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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。
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AUTHOR'S ENDNOTES TO THE
THEOLOGICO…POLITICAL
TREATISE Part 2 … Chapters VI to X
CHAPTER VI。
Endnote 6。 （1） We doubt of the existence of God； and consequently of
all else； so long as we have no clear and distinct idea of God； but only a
confused one。 （2） For as he who knows not rightly the nature of a triangle；
knows not that its three angles are equal to two right angles； so he who
conceives the Divine nature confusedly； does not see that it pertains to the
nature of God to exist。 （3） Now； to conceive the nature of God clearly and
distinctly； it is necessary to pay attention to a certain number of very
simple notions； called general notions； and by their help to associate the
conceptions which we form of the attributes of the Divine nature。 （4） It
then； for the first time； becomes clear to us； that God exists necessarily；
that He is omnipresent； and that all our conceptions involve in themselves
the nature of God and are conceived through it。 （5） Lastly； we see that all
our adequate ideas are true。 （6） Compare on this point the prologomena to
book； 〃Principles of Descartes's philosophy set forth geometrically。〃
CHAPTER VII。
Endnote 7。 （1） 〃It is impossible to find a method which would enable
us to gain a certain knowledge of all the statements in Scripture。〃 （2） I
mean impossible for us who have not the habitual use of the language； and
have lost the precise meaning of its phraseology。
Endnote 8。 （1） 〃Not in things whereof the understanding can gain a
clear and distinct idea； and which are conceivable through themselves。〃 （2）
By things conceivable I mean not only those which are rigidly proved； but
also those whereof we are morally certain； and are wont to hear without
wonder； though they are incapable of proof。 （3） Everyone can see the truth
of Euclid's propositions before they are proved。 （4） So also the histories of
things both future and past which do not surpass human credence； laws；
institutions； manners； I call conceivable and clear； though they cannot be
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proved mathematically。 （5） But hieroglyphics and histories which seem to
pass the bounds of belief I call inconceivable； yet even among these last
there are many which our method enables us to investigate； and to
discover the meaning of their narrator。
CHAPTER VIII。
Endnote 9。 （1） 〃Mount Moriah is called the mount of God。〃 （2） That is
by the historian； not by Abraham； for he says that the place now called 〃In
the mount of the Lord it shall be revealed；〃 was called by Abraham； 〃the
Lord shall provide。〃
Endnote 10。 （1） 〃Before that territory ＇Idumoea＇ was conquered by
David。〃 （2） From this time to the reign of Jehoram when they again
separated from the Jewish kingdom （2 Kings viii：20）； the Idumaeans had
no king； princes appointed by the Jews supplied the place of kings （1
Kings xxii：48）； in fact the prince of Idumaea is called a king （2 Kings
iii：9）。
（3） It may be doubted whether the last of the Idumaean kings had
begun to reign before the accession of Saul； or whether Scripture in this
chapter of Genesis wished to enumerate only such kings as were
independent。 （4） It is evidently mere trifling to wish to enrol among
Hebrew kings the name of Moses； who set up a dominion entirely
different from a monarchy。
CHAPTER IX。
Endnote 11。 （1） 〃With few exceptions。〃 （2） One of these exceptions is
found in 2 Kings xviii：20； where we read； 〃Thou sayest （but they are but
vain words）； 〃the second person being used。 （3） In Isaiah xxxvi：5； we read
〃I say （but they are but vain words） I have counsel and strength for war；〃
and in the twenty…second verse of the chapter in Kings it is written； 〃But if
ye say；〃 the plural number being used； whereas Isaiah gives the singular。
（4） The text in Isaiah does not contain the words found in 2 Kings xxxii：32。
（5） Thus there are several cases of various readings where it is impossible
to distinguish the best。
Endnote 12。 （1） 〃The expressions in the two passages are so varied。〃 （2）
For instance we read in 2 Sam。 vii：6； 〃But I have walked in a tent and in a
tabernacle。〃 （3） Whereas in 1 Chron。 xvii：5； 〃but have gone from tent to
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tent and from one tabernacle to another。〃 （4） In 2 Sam。 vii：10； we read； 〃to
afflict them；〃whereas in 1 Chron。 vii：9； we find a different expression。 （5）
I could point out other differences still greater； but a single reading of the
chapters in question will suffice to make them manifest to all who are
neither blind nor devoid of sense。
Endnote 13。 （1） 〃This time cannot refer to what immediately
precedes。〃 （2） It is plain from the context that this passage must allude to
the time when Joseph was sold by his brethren。 （3） But this is not all。 （4）
We may draw the same conclusion from the age of Judah； who was than
twenty…two years old at most； taking as basis of calculation his own
history just narra