(71) That the marginal notes which are found continually in the Hebrew Codices are doubtful readings will, I think, be evident to everyone who has noticed that they often arise from the great similarity, of some of the Hebrew letters, such for instance, as the similarity between Kaph and Beth, Jod and Vau, Daleth and Reth, &c. (72) For example, the text in 2 Sam. v:24, runs "in the time when thou hearest," and similarly in Judges xxi:22, "And it shall be when their fathers or their brothers come unto us often," the marginal version is "come unto us to complain." (73) So also many various readings have arisen from the use of the letters named mutes, which are generally not sounded in pronunciation, and are taken promiscuously, one for the other. (74) For example, in Levit. xxv:29, it is written, "The house shall be established which is not in the walled city," but the margin has it, "which is in a walled city." (75) Though these matters are self-evident, [Endnore 6], it is necessary, to answer the reasonings of certain Pharisees, by which they endeavour to convince us that the marginal notes serve to indicate some mystery, and were added or pointed out by the writers of the sacred books. (76) The first of these reasons, which, in my opinion, carries little weight, is taken from the practice of reading the Scriptures aloud. (77) If, it is urged, these notes were added to show various readings which could not be decided upon by posterity, why has custom prevailed that the marginal readings should always be retained? (78) Why has the meaning which is preferred been set down in the margin when it ought to have been incorporated in the text, and not relegated to a side note?