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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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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