marginal notes are noted also a great many various readings which were found in the different manuscripts. Thus, for example, in Isa. liii., 4, a marginal note indicates that in another manuscript the pronoun הוא (h o), he occurred, but which is not at present found - in the text in any edition of the Hebrew Bible.[1] It is worthy of notice that in the five books of Moses the marginal notes are not nearly so numerous as in some of the other books, vhich would indicate that greater care was exercised in transcribing them, probably owing to the fact that the reading of these books formed an important part in the Divine service of the Hebrews.
The very great importance of these marginal notes is universally admitted, since without them the text would in many cases be very obscure, and hence the authors of these notes in appreciation of their labours obtained the appellation Masorites, מוסרים (Moserim),i. e., handers down, as having thus handed down to posterity the correct reading of the text.
Now, as we find no marginal emendations noticed in Lev. xviii. 18 (indeed there is only one in the whole chapter, and that one merely in regard to an accent), we can come to no other reasonable conclusion than that all manuscripts, which were examined in the revision, agreed with the reading of the present text.
Here, then, we have the implicit testimony of all ancient versions, and of the best ancient manuscripts, clearly establishing the authenticity of the present text in the passage under consideration; and yet, in the face of this overwhelming evidence, what arguments
- ↑ For the information of those who may not be familiar with the contractions occurring in the marginal notes, I may state, that the various recordings of manuscripts are accompanied with the letters נ, א which are the initials of the words נסחא, אחרנא, (noscha, acharena) i.e., another copy or manuscript.
