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.
CHAPTER X. - AN EXAMINATION OF THE REMAINING BOOKS OF THE OLD TESTAMENT ACCORDING TO THE PRECEDING METHOD.
(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.
(7) The Psalms were collected and divided into five books in the time of the second temple, for Ps. lxxxviii. was published, according to Philo-Judaeus, while king Jehoiachin was still a prisoner in Babylon; and Ps. lxxxix. when the same king obtained his liberty: I do not think Philo would have made the statement unless either it had been the received opinion in his time, or else had been told him by trustworthy persons.
(8) The Proverbs of Solomon were, I believe, collected at the same time, or at least in the time of King Josiah; for in chap. xxv:1, it is written, "These are also proverbs of Solomon which the men of Hezekiah, king of Judah, copied out." (9) I cannot here pass over in silence the audacity of the Rabbis who wished to exclude from the sacred canon both the Proverbs and Ecclesiastes, and to put them both in the Apocrypha. (10) In fact, they would actually have done so, if they had not lighted on certain passages in which the law of Moses is extolled. (11) It is, indeed, grievous to think that the settling of the sacred canon lay in the hands of such men; however, I congratulate them, in this instance, on their suffering us to see these books in question, though I cannot refrain from doubting whether they have transmitted them in absolute good faith; but I will not now linger on this point.
(10) I pass on, then, to the prophetic books. (11) An examination of these assures me that the prophecies therein contained have been compiled from other books, and are not always set down in the exact order in which they were spoken or written by the prophets, but are only such as were collected here and there, so that they are but fragmentary.
(12) Isaiah began to prophecy in the reign of Uzziah, as the writer himself testifies in the first verse. (13) He not only prophesied at that time, but furthermore wrote the history of that king (see 2 Chron. xxvi:22) in a volume now lost. (13) That which we possess, we have shown to have been taken from the chronicles of the kings of Judah and Israel.
(14) We may add that the Rabbis assert that this prophet prophesied in the reign of Manasseh, by whom he was eventually put to death, and, although this seems to be a myth, it yet shows that they did not think that all Isaiah's prophecies are extant.
(15) The prophecies of Jeremiah, which are related historically are also taken from various chronicles; for not only are they heaped together confusedly, without any account being taken of dates, but also the same story is told in them differently in different passages. (16) For instance, in chap. xxi. we are told that the cause of Jeremiah's arrest was that he had prophesied the destruction of the city to Zedekiah who consulted him.
(17) This narrative suddenly passes, in chap xxii., to the prophet's remonstrances to Jehoiakim (Zedekiah's predecessor), and the prediction he made of that king's captivity; then, in chap. xxv., come the revelations granted to the prophet previously, that is in the fourth year of Jehoiakim, and, further on still, the revelations received in the first year of the same reign. (18) The continuator of Jeremiah goes on heaping prophecy upon prophecy without any regard to dates, until at last, in chap. xxxviii.
(as if the intervening chapters had been a parenthesis), he takes up the thread dropped in chap. xxi.
(19) In fact, the conjunction with which chap. xxxviii. begins, refers to the 8th, 9th, and 10th verses of chap. xxi. Jeremiah's last arrest is then very differently described, and a totally separate cause is given for his daily retention in the court of the prison.
(20) We may thus clearly see that these portions of the book have been compiled from various sources, and are only from this point of view comprehensible. (21) The prophecies contained in the remaining chapters, where Jeremiah speaks in the first person, seem to be taken from a book written by Baruch, at Jeremiah's dictation. (22) These, however, only comprise (as appears from chap. xxxvi:2) the prophecies revealed to the prophet from the time of Josiah to the fourth year of Jehoiakim, at which period the book begins. (23) The contents of chap. xlv:2, on to chap.
li:59, seem taken from the same volume.
(24) That the book of Ezekiel is only a fragment, is clearly indicated by the first verse. (25) For anyone may see that the conjunction with which it begins, refers to something already said, and connects what follows therewith. (26) However, not only this conjunction, but the whole text of the discourse implies other writings. (27) The fact of the present work beginning the thirtieth year shows that the prophet is continuing, not commencing a discourse; and this is confirmed by the writer, who parenthetically states in verse 3, "The word of the Lord came often unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans," as if to say that the prophecies which he is about to relate are the sequel to revelations formerly received by Ezekiel from God. (28) Furthermore, Josephus, 11 Antiq." x:9, says that Ezekiel prophesied that Zedekiah should not see Babylon, whereas the book we now have not only contains no such statement, but contrariwise asserts in chap. xvii. that he should be taken to Babylon as a captive, [Endnote 20].
(29) Of Hosea I cannot positively state that he wrote more than is now extant in the book bearing his name, but I am astonished at the smallness of the quantity we possess, for the sacred writer asserts that the prophet prophesied for more than eighty years.
(30) We may assert, speaking generally, that the compiler of the prophetic books neither collected all the prophets, nor all the writings of those we have; for of the prophets who are said to have prophesied in the reign of Manasseh and of whom general mention is made in 2 Chron. xxxiii:10, 18, we have, evidently, no prophecies extant; neither have we all the prophecies of the twelve who give their names to books. (31) Of Jonah we have only the prophecy concerning the Ninevites, though he also prophesied to the children of Israel, as we learn in 2 Kings xiv:25.
(32) The book and the personality of Job have caused much controversy. (33) Some think that the book is the work of Moses, and the whole narrative merely allegorical. (34) Such is the opinion of the Rabbins recorded in the Talmud, and they are supported by, Maimonides in his "More Nebuchim." (35) Others believe it to be a true history, and some suppose that Job lived in the time of Jacob, and was married to his daughter Dinah. (36) Aben Ezra, however, as I have already stated, affirms, in his commentaries, that the work is a translation into Hebrew from some other language: I could wish that he could advance more cogent arguments than he does, for we might then conclude that the Gentiles also had sacred books. (37) I myself leave the matter undecided, but I conjecture Job to have been a Gentile, and a man of very stable character, who at first prospered, then was assailed with terrible calamities, and finally, was restored to great happiness. (38) (He is thus named, among others, by Ezekiel, xiv:12.) (39) I take it that the constancy of his mind amid the vicissitudes of his fortune occasioned many men to dispute about God's providence, or at least caused the writer of the book in question to compose his dialogues; for the contents, and also the style, seem to emanate far less from a man wretchedly ill and lying among ashes, than from one reflecting at ease in his study. (40) I should also be inclined to agree with Aben Ezra that the book is a translation, for its poetry seems akin to that of the Gentiles; thus the Father of Gods summons a council, and Momus, here called Satan, criticizes the Divine decrees with the utmost freedom. (41) But these are mere conjectures without any solid foundation.
(42) I pass on to the book of Daniel, which, from chap. viii. onwards, undoubtedly contains the writing of Daniel himself. (43) Whence the first seven chapters are derived I cannot say; we may, however, conjecture that, as they were first written in Chaldean, they are taken from Chaldean chronicles. (44) If this could be proved, it would form a very striking proof of the fact that the sacredness of Scripture depends on our understanding of the doctrines therein signified, and not on the words, the language, and the phrases in which these doctrines are conveyed to us; and it would further show us that books which teach and speak of whatever is highest and best are equally sacred, whatever be the tongue in which they are written, or the nation to which they belong.
(45) We can, however, in this case only remark that the chapters in question were written in Chaldee, and yet are as sacred as the rest of the Bible.
(46) The first book of Ezra is so intimately connected with the book of Daniel that both are plainly recognizable as the work of the same author, writing of Jewish history from the time of the first captivity onwards. (47) I have no hesitation in joining to this the book of Esther, for the conjunction with which it begins can refer to nothing else. (48) It cannot be the same work as that written by Mordecai, for, in chap. ix:20-22, another person relates that Mordecai wrote letters, and tells us their contents; further, that Queen Esther confirmed the days of Purim in their times appointed, and that the decree was written in the book that is (by a Hebraism), in a book known to all then living, which, as Aben Ezra and the rest confess, has now perished. (49) Lastly, for the rest of the acts of Mordecai, the historian refers us to the chronicles of the kings of Persia. (50) Thus there is no doubt that this book was written by the same person as he who recounted the history of Daniel and Ezra, and who wrote Nehemiah, [Endnote 21], sometimes called the second book of Ezra. (51) We may, then, affirm that all these books are from one hand; but we have no clue whatever to the personality of the author. (52) However, in order to determine whence he, whoever he was, had gained a knowledge of the histories which he had, perchance, in great measure himself written, we may remark that the governors or chiefs of the Jews, after the restoration of the Temple, kept scribes or historiographers, who wrote annals or chronicles of them. (53) The chronicles of the kings are often quoted in the books of Kings, but the chronicles of the chiefs and priests are quoted for the first time in Nehemiah xii:23, and again in 1 Macc. xvi:24. (54) This is undoubtedly the book referred to as containing the decree of Esther and the acts of Mordecai; and which, as we said with Aben Ezra, is now lost. (55) From it were taken the whole contents of these four books, for no other authority is quoted by their writer, or is known to us.
(56) That these books were not written by either Ezra or Nehemiah is plain from Nehemiah xii:9, where the descendants of the high priest, Joshua are traced down to Jaddua, the sixth high priest, who went to meet Alexander the Great, when the Persian empire was almost subdued (Josephus, "Ant." ii.
108), or who, according to Philo-Judaeus, was the sixth and last high priest under the Persians. (57) In the same chapter of Nehemiah, verse 22, this point is clearly brought out: "The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian" - that is to say, in the chronicles; and, I suppose, no one thinks [Endnote 22] that the lives of Nehemiah and Ezra were so prolonged that they outlived fourteen kings of Persia. (58) Cyrus was the first who granted the Jews permission to rebuild their Temple: the period between his time and Darius, fourteenth and last king of Persia, extends over 230 years. (59) I have, therefore, no doubt that these books were written after Judas Maccabaeus had restored the worship in the Temple, for at that time false books of Daniel, Ezra, and Esther were published by evil-disposed persons, who were almost certainly Sadducees, for the writings were never recognized by the Pharisees, so far as I am aware; and, although certain myths in the fourth book of Ezra are repeated in the Talmud, they must not be set down to the Pharisees, for all but the most ignorant admit that they have been added by some trifler: in fact, I think, someone must have made such additions with a view to casting ridicule on all the traditions of the sect.
(60) Perhaps these four books were written out and published at the time I have mentioned with a view to showing the people that the prophecies of Daniel had been fulfilled, and thus kindling their piety, and awakening a hope of future deliverance in the midst of their misfortunes. (61) In spite of their recent origin, the books before us contain many errors, due, I suppose, to the haste with which they were written. (62) Marginal readings, such as I have mentioned in the last chapter, are found here as elsewhere, and in even greater abundance; there are, moreover, certain passages which can only be accounted for by supposing some such cause as hurry.
(63) However, before calling attention to the marginal readings, I will remark that, if the Pharisees are right in supposing them to have been ancient, and the work of the original scribes, we must perforce admit that these scribes (if there were more than one) set them down because they found that the text from which they were copying was inaccurate, and did yet not venture to alter what was written by their predecessors and superiors.
(64) I need not again go into the subject at length, and will, therefore, proceed to mention some discrepancies not noticed in the margin.
(65) I. Some error has crept into the text of the second chapter of Ezra, for in verse 64 we are told that the total of all those mentioned in the rest of the chapter amounts to 42,360; but, when we come to add up the several items we get as result only 29,818. (66) There must, therefore, be an error, either in the total, or in the details. (67) The total is probably correct, for it would most likely be well known to all as a noteworthy thing; but with the details, the case would be different. (68) If, then, any error had crept into the total, it would at once have been remarked, and easily corrected. (69) This view is confirmed by Nehemiah vii., where this chapter of Ezra is mentioned, and a total is given in plain correspondence thereto; but the details are altogether different - some are larger, and some less, than those in Ezra, and altogether they amount to 31,089.
(70) We may, therefore, conclude that both in Ezra and in Nehemiah the details are erroneously given. (71) The commentators who attempt to harmonize these evident contradictions draw on their imagination, each to the best of his ability; and while professing adoration for each letter and word of Scripture, only succeed in holding up the sacred writers to ridicule, as though they knew not how to write or relate a plain narrative.
(72) Such persons effect nothing but to render the clearness of Scripture obscure. (73) If the Bible could everywhere be interpreted after their fashion, there would be no such thing as a rational statement of which the meaning could be relied on. (74) However, there is no need to dwell on the subject; only I am convinced that if any historian were to attempt to imitate the proceedings freely attributed to the writers of the Bible, the commentators would cover him with contempt. (75) If it be blasphemy to assert that there are any errors in Scripture, what name shall we apply to those who foist into it their own fancies, who degrade the sacred writers till they seem to write confused nonsense, and who deny the plainest and most evident meanings? (76) What in the whole Bible can be plainer than the fact that Ezra and his companions, in the second chapter of the book attributed to him, have given in detail the reckoning of all the Hebrews who set out with them for Jerusalem? (77) This is proved by the reckoning being given, not only of those who told their lineage, but also of those who were unable to do so. (78) Is it not equally clear from Nehemiah vii:5, that the writer merely there copies the list given in Ezra? (79) Those, therefore, who explain these passages otherwise, deny the plain meaning of Scripture - nay, they deny Scripture itself. (80) They think it pious to reconcile one passage of Scripture with another - a pretty piety, forsooth, which accommodates the clear passages to the obscure, the correct to the faulty, the sound to the corrupt.
(81) Far be it from me to call such commentators blasphemers, if their motives be pure: for to err is human. But I return to my subject.
(82) Besides these errors in numerical details, there are others in the genealogies, in the history, and, I fear also in the prophecies. (83) The prophecy of Jeremiah (chap. xxii.), concerning Jechoniah, evidently does not agree with his history, as given in I Chronicles iii:17-19, and especially with the last words of the chapter, nor do I see how the prophecy, "thou shalt die in peace," can be applied to Zedekiah, whose eyes were dug out after his sons had been slain before him. (84) If prophecies are to be interpreted by their issue, we must make a change of name, and read Jechoniah for Zedekiah, and vice versa (85) This, however, would be too paradoxical a proceeding; so I prefer to leave the matter unexplained, especially as the error, if error there be, must be set down to the historian, and not to any fault in the authorities.
(86) Other difficulties I will not touch upon, as I should only weary the reader, and, moreover, be repeating the remarks of other writers. (87) For R. Selomo, in face of the manifest contradiction in the above-mentioned genealogies, is compelled to break forth into these words (see his commentary on 1 Chron. viii.): "Ezra (whom he supposes to be the author of the book of Chronicles) gives different names and a different genealogy to the sons of Benjamin from those which we find in Genesis, and describes most of the Levites differently from Joshua, because he found original discrepancies." (88) And, again, a little later: "The genealogy of Gibeon and others is described twice in different ways, from different tables of each genealogy, and in writing them down Ezra adopted the version given in the majority of the texts, and when the authority was equal he gave both."
(89) Thus granting that these books were compiled from sources originally incorrect and uncertain.
(90) In fact the commentators, in seeking to harmonize difficulties, generally do no more than indicate their causes: for I suppose no sane person supposes that the sacred historians deliberately wrote with the object of appearing to contradict themselves freely. (91) Perhaps I shall be told that I am overthrowing the authority of Scripture, for that, according to me, anyone may suspect it of error in any passage; but, on the contrary, I have shown that my object has been to prevent the clear and uncorrupted passages being accommodated to and corrupted by the faulty ones; neither does the fact that some passages are corrupt warrant us in suspecting all. (92) No book ever was completely free from faults, yet I would ask, who suspects all books to be everywhere faulty? (93) Surely no one, especially when the phraseology is clear and the intention of the author plain.
(94) I have now finished the task I set myself with respect to the books of the Old Testament. (95) We may easily conclude from what has been said, that before the time of the Maccabees there was no canon of sacred books, [Endnote 23], but that those which we now possess were selected from a multitude of others at the period of the restoration of the Temple by the Pharisees (who also instituted the set form of prayers), who are alone responsible for their acceptance. (96) Those, therefore, who would demonstrate the authority of Holy Scripture, are bound to show the authority of each separate book; it is not enough to prove the Divine origin of a single book in order to infer the Divine origin of the rest. (97) In that case we should have to assume that the council of Pharisees was, in its choice of books, infallible, and this could never be proved. (98) I am led to assert that the Pharisees alone selected the books of the Old Testament, and inserted them in the canon, from the fact that in Daniel xii. is proclaimed the doctrine of the Resurrection, which the Sadducees denied; and, furthermore, the Pharisees plainly assert in the Talmud that they so selected them. (99) For in the treatise of Sabbathus, chapter ii., folio 30, page 2, it is written: R. Jehuda, surnamed Rabbi, reports that the experts wished to conceal the book of Ecclesiastes because they found therein words opposed to the law (that is, to the book of the law of Moses). (100) Why did they not hide it? (101) "Because it begins in accordance with the law, and ends according to the law;" and a little further on we read: "They sought also to conceal the book of Proverbs." (102) And in the first chapter of the same treatise, fol. 13, page 2: "Verily, name one man for good, even he who was called Neghunja, the son of Hezekiah: for, save for him, the book of Ezekiel would been concealed, because it agreed not with the words of the law."
(103) It is thus abundantly clear that men expert in the law summoned a council to decide which books should be received into the canon, and which excluded. (104) If any man, therefore, wishes to be certified as to the authority of all the books, let him call a fresh council, and ask every member his reasons.
(105) The time has now come for examining in the same manner the books in the New Testament; but as I learn that the task has been already performed by men highly skilled in science and languages, and as I do not myself possess a knowledge of Greek sufficiently exact for the task; lastly, as we have lost the originals of those books which were written in Hebrew, I prefer to decline the undertaking. (106) However, I will touch on those points which have most bearing on my subject in the following chapter.
End of Part 2.
AUTHOR'S ENDNOTES TO THE THEOLOGICO-POLITICAL TREATISE Part 2 - Chapters VI to X CHAPTER VI.
Endnote 6. (1) We doubt of the existence of God, and consequently of all else, so long as we have no clear and distinct idea of God, but only a confused one. (2) For as he who knows not rightly the nature of a triangle, knows not that its three angles are equal to two right angles, so he who conceives the Divine nature confusedly, does not see that it pertains to the nature of God to exist. (3) Now, to conceive the nature of God clearly and distinctly, it is necessary to pay attention to a certain number of very simple notions, called general notions, and by their help to associate the conceptions which we form of the attributes of the Divine nature. (4) It then, for the first time, becomes clear to us, that God exists necessarily, that He is omnipresent, and that all our conceptions involve in themselves the nature of God and are conceived through it. (5) Lastly, we see that all our adequate ideas are true. (6) Compare on this point the prolegomena to book, "Principles of Descartes's philosophy set forth geometrically."
CHAPTER VII.
Endnote 7. (1) "It is impossible to find a method which would enable us to gain a certain knowledge of all the statements in Scripture." (2) I mean impossible for us who have not the habitual use of the language, and have lost the precise meaning of its phraseology.
Endnote 8. (1) "Not in things whereof the understanding can gain a clear and distinct idea, and which are conceivable through themselves." (2) By things conceivable I mean not only those which are rigidly proved, but also those whereof we are morally certain, and are wont to hear without wonder, though they are incapable of proof. (3) Everyone can see the truth of Euclid's propositions before they are proved. (4) So also the histories of things both future and past which do not surpass human credence, laws, institutions, manners, I call conceivable and clear, though they cannot be proved mathematically. (5) But hieroglyphics and histories which seem to pass the bounds of belief I call inconceivable; yet even among these last there are many which our method enables us to investigate, and to discover the meaning of their narrator.
CHAPTER VIII.
Endnote 9. (1) "Mount Moriah is called the mount of God." (2) That is by the historian, not by Abraham, for he says that the place now called "In the mount of the Lord it shall be revealed," was called by Abraham, "the Lord shall provide."
Endnote 10. (1) "Before that territory [Idumoea] was conquered by David."
(2) From this time to the reign of Jehoram when they again separated from the Jewish kingdom (2 Kings viii:20), the Idumaeans had no king, princes appointed by the Jews supplied the place of kings (1 Kings xxii:48), in fact the prince of Idumaea is called a king (2 Kings iii:9).
(3) It may be doubted whether the last of the Idumaean kings had begun to reign before the accession of Saul, or whether Scripture in this chapter of Genesis wished to enumerate only such kings as were independent. (4) It is evidently mere trifling to wish to enrol among Hebrew kings the name of Moses, who set up a dominion entirely different from a monarchy.
CHAPTER IX.
Endnote 11. (1) "With few exceptions." (2) One of these exceptions is found in 2 Kings xviii:20, where we read, "Thou sayest (but they are but vain words)," the second person being used. (3) In Isaiah xxxvi:5, we read "I say (but they are but vain words) I have counsel and strength for war," and in the twenty-second verse of the chapter in Kings it is written, "But if ye say," the plural number being used, whereas Isaiah gives the singular. (4) The text in Isaiah does not contain the words found in 2 Kings xxxii:32. (5) Thus there are several cases of various readings where it is impossible to distinguish the best.
Endnote 12. (1) "The expressions in the two passages are so varied." (2) For instance we read in 2 Sam. vii:6, "But I have walked in a tent and in a tabernacle." (3) Whereas in 1 Chron. xvii:5, "but have gone from tent to tent and from one tabernacle to another." (4) In 2 Sam. vii:10, we read, "to afflict them," whereas in 1 Chron. vii:9, we find a different expression. (5) I could point out other differences still greater, but a single reading of the chapters in question will suffice to make them manifest to all who are neither blind nor devoid of sense.
Endnote 13. (1) "This time cannot refer to what immediately precedes." (2) It is plain from the context that this passage must allude to the time when Joseph was sold by his brethren. (3) But this is not all. (4) We may draw the same conclusion from the age of Judah, who was than twenty-two years old at most, taking as basis of calculation his own history just narrated. (5) It follows, indeed, from the last verse of Gen. xxx., that Judah was born in the tenth of the years of Jacob's servitude to Laban, and Joseph in the fourteenth. (6) Now, as we know that Joseph was seventeen years old when sold by his brethren, Judah was then not more than twenty-one. (7) Hence, those writers who assert that Judah's long absence from his father's house took place before Joseph was sold, only seek to delude themselves and to call in question the Scriptural authority which they are anxious to protect.
Endnote 14. (1) "Dinah was scarcely seven years old when she was violated by Schechem." (2) The opinion held by some that Jacob wandered about eight or ten years between Mesopotamia and Bethel, savours of the ridiculous; if respect for Aben Ezra, allows me to say so. (3) For it is clear that Jacob had two reasons for haste: first, the desire to see his old parents; secondly, and chiefly to perform, the vow made when he fled from his brother (Gen. xxviii:10 and xxxi:13, and xxxv:1). (4) We read (Gen. xxxi:3), that God had commanded him to fulfill his vow, and promised him help for returning to his country. (5) If these considerations seem conjectures rather than reasons, I will waive the point and admit that Jacob, more unfortunate than Ulysses, spent eight or ten years or even longer, in this short journey. (6) At any rate it cannot be denied that Benjamin was born in the last year of this wandering, that is by the reckoning of the objectors, when Joseph was sixteen or seventeen years old, for Jacob left Laban seven years after Joseph's birth. (7) Now from the seventeenth year of Joseph's age till the patriarch went into Egypt, not more than twenty-two years elapsed, as we have shown in this chapter. (8) Consequently Benjamin, at the time of the journey to Egypt, was twenty-three or twenty- four at the most.
(9) He would therefore have been a grandfather in the flower of his age (Gen. xlvi:21, cf. Numb. xxvi:38, 40, and 1 Chron. viii:1), for it is certain that Bela, Benjamin's eldest son, had at that time, two sons, Addai