BOOK lib. 1. putteth a manifest difference between xáλaμos, λivov, and yxioτgov. This error is also in the Geneva Bible. IV. Matth. xxi. 83. Cap. eodem, ver. 98. Cap. xxii. 7. Cap. xxv. 20. Cap. xxvi. 38. There was a certaine man, an householder, whiche made a vineyarde: ὅστις ἐφύτευσεν ἀμπελῶνα, (that is, whiche planted a vineyarde. The worde (made) is too general. To plante is as special a worde in our tongue, as puteÚely with the Greekes. I allowe not such generalities in translation, when our tongue hathe as apte wordes as the Greeke. Paulo post, vers. eodem, he putteth (made) for pužev, (that is,) he digged. The first error is amended in the Geneva Bible; the second is noted in the margent. Let us kyll hym, and let us enjoye his enheritaunce: xaτασχῶμεν τὴν κληρονομίαν αὐτοῦ Let us take possession or seysyn upon his enheritance. Κατασχεῖν, or κατέχειν, is to holde, as they that take possession; and xarox is possession. anoλave is to enjoye: it is not all one, for I maye take possession, and yet not enjoye. The kynge sente foorthe his men of warre, and destroied those murtherers: πέμψας τὰ στρατεύματα αὐτοῦ, ἀπώλεσε, (that is,) when he had sent his armies. Tà σTpaTеúμaтα, and oi orpatiñtai, be not one, for 4 or 5 soldiers be men of warre, and yet not an armye. I have gayned withe them fyve talentes mo: äλλa tévte τάλαντα ἐκέρδησα ἐπ ̓ αὐτοῖς, signifieth over and besides them. So is nì with a dative very oft used, as πì TOÚTOıç, besides these thinges, or furthermore. They use in the same sense πpòs with a dative, as ρòs Tоúтois, besides these thinges. Beza, allthoughe not in this verse, yet in the 22d verse turneth it supra ea. That πì and πgòç signifieth addition, or besides, appeareth in verbes compounded with these prepositions; as, gwräv, to demaunde, iπepwτav, to demaunde farther, and πроσεжершτãν, yet farther to aske the question. My soule is heavie, even unto the deathe: TepiλUTÓS ŠOTIV ux μov, (that is,) My soule is exceedinge heavie. For περί in composition augmenteth, as in περιαλγής and περιώδυνος. So likewise in Tegixaphs, which is merveilouse or exceedinge glad. And verilye our Savior Christ's heavines that time so far passed all measure, that no harte or tongue can thinke or utter the greatnes thereof. This fault is BOOK amended in the Geneva Bible, for there it is, very heavie. 42. IV. He went awaie once again, and praiede: Táxi ex deutépou Matth. xxvi. άπελOшν πроσηÚžаTo, (that is,) He went again awaie the seconde time; whereunto aunswerethe vers. 44. Ex TρíTOV, the third time. When I have gone away seven tymes, I maye goe once againe, yet is it not the seconde tyme. This is amended in the Geneva Bible. 14. We will save you harmelesse : åμegíμvous, (that is,) carelesse. Cap. xxviii. ἀβλαβής, οι ἀζήμιος, is harmlesse : ἀμέριμνος, carelesse. I may be harmlesse in bodie and goodes, and yet not carelesse. This is not consydered in the Geneva Bible. The spirit cried, saieng, Alas: Aéywv, ea, (that is,) sayinge, 140 Let be, or, Let us alone. It is the imperative mode by con- Marc. i. 24. traction of law, which is, I suffer, or, let alone. ver. 45. But he beganne to tell many thinges: paтo xnpúσσev Cap. eodem, Toλλd, (that is,) he beganne openlie to declare (or) preache; κηρύσσειν is more then λέγειν ; for I maye tell a thing secretlye, but that is not xnpúrσew. This is not considered in the Geneva Bible. Thou shalte not commit adulterie. Thou shalte not kyll. Cap. x. 19. Thou shalte not steale, &c. This is turned as though it were, οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, &c. all which be ἀρνητικὰ; but in this verse it is μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ ×λés, &c; all whiche be άTayoρEυTIxà, and therefore ought thus to be translated. Doe not committe adulterie, Doe not kyll, Doe not steale, &c. The selfe same error in the same wordes is Lucæ cap. xviii. vers. 20. In bothe these places, the Bible printed at Geneva hathe the same fault. Yet Beza very well hathe in bothe places, Ne mœchare, Ne occidito. And the vulgar translation in the first place is well, but in that of Luke erreth. But he seynge theire hypocrisie, saide unto them: eidos Cap. xii. 15. AŮT☎V TÝV Úπóxpio¡V, (that is,) knowinge theire hypocrisie. The participle sides comethe of oida. It was heare mystaken for idov, which is seynge. There be more waies to knowe than by sight. I determyned also, as soone as I had searched out dili- Luc. i.3, 4. BOOK gentlie all thinges from the beginninge, that then I wolde IV. write unto thee : ἔδοξε καμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς, καθεξής σοι γράψαι, (that is, It seamed good to me, havinge perfit understandinge of all thinges from the beginninge, to write to thee in ordre. Пagaxoλovlev is by metaphor to understande, as they that folowe foote by foote; for which cawse suπagaxoλoúlnтα be things easye to understande, as δυσπαρακολούθητα, harde to understande. Καθεξής is, in ordre: but here it is turned as if it were TÓTE, than. Sequitur vers. 4. That thou mightest knowe the certentie of those things, whereof thou hast been infourmed: Ãɛρì ŵv xatnxions λóywv, (that is,) whereof thou hast been taught by mouthe. Karnxe is to teache viva voce. I maye be informed by writinge; but Saint Luke saith, that he will write that ordrely, whiche Theophilus before had been taught by mouthe. Cap. vi. 44. Matth. xv. 16. Cap. xxii. 13. Cap. xxvi. 13. Marc. cap. XV. 3. Nor of bushes gather they grapes: èx Bárov, (that is,) of a bramble. Dioscorides, lib. 4. ca. 37. bushe is so general, that it maye signifie an hollye bushe, or fyrse-bushe, aswell as a bramble bushe. Wordes and pieces of sentences omytted. Are ye also without understandinge: ἀκμὴν καὶ ὑμεῖς ἀσύvηToí éσTE, (that is,) Are ye also yet without understandinge? Here axun is omitted. Yet is it of importance; for it meaneth, that after the seynge of so many miracles, and hearinge of his doctrine, they shulde not yet be voyde of understandinge. In the Geneva translation this is amended. Bynde him hande and foote, and cast him into utter darkenes: δήσαντες αὐτοῦ πόδας καὶ χεῖρας, ἄρατε αὐτὸν, καὶ Exßáλste, (that is,) when ye have bound his handes and feete, take him up, and cast him out, &c. Here ἄρατε αὐτὸν is omitted. The Geneva translation hath not omitted it, Preached in the worlde: ἐν ὅλῳ τῷ κόσμῳ, in the whole worlde: ox is omitted, but not in the Geneva Bible. These woordes, αὐτὸς δὲ οὐδὲν ἀπεκρίνατο, be omitted bothe here and in the Geneva translation. Yet the Greeke prynted by Stephanus hathe it. There came downe a storme, κατέβη λαίλαψ ἀνέμου. Here BOOK ávéμov is omitted, but not in the Geneva Bible. IV. In the beginninge are omitted these wordes, xaì σtpépeis 141 πρòs ToÙs μabntàs, elπe. And he turninge to his disciples, saide. Luc. viii, This is amended in the Geneva translation. 23. Cap. x. 22. He shall shewe yow an upper chambre. The Greeke hathe Cap. xxii. péya, a great upper chambre. Méya is omitted, but not in 12. the Geneva translation. 27. He interpreted unto them in all Scriptures, whiche were Cap. xxiv. written of hym. By this translation this relative (whiche) is referred to Scriptures; but the Greeke hath dinguývevev αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ; (that is, he throughlie interpreted to them in all the Scriptures those thinges whiche were written of himselfe. This is well amended in the Geneva translation. Wordes superfluous. 16. Let hym that is in the fielde not turne backe againe unto Marc. xiii. the thinges whiche he left behynde him. For all these wordes, there be no more in Greeke but, ó eis tòv åypòv äv, μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω, (that is, he that is in the fielde, let hym not turne backe. Eis Tà oniow signifiethe no more but backe. So we fynde it likewise, Joannis cap. 6. éx Toúτου πολλοὶ ἀπῆλθον τῶν μαθητῶν αὐτοῦ εἰς τὰ ὀπίσω. Where all turne it, backe, addinge no more wordes. This superfluity is also in the Geneva translation. How moche more are ye better then fethered fowles: Tæv Luc. xii. TETEIVOV, than the fowles. What neadethe fethered? 24. 45. The sentences changed, and error in doctrine. It was hidde from them, that they understoode it not: Luc. ix. ἦν παρακεκαλυμμένον ἀπ ̓ αὐτῶν, ἵνα μὴ αἴσθωνται αὐτὸ, (that is,) that they shulde not understande it. The phrase shewethe that it was hydde from them of purpose, to that ende that they shulde not understande it. "Iva is here Teλixòv, but the translation is as thoughe it were, ὥστε οὐκ ἤσθοντο, whiche is not sense. And ye being dead to synne, and to the uncircumcision of Coloss, ii. 13. BOOK your fleshe, hathe he quickened with hym. This translation IV. hath error in doctrine; for it is not true, that he quickened Matth. xxi. 3. Luc. xvii. 8. us, beynge deade to synne, but beynge deade in synne. And so is the Greeke, καὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώ μασι καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησε σὺν αὐτῷ. This faulte is amended in the Geneva Bible. Modes and tenses chaunged, and places not well considered Serve me till I have eaten and drunken, and afterwards eate thou and drynke thou : καὶ μετὰ ταῦτα φάγεσαι καὶ πιέσαι où, (that is,) thou shalte eate and drynke. The olde translation hathe very well, tu manducabis et bibes. I mervaile what Beza ment to chaunge it into, edito tu et bibito; for the sense it makethe no greate matter, but in grammar it is an evident error. For all grammarians consente in this, that these futures endinge in ομαι, for οῦμαι, φάγομαι, ἔδομαι, 142 πίομαι, have the seconde person φάγῃ or φάγεσαι, ἔδῃ οι ἔδεσαι, πίῃ οι πίεσαι. If they be the seconde persons of the future indicative, then can they not be the imperative; but Beza of lyke, deceived by the similitude of termination, tooke them to be the first aoristes of the imperative in the meane voice, like rúa; but that graunted, there folowe many absurdities, as in the indicative first aoriste we shulde saie, ἐφαγεσάμην, ἐπιεσάμην: and the like error wolde folowe in all the tenses formed of them; for indeede there be no |