KING JAMES VERSION BIBLE VS. MODERN ENGLISH BIBLE
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Your new here so you don't understand the severity of it. I am all for debating and discussing these things but sadly they are topics that not a lot of people can be mature about and the endless constant arguing and attacks that ensue is horrible and it doesn't even end there people will go out of there way to make threads to make yet another argument of the same debate they had and more often than not it's directed to a certain person they were debating with and sadly these debates about the kjv only bring out the worst in everything.
The problem is, that you have nothing new to add to the debate. You created new thread while the same one was already active and running.
You have not brought any new insight or fact or info. You just repeat what you believe (and what is practicaly the same as of others KJVO guys) and which you cannot prove.
And your posts are not making sense, frequently.
You have not brought any new insight or fact or info. You just repeat what you believe (and what is practicaly the same as of others KJVO guys) and which you cannot prove.
And your posts are not making sense, frequently.
Yes but with Jesus he debated with the pharisees knowing they would not listen for the sake of those around him so there was something to be gained from it. But this is not a debate that has anything to be gained from it, it's the same arguments and the same verses and the same results over and over again, never once has any of these debates ended in coming to an understanding about the topic it's just non stop useless arguing.debating has it's benefits even a heated one but if if all it turns out being is endless arguing and no one having the humbleness to learn and see that they might have been wrong then what is the point?
If you debate only to prove your own views then you are debating for the wrong reasons and if you just keep showing all the same arguments and showing all the same results from the debate then your just beating a dead horse. The definition for the word insanity insanity is to continue to do the same thing over and over again with the same results each time and that is the very word to be used in this topic. Now I myself enjoy the kjv maybe even more so than the other versions but to claim it's the one true word of God is simply ridiculous, The very first bible I had when I was saved was an niv bible nothing special but when I began reading it I felt as if every word I read was like the greatest food and the sweetest wine to my soul I could not stop reading it I felt like I was devouring every word I read and my soul felt satisfied, heck I even had some supernatural experiencing just from reading that bible .
If you debate only to prove your own views then you are debating for the wrong reasons and if you just keep showing all the same arguments and showing all the same results from the debate then your just beating a dead horse. The definition for the word insanity insanity is to continue to do the same thing over and over again with the same results each time and that is the very word to be used in this topic. Now I myself enjoy the kjv maybe even more so than the other versions but to claim it's the one true word of God is simply ridiculous, The very first bible I had when I was saved was an niv bible nothing special but when I began reading it I felt as if every word I read was like the greatest food and the sweetest wine to my soul I could not stop reading it I felt like I was devouring every word I read and my soul felt satisfied, heck I even had some supernatural experiencing just from reading that bible .
You are perfectly correct. All the debating in the world will not convince either side to give up their views and unnecssary wrangling is unprofitable. While I am fully committed to using the King James Bible exclusively, I cannot accept some of the ideas promoted by the lunatic fringe, which just makes it that much harder to deal with the facts.
Preface to the King James Version of 1611
THE BEST THINGS HAVE BEEN CULMINATED
Zeal to promote the common good, whether it be by devising anything ourselves, or revising that which hath been laboured by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world. It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find a hole, will make one) it is sure to be misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever any-projected, that savoured any way of newness or renewing, but the same endured many a storm of gainsaying, or opposition? A man would think that Civility, wholesome Laws, learning and eloquence, Synods, and Church-maintenance, (that we speak of no more things of this kind) should be as safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog move his tongue against the motioners of them. For by the first, we are distinguished from brute beasts lead with sensuality; By the second, we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence; By the third, we are enabled to inform and reform others, by the light and feeling that we have attained unto ourselves; Briefly, by the fourth being brought together to a parley face to face, we sooner compose our differences than by writings which are endless; And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the Spiritual and sincere milk of the word) livelihood and support fit for their estates. Thus it is apparent, that these things which we speak of, are of most necessary use, and therefore, that none, either without absurdity can speak against them, or without note of wickedness can spurn against them.
Yet for all that, the learned know that certain worthy men [Anacharsis with others] have been brought to untimely death for none other fault, but for seeking to reduce their Countrymen to god order and discipline; and that in some Commonwealths [e.g. Locri] it was made a capital crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious; And that certain [Cato the elder], which would be counted pillars of the State, and patterns of Virtue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he was no babe, but a great clerk [Gregory the Divine], that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary; And lastly, against Church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself [Nauclerus], though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying: Now is poison poured down into the Church, etc. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone’s censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that Princes are privileged by their high estate, he is deceived. “As the sword devoureth as well one as the other,” as it is in Samuel [2 Sam 11:25], nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; And as the King of Syria commanded his chief Captains to “fight neither with small nor great, save only against the King of Israel:” [1 Kings 22:31] so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity) he was scorned and scoffed at by his own wife [2 Sam 6:16]. Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt it. Otherwise, why do they lay it in his son’s dish, and call unto him for easing the burden, “Make”, say they, “the grievous servitude of thy father, and his sore yoke, lighter?” [1 Kings 12:4] Belike he had charged them with some levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and wish in their heart the Temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every ones conscience.
If we will descend to later times, we shall find many the like examples of such kind, or rather unkind acceptance.
The first Roman Emperor [C. Caesar. Plutarch] did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation; than when he corrected the Calendar, and ordered the year according to the course of the Sun; and yet this was imputed to him for novelty, and arrogance, and procured to him great obloguy.
So the first Christened Emperor [Constantine] (at the least-wise that openly professed the faith himself, and allowed others to do the like) for strengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the name Pupillus, as who would say, a wasteful Prince, that had need of a Guardian or overseer [Aurel. Victor]. So the best Christened Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not see war but find it, was judged to be no man at arms [Zosimus], (though indeed he excelled in feats of chivalry, and showed so much when he was provoked) and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned Emperor of former times [Justinian], (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he had been blotted by some to be an Epitomist, that is, one that extinguishes worthy whole volumes, to bring his abridgments into request. This is the measure that hath been rendered to excellent Princes in former times, even, Cum bene facerent, male audire, For their good deeds to be evil spoken of. Neither is there any likelihood, that envy and malignity died, and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages; “You are risen up in your fathers’ stead, and increase of sinful men.” [Num 32:14] “What is that that hath been done? that which shall be done; and there is no new thing under the Sun,” saith the wiseman: [Ecc 1:9] and S. Stephen, “As your fathers did, so do you.” [Acts 7:51]
HIS MAJESTY’S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE SURVEY OF THE ENGLISH TRANSLATIONS
This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever, “Himself and children, and children’s always) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public (especially if it pertain to Religion, and to the opening and clearing of the word of God) the same setteth himself upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that medleth with men’s Religion in any part, medleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his Royal heart was not daunted or discouraged for this that colour, but stood resolute, “as a statue immovable, and an anvil not easy to be beaten into plates,” as one [Suidas] saith; he knew who had chosen him to be a Soldier, or rather a Captain, and being assured that the course which he intended made for the glory of God, and the building up of his Church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto Kings, yea, it doth specially belong unto them, to have care of Religion, yea, it doth specially belong unto them, to have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, “Them that honor me, I will honor,” [1 Sam 2:30] neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon and the only weapon, that both preserved Constantine’s person, and avenged him of his enemies [Eusebius lib 10 cap 8].
THE BEST THINGS HAVE BEEN CULMINATED
Zeal to promote the common good, whether it be by devising anything ourselves, or revising that which hath been laboured by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world. It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find a hole, will make one) it is sure to be misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever any-projected, that savoured any way of newness or renewing, but the same endured many a storm of gainsaying, or opposition? A man would think that Civility, wholesome Laws, learning and eloquence, Synods, and Church-maintenance, (that we speak of no more things of this kind) should be as safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog move his tongue against the motioners of them. For by the first, we are distinguished from brute beasts lead with sensuality; By the second, we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence; By the third, we are enabled to inform and reform others, by the light and feeling that we have attained unto ourselves; Briefly, by the fourth being brought together to a parley face to face, we sooner compose our differences than by writings which are endless; And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the Spiritual and sincere milk of the word) livelihood and support fit for their estates. Thus it is apparent, that these things which we speak of, are of most necessary use, and therefore, that none, either without absurdity can speak against them, or without note of wickedness can spurn against them.
Yet for all that, the learned know that certain worthy men [Anacharsis with others] have been brought to untimely death for none other fault, but for seeking to reduce their Countrymen to god order and discipline; and that in some Commonwealths [e.g. Locri] it was made a capital crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious; And that certain [Cato the elder], which would be counted pillars of the State, and patterns of Virtue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he was no babe, but a great clerk [Gregory the Divine], that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary; And lastly, against Church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself [Nauclerus], though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying: Now is poison poured down into the Church, etc. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone’s censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that Princes are privileged by their high estate, he is deceived. “As the sword devoureth as well one as the other,” as it is in Samuel [2 Sam 11:25], nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; And as the King of Syria commanded his chief Captains to “fight neither with small nor great, save only against the King of Israel:” [1 Kings 22:31] so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity) he was scorned and scoffed at by his own wife [2 Sam 6:16]. Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt it. Otherwise, why do they lay it in his son’s dish, and call unto him for easing the burden, “Make”, say they, “the grievous servitude of thy father, and his sore yoke, lighter?” [1 Kings 12:4] Belike he had charged them with some levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and wish in their heart the Temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every ones conscience.
If we will descend to later times, we shall find many the like examples of such kind, or rather unkind acceptance.
The first Roman Emperor [C. Caesar. Plutarch] did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation; than when he corrected the Calendar, and ordered the year according to the course of the Sun; and yet this was imputed to him for novelty, and arrogance, and procured to him great obloguy.
So the first Christened Emperor [Constantine] (at the least-wise that openly professed the faith himself, and allowed others to do the like) for strengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the name Pupillus, as who would say, a wasteful Prince, that had need of a Guardian or overseer [Aurel. Victor]. So the best Christened Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not see war but find it, was judged to be no man at arms [Zosimus], (though indeed he excelled in feats of chivalry, and showed so much when he was provoked) and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned Emperor of former times [Justinian], (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he had been blotted by some to be an Epitomist, that is, one that extinguishes worthy whole volumes, to bring his abridgments into request. This is the measure that hath been rendered to excellent Princes in former times, even, Cum bene facerent, male audire, For their good deeds to be evil spoken of. Neither is there any likelihood, that envy and malignity died, and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages; “You are risen up in your fathers’ stead, and increase of sinful men.” [Num 32:14] “What is that that hath been done? that which shall be done; and there is no new thing under the Sun,” saith the wiseman: [Ecc 1:9] and S. Stephen, “As your fathers did, so do you.” [Acts 7:51]
HIS MAJESTY’S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE SURVEY OF THE ENGLISH TRANSLATIONS
This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever, “Himself and children, and children’s always) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public (especially if it pertain to Religion, and to the opening and clearing of the word of God) the same setteth himself upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that medleth with men’s Religion in any part, medleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his Royal heart was not daunted or discouraged for this that colour, but stood resolute, “as a statue immovable, and an anvil not easy to be beaten into plates,” as one [Suidas] saith; he knew who had chosen him to be a Soldier, or rather a Captain, and being assured that the course which he intended made for the glory of God, and the building up of his Church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto Kings, yea, it doth specially belong unto them, to have care of Religion, yea, it doth specially belong unto them, to have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, “Them that honor me, I will honor,” [1 Sam 2:30] neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon and the only weapon, that both preserved Constantine’s person, and avenged him of his enemies [Eusebius lib 10 cap 8].
preface continued
THE PRAISE OF THE HOLY SCRIPTURES
But now what piety without truth? what truth (what saving truth) without the word of God? What word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search. John 5:39. Isa 8:20. They are commended that searched and studied them. Acts 17:11 and 8:28,29. They are reproved that were unskillful in them, or slow to believe them. Matt 22:29. Luke 24:25. They can make us wise unto salvation. 2 Tim 3:15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures [S. August. confess. lib 8 cap 12], (for unto them was the direction) it was said unto S. Augustine by a supernatural voice. “Whatsoever is in the Scriptures, believe me,” saith the same S. Augustine, “is high and divine; there is verily truth, and a doctrine most fit for the refreshing of men’s minds, and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true Religion requireth.” [S. August. de utilitcredendi cap. 6] Thus S. Augustine. and S. Jerome: “Ama scripturas, et amabit te sapientia etc.” [S. Jerome. ad Demetriad] Love the Scriptures, and wisdom will love thee. And S. Cyril against Julian; “Even boys that are bred up in the Scriptures, become most religious, etc. [S. Cyril. 7 contra Iulianum] But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? “I adore the fulness of the Scripture,” saith Tertullian against Hermogenes. [Tertul. advers. Hermo.] And again, to Apelles an heretic of the like stamp, he saith; “I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without Scripture.” [Tertul. de carne Christi.] So Saint Justin Martyr before him; “We must know by all means,” saith he, “that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration.” So Saint Basil after Tertullian, “It is a manifest falling way from the Faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them) any of those things that are not written. We omit to cite to the same effect, S. Cyril B. of Jerusalem in his 4::Cataches., Saint Jerome against Helvidius, Saint Augustine in his 3::book against the letters of Petilian, and in very many other places of his works. Also we forebear to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them, of curiosity, if we be not content with them? Men talk much of [an olive bow wrapped about with wood, whereupon did hang figs, and bread, honey in a pot, and oil], how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turned copper into gold; of Cornucopia, that it had all things necessary for food in it, of Panaces the herb, that it was good for diseases, of Catholicon the drug, that it is instead of all purges; of Vulcan’s armor, that it was an armor of proof against all thrusts, and all blows, etc. Well, that which they falsely or vainly attributed to these things for bodily god, we may justly and with full measure ascribe unto the Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both offensive and defensive; whereby we may save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna, or a cruse of oil, which were for memory only, or for a meal’s meat or two, but as it were a shower of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a Panary of wholesome food, against fenowed traditions; a Physician’s shop (Saint Basil called it) [S. Basil in Psal. primum.] of preservatives against poisoned heresies; a Pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments; finally a fountain of most pure water springing up unto everlasting life. And what marvel? The original thereof being from heaven, not from earth; the author being God, not man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the Penmen such as were sanctified from the womb, and endued with a principal portion of God’s spirit; the matter, verity, piety, purity, uprightness; the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the holy Ghost; lastly, the end and reward of the study thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away: Happy is the man that delighted in the Scripture, and thrice happy that meditateth in it day and night.
TRANSLATION NECESSARY
But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknown tongue? as it is written, “Except I know the power of the voice, I shall be to him that speaketh, a Barbarian, and he that speaketh, shall be a Barbarian to me.” [1 Cor 14] The Apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not Latin the finest. Nature taught a natural man to confess, that all of us in those tongues which we do not understand, are plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian, whom he did not understand, barbarous; [Clem. Alex. 1 Strom.] so the Roman did the Syrian, and the Jew (even S. Jerome himself called the Hebrew tongue barbarous, belike because it was strange to so many) [S. Jerome. Damaso.] so the Emperor of Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous, though Pope Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the Jews long before Christ called all other nations, Lognazim, which is little better than barbarous. Therefore as one complaineth, that always in the Senate of Rome, there was one or other that called for an interpreter: [Cicero 5::de finibus.] so lest the Church be driven to the like exigent, it is necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which means the flocks of Laban were watered [Gen 29:10]. Indeed without translation into the vulgar tongue, the unlearned are but like children at Jacob’s well (which is deep) [John 4:11] without a bucket or something to draw with; or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, “Read this, I pray thee,” he was fain to make this answer, “I cannot, for it is sealed.” [Isa 29:11]
THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK
While God would be known only in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on Gideon’s fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient. [S. August. lib 12 contra Faust c32] But, when the fulness of time drew near, that the Sun of righteousness, the Son of God should come into the world, whom God ordained to be a reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince (Greek for descent and language) even of Ptolemy Philadelph King of Egypt, to procure the translating of the Book of God out of Hebrew into Greek. This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptist did among the Jews by vocal. For the Grecians being desirous of learning, were not wont to suffer books of worth to lie moulding in Kings’ libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common. Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africa too. Therefore the word of God being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house, or like a proclamation sounded forth in the market place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first Preachers of the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that that Translation was not so sound and so perfect, but it needed in many places correction; and who had been so sufficient for this work as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to them, to take that which they found, (the same being for the greatest part true and sufficient) rather than making a new, in that new world and green age of the Church, to expose themselves to many exceptions and cavillations, as though they made a Translations to serve their own turn, and therefore bearing a witness to themselves, their witness not to be regarded. This may be supposed to be some cause, why the Translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews. For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the Authors whereof were not known. [Epiphan. de mensur. et ponderibus.] These with the Seventy made up the Hexapla and were worthily and to great purpose compiled together by Origen. Howbeit the Edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius gathered) but also was used by the Greek fathers for the ground and foundation of their Commentaries. Yea, Epiphanius above named doeth attribute so much unto it, that he holdeth the Authors thereof not only for Interpreters, but also for Prophets in some respect [S. August. 2::de dectrin. Christian c. 15]; and Justinian the Emperor enjoining the Jews his subjects to use especially the Translation of the Seventy, rendreth this reason thereof, because they were as it were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophet to be men and not God, and their horses flesh and not spirit [Isa 31:3]; so it is evident, (and Saint Jerome affirmeth as much) [S. Jerome. de optimo genere interpret.] that the Seventy were Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the Original, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the spirit gave them utterance. This may suffice touching the Greek Translations of the Old Testament.
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THE PRAISE OF THE HOLY SCRIPTURES
But now what piety without truth? what truth (what saving truth) without the word of God? What word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search. John 5:39. Isa 8:20. They are commended that searched and studied them. Acts 17:11 and 8:28,29. They are reproved that were unskillful in them, or slow to believe them. Matt 22:29. Luke 24:25. They can make us wise unto salvation. 2 Tim 3:15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures [S. August. confess. lib 8 cap 12], (for unto them was the direction) it was said unto S. Augustine by a supernatural voice. “Whatsoever is in the Scriptures, believe me,” saith the same S. Augustine, “is high and divine; there is verily truth, and a doctrine most fit for the refreshing of men’s minds, and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true Religion requireth.” [S. August. de utilitcredendi cap. 6] Thus S. Augustine. and S. Jerome: “Ama scripturas, et amabit te sapientia etc.” [S. Jerome. ad Demetriad] Love the Scriptures, and wisdom will love thee. And S. Cyril against Julian; “Even boys that are bred up in the Scriptures, become most religious, etc. [S. Cyril. 7 contra Iulianum] But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? “I adore the fulness of the Scripture,” saith Tertullian against Hermogenes. [Tertul. advers. Hermo.] And again, to Apelles an heretic of the like stamp, he saith; “I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without Scripture.” [Tertul. de carne Christi.] So Saint Justin Martyr before him; “We must know by all means,” saith he, “that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration.” So Saint Basil after Tertullian, “It is a manifest falling way from the Faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them) any of those things that are not written. We omit to cite to the same effect, S. Cyril B. of Jerusalem in his 4::Cataches., Saint Jerome against Helvidius, Saint Augustine in his 3::book against the letters of Petilian, and in very many other places of his works. Also we forebear to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them, of curiosity, if we be not content with them? Men talk much of [an olive bow wrapped about with wood, whereupon did hang figs, and bread, honey in a pot, and oil], how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turned copper into gold; of Cornucopia, that it had all things necessary for food in it, of Panaces the herb, that it was good for diseases, of Catholicon the drug, that it is instead of all purges; of Vulcan’s armor, that it was an armor of proof against all thrusts, and all blows, etc. Well, that which they falsely or vainly attributed to these things for bodily god, we may justly and with full measure ascribe unto the Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both offensive and defensive; whereby we may save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna, or a cruse of oil, which were for memory only, or for a meal’s meat or two, but as it were a shower of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a Panary of wholesome food, against fenowed traditions; a Physician’s shop (Saint Basil called it) [S. Basil in Psal. primum.] of preservatives against poisoned heresies; a Pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments; finally a fountain of most pure water springing up unto everlasting life. And what marvel? The original thereof being from heaven, not from earth; the author being God, not man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the Penmen such as were sanctified from the womb, and endued with a principal portion of God’s spirit; the matter, verity, piety, purity, uprightness; the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the holy Ghost; lastly, the end and reward of the study thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away: Happy is the man that delighted in the Scripture, and thrice happy that meditateth in it day and night.
TRANSLATION NECESSARY
But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknown tongue? as it is written, “Except I know the power of the voice, I shall be to him that speaketh, a Barbarian, and he that speaketh, shall be a Barbarian to me.” [1 Cor 14] The Apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not Latin the finest. Nature taught a natural man to confess, that all of us in those tongues which we do not understand, are plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian, whom he did not understand, barbarous; [Clem. Alex. 1 Strom.] so the Roman did the Syrian, and the Jew (even S. Jerome himself called the Hebrew tongue barbarous, belike because it was strange to so many) [S. Jerome. Damaso.] so the Emperor of Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous, though Pope Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the Jews long before Christ called all other nations, Lognazim, which is little better than barbarous. Therefore as one complaineth, that always in the Senate of Rome, there was one or other that called for an interpreter: [Cicero 5::de finibus.] so lest the Church be driven to the like exigent, it is necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which means the flocks of Laban were watered [Gen 29:10]. Indeed without translation into the vulgar tongue, the unlearned are but like children at Jacob’s well (which is deep) [John 4:11] without a bucket or something to draw with; or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, “Read this, I pray thee,” he was fain to make this answer, “I cannot, for it is sealed.” [Isa 29:11]
THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK
While God would be known only in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on Gideon’s fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient. [S. August. lib 12 contra Faust c32] But, when the fulness of time drew near, that the Sun of righteousness, the Son of God should come into the world, whom God ordained to be a reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince (Greek for descent and language) even of Ptolemy Philadelph King of Egypt, to procure the translating of the Book of God out of Hebrew into Greek. This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptist did among the Jews by vocal. For the Grecians being desirous of learning, were not wont to suffer books of worth to lie moulding in Kings’ libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common. Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africa too. Therefore the word of God being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house, or like a proclamation sounded forth in the market place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first Preachers of the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that that Translation was not so sound and so perfect, but it needed in many places correction; and who had been so sufficient for this work as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to them, to take that which they found, (the same being for the greatest part true and sufficient) rather than making a new, in that new world and green age of the Church, to expose themselves to many exceptions and cavillations, as though they made a Translations to serve their own turn, and therefore bearing a witness to themselves, their witness not to be regarded. This may be supposed to be some cause, why the Translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews. For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the Authors whereof were not known. [Epiphan. de mensur. et ponderibus.] These with the Seventy made up the Hexapla and were worthily and to great purpose compiled together by Origen. Howbeit the Edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius gathered) but also was used by the Greek fathers for the ground and foundation of their Commentaries. Yea, Epiphanius above named doeth attribute so much unto it, that he holdeth the Authors thereof not only for Interpreters, but also for Prophets in some respect [S. August. 2::de dectrin. Christian c. 15]; and Justinian the Emperor enjoining the Jews his subjects to use especially the Translation of the Seventy, rendreth this reason thereof, because they were as it were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophet to be men and not God, and their horses flesh and not spirit [Isa 31:3]; so it is evident, (and Saint Jerome affirmeth as much) [S. Jerome. de optimo genere interpret.] that the Seventy were Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the Original, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the spirit gave them utterance. This may suffice touching the Greek Translations of the Old Testament.
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