Thus far, by way of specimen of the improvement of which the authorized version is susceptible on the score of fidelity to the original. The instances might have been multiplied indefinitely, but we designed only a specimen. We would repeat that there is a large amount of improvement practicable in elucidating and enforcing the sense, when it is not positively misrepresented, that is less fitted for such display, and which alone it would require the transcription of a large portion of the Bible to render apparent.
“Claudite jam rivos pueri; sat prata biberunt.”
We have indeed said enough to justify our plea, and here we might close the evidence, but we are tempted further to observe that the sense of Scripture is not only obscured in the authorized version by errors of translation, but there is almost an equal amount of mischief done to the sense by the present mode of distributing the subject-matter into chapter and verse; for which, as is well known, there is no valid authority, [24a] either as regards the Old or the New Testament. This fault it is the special object of the new Paragraph Bible lately published by the Religious Tract Society, to remedy. We confine ourselves to two illustrations.
The 53rd chapter of Isaiah begins with a parenthesis, (‘Who hath believed our report, and to whom has the arm of the Lord been revealed?’) [24b] This, in our view, is a soliloquy into which the prophet breaks forth in relief of his feelings, while contemplating the overpowering events that pass in review before him, coupled with the rejection of the message by the great body of his countrymen. [25a] These events had already begun their career at the 13th verse of the foregoing chapter, and they go steadily on through the remainder of that, and the whole of the following chapter, broken only by the ejaculation of the prophet, thus violently wrenched from its place, as the matter now stands.
The other instance we adduce of the obscuration of the sense occasioned by the present faulty distribution of the letter-press, occurs Joshua v. and vi. It is an example of an analogous kind to that already given. It makes a parenthesis used simply in explanation of a series of instructions from the Lord to Joshua to vacate its place in the narrative, and actually stand at the commencement of a new chapter, in which the same series of instructions is still continued. See the “Edinburgh Review” for October last. [25b] We shall place the old and new arrangement in juxta-position, when the violence done to the sense, as the matter now stands, will be apparent at once.
The reader will observe in the above paragraph that, in addition to a better distribution of the letter-press, we have given the spoken language in italics, with inverted commas,—a character of type we recommend to be carried out continuously in the revised version, as it, actually is with excellent effect, in the new Paragraph Bible. These may be thought small matters, but we have been led to mention them as thinking the adoption of them will give facility, not merely to the private, but also to the vivâ voce reading of Scripture,—a point surely not undeserving of attention.
Connected with these desiderata are others of a minor character, as—an improved punctuation—the substitution of vernacular for obsolete words—the use of euphemisms where the allusion is obvious, and no violence is done to the sense—appropriate concise headings to the different sections in the margin—chronological arrangement of the several books—chronological data, &c. &c.
We are proceeding beyond the strict limits we assigned to ourselves in the course of these last remarks, and scarcely venture further in recommending attention—though especially worthy of it, in the case of a Book we wish to make universally attractive,—to what may be called the æsthetics of book-making. We all know the advantage of a readable type, open space between the lines, paragraphs and smaller divisions clearly indicated, large margin, &c.; and though, in comparison with our main object, these are small matters, they yet constitute distinct items in the Roll of convenience, and therefore merit attention—especially in subserviency to the object of giving to the Bible the adjuncts appropriate to a HOUSEHOLD BOOK.
Such is an outline of what we hope to see done. We might have multiplied instances of mistranslation to an unlimited extent, and many other improvements conducing to a clearer exposition of the sense of Scripture might have been suggested: but we stop here. Enough has been said to substantiate our argument, and we desist from the present line of thought to indulge the flattering belief that we have at length gained our object; that, in fact, we have a Bible such as we have invoked—with a purer text,—a correcter version,—and other appliances better adapted to fit it for the high ends for which it was given, than the present. What, now, it may be asked, are the peculiar advantages we promise ourselves from the ACQUISITION? Some advantages seem to flow very naturally and directly from the measure; and one that we may very confidently anticipate is, a keener perception and appreciation of Scripture in its fundamental qualities of truthfulness, power, and majesty, as the volume is spread out before us with increased effulgence, and life-likeness to the original. The whole orb of truth will shine out with a brightness of which it is now in part shorn through defect in the instrument by means of which it is viewed. Moreover, the evidences for the Divine authority of the sacred books would be yet clearer, as blemishes were eliminated, obscurities cleared up, weak parts strengthened. The evidences of Christianity, in their brightest array, and most decisive effect, lie in the sacred oracles themselves. They vouch for their own authority. How potent a power this is may be judged of from the fact that they are accredited by those to whom they not only show no favour, but the most decided and uncompromising hostility! Many circumstances wrongfully accredited to them mar and weaken the evidence; but these, however perplexing in some cases, and damaging—as the text now stands—in others, cannot overlay their credibility. There are, moreover, doctrines embedded in their pages that appeal solely to faith, and that receive our assent mainly as part and parcel of a Book that we deem divine. It is the word of God, and we turn away at our peril from the voice that speaks to us from HEAVEN. Certain passages there are, as we think, so impressed with the character of Divinity, so reassuring of a divine utterance, and so marvellously radiant with truth, that, under the full force of the impression, the whole soul resigns itself to the spell, and faith is scarcely so much a voluntary emotion as a necessity. We believe because we have no alternative. [28] Such is the power of the sacred oracles in themselves to command belief. Nevertheless, the evidence generally of their divine authority would be yet more conclusive, as the result of a version more true to the sacred text. The Divine voice would be still more audible. The arguments that have hitherto commanded our assent would acquire fresh force, while obstacles and imperfections would dwindle into insignificance, or altogether disappear. The force of our plea could scarcely present itself more strongly. The Scriptures themselves constitute the great battle-field of the argument affecting a Divine Revelation. The question is decided in the minds of thousands, on considerations drawn from the Scriptures themselves,—in virtue, that is, of their own credentials, and not on the elaborate speculations or ingenious apologies of (assumed) interested advocates. A more direct and forcible evidence is required for men in no ecclesiastical position to forestall opinion, and with little time or ability to enter into abstruse and recondite arguments. The ordinary books of evidences, however effective concurrently with the evidence furnished by Scripture itself (and in this way they are—many of them—doubtless exceedingly useful), are not alone, and, in the absence of such corroboration, calculated to produce the evidence that is desired to rebut the counter arguments to which human nature in its infirmity is assailed. It requires the re-assuring voice of God himself to give the requisite confidence and satisfaction. Hence we have sufficiently indicated the field to which our labours may be most successfully directed while endeavouring to establish and diffuse, in their most telling and cogent form, the evidences of the Christian faith.