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certainty from Scriptural premises。
（73） We have thus shown the plan for interpreting Scripture； and have；
at the same time； demonstrated that it is the one and surest way of
investigating its true meaning。 （74） I am willing indeed to admit that those
persons （if any such there be） would be more absolutely certainly right；
who have received either a trustworthy tradition or an assurance from the
prophets themselves； such as is claimed by the Pharisees； or who have a
pontiff gifted with infallibility in the interpretation of Scripture； such as
the Roman Catholics boast。 （75） But as we can never be perfectly sure；
either of such a tradition or of the authority of the pontiff； we cannot found
any certain conclusion on either： the one is denied by the oldest sect of
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Christians； the other by the oldest sect of Jews。 （76） Indeed； if we consider
the series of years （to mention no other point） accepted by the Pharisees
from their Rabbis； during which time they say they have handed down the
tradition from Moses； we shall find that it is not correct； as I show
elsewhere。 （77） Therefore such a tradition should be received with
extreme suspicion； and although； according to our method； we are bound
to consider as uncorrupted the tradition of the Jews； namely； the meaning
of the Hebrew words which we received from them； we may accept the
latter while retaining our doubts about the former。
（78） No one has ever been able to change the meaning of a word in
ordinary use； though many have changed the meaning of a particular
sentence。 （79） Such a proceeding would be most difficult； for whoever
attempted to change the meaning of a word； would be compelled； at the
same time； to explain all the authors who employed it； each according to
his temperament and intention； or else； with consummate cunning； to
falsify them。
（80） Further； the masses and the learned alike preserve language； but it
is only the learned who preserve the meaning of particular sentences and
books： thus； we may easily imagine that the learned having a very rare
book in their power； might change or corrupt the meaning of a sentence in
it； but they could not alter the signification of the words； moreover； if
anyone wanted to change the meaning of a common word he would not be
able to keep up the change among posterity； or in common parlance or
writing。
（81） For these and such…like reasons we may readily conclude that it
would never enter into the mind of anyone to corrupt a language； though
the intention of a writer may often have been falsified by changing his
phrases or interpreting them amiss。 （82） As then our method （based on the
principle that the knowledge of Scripture must be sought from itself alone）
is the sole true one； we must evidently renounce any knowledge which it
cannot furnish for the complete understanding of Scripture。 （83） I will now
point out its difficulties and shortcomings； which prevent our gaining a
complete and assured knowledge of the Sacred Text。
（84） Its first great difficulty consists in its requiring a thorough
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knowledge of the Hebrew language。 （85） Where is such knowledge to be
obtained？ （86） The men of old who employed the Hebrew tongue have left
none of the principles and bases of their language to posterity； we have
from them absolutely nothing in the way of dictionary； grammar； or
rhetoric。
（87） Now the Hebrew nation has lost all its grace and beauty （as one
would expect after the defeats and persecutions it has gone through）； and
has only retained certain fragments of its language and of a few books。 （88）
Nearly all the names of fruits； birds； and fishes； and many other words
have perished in the wear and tear of time。 （89） Further； the meaning of
many nouns and verbs which occur in the Bible are either utterly lost； or
are subjects of dispute。 （90） And not only are these gone； but we are
lacking in a knowledge of Hebrew phraseology。 （91） The devouring tooth
of time has destroyed turns of expression peculiar to the Hebrews； so that
we know them no more。
（92） Therefore we cannot investigate as we would all the meanings of
a sentence by the uses of the language； and there are many phrases of
which the meaning is most obscure or altogether inexplicable； though the
component words are perfectly plain。
（93） To this impossibility of tracing the history of the Hebrew
language must be added its particular nature and composition： these give
rise to so many ambiguities that it is impossible to find a method which
would enable us to gain a certain knowledge of all the statements in
Scripture； ＇Endnote 7＇。 （94） In addition to the sources of ambiguities
common to all languages； there are many peculiar to Hebrew。 （95） These； I
think； it worth while to mention。
（96） Firstly； an ambiguity often arises in the Bible from our mistaking
one letter for another similar one。 （97） The Hebrews divide the letters of
the alphabet into five classes； according to the five organs of the month
employed in pronouncing them； namely； the lips； the tongue； the teeth； the
palate； and the throat。 （98） For instance； Alpha； Ghet； Hgain； He； are
called gutturals； and are barely distinguishable； by any sign that we know；
one from the other。 （99） El； which signifies to； is often taken for hgal；
which signifies above； and vice versa。 （100） Hence sentences are often
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rendered rather ambiguous or meaningless。
（101） A second difficulty arises from the multiplied meaning of
conjunctions and adverbs。 （102） For instance； vau serves promiscuously
for a particle of union or of separation； meaning； and； but； because；
however； then： ki； has seven or eight meanings； namely； wherefore；
although； if； when； inasmuch as； because； a burning； &c。； and so on with
almost all particles。
（103） The third very fertile source of doubt is the fact that Hebrew
verbs in the indicative mood lack the present； the past imperfect； the
pluperfect； the future perfect； and other tenses most frequently employed
in other languages； in the imperative and infinitive moods they are
wanting in all except the present； and a subjunctive mood does not exist。
（104） Now； although all these defects in moods and tenses may be
supplied by certain fundamental rules of the language with ease and even
elegance； the ancient writers evidently neglected such rules altogether； and
employed indifferently future for present and past； and vice versa past for
future； and also indicative for imperative and subjunctive； with the result
of considerable confusion。
（105） Besides these sources of ambiguity there are two others； one
very important。 （106） Firstly； there are in Hebrew no vowels； secondly； the
sentences are not separated by any marks elucidating the meaning or
separating the clauses。 （107） Though the want of these two has generally
been supplied by points and accents； such substitutes cannot be accepted
by us； inasmuch as they were invented and designed by men of an after
age whose authority should carry no weight。 （108） The ancients wrote
without points （that is； without vowels and accents）； as is abundantly
testified； their descendants added what was lacking； according to their
own ideas of Scriptural interpretation； wherefore the existing accents and
points are simply current interpretations； and are no more authoritative
than any other commentaries。
（109） Those who are ignorant of this fact cannot justify the author of
the Epistle to the Hebrews for interpr