto us often," the marginal version is "come unto us to complain."
(73) So also many various readings have arisen from the use of the letters named mutes, which are generally not sounded in pronunciation, and are taken promiscuously, one for the other. (74) For example, in Levit. xxv:29, it is written, "The house shall be established which is not in the walled city," but the margin has it, "which is in a walled city."
(75) Though these matters are self-evident, [Endnore 6], it is necessary, to answer the reasonings of certain Pharisees, by which they endeavour to convince us that the marginal notes serve to indicate some mystery, and were added or pointed out by the writers of the sacred books. (76) The first of these reasons, which, in my opinion, carries little weight, is taken from the practice of reading the Scriptures aloud.
(77) If, it is urged, these notes were added to show various readings which could not be decided upon by posterity, why has custom prevailed that the marginal readings should always be retained? (78) Why has the meaning which is preferred been set down in the margin when it ought to have been incorporated in the text, and not relegated to a side note?
(79) The second reason is more specious, and is taken from the nature of the case. (80) It is admitted that faults have crept into the sacred writings by chance and not by design; but they say that in the five books the word for a girl is, with one exception, written without the letter "he," contrary to all grammatical rules, whereas in the margin it is written correctly according to the universal rule of grammar. (81) Can this have happened by mistake? Is it possible to imagine a clerical error to have been committed every time the word occurs? (82) Moreover, it would have been easy to supply the emendation. (83) Hence, when these readings are not accidental or corrections of manifest mistakes, it is supposed that they must have been set down on purpose by the original writers, and have a meaning. (84) However, it is easy to answer such arguments; as to the question of custom having prevailed in the reading of the marginal versions, I will not spare much time for its consideration: I know not the promptings of superstition, and perhaps the practice may have arisen from the idea that both readings were deemed equally good or tolerable, and therefore, lest either should be neglected, one was appointed to be written, and the other to be read. (85) They feared to pronounce judgment in so weighty a matter lest they should mistake the false for the true, and therefore they would give preference to neither, as they must necessarily have done if they had commanded one only to be both read and written. (86) This would be especially the case where the marginal readings were not written down in the sacred books: or the custom may have originated because some things though rightly written down were desired to be read otherwise according to the marginal version, and therefore the general rule was made that the marginal version should be followed in reading the Scriptures. (87) The cause which induced the scribes to expressly prescribe certain passages to be read in the marginal version, I will now touch on, for not all the marginal notes are various readings, but some mark expressions which have passed out of common use, obsolete words and terms which current decency did not allow to be read in a public assembly. (88) The ancient writers, without any evil intention, employed no courtly paraphrase, but called things by their plain names. (891) Afterwards, through the spread of evil thoughts and luxury, words which could be used by the ancients without offence, came to be considered obscene. (90) There was no need for this cause to change the text of Scripture. (91) Still, as a concession to the popular weakness, it became the custom to substitute more decent terms for words denoting sexual intercourse, excreta, &c., and to read them as they were given in the margin.
(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,