(63) However, before calling attention to the marginal readings, I will remark that, if the Pharisees are right in supposing them to have been ancient, and the work of the original scribes, we must perforce admit that these scribes (if there were more than one) set them down because they found that the text from which they were copying was inaccurate, and did yet not venture to alter what was written by their predecessors and superiors. (64) I need not again go into the subject at length, and will, therefore, proceed to mention some discrepancies not noticed in the margin.
(65) I. Some error has crept into the text of the second chapter of Ezra, for in verse 64 we are told that the total of all those mentioned in the rest of the chapter amounts to 42,360; but, when we come to add up the several items we get as result only 29,818. (66) There must, therefore, be an error, either in the total, or in the details. (67) The total is probably correct, for it would most likely be well known to all as a noteworthy thing; but with the details, the case would be different. (68) If, then, any error had crept into the total, it would at once have been remarked, and easily corrected. (69) This view is confirmed by Nehemiah vii., where this chapter of Ezra is mentioned, and a total is given in plain correspondence thereto; but the details are altogether different - some are larger, and some less, than those in Ezra, and altogether they amount to 31,089. (70) We may, therefore, conclude that both in Ezra and in Nehemiah the details are erroneously given. (71) The commentators who attempt to harmonize these evident contradictions draw on their imagination, each to the best of his ability; and while professing adoration for each letter and word of Scripture, only succeed in holding up the sacred writers to ridicule, as though they knew not how to write or relate a plain narrative. (72) Such persons effect nothing but to render the clearness of Scripture obscure. (73) If the Bible could everywhere be interpreted after their fashion, there would be no such thing as a rational statement of which the meaning could be relied on. (74) However, there is no need to dwell on the subject; only I am convinced that if any historian were to attempt to imitate the proceedings freely attributed to the writers of the Bible, the commentators would cover him with contempt. (75) If it be blasphemy to assert that there are any errors in Scripture, what name shall we apply to those who foist into it their own fancies, who degrade the sacred writers till they seem to write confused nonsense, and who deny the plainest and most evident meanings? (76) What in the whole Bible can be plainer than the fact that Ezra and his companions, in the second chapter of the book attributed to him, have given in detail the reckoning of all the Hebrews who set out with them for Jerusalem? (77) This is proved by the reckoning being given, not only of those who told their lineage, but also of those who were unable to do so. (78) Is it not equally clear from Nehemiah vii:5, that the writer merely there copies the list given in Ezra? (79) Those, therefore, who explain these passages 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 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 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 xii. 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.