theologico-political treatise p2(神学与政治专题研究2)-第10节
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the Epistle to the Hebrews for interpreting （chap。 xi；21） Genesis （xlvii：31）
very differently from the version given in our Hebrew text as at present
pointed； as though the Apostle had been obliged to learn the meaning of
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Scripture from those who added the points。 （110） In my opinion the latter
are clearly wrong。 （111） In order that everyone may judge for himself； and
also see how the discrepancy arose simply from the want of vowels； I will
give both interpretations。 （112）Those who pointed our version read； 〃And
Israel bent himself over； or （changing Hqain into Aleph； a similar letter）
towards； the head of the bed。〃 （113） The author of the Epistle reads； 〃And
Israel bent himself over the head of his staff；〃 substituting mate for mita；
from which it only differs in respect of vowels。 （114） Now as in this
narrative it is Jacob's age only that is in question； and not his illness；
which is not touched on till the next chapter； it seems more likely that the
historian intended to say that Jacob bent over the head of his staff （a thing
commonly used by men of advanced age for their support） than that he
bowed himself at the head of his bed； especially as for the former reading
no substitution of letters is required。 （115） In this example I have desired
not only to reconcile the passage in the Epistle with the passage in Genesis；
but also and chiefly to illustrate how little trust should be placed in the
points and accents which are found in our present Bible； and so to prove
that he who would be without bias in interpreting Scripture should hesitate
about accepting them； and inquire afresh for himself。 （116） Such being the
nature and structure of the Hebrew language； one may easily understand
that many difficulties are likely to arise； and that no possible method could
solve all of them。 （117） It is useless to hope for a way out of our
difficulties in the comparison of various parallel passages （we have shown
that the only method of discovering the true sense of a passage out of
many alternative ones is to see what are the usages of the language）； for
this comparison of parallel passages can only accidentally throw light on a
difficult point； seeing that the prophets never wrote with the express object
of explaining their own phrases or those of other people； and also because
we cannot infer the meaning of one prophet or apostle by the meaning of
another； unless on a purely practical question； not when the matter is
speculative； or if a miracle； or history is being narrated。 （118） I might
illustrate my point with instances； for there are many inexplicable phrases
in Scripture； but I would rather pass on to consider the difficulties and
imperfections of the method under discussion。
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（119） A further difficulty attends the method； from the fact that it
requires the history of all that has happened to every book in the Bible；
such a history we are often quite unable to furnish。 （120） Of the authors； or
（if the expression be preferred）； the writers of many of the books； we are
either in complete ignorance； or at any rate in doubt； as I will point out at
length。 （121） Further； we do not know either the occasions or the epochs
when these books of unknown authorship were written； we cannot say into
what hands they fell； nor how the numerous varying versions originated；
nor； lastly； whether there were not other versions； now lost。 （122） I have
briefly shown that such knowledge is necessary； but I passed over certain
considerations which I will now draw attention to。
（123） If we read a book which contains incredible or impossible
narratives； or is written in a very obscure style； and if we know nothing of
its author； nor of the time or occasion of its being written； we shall vainly
endeavour to gain any certain knowledge of its true meaning。 （124） For
being in ignorance on these points we cannot possibly know the aim or
intended aim of the author； if we are fully informed； we so order our
thoughts as not to be in any way prejudiced either in ascribing to the
author or him for whom the author wrote either more or less than his
meaning； and we only take into consideration what the author may have
had in his mind； or what the time and occasion demanded。 （125） I think
this must be tolerably evident to all。
（126） It often happens that in different books we read histories in
themselves similar； but which we judge very differently； according to the
opinions we have formed of the authors。 （127） I remember once to have
read in some book that a man named Orlando Furioso used to drive a kind
of winged monster through the air； fly over any countries he liked； kill
unaided vast numbers of men and giants； and such like fancies； which
from the point of view of reason are obviously absurd。 （128） A very
similar story I read in Ovid of Perseus； and also in the books of Judges and
Kings of Samson； who alone and unarmed killed thousands of men； and of
Elijah； who flew through the air； said at last went up to heaven in a chariot
of fire； with horses of fire。 （129） All these stories are obviously alike； but
we judge them very differently。 （130） The first only sought to amuse； the
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second had a political object； the third a religious object。（131） We gather
this simply from the opinions we had previously formed of the authors。
（132） Thus it is evidently necessary to know something of the authors of
writings which are obscure or unintelligible； if we would interpret their
meaning； and for the same reason； in order to choose the proper reading
from among a great variety； we ought to have information as to the
versions in which the differences are found； and as to the possibility of
other readings having been discovered by persons of greater authority。
（133） A further difficulty attends this method in the case of some of the
books of Scripture； namely； that they are no longer extant in their original
language。 （133） The Gospel according to Matthew； and certainly the
Epistle to the Hebrews； were written； it is thought； in Hebrew； though they
no longer exist in that form。 （134） Aben Ezra affirms in his commentaries
that the book of Job was translated into Hebrew out of another language；
and that its obscurity arises from this fact。 （135） I say nothing of the
apocryphal books； for their authority stands on very inferior ground。
（136） The foregoing difficulties in this method of interpreting
Scripture from its own history； I conceive to be so great that I do not
hesitate to say that the true meaning of Scripture is in many places
inexplicable； or at best mere subject for guesswork； but I must again point
out； on the other hand； that such difficulties only arise when we endeavour
to follow the meaning of a prophet in matters which cannot be perceived；
but only imagined； not in things； whereof the understanding can give a
clear idea； and which are conceivable through themselves：； ＇Endnote 8＇；
matters which by their nature are easily perceived cannot be expressed so
obscurely as to be unintelligible； as the proverb says； 〃a word is enough to
the wise。〃 （137） Euclid； who only wrote of matters very simple and easily
understood； can easily be comprehended by anyone in any language； we
can follow his intention perfectly；； and be certain of his true meaning；
without having a thorough knowledge of the language in which he wrote；
in fact； a quite rudimentary acquaintance is sufficient。 （138） We need
make no researches concerning the life； the pursuits； or the habits of the
author； nor need we inquire in what language； nor when he wrote； nor the
vicissitudes of his book； nor its various readings； nor how； nor by whose
