theologico-political treatise p2(神学与政治专题研究2)-第20节
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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
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therefore the general rule was made that the marginal version should be
followed in reading the Scriptures。 （99） 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。 （100） The ancient writers； without any evil
intention； employed no courtly paraphrase； but called things by their plain
names。 （101） Afterwards； through the spread of evil thoughts and luxury；
words which could be used by the ancients without offence； came to be
considered obscene。 （102） There was no need for this cause to change the
text of Scripture。 （103） Still； as a concession to the popular weakness； it
became the custom to substitute more decent terms for words denoting
sexual intercourse； exereta； &c。； and to read them as they were given in
the margin。
（104） 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。 （105） 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。 （106） 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。 （107） But the margin has it 〃of
thy servant；〃 which does not agree with the person of the verb。 （108） 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。 （109） 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。
（110） 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。 （111） For there is no
doubt that in Hebrew as in other languages； changes of use made many
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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。 （112） 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）。 （113） So also
the Hebrew capital was anciently called Jerusalem； not Jerusalaim。 （114）
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； but that the ancients only
distinguished the two genders by a change of vowels。 （115） 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。
（116） In a word； I could easily multiply proofs of this kind if I were
not afraid of abusing the patience of the reader。 （117） Perhaps I shall be
asked how I became acquainted with the fact that all these expressions are
obsolete。 （118） 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。 （119） 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。
（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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