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2. But when proper words make Scripture ambiguous, we must see in
the first place that there is nothing wrong in our punctuation or
pronunciation. Accordingly, if, when attention is given to the
passage, it shall appear to be uncertain in what way it ought to be
punctuated or pronounced, let the reader consult the rule of faith
which he has gathered from the plainer passages of Scripture, and from
the authority of the Church, and of which I treated at sufficient
length when I was speaking in the first book about things. But if
both readings, or all of them (if there are more than two), give a
meaning in harmony with the faith, it remains to consult the context,
both what goes before and what comes after, to see which
interpretation, out of many that offer themselves, it pronounces for
and permits to be dovetailed into itself.
3. Now look at some examples. The heretical pointing, "In
principio erat verbum, et verbum erat apud Deum, et Deus erat," so
as to make the next sentence run, "Verbum hoc erat in principio apud
Deum," arises out of unwillingness to confess that the Word was
God. But this must be rejected by the rule of faith, which, in
reference to the equality of the Trinity, directs us to say: "el
Deus erat verbum;" and then to add: "hoc erat in principio apud
Deum."
4. But the following ambiguity of punctuation does not go against the
faith in either way you take it, and therefore must be decided from the
context. It is where the apostle says: "What I shall choose I wot
not: for I am in a strait betwixt two, having a desire to depart,
and to be with Christ, which is far better: nevertheless to abide in
the flesh is more needful for you." Now it is uncertain whether we
should read, "ex duobus concupiscentiam habens" [having a desire for
two things], or "compellor autem ex duobus" [I am in a strait
betwixt two]; and so to add: "concupiscentiam habeas dissolvi, et
esse cum Christo" [having a desire to depart, and to be
withChrist].But since there follows "multo enim magis optimum"
[for it is far better], it is evident that he says he has a desire
for that which is better; so that, while he is in a strait betwixt
two, yet he has a desire for one and sees a necessity for the other; a
desire, viz., to be with Christ, and a necessity to remain in the
flesh. Now this ambiguity is resolved by one word that follows, which
is translated enim [for]; and the translators who have omitted this
particle have preferred the interpretation which makes the apostle seem
not only in a strait betwixt two, but also to have a desire for two.
We must therefore punctuate the sentence thus: "et quid eligam
ignoro: compellor autem ex duobus" [what I shall choose I wot not:
for I am in a strait betwixt two]; and after this point follows:
"concupiscentiam habens dissolvi, et esse cum Christo" [having a
desire to depart, and to be with Christ]. And, as if he were asked
why he has a desire for this in preference to the other, he adds:
"multo enim magis optimum" [for it is far better]. Why, then, is
he in a strait betwixt the two? Because there is a need for his
remaining, which he adds in these terms: "manere in carne necessarium
propter vos" [nevertheless to abide in the flesh is more needful for
you].
5. Where, however, the ambiguity cannot be cleared up, either by
the rule of faith or by the context, there is nothing to hinder us to
point the sentence according to any method we choose of those that
suggest themselves. As is the case in that passage to the
Corinthians: "Having therefore these promises, dearly beloved, let
us cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God. Receive us; we have wronged
no man." It is doubtful whether we should read, mundemus nos ab omni
coinquinatione carnis et spiritus" [let us cleanse ourselves from all
filthiness of the flesh and spirit], in accordance with the passage,
"that she may be holy both in body and in spirit," or, "mundemus
nos ab omni coinquinatione carnis" [let us cleanse ourselves from all
filthiness of the flesh], so as to make the next sentence, "et
spiritus perficientes sanctificationem in timore Dei capite has" [and
perfecting holiness of spirit in the fear of God, receive us]. Such
ambiguities of punctuation, therefore, are left to the reader's
discretion.
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