study of the king james bible(钦印〈圣经〉研究)-第35章
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2。 Then there have been new and important discoveries of Biblical
literature which date earlier in Christian history than any our fathers knew
three hundred years ago。 In some instances those earlier discoveries have
shown that a phrase here or there has been wrongly introduced into the
text。 There has been no marked instance where a phrase was added by the
revisers； that is； a phrase dropped out of the original and now replaced。
One illustration of the omission of a phrase will be enough。 In the fifth
chapter of I John the seventh verse reads： 〃For there are three that bear
record in heaven； the Father； the Word； and the Holy Ghost； and these
three are one。〃 In the revised versions it is omitted； because it seems quite
certain that it was not in the original writing。 It does not at all alter the
meaning of Scripture。 While it appears in most of the best manuscripts
which were available for the King James translators； earlier manuscripts
found since that time have shown that it was formerly written at the side as
a gloss； and was by some transcriber set over in the text itself。 The process
of making the early manuscripts shows how easily that could have
occurred。 Let us suppose that two or three manuscripts were being made at
once by different copyists。 One was set to read the original； as he read； the
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others wrote。 It would be easy to suppose that he might read this marginal
reference as a suitable commentary on the text； and that one or more of the
writers could have written it in the text。 It could easily happen also that a
copyist； even seeing where it stood； might suppose it had been omitted by
the earlier copyist； and that he had completed his work by putting it on the
margin。 So the next copyist would put it into his own text。 Once in a
manuscript； it would readily become part of the accepted form。
Discoveries that bring that sort of thing to light are of value in giving us an
accurate version of the original Bible。
3。 Then there are in our King James version a few archaic and obsolete
phrases。 We have already spoken of them。 Most of them have been
avoided in the revised versions。 The neuter possessive pronoun； for
example； has been put in。 Animal names have been clarified； obsolete
expressions have been replaced by more familiar ones； and so on。
4。 Then there were certain inaccuracies in the King James version。 The
fact is familiar that they transliterated certain words which they could not
well translate。 In the revised versions that has been carried farther still。
The words which they translated 〃hell〃 have been put back into their
Hebrew and Greek equivalents； and appear as Sheol and Hades。 Another
instance is that of an Old Testament word； Asherah； which was translated
always 〃grove；〃 and was used to describe the object of worship of the
early enemies of Israel。 The translation does not quite represent the fact；
and the revisers have therefore replaced the old Hebrew word Asherah。
The transliterations of the King James version have not been changed into
translations。 Instead； the number of transliterations has been increased in
the interest of accuracy。 At one point one might incline to be adversely
critical of the American revisers。 They have transliterated the Hebrew
word Jehovah； so they have taken sides in a controversy where scholars
have room to differ。 The version would have gained in strength if it had
retained the dignified and noble word 〃Lord；〃 which comes as near
representing the idea of the Hebrew word for God as any word we could
find。 It must be added that the English of neither of our new versions has
the rhythm and movement of the old version。 That is partly because we are
so accustomed to the old expressions and new ones strike the ear
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unpleasantly。 In any case； the versions differ plainly in their English。 It
seems most unlikely that either of these versions shall ever have the
literary influence of the King James； though any man who will prophesy
about； that affects a wisdom which he has not。
These； then； are the two differences between this lecture and the
preceding ones； that in this lecture we shall deal with judgments as well as
facts； and that we shall deal with the Bible of to…day rather than the King
James version。
Passing to the heart of the subject； the question appears at once
whether the Bible has or can have to…day the influence or the place which
it seems to have had in the past。 Two things； force that question： Has not
the critical study of the Bible itself robbed it of its place of authority； and
have not the changes of our times destroyed its possibilities of influence？
That is； on the one hand； has not the Bible been changed？ On the other
hand； has it not come into such new conditions that it cannot do its old
work？
It is a natural but a most mistaken idea that the critical study of the
Bible is a new thing。 From long before the childhood of any of us there
has been sharp controversy about the Bible。 It is a controversy…provoking
Book。 It cannot accept blind faith。 It always has made men think； and it
makes them think in the line of their own times。 The days when no
questions were raised about the Bible were the days when men had no
access to it。
There are some who take all the Bible for granted。 They know that
there is indifference to it among friends and in their social circle； but how
real the dispute about the Bible is no one realizes until he comes where
new ideas； say ideas of socialism； are in the air。 There； with the breaking
of other chains； is a mighty effort to break this bond also。 In such circles
the Bible is little read。 It is discussed； and time… worn objections are
bandied about； always growing as they pass。 In these circles also every
supposedly adverse result of critical study is welcomed and remembered。
If it is said that there are unexplained contradictions in the Bible； that fact
is remembered。 But if it is said further that those contradictions bid fair to
yield to further critical study； or to a wiser understanding of the situations
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in which they are involved； that fact is overlooked。 The tendency in these
circles is to keep alive rather the adverse phases of critical study than its
favorable phases。 Some of those who speak most fiercely about the study
of the Bible； by what is known as higher criticism； are least intelligent as
to what higher criticism actually means。 Believers regret it； and
unbelievers rejoice in it。 As a matter of fact； in developing any strong
feeling about higher criticism one only falls a prey to words； he mistakes
the meaning of both the words involved。
Criticism does not mean finding fault with the Bible。＇1＇ It is almost an
argument for total depravity that we have made the word gain an adverse
meaning； so that if the average man were told that he had been 〃criticized〃
by another be would suppose that something had been said against him。 Of
course； intelligent people know that that is not necessarily involved。 When
Kant wrote The Critique of Pure Reason he was not finding fault with pure
reason。 He was only making careful analytical study of it。 Now； critical
study of the Bible is only careful study of it。 It finds vastly more new
beauties than unseen defects。 In the same way the adjective 〃higher〃
comes in for misunderstanding。 It does not mean superior； it means more
difficult。 Lower criticism is the study of the text itself。 What word ought to
be here； and exactly what does that word mean？ What is the comparative
value of this manuscript over against that one？ If this manuscript has a
certain word and that other has a slightly different one； which word ought
to be used？
＇1＇ Jefferson； Things Fundamental； p。 90。
Take one illustration from the Old Testament and one from the New
to show what lower or textual criticism does。 In the ninth chapter of Isaiah
the third verse reads： 〃Thou hast multiplied the nation and not increased
the joy。〃 That word 〃not〃 is troublesome。 It disagrees with the rest of the
passage。 Now it happens that there are two Hebrew words pronounced
〃lo；〃 just alike in sound； but spelled differently。 One means 〃not；〃 the other
means 〃to him〃 or 〃his。〃 Put the second word in； and the sentence reads：
〃Thou hast multiplied the nation and increased its joy。〃 That fits the
context exactly。 Lower criticism declares that it is therefore the probable
reading； and corrects the text in that way。
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The other illustration is from the Epistle of James； where in the fourth
chapter the second verse reads： 〃Ye lust； and have not； ye kill； and desire
to have； and cannot obtain； ye fight and war； yet ye have not； because ye
ask not。〃 Now there is no commentator nor thoughtful reader who is not
arrested by that word 〃kill。〃 It does not seem to belong there。 It is far more
violent than anything else in the whole text； and it is difficult to
understand in what sense the persons to whom James was writing could be
said to kill。 Yet there is no Greek manuscript which does not have that
word。 Well； it is in the field of lower criticism to observe that there is a
Greek word which sounds very much like this word 〃kill；〃 which means to
envy； that would fit exac
