theologico-political treatise p2(神学与政治专题研究2)-第17章
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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。
（120） 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。 （121） 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。 （122） 〃We cannot say anything；〃 he writes；
〃except what we have said above； namely； that the Talmud is generally in
contradiction to the Massorete。〃 （123） So that we are nor bound to hold
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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：…（124） （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。 （125） Sometimes； too； it is a question
whether a syllable be long or short； quantity being determined by the
letters called mutes。 （126） 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。 （127） （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。 （128）
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。
（129） 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。
（130） 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。 （131） Nay； it appears wonderful considering the fierce and
daily persecution； that even these few should have been preserved。 （132）
This will； I think； be plain to even a cursory reader of the history of those
times。
（133） 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。 （134）
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
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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。 （135） I have myself called
them doubtful readings； because it would be generally impossible to say
which of the two versions is preferable。
（136） Lastly； besides these doubtful readings the scribes have （by
leaving a hiatus in the middle of a paragraph） marked several passages as
mutilated。 （137） The Massoretes have counted up such instances； and they
amount to eight…and…twenty。 （138） 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。
（139） 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。
（140） Similarly there are （besides those points we have noticed） eight…
and… twenty hiatus left by the scribes。 （141） 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。
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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
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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 c
