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there copies the list given in Ezra？ （79） Those； therefore； who explain
these pas sages otherwise； deny the plain meaning of Scripture … nay； they
deny Scripture itself。 （80） They think it pious to reconcile one passage of
Scripture with another … a pretty piety； forsooth； which accommodates the
clear passages to the obscure； the correct to the faulty； the sound to the
corrupt。
（81） Far be it from me to call such commentators blasphemers； if their
motives be pure： for to err is human。 But I return to my subject。
（82） Besides these errors in numerical details； there are others in the
genealogies； in the history； and； I fear also in the prophecies。 （83） The
prophecy of Jeremiah （chap。 xxii。）； concerning Jechoniah； evidently does
not agree with his history； as given in I Chronicles iii：17…19； and especially
with the last words of the chapter； nor do I see how the prophecy； 〃thou
shalt die in peace；〃 can be applied to Zedekiah； whose eyes were dug out
after his sons had been slain before him。 （84） If prophecies are to be
interpreted by their issue； we must make a change of name； and read
Jechoniah for Zedekiah； and vice versa （85） This； however； would be too
paradoxical a proceeding； so I prefer to leave the matter unexplained；
especially as the error； if error there be； must be set down to the historian；
and not to any fault in the authorities。
（86） Other difficulties I will not touch upon； as I should only weary the
reader； and； moreover； be repeating the remarks of other writers。 （87） For
R。 Selomo； in face of the manifest contradiction in the above…mentioned
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genealogies； is compelled to break forth into these words （see his
commentary on 1 Chron。 viii。）： 〃Ezra （whom he supposes to be the author
of the book of Chronicles） gives different names and a different genealogy
to the sons of Benjamin from those which we find in Genesis； and
describes most of the Levites differently from Joshua； because he found
original discrepancies。〃 （88） And； again； a little later： 〃The genealogy of
Gibeon and others is described twice in different ways； from different
tables of each genealogy； and in writing them down Ezra adopted the
version given in the majority of the texts； and when the authority was
equal he gave both。〃 （89） Thus granting that these books were compiled
from sources originally incorrect and uncertain。
（90） In fact the commentators； in seeking to harmonize difficulties；
generally do no more than indicate their causes： for I suppose no sane
person supposes that the sacred historians deliberately wrote with the
object of appearing to contradict themselves freely。 （91） Perhaps I shall be
told that I am overthrowing the authority of Scripture； for that； according
to me； anyone may suspect it of error in any passage； but； on the contrary；
I have shown that my object has been to prevent the clear and uncorrupted
passages being accommodated to and corrupted by the faulty ones； neither
does the fact that some passages are corrupt warrant us in suspecting all。
（92） No book ever was completely free from faults； yet I would ask； who
suspects all books to be everywhere faulty？ （93） Surely no one； especially
when the phraseology is clear and the intention of the author plain。
（94） I have now finished the task I set myself with respect to the books
of the Old Testament。 （95） We may easily conclude from what has been
said； that before the time of the Maccabees there was no canon of sacred
books； ＇Endnote 23＇； but that those which we now possess were selected
from a multitude of others at the period of the restoration of the Temple by
the Pharisees （who also instituted the set form of prayers）； who are alone
responsible for their acceptance。 （96） Those； therefore； who would
demonstrate the authority of Holy Scripture； are bound to show the
authority of each separate book； it is not enough to prove the Divine origin
of a single book in order to infer the Divine origin of the rest。 （97） In that
case we should have to assume that the council of Pharisees was； in its
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choice of books； infallible； and this could never be proved。 （98） I am led to
assert that the Pharisees alone selected the books of the Old Testament；
and inserted them in the canon； from the fact that in Daniel ii。 is
proclaimed the doctrine of the Resurrection； which the Sadducees denied；
and； furthermore； the Pharisees plainly assert in the Talmud that they so
selected them。 （99） For in the treatise of Sabbathus； chapter ii。； folio 30；
page 2； it is written： R。 Jehuda； surnamed Rabbi； reports that the experts
wished to conceal the book of Ecclesiastes because they found therein
words opposed to the law （that is； to the book of the law of Moses）。 （100）
Why did they not hide it？ （101） Because it begins in accordance with the
law； and ends according to the law；〃 and a little further on we read： 〃They
sought also to conceal the book of Proverbs。〃 （102） And in the first
chapter of the same treatise； fol。 13； page 2： 〃Verily； name one man for
good； even he who was called Neghunja； the son of Hezekiah： for； save for
him； the book of Ezekiel would been concealed； because it agreed not with
the words of the law。〃
（103） It is thus abundantly clear that men expert in the law summoned
a council to decide which books should be received into the canon； and
which excluded。 （104） If any man； therefore； wishes to be certified as to
the authority of all the books； let him call a fresh council； and ask every
member his reasons。
（105） The time has now come for examining in the same manner the
books in the New Testament； but as I learn that the task has been already
performed by men highly skilled in science and languages； and as I do not
myself possess a knowledge of Greek sufficiently exact for the task； lastly；
as we have lost the originals of those books which were written in Hebrew；
I prefer to decline the undertaking。 （106） However； I will touch on those
points which have most bearing on my subject in the following chapter。
End of Part 2。