theologico-political treatise p2(神学与政治专题研究2)-第19节
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language。 （64） 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。 （65） 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。 （66）
The commentators make many other assertions of this kind； which if true；
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would prove that the ancient Hebrews were ignorant both of their own
language； and of the way to relate a plain narrative。 （67） 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。
（68） 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）。 （69） 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。 （70）
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。
（71） 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。
（72） I now pass on to other points concerning the treatment of these
books。 （73） 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。 （74） 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。 （75） 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。
（76） 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
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profoundest mysteries； and that mighty secrets lie hid in the twenty…eight
hiatus which occur； nay； even in the very form of the letters。
（77） 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。 （78） I have read and known certain Kabbalistic triflers；
whose insanity provokes my unceasing as astonishment。 （79） 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。〃
（80） No one can fail to remark that the name of their destination； viz。；
Kirjath…jearim ＇Endnotee 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。 （81） And he
mourned for his son every day。 So Absalom fled； and went to Geshur； and
was there three years。〃 （82） I know that I have remarked other passages of
the same kind； but I cannot recall them at the moment。
（83） 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 Van； Daleth and Reth； &c。 （84） 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。〃
（85） 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。 （86） 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。〃
（87） Though these matters are self…evident； ＇Endnore 6＇； it is necessary；
to answer the reasonings of certain Pharisees； by which they endeavour to
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convince us that the marginal notes serve to indicate some mystery； and
were added or pointed out by the writers of the sacred books。 （88） The
first of these reasons； which； in my； opinion； carries little weight； is taken
from the practice of reading the Scriptures aloud。
（89） 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？ （90） 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？
（91） The second reason is more specious； and is taken from the nature
of the case。 （92） 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。 （93） Can this have
happened by mistake？ Is it possible to imagine a clerical error to have
been committed every； time the word occurs？ （94） Moreover； it would
have been easy； to supply the emendation。 （95） 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。 （96） 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。 （97） 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。 （98） This would be especially the case where the marginal
readings were not written down in the sacred books： or the custom may
