The Christian Synagogue, Book 1 · Chapter 5 – Chapter 6
CAP. V. Of the fourth Helpe.
foreign, or the Translation of a Scripture, or *foreign.the Translation from one tongue to another.
THE Translation of a Scripture out of Canon.the Originall tongues, into other Languages, is a profitable helpe for the vnderstanding of the Scriptures.
There is into a Text Paraphrasis, Metaphrasis; Confir.Coeli….and Ecphrasis.
Metaphrasis, is when we translate out of one language to another, as neere the words as we can.
Paraphrasis, is when we follow not the words so strictly, but by a larger circuit of words, we expresse the sense.
Ecphrasis, is when we make a narration onelyonly, according to the sense, having no respect to the words.
A Metaphrase, Deut. 22. 6. Ye shall not kill the dam vponupon the Egges. Ionathan Paraphraseth it thus; As our Father in heaven is mercifull, so be yee mercifull vponupon earth; therefore in one day ye shall not kill the Cow and the Calfe, the Ewe and the Lambe.
The Ecphrasis of it, Ye shall not be cruell.
Leuit. 19. 28. The Metaphrase, He who polluteth himhimselfe with the soule of the dead.
The Paraphrase, (With the bones of the soule) to let vsus vnderstand, that by soule there, he meanes the body.
Ecphrase, He who pollutes himselfe.
If it be said, that which is not authenticke should not Obiect. be read in the Church, no Translation is authenticke, therefore it should not be read in the Church.
A liquid est primario authenticum, primarily authentick, Answ. aliquid secundario, secondarily authenticke; a Translation is authenticke, in so farre as it agrees with the originall.
How farre are we bound to beleeue a Translation?Quaest.
Here we must vse the distinction of necessitas consequentis, Answ. necessitie of themselues; and necessitas consequentiae, the thing that followes on them: Necessitate consequentis, we are bound onelyonly to beleeue the Scriptures for themselues: we beleeue a Translation, necessitate consequentiae, putting this, or this, (that is) we beleeue a Translation, in so farre as it is agreeable to the authenticke Scripture.
PARAGR. I.
Of the necessitie of a Translation.
VVIthout Translation, the Scriptures could not be Canonvnderstood by forraine people.
1. Cor. 14. 11. If I speake in an vnknowne tongue, I am Confir.but as a Barbarian.
When Ptolomaeus Philadelphus had gotten the Copie Illust.of the Hebrew Bible out of Iudaea, to put it in his Library in Alexandria, he vnderstanding nothing of it, said; aEpiphan de ponder.What profiteth a sealed vp fountaine, or a hidden treasure? therefore he sent to Iudaea for learned men, to translate the Bible.
PARAGRAPHE II.
Of the seventies Translation
THis Translation of the seventie, was the first Translation which ever was of the Bible, and it was by Gods speciall providence, that it was translated by them: for by it the Lord made a way to the calling of the Gentiles; bIoseph lib. 1. antiq. sayes that they translated onelyonly the fiue bookes of Moses.there was no Translation before it in the daies of Alexander the Great, or aboue: for whatsoever Plato or Aristotle learned of it, it was by Tradition, not by Translation.
The seventie were not foreign, Inspired immediatly by Canon. 1.the holy Ghost, when they translated this Scripture.
Of purpose they studied to change some places, for Illust.feare of giving offence to Ptolomie, and his Queene: if we please men, then we are not the servants of Christ.Gal. 1 10.
When cDemosth.Philip came to the Oracle of Apollo, the Priests caused the Oracle to answer to his humour, and therefore it was said foreign. So they would make the Scriptures d P. Crin.humour Ptolomie, and so foreign.
These places make their wrong Translations manifest.
And God ceased from all his labours the sixt day, and rested Gen. 2.the seventh day: Least King Ptolomie should hauehave asked 1. Exam.them; What? Made God any thing vponupon the seventh day, and then rested?
Moyses tooke his wife and his two sonnes, and set them vponupon an Asse: but the seventie translates it thus. Exod. 4. 20.eChronicon templi secundi siue annales regum Israel.Moyses tooke his wife, and his two sonnes, and set them vponupon that which was vnderunder the yoake (foreign:) Least King Ptolomie should hauehave derided our Master Moses, because he rode vponupon an Asse, and that he should not say, how could an Asse beare a woman and her two sonnes, hee would never hauehave done this, if he had not beene a begger?
Ye shall not eate of a Hare. They translate it not foreign, Leuit. 9. 6.a Hare; but foreign, rough-foote, because the Kings wife was called Arn bath, a hare: they would not translate it a Hare, least the Queen should say, that the Iewes did mocke her.
I tooke of them not an Asse; but the seventy translates Num. 16. 17.it thus. I tooke of them nothing of valour. Least the King should say hee tooke not an Asse, but hee hath taken some other reward, therefore they translate it foreign, putting Chamud desiderabile, for Chamor asinus.
The sonnes of Israel: But the seventie translates it, the Deut 32 8.Angels of God; least the Heathen should take offence heere, that Israel should bee matched with the seventie Nations; that is, with all the people of the world. *Talmud. lib. Meghillah.The things beneath (say they) signifie mystically things aboue: the seventy Nations, signifie seventie Angels, who are about Gods glorious Throne; the presidents of the seventy Nations. Doth not the Apostle confute this doctrine, Coloss. 2. 18. and herein the seventy followes the Platonick errour of the Iewes.
Thirteene such places they translate, as Iosippus and Talmud. Babylon.the Talmud testifie: but how ridiculous reasons they are, ye see; which shews, that they hauehave not beene immediately directed by the holy Spirit.
The second reason, which proues them not to be II.foreign, is this: the seventy hath added to the number of the yeares of the Fathers, an hundred yeares to each one of them. Gen. 5. which is not in the originall, that they might seeme to match the fabulous Egyptians in the number of their yeares: and so, They would lye for Iob 13. 9.Gods cause.
The third reason, which proues them not to be inspired III.by the holy Spirit, is this; they hauehave added three or foure verses to the end of Iob, which are not originally set downe in the Hebrew.
fAristeas.The seventie washing their hands every day, in token Canon.of their sinceritie in this worke, seemes not to hauehave beene so sincere in this busines.
Therefore that which some report, *Ioseph. de antiq. Iud.that they were Illust.shut vp in severall Cells, which long after were to be seene in Alexandria. gHieron. in Pentateu…h. Moysis praefatione.Hierome reiecteth as a fable; shewing that no such thing is reported by Aristeas, that was present at the businesse, and that no remainder of any such Cells was to be found at Alexandria, but that they met in one place, and conferred together every day, till the ninth houre, and in seventie dayes perfited the whole worke. Augustine hAugust. de doctrina Christiana lib. 2. cap. 15.leaueth it doubtfull. This fable is vrged by some, to proue that these Translators were guided by a Propheticall Spirit; therefore Augustine cals them, Saepius Prophet as & eodem quo prophetae spiritu in citatos illa scripsisse, etiam in quibus ab Hebraea ratione dissentiunt: oftentimes Prophets, and to be stirred vp with that same Spirit that the Prophets were in writing those things also, …n which they disagree from the Hebrew writing: but Hierome condemneth this.
Although the seventie were not immediately inspired Canon.by the Holy Ghost in writing, yet the Church hath accounted their Translation next vntounto the holy Scriptures.
Some holy Writ is Authenticae veritatis, of authenticke Illust.veritie: Some is Ecclesiasticae vniversalis receptae, received vniversally in the Church: Some but Ecclesiasticae particularis, particularly received in some Churches.
Authentic…e veritatis, as the Hebrew Translation of the Old Testament.
Ecclesiasticae vniversalis, the Translation of the seventie received in all Nations.
Ecclesiasticae parcicularis, The Translation of Ptolomaeus Lagus, received onelyonly in Egypt.
The Greeke of the New Testament, is Authenticae veritatis. The Syriacke is Ecclesiasticae vniversalis: but Hieromes Translation, is Authoritatis privatae. The Greeke Text is, foreign: The Latine and Syriacke, is foreign.
The Apostles themselues followed the seventies Translation Canon.in most things: therefore their authoritie must be more vniversall, then any other private mans Translation.Talmud. Babylon.
It was great presumption in the orientall Iewes, who Illust.dwelt at Babylon, (and keepe still the originall Text) to keepe a yearely fast called *These Angaria vvere kept by thē vvhen any lamentable thing fell amongst them, as the burning of the Temple, and such.Angaria, because the Bible was translated in Greeke by the seventie: and they say, that there was three dayes vniversall darkenesse when it was translated, and they call the westerne Iewes in derision (who follow the seventies Translation) Kira lemi phrang lectionem retrorsam: The backward reading, because they read from the left hand to the right.
They called the other reading, Hactore giphtit, which is, From the right hand to the left. The westerne Iewes were said, foreign, Legere Egyptiace, that is, To vse the Greeke tongue: they were called Hellenistae, because they vsed the Greeke Translation in their Synagogues
VponUpon iScalan Eusib.this, there arose a great contention betwixt the Iewes and the Graecians, Act. 6. 1. That is, the Graecizing Iewes; and the other Iewes who kept the Hebrew Text, the chiefe of these dwelt in Babylon. 1. Peter 5. 15. This hatred continued afterward when the Graecizing Iewes; had their Synagogues distinguished from other Iewes; kBeniamen Tudel.Beniamin Tudelensis saith, that in his time there were two sorts of Iewes in Alexandria, Babylachim & ikrikin, id est, Gracizantium, & non Graecizantium, Gracizing Iewes, and not Graecizing: for the Babylonion Iewes followed not the Greeke Text.
Learne to put a difference betwixt these three sorts of Iewes: First, the Hebrewes who dwelt still in Palaestina: Secondly, these who were carried away to Babylon. 1 Pet. 5. 15. Thirdly, Hellenistae, or Graecizing Iewes, Iohn 7. Will he goe to the dispersed Greekes.
It was a great presumption in the Babylonian Iewes, to hate so greatly the Western Iewes, who followed the seventies Translation, seeing the Apostles themselues followes them in many things.
The seventie differed from the Hebrew Text in many Canon.l Full. Misc.things, because they followed the Syriacke tongue, which was then most in vse.
Raschang in the Hebrew tongue, signifies him who 1. Example.was condemned; but in the Syriacke tongue, it signifies Psal. 1.him who was wicked.
The seventie following the Syriacke, translates Harashagna foreign, wicked; for none were condemned but those who were wicked.
That thou may be iustified in thy speeches, and pure when 2. Example.thou iudgest. But the seventie turnes it, foreign & vincas, and may ouercome: which version the Apostle followes, Psal. 51. 4.Rom. 3. 4. The seventie following the Syriacke, translates the word, as the Syriacke hath it. For Zeka in the Syriack tongue, signifies to ouercome, these who are pure overcome in iudgement.
Dabar in the Hebrew, signifies the Pest, in the Syriack, 3. Example.it is called Mothena, Death; and the seventie following the Syriack, and Iohn 7. Rev. 6. 8. cals it foreign, Death.2 Sam. 24. 15.
This Translation of the seventie perished, when the Library of Ptolomie was burnt by Pompey, therefore they are but fragments of it which we hauehave now.
PARAGRAPHE III.
Of the Translators that followed after the Seventies.
THE next Translation, was the Translation of Aquila, Canon.The second translation.borne in Pontus: first, he was a Gentile: secondly, a Christian: thirdly, an Apostate Iew. He Translated the Bible both corruptly, and contentiously.
This mIerome in Ezek. 3.Aquila had another Translation more accurate Illust.then the first, foreign dicta: It was called edition of the Iewes, because the Graecizing Iewes vsed it in their Synagogues.
The third Translation, was that of Theodosion, borne The third translation.in Pontus also: first, he was a Marcionite, after leauing his sect, became a Christian Orthodox in shew: he made defection from the Christians to the Iewes, and translated the Bible.
The fourth Translation, was that of Symmachus, vnderunder The fourth translation.Augustus Severus, a Samaritane; who because hee could not get a place of dignitie amongst them, came to the Iewes, and was circumcised the second time. (For they vsed to circumcise them anew againe, who made defection to the Samaritanes, or came from them.)
The fift Translation, was found inclosed in a Barrell The fift translation.at Iericho, and it is called the fift Translation.
The sixt Translation, was found in the yeare of Christ. The sixt translation.230. at Nicomedia.
Origen ioyned all these together in one volume; the seventieth, that of Aquila, of Theodosion, Symmachus two Coppies of the Originall; one in Hebrew letters, and another in Greeke Characters: for which the booke was called Hexapla; then he addes the other two, and then it is called Octupla.
Herein the Providence of God is to be seene; as the Nota.Lord made the Mazorites, the instruments to keepe the reading vncorrupt: so he made Origen the Instrument, (who was otherwaies but a bad Textuall) to preserue the best Translations.
Tertullian nTertul.testifies, that in Serapaeo, (the Library of Ptolomie) the seventies Translation was put in Hebrew letters, and was vsed to be read in their Synagogues.
In some of their Synagogues, they read both the Hebrew and the Greeke, as at this day: and sometimes they vse to reade the Hebrew, and the Targum.
In oIustinus in Novellis.the dayes of Iustinian the Emperour, the old contention among the Iewes revived: some seeking that the Hebrew onelyonly should be read; some againe, that the Greeke onelyonly should be read. The Emperour allowes the Hebrew, and the seventies Translation to be read: he discharges altogether foreign, that part of the Talmud, called Mischna, because it is full of old Wiues fables, but he allowes foreign, the second Translation of Aquila.
PARAGRAPHE IIII.
Faults in a Translation.
VVHen a Text is Translated foreign, lightly, (as Canon. 1.the Greekes speake) then a Translation is servile.
A Translator is not bound to translate word by word.1. Exam.
Vben Lo, is translated, Luke 20. hauing no children. But Deut. 5. 5.Math. 22. 25. hauing no seede.
Mincha, The meate offering, Acts 7. 42. is Translated foreign, Incense. But Heb. 10. 5. foreign, New slaine.
A Translation must not be *foreign Magnos circuitus habens, having a large Paraphrase.luxuriant; for then the Canon. 2.Paraphrase is in place of Translating.
As men powring Wine out of one vessell into another, take heed, that the vent be not too great, for then the Wine will corrupt. So, if a Translator take too great libertie to himselfe, he may corrupt the sense.
The Apostles when they cite Scripture, they are not Translators; and therefore they are not bound to the words, but may adde or paire: and yet as Ierome saith, *Ierome.they giuegive the full sense, pressed downe and running ouer.Luke 7.
A Translation must not be barbarous.Canon. 3.
The Iesuite thinketh that the Pope may make a barbarous Illust.word good; but he thought otherwaies, who said, Romanum Imperatorem ius hominibus civitatis dare posse, non item vocibus. The Romane Emperour may giuegive Lawes to men in Citie, but he cannot giuegive Lawes to words.
He must not be foreign, or a contentious Translator.Canon. 4.
Such was Aquila, who as pHier. ad Pammath. de optimo genere interpre.Ierome testifies; Non sensum sed Etymologias verborum interpretatus est: who interpret not the sense, but the Etymologies of the words. Thomas Aquinas sayes well; We must not so much respect the originall, exact, and precise signification of words, as whereunto by vse and speech they are applyed.
Aquila translates foreign, Satyres, because they were hayrie: so for Hamma, Sol, the Sunne, he puts calorem; so for lebina, Luna, he puts Album: so prognalmah Iavencula, a Virgine, hee puts abscondita; because these were their true Etymologies in derivation.
A Translator must not affect foreign, Newnesse of Canon. 5.words.
This was rCastalio.Castalio his fault: as Sequester, a Mid-man, Pro mediatore, genius pro Angelo, an Angell,; obtrectare pro blasphemare, to blaspheme: so infundere pro baptizare, to blaspheme, and Respublica for Ecclesia, the Church.
A Translator must not be malicious.Canon. 6.
When our Lord hung vponupon the Crosse, the Thornes Illust.but scratched his skinne; but the speare pierced his side: so some Translations but raises the skin: but there is another malicious Translation which pierceth the side of Christ and his word.
Behold a Virgine shall beare a Sonne. Aquila of purpose, Caneni, they thought it no cōpound of Canan, and N… the affixt, but of Canan, and Iod, for Canan, signifies, nidificare or creare, or constituere. Ecclesiast. cus 24. followes the same error. foreign Possidere. foreign Nidificare.1. Example.to disgrace Iesus Christ, translates it, Behold a woman shal beare foreign, Sonne. So the Papists of purpose to iustifie Esay 7.all their errors, they followed Ieromes Translation in all, and so they pierce the truth also.
But what, will ye make Ierome, that worthy instrument Obiect. of God, a piercer of Christs side?
God forbid: But the seventie, when they translated Answ. Prou. 8. 22. * Canant foreign, creavit, and not foreign, possedit (God created me) for (God possessed me.)
They did not of malice stab Christ, but indeed they raised his skin. When the Arrians (who denyed Christs Divinitie) lighted vponupon this place, they stabbed Christ by it. So Ierome, at the first translating sundry things amisse, hee but raised the skinne; but the Papists iustifying all the errors in that Translation that goeth vnderunder his name, and preferring it to the Originall, in effect stabs the Lord. Did not Sextus Quintus the Pope, for the iustifying of the vulgar Latine, set out a Greeke Byble by Cardinall Carapha, Anno 1578. to cause men beleeue, that the Latine was according to the ancient Greeke whereas the Greeke was forged according to to the Latine.
And this is worst of all, when they would make Paul privie to their forgery. There is a place cited out of the foureteene Psalme, and out of other places of Scripture, which places, because they are cited together. Rom. 3. They dare bee bold to ioyne them all together in the foureteene Psalme; affirming that Paul read them so in the seventie, and that out of the seventy they were set downe so, Rom. 3. And so they reade them still in their Churches, contrary to the Originall.
PARAGR. V.
What things are to be observed in a Translation
VVOrds which hauehave beene kept still originally Canon. 1.should not be translated, Rom. 9. foreign. So Iames 5. Ascends into the eares of the Lord Sabbaoh. Saboth, Haliluia, Amen, Belial, and such words, are received Nora.into all languages, therefore needes no Translation.
Words appropriat should not be translated to any other Canon. 2.vse, but kept for the vse they were appropriate to.
Super virum separatum, (Natzir) a fratribus suis. VponUpon 1. Example.the man separate from his brethren. Here we cannot translate it; vponupon the man, and a Nazarite from his Brethren: Gen. 49. 16.because Nazarite, is a word appropriate to the Nazarites.
I planted Orchards: but in the Hebrew it is, I planted Paradises: yet we cannot translate it Paradises, because Eccles. 2. 5. 2 Sam. 19it is appropriate.
That ye be not to me an adversary: Letasan, we cannot translate it here, That ye be not a Sathan to me. For Sathan is appropriate to the Deuill now.
I fast twise in the weeke: in the Greeke it is, In the Luk. 18. 12.Sabboth: yet we cannot translate it so; because Sabboth is a word appropriate to the Sabboth day.
The Pharises wash the Cups: In the Greeke it is, Baptizes them: yet we cannot translate it Baptize, because it is Mar. 7. 4.a word appropriate to Baptisme.
foreign cannot be translated Deacon, but a Servant; because this word Deacon, is appropriate through vse, Math. 2. 20.to Church-seruants.
Proper names when they are interpreted in another 3. Canonlanguage: the interpretation should not be translated as Thomas called Didymus, we cannot translate it here (twins) so Talitha, Dorcas, we cannot translate it a Roe: so Cephas, Peter, a stone. But where it is an appellatiue, although interpreted, yet we may giuegive the interpretation of it, as Elimas, sciens, arabice; by interprepation Magos, we may translate a Magitian: so Abba, Pater, Father: Shilo, which is by interpretation, sent.
Words which hauehave degenerate from the first imposition, 4. Canon.should not be vsed in a Translation.
Ye shall call me no more Baal, Lord, but Ischi my husband. Confir.So Idiota, 1. Cor. 14. should not be translated an Idiote Hos. 2. 16.now, but a priuate man; because we take Idiote now for a Foole. 1 Peter 5. 3. foreign Dei, should not be translated Gods Cleargie; because Cleargie is not taken for Clearkes, but Gods portion or lot: the people are called Gods portion. Deuteron. 32. 9. So the Wise men came from the East. Math. 2. 1. In the Greeke it is foreign, wee cannot translate it Magicians, for they are Sorcerers now. If now. If one should call a King a Tyrant, it were treason, or a wise woman Saga would be hardly thought of: so among the Latines, Fur, a Theefe, when before it was a Servant.
Virg. Quid faciunt Domini audent cum talia fures?
When *Theeues.Slaues thus saucy are,
What will their Masters dare?
Words which are institute for profane things, are not 5. Canon.to be applyed to a Translation, to holy things.
foreign, a Priest, Heb. 7. 1. The Syrian translates it Cumar, Kumarim atrati, vvere the heathen Priests. Hos. 10. 5.which is never vsed of the Iewes, but to signifie a Heathen Priest: as Iudges 17. 10. come and be a Priest to me. The Chaldie hath it, Come and be a Cumar to me: And the Iewes at this day day cals the Monkes and Fryars Cumarim. So it were a vile thing to translate Nabi, Propheta, a Diuner, being now taken in a bad part.
Words of whose signification we are not sure: these 6. Canon.the Translator should keepe in the Text originally, and set his doubtfull Translation in the Margent.
The Psaltere which the Church of Antiochia vseth, Illust.is not translated out of the seventy Translation, but out of the Hebrew Text.
Psal. 81. 3. Because they vnderstood not what this 2. Example.word Cast, the new Moone meant, they kept still the Hebrew word in their Greeke Translation. So in the Arabicke Paraphrase, because they vnderstood not what this word Caesi, the new Moone meant, they left a blanke for it.
Kibrath haaretzh diaeta terrae, halfe a daies iourny of ground: because the 70. vnderstood not perfectly these words, Gen. 35. 16they kept still the Hebrew words in the Greeke translatiō.
This is Ana, who found out Haiammim, Mules in the desert: because the Hebrew word was hard to be interpreted, Gen. 36. 24.therefore Aquila, Symmachus, and Theodosion retaines still the Hebrew word foreign.
The Chaldie and Arabicke, retaine the Hebrew word Iachmura, the Chamois.Deut 14. 5.
There are many Beasts and Birds, which the Iewes, 7. Canon.farre lesse the Christians vnderstands not; and therefore kept still in their owne originall.
Racham, the Redshanke: the seventie translates it foreign, from the proper colour of it, because they vnderstood Lev. 11 18.not what it was.Angel. can.
So Leuit. 11. Cabath, the Heron, the 70. translates it foreign, as they would say, Asinus crepitans, ab foreign asinus, & foreign creptio, To make a noyse: They gaue the Fowle this name, not vnderstanding the proper signfication of it, because it brayed like an asse: if the naturall Iewes vnderstood not many of these words, farre lesse the Christians: the Translator should doe well then to keepe these doubtfull words in the Text, and put his Translation in the Margent.
Some uScal. in Elench.words in the Scripture, are either mediae significationis, Canon.a middle sense; contrariae significationis, a contrary sense; or quae vergunt in extremum, that turne to one of the extreames. A Translator must take heed to these.
Words which are mediae significationis, these the Greeks call foreign, may be taken either in a good or bad sense; and they may be knowne easily by the sense.
And the Serpent was (Gnarum) the subtillest beast of the Gen. 3.field: here it cannot be translated the wisest, (although Gnarum be taken oftentimes in a good sense in the Proverbes) but subtile: Facere vngues, To let the nayles Pro. 19. 15.grow. Deut. 21. To pare the nailes. 2. Sam. 19. So Elevare caput, To lift vp the head, in Gen. is either to preferre a ma…, or to hang him. So Transeat calyx. Mathew Gen. 40. 1126. To let the cup passe ouer. But Lament. 4. 21. To drinke the cup: So Numb. 33. 3. With a high hand, that is, presumptously: but Exod. 14 With a high hand, that is, couragiously. Onkelos, with an vncouered head; that is, not being ashamed, for they that were ashamed covered their heads.
Words which hath a contrary sense, may easily be 1 Sam. 14. 41.knowne, as Blesse God and dye, Iob. 1. Here it may be ealy vnderstood, that he contrary is meant, that is, Curse God. So Deut. 22. 9. Ne forte sanctificetur plenitudo seminis, id est, polluetur; Least thou defile the encrease of thy seed. So 1 Kin. 21. 12. Naboth had blessed God: that is, he cursed God. So 1 Sam. Cedo innoncentem, that is, the guiltie.
When they tend towards the extreame, then they should be most taken heed vntounto.
Goan, signifies first, Excellencie; and then Pride. Here Pro. 8. 14.we must take heed how to Translate the word, for they that are excellent men, fall soone into pride. So Shatah Gen. 43. 34. Gen. 9.to drinke, signifies, to be merry to sobrietie, and to be drunken: In bonum. In malum.because men whe they are merry, if they take not heed, may fall into drunkennesse; therefore the Translator had need to marke the difference of the two.
A Translator is not to adde a word to the Text, but Canon.where the sense vrges it.
Leuit. 24. 11. And the Egyptian blasphemed (the Name of) God: they adde this word (Name) whereas Hashem signifies foreign Pro Iehouah, Shem est nomen Dei.God, so that nothing should be added.
Gen. 4. 18. And Cain spake to his brother Abel: he sayes not & dixit (illa) Cain. So it was when they were in the field: something is vnderstood, but should not be supplyed, because the holy Ghost hath not expressed it. xHieron. lib. de quast. Heb.The Latine Interpretor supplies, Egrediamur for as, Let vsus goe forth. The Samaritane Copie supplies foreign, Let vsus goe to the field. But Targum Ierus. supplies a long reference.
If there shall be a signe giuen to this Nation.Mar. 8. 12.
Nothing should be supplied here (as some profanely doe) Let me not be God, or such.
How shall sort of speeches be supplied then? Quest.
Some hauehave translated them by simple affirmations, Answ. but it is better in a Translation, that the speech be kept still, without any supply, for then the grace of the speech is more perceiued.
1. Example.And the Wheate was hidden (in the ground) and the Answ. Barley was in the earc. This supply, hidden (in the ground) Exod. 9. 31.is contrary to experience. yDrus. in Exod.For, in no Countrey there is such difference betwixt these three; that is, the Flaxe bolled, when the Wheate is hidden in the ground, and the Barley in the eare; therefore it should be translated, And the Wheate was *Serotinum.not shut out.
In a Translation, we must shun that which hath Canon.the shew of any hyperbole as farre as we can, either in excessu, or defectu.
In excesse; And they shall come from China. This translation Esay 49. 12.Scaliger in Emendat.is somewhat hyperbolike, therefore Iunius translates it from Sinai.
His bed was of iron: but aHackumi.Haskumi sayes, His castle was Deut. 3. 11.of iron. This translation is hyperbolike, therefore to be avoyded.
So when it is hyperbolike in defect.
And Gammadim was vponupon the walls. *Shindl. Pentag.Some translate Ezek. 27. 11it pigmes, homines cubiti, No longer nor a cubite: but because this is an hyperbole in defect, we should shun it.
In Translation, we must take heed, what sort of people Canon.the phrase hath relation to.
foreign, in the end of the Sabboth. This speech Math. 28. 1.hath relation to the forme of the Greeks, and not of the Hebrews: for the Iewish Sabboth began in foreign, in the euening: and the Greeks in foreign, in the morning. Marke Mark. 16.hath relation to the Greeks, and not to the Iewes therefore foreign, should be translated Serum Sabbathi, the last part of the Sabboth, according to the Iewes. When the Sabboth was ended; but according to the Greeks, in beginning of the Sabboth: for their day began in foreign, in the morning, Acts 28. 23. foreign, à mane ad vespeeram, from the morning to the evening.
In a Translation we must labour to keep the proper Canonphrase of every language.
1. Example.Epphata, be thou open, Mark 7. Translates it foreign, Canonadapperire, be thou opened: but the Greeke phrase hath it foreign, videre, to looke vp. The Hebrewes say, Gifts Exod. 4. 13. Mark. 7. 11.blinds the eyes of the open: but in our language he is said to be open, whose eye-lids are not shut, although he see not.
So the Syrian phrase calls a Sinner, Hajah, Debitor, Mat. 23. 16.and Sinnes debt. Mathew following the Syriacke, cals them foreign, Transgression.
Math. 6. When ye doe your Iustice. in the Syriacke: in the Hebrew, When ye breake your bread: in our language, When ye giuegive your Almes.
According to the Syriacke phrase, All that heard it, Luk. 1. 66.laid it vp in their heart: but Luke 7. 39. They thought of it.
So Luke 4. 11. He tooke him in his hands: the Syriacke, Gen 11.In vlnis, in his armes: so the Hebrew will say, The whole earth was of one lip. The Greekes foreign, One mouth: and we, Of one language.
So the Chaldaems and Assyrians say, I hauehave finned Luke 15.against the heavens: but the Hebrewes and the Greekes, Against God. Vir lingnae nequaquam erit stabilis: the Chaldie Psal. 140.sayes, A man who speakes with the third tongue (having a tongue like the Serpent, which stings three at once) to wit, himselfe, him to whom, and him of whom. Ecclesiasticus 20 16. Lingua tertia commovet multos: A man with the third tongu stirreth vp many.
CAP. VI. Of the fifth Helpe.
foreign, or Customes proper to the Iewes.
THEIR Customes were either Ecclesiasticke Canon.or Politicke: Ecclesiastick were these that concerned the time of Gods worship, the place where he was worshipped, and the persons who worshipped him, either at Ierusalem, or any other place where the Iewe were resident for the time.