artificially complicated by a corrupt text. “In some cases it is only the vocalisation, in others it is the consonantal text itself which appears to be at fault.”1 But what then? The first duty of the student or of the preacher is not to get behind the Masoretic text, but to get back to the Hebrew text as we have it—to sift its history, weigh its problems, admire its diction, and assimilate its thought, and above all to use it week by week in the practical work of the ministry. For only then is he
Page 3