THE TRANSLATORS TO THE READER
Original Preface to the King James Version of 1611
The familiar "Epistle Dedicatory" to King James I, printed
at the beginning of many current KJV editions, is often
mistakenly thought to be the preface of this translation.
In actuality, the true preface is a lengthy section entitled
"The Translators to the Reader" which follows the Dedication
in the first edition. In "Translators," the KJV men offer a
justification for their efforts which is very illuminating.
The following text, modernized as to spelling and
punctuation, has been checked and corrected against the
reprint of the 1611 edition of the KJV by Thomas Nelson.
Marginal text has been either: 1) inserted into the text as
sectional titles; or 2) inserted in brackets in the places
to which they seem to refer. Greek text is transliterated
so as to appear correctly when viewed in the Symbol font of
Microsoft Windows.
The best things have been calumniated
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
anything 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 [exw belouV], 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 led 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 parle 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 good order and discipline; and that in some
commonweals [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 Ki.
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 of it. Otherwise,
why do they lay it in his son's dish, and call unto him for
easing of the burden [seisacqeian]: "Make," say they, "the
grievous servitude of thy father, and his sore yoke,
lighter"? [1 Ki. 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 one's conscience.
The highest personages have been calumniated
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 arrogancy, and
procured to him great obloquy. So the first christened
emperor [Constantine] (at the leastwise, 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 hath been blotted by some
to be an epitomist--that is, one that extinguished 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, an
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 wise man [Eccl. 1:9];
and St. Stephen, "As your fathers did, so do you" [Acts
7:51].
His Majesty's constancy, notwithstanding calumniation, 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 children
always"["AutoV, kai paideV, kai paidwn pantote paideV"])
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 glouted
upon by every evil eye; yea, he casteth himself headlong
upon pikes, to be gored by every sharp tongue. For he that
meddleth with men's religion in any part, meddleth 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" ["wsper tiV andrias aperitreptoV kai
akmwn anh latoV"], 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 much 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, 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 [qeosebeia] 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 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 (for unto them was the
direction), it was said unto St. Augustine by a supernatural
voice [S. August. confess. lib 8 cap 12]. "Whatsoever is in
the Scriptures, believe me," saith the same St. 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
utilit. credendi cap. 6]. Thus St. Augustine. And St.
Jerome: Ama scripturas, et amabit te sapientia, etc. [S.
Hieronym. ad Demetriad], "Love the Scriptures, and wisdom
will love thee." And St. Cyril against Julian: "Even boys
that are bred up in the Scriptures, become most religious,
etc." [S. Cyril. 7o 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 St. 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" [Justin
protrept. proV ellhn. oion te.]. 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, epeisagein) any of those things that are not written"
[S. Basil peri pistewV. iperhfaniaV kathgoria.]. We omit to
cite to the same effect, St. Cyril, b of Jerusalem, in his
Fourth Cataches, St. Jerome against Helvidius, St. Augustine
in his third 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 eiresiwnh
["Eiresiwnh suka ferei, kai pionaV artouV, kai melien
kotulh, kai elaion, etc."; an olive bow wrapped about with
wood, whereupon did hang figs, and bread, and honey in a
pot, and oil], how many sweet and goodly things it had
hanging on it; of the Philosopher's Stone, that it turneth
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 in
stead 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 good, 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 finewed traditions; a
physician's shop (St. Basil calleth it) ["koinon
iatreion.,""" 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 delighteth 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. 1o Strom.]; so the Roman did the
Syrian and the Jew (even St. Jerome himself called the
Hebrew tongue barbarous, belike because it was strange to so
many) [S. Hieronym. 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 5o 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 was 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. c. 32]. 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 St. 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 translation 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. 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 gathereth
[Epiphan. de mensur. et ponderibus.]), but also was used by
the Greek Fathers for the ground and foundation of their
commentaries. Yea, Epiphanius above named doth attribute so
much unto it, that he holdeth the authors thereof not only
for interpreters, but also for prophets in some respect; and
Justinian the Emperor, enjoining the Jews his subjects to
use specially the translation of the Seventy, rendereth this
reason thereof: because they were as it were enlightened
with prophetical grace [S. August. 2o de doctrin. Christian.
c. 15o. Novell. diatax. 146]. 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 [profhtikhV wsper caritoV
perilamyashV autouV, Isa. 31:3]; so it is evident (and St.
Jerome affirmeth as much) [S. Hieron. de optimo genero
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.
Translation out of Hebrew and Greek into Latin
There were also, within a few hundred years after Christ,
translations many into the Latin tongue; for this tongue
also was very fit to convey the law and the gospel by,
because in those times very many countries of the West, yea
of the South, East and North, spake or understood Latin,
being made provinces to the Romans. But now the Latin
translations were too many to be all good, for they were
infinite (Latini interpretes nullo modo numerari possunt,
saith St. Augustine) [S. Augustin. de doctr. Christ. lib. 2
cap. 11]. Again they were not out of the Hebrew fountain (we
speak of the Latin translations of the Old Testament) but
out of the Greek stream; therefore, the Greek being not
altogether clear, the Latin derived from it must needs be
muddy. This moved St. Jerome--a most learned father, and
the best linguist without controversy of his age or of any
that went before him--to undertake the translating of the
Old Testament, out of the very fountains themselves; which
he performed with that evidence of great learning, judgment,
industry, and faithfulness, that he hath forever bound the
church unto him in a debt of special remembrance and
thankfulness.
The translating of the Scripture into the vulgar tongues
Now though the Church were thus furnished with Greek and
Latin translations, even before the faith of Christ was
generally embraced in the empire (for the learned know that
even in St. Jerome's time, the consul of Rome and his wife
were both Ethnics, and about the same time the greatest part
of the senate also) [S. Hieronym. Marcell. Zosim]; yet for
all that the godly-learned were not content to have the
Scriptures in the language which they themselves understood,
Greek and Latin (as the good lepers were not content to fare
well themselves, but acquainted their neighbors with the
store that God had sent, that they also might provide for
themselves) [2 Ki. 7:9]; but also for the behoof and
edifying of the unlearned which hungered and thirsted after
righteousness, and had souls to be saved as well as they,
they provided translations into the vulgar for their
countrymen, insomuch that most nations under heaven did
shortly after their conversion, hear Christ speaking unto
them in their mother tongue, not by the voice of their
minister only, but also by the written word translated. If
any doubt hereof, he may be satisfied by examples enough, if
enough will serve the turn. First, St. Jerome saith,
Multarum gentium linguis Scriptura ante translata, docet
falsa esse quae addita sunt, etc.; i.e., "The Scripture
being translated before in the languages of many nations,
doth show that those things that were added (by Lucian and
Hesychius) are false" [S. Hieron. praef. in 4. Evangel.].
So St. Jerome in that place. The same Jerome elsewhere
affirmeth that he, the time was, had set forth the
translation of the Seventy suae linguae hominibus, i.e., for
his countrymen of Dalmatia [S. Hieron. Sophronio.] Which
words not only Erasmus doth understand to purport, that St.
Jerome translated the Scripture into the Dalmatian tongue,
but also Sixtus Senensis [Six. Sen. lib. 4], and Alphonsus
a' Castro [Alphon. a' Castro lib. 1 ca. 23] (that we speak
of no more), men not to be excepted against by them of Rome,
do ingenuously confess as much. So St. Chrysostom, that
lived in St. Jerome's time, giveth evidence with him: "The
doctrine of St. John," saith he, "did not in such sort"--as
the philosophers' did--"vanish away; but the Syrians,
Egyptians, Indians, Persians, Ethiopians, and infinite
other nations, being barbarous people, translated it into
their (mother) tongue, and have learned to be (true)
philosophers"--he meaneth "Christians"[S. Chrysost. in
Johan. cap. hom. 1]. To this may be added Theodoret, as
next unto him, both for antiquity and for learning. His
words be these: "Every country that is under the sun, is
full of these words (of the apostles and prophets) and the
Hebrew tongue (he meaneth the Scriptures in the Hebrew
tongue) is turned not only into the language of the
Grecians, but also of the Romans, and Egyptians, and
Persians, and Indians, and Armenians, and Scythians, and
Sauromatians, and briefly into all the languages that any
nation useth" [Theodor. 5. Therapeut.]. So he. In like
manner, Ulpilas is reported by Paulus Diaconus and Isidor
(and before them by Sozomen) to have translated the
Scriptures into the Gothic tongue [P. Diacon. li. 12, Isidor
in Chron. Goth, Sozom. li. 6 cap. 37], John, bishop of
Sevil, by Vasseus to have turned them into Arabic, about the
year of our Lord 717 [Vaseus in Chron. Hispan.]; Beda by
Cistertiensis, to have turned a great part of them into
Saxon; Efnard by Trithemius, to have abridged the French
psalter, as Beda had done the Hebrew, about the year 800;
King Alfred by the said Cistertiensis, to have turned the
psalter into Saxon [Polydor Virg. 5 histor. Anglorum
testatur idem de Alvredo nostro]; Methodius by Aventinus
(printed at Ingolstadt) to have turned the Scriptures into
Slavonian [Aventin. lib. 4.]; Valdo, bishop of Frising, by
Beatus Rhenanus to have caused about that time the gospels
to be translated into Dutch rhythm, yet extant in the
Library of Corbinian [Circa annum 900. B. Rhenan. rerum
German. lib 2.]; Valdus, by divers to have turned them
himself or to have gotten them turned into French, about the
year 1160; Charles the Fifth of that name, surnamed the
Wise, to have caused them to be turned into French, about
200 years after Valdus his time, of which translation there
be many copies yet extant, as witnesseth Beroaldus. Much
about that time, even in our King Richard the Second's days,
John Trevisa translated them into English, and many English
Bibles in written hand are yet to be seen with divers,
translated, as it is very probable, in that age. So the
Syrian translation of the New Testament is in most learned
men's libraries of Widminstadius his setting forth, and the
psalter in Arabic is with many of Augustinus Nebiensis'
setting forth. So Postel affirmeth, that in his travel he
saw the gospels in the Ethiopian tongue; and Ambrose Thesius
allegeth the psalter of the Indians, which he testifieth to
have been set forth by Potken in Syrian characters. So that
to have the Scriptures in the mother tongue is not a quaint
conceit lately taken up, either by the Lord Cromwell in
England, or by the Lord Radevile in Polony [Thuan.], or by
the Lord Ungnadius in the emperor's dominion, but hath been
thought upon and put in practice of old, even from the first
times of the conversion of any nation; no doubt because it
was esteemed most profitable, to cause faith to grow in
men's hearts the sooner, and to make them to be able to say
with the words of the Psalms, "As we have heard, so we have
seen" [Ps. 48:8].
The unwillingness of our chief adversaries that the
Scriptures should be divulged in the mother tongue, etc.
Now the church of Rome would seem at the length to bear a
motherly affection towards her children, and to allow them
the Scriptures in their mother tongue. But indeed it is a
gift, not deserving to be called a gift--an unprofitable
gift [dwron adwron kouk onhsimon, Sophocles]; they must
first get a license in writing before they may use them, and
to get that, they must approve themselves to their
confessor--that is, to be such as are, if not frozen in the
dregs, yet soured with the leaven of their superstition.
Howbeit, it seemed too much to Clement the Eighth that there
should be any license granted to have them in the vulgar
tongue, and therefore he overruleth and frustrateth the
grant of Pius the Fourth. [See the observation (set forth by
Clement his authority) upon the fourth rule of Pius the
Fourth his making in the Index, lib. prohib., pag. 15. ver.
5.] So much are they afraid of the light of the Scripture
(Lucifugae Scripturarum, as Tertullian speaketh [Tertul. de
resur. carnis]) that they will not trust the people with
it--no, not as it is set forth by their own sworn men; no,
not with the license of their own bishops and inquisitors.
Yea, so unwilling they are to communicate the Scriptures to
the people's understanding in any sort, that they are not
ashamed to confess that we forced them to translate it into
English against their wills. This seemeth to argue a bad
cause, or a bad conscience, or both. Sure we are, that it
is not he that hath good gold, that is afraid to bring it to
the touchstone, but he that hath the counterfeit; neither is
it the true man that shunneth the light, but the malefactor,
lest his deeds should be reproved [John 3:20]; neither is it
the plain-dealing merchant that is unwilling to have the
weights, or the meteyard brought in place, but he that useth
deceit. But we will let them alone for this fault, and
return to translation.
The speeches and reasons, both of our brethren and of our
adversaries, against this work
Many men's mouths have been open a good while (and yet are
not stopped) with speeches about the translation so long in
hand, or rather perusals of translations made before, and
ask what may be the reason, what the necessity of the
employment. Hath the church been deceived, say they, all
this while? Hath her sweet bread been mingled with leaven,
here silver with dross, her wine with water, her milk with
lime? (Lacte gypsum male miscetur, saith St. Ireney [S.
Iren. 3. lib. cap. 19.].) We hoped that we had been in the
right way, that we had had the oracles of God delivered unto
us, and that though all the world had cause to be offended
and to complain, yet that we had none. Hath the nurse
holden out the breast, and nothing but wind in it? Hath the
bread been delivered by the Fathers of the Church, and the
same proved to be lapidosus, as Seneca speaketh? What is it
to handle the word of God deceitfully, if this be not? Thus
certain brethren. Also the adversaries of Judah and
Jerusalem, like Sanballat in Nehemiah, mock, as we hear,
both the work and the workmen, saying, "What do these weak
Jews, etc.? Will they make the stones whole again out of the
heaps of dust which are burnt? Although they build, yet if a
fox go up, he shall even break down their stony wall"[Neh.
4:3]. "Was their translation good before? Why do they now
mend it? Was it not good? Why then was it obtruded to the
people? Yea, why did the Catholics (meaning popish
Romanists) always go in jeopardy, for refusing to go to hear
it? Nay, if it must be translated into English, Catholics
are fittest to do it. They have learning, and they know
when a thing is well; they can manum de tabula." We will
answer them both briefly; and the former, being brethren,
thus, with St. Jerome, Damnamus veteres? Minime, sed post
priorum studia in domo Domini quod possums laboramus [S.
Hieron. Apolog. advers. Ruffin.]. That is, "Do we condemn
the ancient? In no case, but after the endeavors of them
that were before us, we take the best pains we can in the
house of God." As if he said, "Being provoked by the example
of the learned men that lived before my time, I have thought
it my duty, to assay whether my talent in the knowledge of
the tongues may be profitable in any measure to God's
church, lest I should seem to laboured in them in vain, and
lest I should be thought to glory in men (although ancient)
above that which was in them." Thus St. Jerome may be
thought to speak.
A satisfaction to our brethren
And to the same effect say we, that we are so far off from
condemning any of their labors that travailed before us in
this kind, either in this land or beyond sea, either in King
Henry's time or King Edward's (if there were any translation
or correction of a translation in his time), or Queen
Elizabeth's of ever renowned memory, that we acknowledge
them to have been raised up of God, for the building and
furnishing of his church, and that they deserve to be had of
us and of posterity in everlasting remembrance. The
judgment of Aristotle is worthy and well known: "If
Timotheus had not been, we had not had much sweet music; but
if Phrynis (Timotheus his master) had not been, we had not
had Timotheus" [Arist. 2 metaphys. cap. 1]. Therefore
blessed be they, and most honoured be their name, that break
the ice, and give the onset upon that which helpeth forward
to the saving of souls. Now what can be more available
thereto, than to deliver God's book unto God's people in a
tongue which they understand? Since of a hidden treasure
and of a fountain that is sealed there is no profit, as
Ptolemy Philadelph wrote to the rabbins or masters of the
Jews, as witnesseth Epiphanius [S. Epiphan. loco ante
citato]; and as St. Augustine saith, "A man had rather be
with his dog than with a stranger (whose tongue is strange
unto him)" [S. Augustin. lib. 19. de civit. Dei. c. 7.];
yet for all that, as nothing is begun and perfected at the
same time, and the later thoughts are thought to be the
wiser; so, if we building upon their foundation that went
before us, and being holpen by their labours, do endeavor to
make that better which they left so good, no man, we are
sure, hath cause to mislike us; they, we persuade
ourselves, if they were alive, would thank us. The vintage
of Abiezer, that strake the stroke, yet the gleaning of
grapes of Ephraim was not to be despised (see Judges 8:2).
Joash the king of Israel did not satisfy himself till he had
smitten the ground three times; and yet he offended the
prophet, for giving over then [2 Ki. 13:18-19]. Aquila, of
whom we spake before, translated the Bible as carefully and
as skillfully as he could; and yet he thought good to go
over it again, and then it got the credit with the Jews, to
be called kata akribeian, that is, "accurately done," as St.
Jerome witnesseth [S. Jerome. in Ezech. cap. 3.]. How many
books of profane learning have been gone over again and
again by the same translators? by others? Of one and the
same book of Aristotle's Ethics, there are extant not so few
as six or seven several translations. Now if this cost may
be bestowed upon the gourd, which affordeth us a little
shade, and which today flourisheth, but tomorrow is cut
down; what may we bestow--nay, what ought we not to
bestow--upon the vine, the fruit whereof maketh glad the
conscience of man, and the stem whereof abideth forever?
And this is the word of God, which we translate. "What is
the chaff to the wheat, saith the Lord?" [Jer. 23:28] Tanti
vitreum, quanti verum margaritum, saith Tertullian [Tertul.
ad Martyr.]--"if a toy of glass be of that reckoning with
us, how ought we to value the true pearl?" [Si tanti
vilissimum vitrium, quanti pretiosissimum margaritum,
Hieron. ad Salvin.] Therefore let no man's eye be evil,
because His Majesty's is good; neither let any be grieved,
that we have a prince that seeketh the increase of the
spiritual wealth of Israel. (Let Sanballats and Tobiahs do
so, which therefore do bear their just reproof.) But let us
rather bless God from the ground of our heart, for working
this religious care in him, to have the translations of the
Bible maturely considered of and examined. For by this
means it cometh to pass, that whatsoever is sound already
(and all is sound for substance, in one or other of our
editions, and the worst of ours far better than their
authentic vulgar), the same will shine as gold more
brightly, being rubbed and polished; also, if anything be
halting, or superfluous, or not so agreeable to the
original, the same may be corrected, and the truth set in
place. And what can the king command to be done, that will
bring him more true honour than this? and wherein could they
that have been set a work, approve their duty to the
king,--yea their obedience to God, and love to his
saints--more, than by yielding their service, and all that
is within them, for the furnishing of the work? But besides
all this, they were the principal motives of it, and
therefore ought least to quarrel it; for the very historical
truth is, that upon the importunate petitions of the
Puritans, at His Majesty's coming to this crown, the
conference at Hampton Court having been appointed for
hearing their complaints, when by force of reason they were
put from all other grounds, they had recourse at the last,
to this shift, that they could not with good conscience
subscribe to the communion book, since it maintained the
Bible as it was there translated, which was (as they said) a
most corrupted translation. And although this was judged to
be but a very poor and empty shift, yet even hereupon did
His Majesty begin to bethink himself of the good that might
ensue by a new translation, and presently after gave order
for this translation which is now presented unto thee. Thus
much to satisfy our scrupulous brethren.
An answer to the imputations of our adversaries
Now to the latter we answer that we do not deny--nay, we
affirm and avow--that the very meanest translation of the
Bible in English, set forth by men of our profession, (for
we have seen none of theirs of the whole Bible as yet)
containeth the word of God, nay, is the word of God. As the
king's speech, which he uttered in Parliament, being
translated into French, Dutch, Italian, and Latin, is still
the king's speech, though it be not interpreted by every
translator with the like grace, nor peradventure so fitly
for phrase, nor so expressly for sense, everywhere. For it
is confessed that things are to take their denomination of
the greater part; and a natural man could say, Verum ubi
multa nitent in carmine, non ego paucis offendor maculis,
etc. [Horace]--"a man may be counted a virtuous man, though
he have made many slips in his life" (else there were none
virtuous, for in many things we offend all) [James 3:2];
also a comely man and lovely, though he have some warts upon
his hand--yea, not only freckles upon his face, but also
scars. No cause therefore why the word translated should be
denied to be the word, or forbidden to be current,
notwithstanding that some imperfections and blemishes may be
noted in the setting forth of it. For whatever was perfect
under the sun, where apostles or apostolic men--that is, men
endued with an extraordinary measure of God's spirit, and
privileged with the privilege of infallibility--had not
their hand? The Romanists therefore, in refusing to hear,
and daring to burn the word translated, did no less than
despite the Spirit of grace, from whom originally it
proceeded, and whose sense and meaning, as well as man's
weakness would enable, it did express. Judge by an example
or two. Plutarch writeth, that after that Rome had been
burnt by the Gauls, they fell soon to build it again; but
doing it in haste, they did not cast the streets, nor
proportion the houses in such comely fashion, as had been
most sightly and convenient [Plutarch in Camillo.]. Was
Catiline therefore an honest man, or a good patriot, that
sought to bring it to a combustion? or Nero a good prince,
that did indeed set it on fire? So by the story of Ezra and
the prophecy of Haggai it may be gathered, that the temple
built by Zerubbabel after the return from Babylon, was by no
means to be compared to the former built by Solomon (for
they that remembered the former wept when they considered
the latter) [Ezr. 3:12]; notwithstanding, might this latter
either have been abhorred and forsaken by the Jews, or
profaned by the Greeks? The like we are to think of
translations. The translation of the Seventy dissenteth
from the original in many places; neither doth it come near
it, for perspicuity, gravity, majesty; yet which of the
apostles did condemn it? Condemn it? Nay, they used it (as
it is apparent, and as St. Jerome and most learned men do
confess), which they would not have done, nor by their
example of using it so grace and commend it to the church,
if it had been unworthy the appellation and name of the word
of God. And whereas they urge for their second defence of
their vilifying and abusing of the English Bibles, or some
pieces thereof which they meet with, for that "heretics,"
forsooth, were the authors of the translations ("heretics"
they call us by the same right that they call themselves
"Catholics," both being wrong), we marvel what divinity
taught them so. We are sure Tertullian was of another mind:
Ex personis probamus fidem, an ex fide personas? [Tertul.
de praescript. contra haereses.]--"Do we try men's faith by
their persons? We should try their persons by their faith."
Also St. Augustine was of another mind, for he lighting upon
certain rules made by Tychonius, a Donatist, for the better
understanding of the word, was not ashamed to make use of
them--yea, to insert them into his own book, with giving
commendation to them so far forth as they were worthy to be
commended, as is to be seen in St. Augustine's third book
De doctrina Christiana [S. August. 3. de doct. Christ. cap.
30.]. To be short, Origen, and the whole church of God for
certain hundred years, were of another mind, for they were
so far from treading under foot (much more from burning) the
translation of Aquila, a proselyte (that is, one that had
turned Jew)--of Symmachus, and Theodotion, both Ebionites
(that is, most vile heretics)--that they joined them
together with the Hebrew original, and the translation of
the Seventy (as hath been before signified out of
Epiphanius) and set them forth openly to be considered of
and perused by all. But we weary the unlearned, who need
not know so much, and trouble the learned, who know it
already.
Yet before we end, we must answer a third cavil and
objection of theirs against us, for altering and amending
our translations so oft; wherein truly they deal hardly and
strangely with us. For to whomever was it imputed for a
fault (by such as were wise) to go over that which he had
done, and to amend it where he saw cause? St. Augustine was
not afraid to exhort St. Jerome to a palinodia or
recantation, and doth even glory that he seeth his
infirmities [S. Aug. Epist. 9; S. Aug. lib. Retractat.;
Video interdum vitia mea, S. Aug. Epist. 8.]. If we be sons
of the truth, we must consider what it speaketh, and trample
upon our own credit, yea, and upon other men's too, if
either be any way an hindrance to it. This to the cause.
Then to the persons we say, that of all men they ought to be
most silent in this case. For what varieties have they, and
what alterations have they made, not only of their service
books, portasses, and breviaries, but also of their Latin
translation? The service book supposed to be made by St.
Ambrose (Officium Ambrosianum) was a great while in special
use and request, but Pope Hadrian calling a council with the
aid of Charles the emperor, abolished it--yea, burned
it--and commanded the service book of St. Gregory
universally to be used [Durand. lib. 5. cap. 2.]. Well,
Officium Gregorianum gets by this means to be in credit, but
doth it continue without change or altering? No, the very
Roman service was of two fashions, the "new" fashion, and
the "old"--the one used in one church, the other in
another--, as is to be seen in Pamelius, a Romanist, his
preface before Micrologus. The same Pamelius reporteth out
Radulphus de Rivo, that about the year of our Lord 1277,
Pope Nicolas the Third removed out of the churches of Rome
the more ancient books (of service), and brought into use
the missals of the Friars Minorites, and commanded them to
be observed there; insomuch that about an hundred years
after, when the above-named Radulphus happened to be at
Rome, he found all the books to be new (of the new stamp).
Neither were there this chopping and changing in the more
ancient times only, but also of late: Pius Quintus himself
confesseth, that every bishopric almost had a peculiar kind
of service, most unlike to that which others had; which
moved him to abolish all other breviaries, though never so
ancient, and privileged and published by bishops in their
dioceses, and to establish and ratify that only which was of
his own setting forth, in the year 1568. Now when the
father of their church, who gladly would heal the sore of
the daughter of his people softly and slightly and make the
best of it, findeth so great fault with them for their odds
and jarring, we hope the children have no great cause to
vaunt of their uniformity. But the difference that
appeareth between our translations, and our often correcting
of them, is the thing that we are specially charged with;
let us see therefore whether they themselves be without
fault this way (if it be to be counted a fault, to correct),
and whether they be fit men to throw stones at us. O tandem
major parcas insane minori--"they that are less sound
themselves, ought not to object infirmities to others"
[Horat.]. If we should tell them that Valla, Stapulensis,
Erasmus, and Vives found fault with their vulgar
translation, and consequently wished the same to be mended,
or a new one to be made, they would answer peradventure,
that we produced their enemies for witnesses against them;
albeit, they were in no other sort enemies than as St. Paul
was to the Galatians, for telling them the truth [Gal.
4:16], and it were to be wished that they had dared to tell
it them plainlier and oftener. But what will they say to
this, that Pope Leo the Tenth allowed Erasmus' translation
of the New Testament, so much different from the vulgar, by
his apostolic letter and bull; that the same Leo exhorted
Pagnin to translate the whole Bible, and bare whatsoever
charges was necessary for the work [Sixtus Senens.]?
Surely, as the apostle reasoneth to the Hebrews, that "if
the former law and testament had been sufficient, there had
been no need of the latter" [Heb. 7:11, 8:7], so we may say,
that if the old vulgar had been at all points allowable, to
small purpose had labour and charges been undergone, about
framing of a new. If they say, it was one pope's private
opinion, and that he consulted only himself, then we are
able to go further with them, and to aver that more of their
chief men of all sorts, even their own Trent champions Paiva
and Vega, and their own inquisitors, Hieronymus ab Oleastro,
and their own Bishop Isidorus Clarius, and their own
Cardinal Thomas a Vio Caietan, do either make new
translations themselves, or follow new ones of other men's
making, or note the vulgar interpreter for halting; none of
them fear to dissent from him, nor yet to except against
him. And call they this an uniform tenor of text and
judgment about the text, so many of their worthies
disclaiming the now received conceit? Nay, we will yet come
nearer the quick: doth not their Paris edition differ from
the Lovaine, and Hentenius his from them both, and yet all
of them allowed by authority? Nay, doth not Sixtus Quintus
confess, that certain Catholics (he meaneth certain of his
own side) were in such an humor of translating the
Scriptures into Latin, that Satan taking occasion by them,
though they thought of no such matter, did strive what he
could, out of so uncertain and manifold a variety of
translations, so to mingle all things that nothing might
seem to be left certain and firm in them, etc. [Sixtus 5.
praefat. fixa Bibliis.]? Nay, further, did not the same
Sixtus ordain by an inviolable decree, and that with the
counsel and consent of his cardinals, that the Latin edition
of the Old and New Testament, which the Council of Trent
would have to be authentic, is the same without controversy
which he then set forth, being diligently corrected and
printed in the printing house of Vatican? Thus Sixtus in
his preface before his Bible. And yet Clement the Eighth,
his immediate successor, published another edition of the
Bible, containing in it infinite differences from that of
Sixtus (and many of them weighty and material), and yet this
must be authentic by all means. What is to have the faith
of our glorious Lord Jesus Christ with "yea and nay," if
this be not? Again, what is sweet harmony and consent, if
this be? Therefore, as Demaratus of Corinth advised a great
king, before he talked of the dissensions among the
Grecians, to compose his domestic broils (for at that time
his queen and his son and heir were at deadly feud with
him), so all the while that our adversaries do make so many
and so various editions themselves, and do jar so much
about the worth and authority of them, they can with no show
of equity challenge us for changing and correcting.
The purpose of the translators with their number, furniture,
care, etc.
But it is high time to leave them, and to show in brief what
we proposed to ourselves, and what course we held in this
our perusal and survey of the Bible. Truly, good Christian
reader, we never thought from the beginning, that we should
need to make a new translation, nor yet to make of a bad one
a good one (for then the imputation of Sixtus had been true
in some sort, that our people had been fed with gall of
dragons instead of wine, with whey instead of milk); but to
make a good one better, or out of many good ones, one
principal good one, not justly to be excepted against. That
hath been our endeavor, that our mark. To that purpose,
there were many chosen that were greater in other men's eyes
than in their own, and that sought the truth rather than
their own praise. Again, they came or were thought to come
to the work, not exercendi causa (as one saith) but
exercitati, that is, "learned, not to learn." For the chief
overseer and ergodiwkthV under his Majesty, to whom not only
we, but also our whole church was much bound, knew by his
wisdom, which thing also Nazianzen taught so long ago, that
it is a preposterous order to teach first and to learn
after, yea that to en piqw keramian manqanein, "to learn and
practice together," is neither commendable for the workman,
nor safe for the work [Nazianzen eiV rn. episk parous., Idem
in Apologet.]. Therefore such were thought upon as could say
modestly with St. Jerome, Et Hebreaeum sermonem ex parte
didicimus, et in Latino pene ab ipsis incunabulis, etc.,
detriti sumus.--"Both we have learned the Hebrew tongue in
part, and in the Latin we have been exercised almost from
our very cradle." (St. Jerome maketh no mention of the Greek
tongue, wherein yet he did excel, because he translated not
the Old Testament out of Greek, but out of Hebrew.) And in
what sort did these assemble? In the trust of their own
knowledge, or of their sharpness of wit, or deepness of
judgment, as it were in an arm of flesh? At no hand. They
trusted in him that hath the key of David, opening and no
man shutting; they prayed to the Lord, the Father of our
Lord, to the effect that St. Augustine did: "O let thy
Scriptures be my pure Scriptures be my pure delight; let me
not be deceived in them, neither let me deceive by them" [S.
Aug. lib. 11. Confess. cap. 2.]. In this confidence and with
this devotion did they assemble together; not too many, lest
one should trouble another, and yet many, lest many things
haply might escape them. If you ask what they had before
them, truly it was the Hebrew text of the Old Testament, the
Greek of the New. These are the two golden pipes, or rather
conduits, wherethrough the olive branches empty themselves
into the gold. St. Augustine calleth them precedent, or
original tongues [S. August. 3. de doctr. c. 3. etc.]; St.
Jerome, fountains [S. Hieron. ad Suniam et Fretel.]. The
same St. Jerome affirmeth, and Gratian hath not spared to
put it into his decree, that "as the credit of the old books
(he meaneth of the Old Testament) is to be tried by the
Hebrew volumes, so of the New by the Greek tongue (he
meaneth by the original Greek) [S. Hieron. ad Lucinium,
Dist. 9 ut veterum.]. If truth be tried by these tongues,
then whence should a translation be made, but out of them?
These tongues therefore--the Scriptures, we say, in those
tongues--we set before us to translate, being the tongues
wherein God was pleased to speak to His church by His
prophets and apostles. Neither did we run over the work
with that posting haste that the Septuagint did, if that be
true which is reported of them, that they finished it in
seventy-two days [Joseph. Antiq. lib. 12.]; neither were we
barred or hindered from going over it again, having once
done it, like St. Jerome--if that be true which himself
reporteth, that he could no sooner write anything but
presently it was caught from him and published, and he could
not have leave to mend it [S. Hieron. ad Pammac. pro libr.
advers. Iovinian.]--; neither, to be short, were we the
first that fell in hand with translating the Scripture into
English, and consequently destitute of former helps, as it
is written of Origen, that he was the first [prwtopeiroi] in
a manner that put his hand to write commentaries upon the
Scriptures, and therefore no marvel, if he overshot himself
many times. None of these things; the work hath not been
huddled up in seventy-two days, but hath cost the workmen,
as light as it seemeth, the pains of twice seven times
seventy-two days and more. Matters of such weight and
consequence are to be speeded with maturity, for in a
business of moment a man feareth not the blame of convenient
slackness [filei gar oknein pragm' anhr prasswn hega,
Sophoc. in Elect.]. Neither did we think much to consult
the translators or commentators, Chaldee, Hebrew, Syrian,
Greek or Latin--no, nor the Spanish, French, Italian, or
Dutch. Neither did we disdain to revise that which we had
done, and to bring back to the anvil that which we had
hammered: but having and using as great helps as were
needful, and fearing no reproach for slowness, nor coveting
praise for expedition, we have at length, through the good
hand of the Lord upon us, brought the work to that pass that
you see.
Reasons moving us to set diversity of senses in the margin,
where there is great probability for each
Some peradventure would have no variety of senses to be set
in the margin, lest the authority of the Scriptures for
deciding of controversies by that show of uncertainty should
somewhat be shaken. But we hold their judgment not to be so
sound in this point. For though "whatsoever things are
necessary are manifest," as St. Chrysostom saith [panta ta
anagkaia dhla, S. Chrysost. in 2 Thess. cap. 2.], and as St.
Augustine, "In those things that are plainly set down in the
Scriptures, all such matters are found that concern faith,
hope, and charity" [S. Aug. 2. de doctr. Christ. cap. 9.];
yet for all that it cannot be dissembled, that partly to
exercise and whet our wits, partly to wean the curious from
the loathing of them for their everywhere plainness, partly
also to stir up our devotion to crave the assistance of
God's Spirit by prayer, and lastly, that we might be forward
to seek aid of our brethren by conference, and never scorn
those that be not in all respects so complete as they should
be, being to seek in many things ourselves, it hath pleased
God in His divine providence, here and there to scatter
words and sentences of that difficulty and doubtfulness, not
in doctrinal points that concern salvation (for in such it
hath been vouched that the Scriptures are plain), but in
matters of less moment, that fearfulness would better beseem
us than confidence, and if we will resolve upon modesty with
St. Augustine (though not in this same case altogether, yet
upon the same ground), Melius est dubitare de occultis, quam
litigare de incertis, [S. Aug li. 8. de Genes. ad liter.
cap. 5.]--"it is better to make doubt of those things which
are secret, than to strive about those things that are
uncertain." There be many words in the Scriptures which be
never found there but once (having neither brother nor
neighbor [ipax legomena], as the Hebrews speak), so that we
cannot be holpen by conference of places. Again, there be
many rare names of certain birds, beasts and precious
stones, etc., concerning which the Hebrews themselves are so
divided among themselves for judgment, that they may seem to
have defined this or that rather because they would say
something than because they were sure of that which they
said, as St. Jerome somewhere saith of the Septuagint. Now
in such a case, doth not a margin do well to admonish the
reader to seek further, and not to conclude or dogmatize
upon this or that peremptorily? For as it is a fault of
incredulity, to doubt of those things that are evident, so
to determine of such things as the Spirit of God hath left
(even in the judgment of the judicious) questionable, can be
no less than presumption. Therefore as St. Augustine saith,
that variety of translations is profitable for the finding
out of the sense of the Scriptures [S. Aug. 2. De doctr.
Christian. cap. 14.]; so diversity of signification and
sense in the margin, where the text is not so clear, must
needs do good--yea, is necessary, as we are persuaded. We
know that Sixtus Quintus expressly forbiddeth that any
variety of readings of their vulgar edition should be put in
the margin [Sixtus 5. praef. Bibliae.]--which though it be
not altogether the same thing to that we have in hand, yet
it looketh that way--, but we think he hath not all of his
own side his favorers for this conceit. They that are wise
had rather have their judgments at liberty in differences of
readings, than to be captivated to one, when it may be the
other. If they were sure that their high priest had all
laws shut up in his breast, as Paul the Second bragged
[Plat. in Paulo secundo.], and that he were as free from
error by special privilege as the dictators of Rome were
made by law inviolable, it were another matter; then his
word were an oracle, his opinion a decision. But the eyes
of the world are now open, God be thanked, and have been a
great while. [omoiopaqhV trwtoV g oi crwV esti.] They find
that he is subject to the same affections and infirmities
that others be, that his skin is penetrable; and therefore
so much as he proveth, not as much as he claimeth, they
grant and embrace.
Reasons inducing us not to stand curiously upon an identity
of phrasing
Another thing we think good to admonish thee of, gentle
reader: that we have not tied ourselves to an uniformity of
phrasing, or to an identity of words, as some peradventure
would wish that we had done, because they observe that some
learned men somewhere have been as exact as they could that
way. Truly, that we might not vary from the sense of that
which we had translated before, if the word signified the
same thing in both places (for there be some words that be
not of the same sense everywhere [polushma]), we were
especially careful, and made a conscience according to our
duty. But that we should express the same notion in the same
particular word, as for example, if we translate the Hebrew
or Greek word once by purpose, never to call it intent; if
one where journeying, never travelling; if one where think,
never suppose; if one where pain, never ache; if one where
joy, never gladness, etc--thus, to mince the matter, we
thought to savor more of curiosity than wisdom, and that
rather it would breed scorn in the atheist than bring profit
to the godly reader. For is the kingdom of God become words
or syllables? Why should we be in bondage to them if we may
be free, use one precisely when we may use another no less
fit, as commodiously? A godly Father in the Primitive time
showed himself greatly moved, that one of newfangleness
called krabbaton, "skimpouV" ["a bed"; Niceph. Calist.
lib.8. cap.42.], though the difference be little or none;
and another reporteth that he was much abused for turning
"cucurbita" (to which reading the people had been used) into
"hedera" [S. Hieron. in 4. Ionae. See S. Aug. epist. 10.].
Now if this happen in better times, and upon so small
occasions, we might justly fear hard censure, if generally
we should make verbal and unnecessary changings. We might
also be charged (by scoffers) with some unequal dealing
towards a great number of good English words. For as it is
written of a certain great philosopher, that he should say ,
that those logs were happy that were made images to be
worshipped, for their fellows, as good as they, lay for
blocks behind the fire; so if we should say, as it were,
unto certain words, "Stand up higher; have a place in the
Bible always," and to others of like quality, "Get ye hence;
be banished forever," we might be taxed peradventure with
St. James his words, namely, "To be partial in ourselves,
and judges of evil thoughts." Add hereunto, that niceness in
words was always counted the next step to trifling, and so
was to be curious about names, too; also, that we cannot
follow a better pattern for elocution than God Himself;
therefore, He using divers words, in His holy writ, and
indifferently for one thing in nature [leptologia;/
adolescia;/ to sroudaxeinepi onomasi; see Euseb.
proparaskeu. li. 12. ex Platon.], we, if we will not be
superstitious, may use the same liberty in our English
versions out of Hebrew and Greek, for that copy or store
that He hath given us. Lastly, we have on the one side
avoided the scrupulosity of the Puritans, who leave the old
ecclesiastical words and betake them to other, as when they
put washing for baptism, and congregation instead of church;
as also on the other side we have shunned the obscurity of
the Papists, in their azimes, tunic, rational, holocausts,
praepuce, pasche, and a number of such like, whereof their
late translation is full--and that of purpose to darken the
sense, that since they must needs translate the Bible, yet
by the language thereof, it may be kept from being
understood. But we desire that the Scripture may speak like
itself, as in the language of Canaan, that it may be
understood even of the very vulgar.
Many other things we might give thee warning of, gentle
reader, if we had not exceeded the measure of a preface
already. It remaineth that we commend thee to God, and to
the Spirit of His grace, which is able to build further than
we can ask or think. He removeth the scales from our eyes,
the veil from our hearts, opening our wits that we may
understand His word, enlarging our hearts; yea, correcting
our affections, that we may love it to the end. Ye are
brought unto fountains of living water which ye digged not;
do not cast earth into them with the Philistines [Gen.
26:15], neither prefer broken pits before them with the
wicked Jews [Jer. 2:13]. Others have laboured, and you may
enter into their labours. O receive not so great things in
vain, O despise not so great salvation! Be not like swine to
tread under foot so precious things, neither yet like dogs
to tear and abuse holy things. Say not to our Saviour with
the Gergesites, "Depart out of our coasts" [Matt. 8:34];
neither yet with Esau sell your birthright for a mess of
pottage [Heb. 12:16]. If light be come into the world, love
not darkness more than light; if food, if clothing be
offered, go not naked, starve not yourselves. Remember the
advice of Nazianzene, "It is a grievous thing (or dangerous)
to neglect a great fair, and to seek to make markets
afterwards" [Nazianz. peri ag. bapt. deinon panhgurin
parelqein kai thnikauta pragmateian epizhtein]; also the
encouragement of St. Chrysostom, "It is altogether
impossible, that he that is sober (and watchful) should at
any time be neglected" [S. Chrysost. in epist. ad Rom. cap.
14. orat. 26. in hqik. amhcanon sfodra amhcanon]; lastly,
the admonition and menacing of St. Augustine, "They that
despise God's will inviting them, shall feel God's will
taking vengeance of them" [S. August. ad artic. sibi falso
object. Artic. 16.]. It is a fearful thing to fall into the
hands of the living God [Heb. 10:31]; but a blessed thing it
is, and will bring us to everlasting blessedness in the end,
when God speaketh unto us, to hearken; when He setteth His
word before us, to read it; when He stretcheth out His hand
and calleth, to answer, "Here am I! here we are to do thy
will, O God." The Lord work a care and conscience in us to
know Him and serve Him, that we may be acknowledged of Him
at the appearing of our Lord Jesus Christ, to whom, with the
Holy Ghost, be all praise and thanksgiving. Amen.