KJV-1ED

1611 PREFACE

Part 2

From the translators to the readers

ZEale to promote the common good, whether it be by deuising any thing our selues, or reuising that which hath bene laboured by others, deserueth certainly much respect and esteem, but yet findeth but cold intertainment in the world. It is welcomed with suspicion in stead of loue, and with emulation in stead of thankes: and if there bee any hole left for cauill to enter, (and cauill if it doe not finde a hole will make one) it is sure to bee misconstrued, and in danger to bee condemned. This will easily bee granted by as many as know story, or haue any experience. For was there euer any thing projected, that sauoured any way of newnesse or renewing, but the same endured many a storme of gaine-saying, or opposition? A man would thinke that Ciuilitie, holesome Lawes, learning and eloquence, Synods, and Church-maintenance, (that we speake of no more things of this kinde) should be as safe as a Sanctuary, and out of shot, as they say, that no man would lift vp the heele, no, nor dogge mooue his tongue against the motioners of them. For by the first, we are distinguished from bruit-beasts led with sensualitie: By the second, we are bridled and restrained from outrageous behauiour, and from doing of iniuries, whether by fraud or by violence: By the third, we are enabled to informe and reforme others, by the light and feeling that we haue attained vnto our selues: Briefly, by the fourth being brought together to a parle face to face, we sooner compose our differences then by writings, which are endlesse: And lastly, that the Church be sufficiently prouided for, is so agreeable to good reason and conscience, that those mothers are holden to bee lesse cruell, that kill their children assoone as they are borne, then those nursing fathers and mothers (wheresoeuer they bee) that withdraw from them who hang vpon their breasts (and vpon whose breasts againe themselues doe hang to receiue the spirituall and sincere milke of the word) liuelyhood and support fit for their estates. Thus it is apparent, that these things which we speake of, are of most necessary vse, and therefore, that none, either without absurditie can speake against them, or without note of wickednesse can spurne against them.

Yet for all that, the learned know that certaine worthy men haue bene brought to vntimely death for none other fault, but for seeking to reduce their Countrey-men to good order and discipline: and that in some Common-weales it was made a capitall crime once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious: And that certaine, which would be counted Pillers of the State, and patrones of the common good, doe not suffer the people to be eased of burden, without grudging. This how can it be otherwise, but being bred of a loue of selfe, and of a deepe enuious eye, that neuer looketh on any thing but with a squint, nor doth neuer behold a thing in his naturall colour, but is alwayes couered with the mists and vaile of prejudice and dislike?

So that hardly things that are once borne in hand and framed, can escape without some touch of this maleuolent spirit: and sure it is, that whatsoeuer translateth any thing into another tongue, or openeth any window to let in the light, more then was before, deserveth well at their hands that seeke and loue the common good: but yet doth it breede no small iealousie and suspition of noueltie, and so it is taken for a matter of dangerous consequence. For example: there bee that haue wished, that the Scriptures were translated into the vulgar tongues, and so it was in deed long before this time by Saint Hierome, and long after by diuers learned men, together with the consent of their Churches. But how hardly this enterprize hath bene followed, how many charges it hath incurred, and what fusses it hath raised, let the best Chronicles relate.

So that if on the one side we shall see the vulgar translation of the Scriptures abused by Popish persons, for the hardning of their errours, and deluding of the simple; and if on the other side, we shall see the godly translations of the holy Scriptures fought against by selfe-conceited men, who runne their owne wayes, and giue liking vnto nothing, but what is framed by themselues, and hammered on their Anuile: wee may rest secure, supported within by the trueth and innocencie of a good conscience, hauing walked the wayes of simplicitie and integritie, as before the Lord; and sustained without, by the powerful protection of your Maiesties grace and fauour, which will euer giue countenance to honest and Christian endeuours against bitter censures, and vncharitable imputations.

So hath it bene in former times, as we are witnesse by records written of ancient years. For to whom was it imputed to be a fault by Saint Hierome, that he translated the Scriptures into his mother tongue, but to his enemies? Or who was euer accused of heresie, for publishing of the Scriptures in the vulgar tongue, but he that sought to keepe them in ignorance? Certainly, whatsoeuer was sound and good in any man, or in any age, the same may bee vsed in the like case, and therefore whatsoeuer is against the light of trueth, or against sound reason, may iustly bee reiected.

This moued S. Hierome a most learned father, and the best linguist without controuersie, of his age, or of any that went before him, to vndertake the translating of the Old Testament out of the very fountaines themselues: which he performed with that iudgement and diligence, that he hath for euer bound the Church vnto him, in a debt of speciall remembrance and thankefulnesse.

Now, though the same S. Hierome doth report, that he was blamed for turning the Scriptures into his owne tongue, not long after by sundry of his friends; and that some had conceiued a hard conceit of it, thinking that faith and religion was perilled by it: yet he found the fauour of God so going along with him in that worke, and the benefit thereof so abundant to the Church, that he hath euer since been famous, and that most deseruedly, for the same.

And yet, his labours endured not so long without opposition, for as it is written of Theodosius the Emperour, that as hee was waking in the night season, hee saw a vision, which commaunded him to cause the Bible to be translated into the vulgar tongue, for the good of the people; so afterward, when the same was performed, there arose vp certaine, who were offended at it, and complained of it as a corruption, yea and a profanation of the sacred Scriptures.

So much are they blinded with malice and enuie, that will not see, nor cannot see, the good that other men doe. Yea, so bold and presumptuous are they, that they will charge their betters with folly and corruption. So did S. Hierome take knowledge of sundry, that found fault with his translation, and yet he putteth them to silence, giuing them to vnderstand, that he laboured with all conscience and sinceritie. Yea, and to the same effect sayth S. Augustine in his Epistles, that he neuer heard of any man that found fault with the Scriptures being translated into the vulgar tongue, but hee that either was wicked, or not learned.

And what maruaile? For this was the practise of our Sauiour, to preach to the people in such a tongue as they vnderstood: and of the Apostles to write to them in the same. For of what vse was the gift of tongues, vnlesse it were to be vnderstood? Neither did we finde any thing in the holy Scriptures, that should restraine vs from translating it into a tongue that is vnderstood by the people. Nay, we finde that the very same was commanded in the Old Testament, and practised in the New.

For whatsoeuer things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might haue hope. Now what can bee more auailable thereto, then to deliuer Gods booke vnto Gods people in a tongue which they vnderstand? Since the Scriptures are giuen by inspiration of God, and are profitable for teaching, for reproofe, for correction, for instruction in righteousnesse, that the man of God may bee absolute, being furnished vnto euery good worke; what can bee more auailable then to make these sacred treasures common to all, to the end that the meanest may be partaker of them?

And wee affirme and auouch, that the very worst translation of the Bible in English set foorth by men of our profession, containeth the word of God, nay, is the word of God. As the Kings speech which he vttered in Parliament, being translated into French, Dutch, Italian, and Latine, is still the Kings speech, though it be not interpreted by euery Translator with the like grace, nor peraduenture so fitly for phrase, nor so expresly for sence, euery where. For it is confessed, that things are to take their denomination of the greater part: and a naturall body is not to bee accounted monstrous, for the want of an eye, or a toe, but hauing that which is most necessarie, is to be esteemed wholesome.

Now as we haue seene great varietie of translations, and that euen in our owne tongues, and this diuersitie must needes be profitable for the finding out of the sense of the Scriptures: so we must of necessitie maintaine, that no cause therefore is giuen, why the word translated should be refused or forsaken. For all translations are of like sanctitie in themselues, being deriued from one fountaine.

Neither is there any cause why any should be offended, seeing both S. Augustine and S. Hierome, and diuers of the ancient Fathers, haue left vnto vs their testimonie to the same purpose. For S. Augustine exhorteth S. Hierome, that he would set forth a translation of the Scriptures in the vulgar tongue, for the benefit of the vnlearned: and S. Hierome doth likewise professe, that he was moued thereunto. So that, to haue diuersitie of translations, is profitable for the finding out of the sense of the Scriptures.

Neither doe wee thinke much to make a new Translation, nor yet to make of a bad one a good one, but to make a good one better, or out of many good ones, one principall good one: not iustly to be excepted against; that hath bene our indeauour, that our marke. To that purpose there were many chosen, that were greater in other mens eyes then in their owne, and that sought the trueth rather then their owne praise.

Againe, they came, or were thought to come, to the worke, not exercis’d in wordly matters, but in the holy Scriptures; not exercis’d in imployments of state, but in the meditation of the word of God. And that they might be the fitter for the worke, they did not onely studie the tongues, but also the knowledge of the best interpreters, as well of the ancient, as of the moderne. Neither did they despise the meanest of their brethren, though not endued with learning aboue the common sort; but they heard their reasons, yea, and their very obseruations, if they were sound.

Reasonable it is therefore, that out of so many good ones some may be vsed in such sort, as is meete for the worke. For they that are wise had rather haue their iudgement at libertie in differences of readings, then to be captiuated to one, when it may be otherwise. If we should tell you, that out of the originall sacred tongues, together with comparing of the labours, both in our owne, and other forraine Languages, of many worthy men that went before vs, there should be one more exact translation of the holy Scriptures into the English Tongue, who would not acknowledge it to be reasonable?

Therefore the Scriptures being acknowledged to be so full and so perfect, how can we excuse our selues of negligence, if we doe not vse our best meanes to bring the trueth vnto light, by laying together and conferring the seuerall helps that wee may finde? Surely it were to be wished, that the best things were not left in priuate, but made common for the benefit of all.

Many mens mouths haue bene open a good while (and yet are not stopt) with speeches about the translation so long in hand, or rather perusall of translations made before: and aske what may be the reason, what the necessitie of the employment. Hath the Church bene deceiued, say they, all this while? Hath her sweet bread bene mingled with leauen, her siluer with drosse, her wine with water, her milke with lime?

Indeed, our foes are somewhat partiall in this case. For if it bee but a light thing they mislike, they will make it a great matter; yea, and if it be of it selfe not vnsound, yet they will make it so by putting it out of frame. Therefore as Saint Augustine sayth, that varietie of translations is profitable for the finding out of the sense of the Scriptures: so diuersitie of readings in the margin, where the text is not so cleare, must needes doe good; yea, is necessary, as we are perswaded.

For as it is a fault of incredulitie, to doubt of those things that are euident: so to determine of those things as if they were certaine, which indeed are not so, is a fault of rashnesse. Therefore, as S. Augustine sayth, that a man had rather doubt of things vncerteine, then to contend about things that are doubtfull: so we doe thinke it meete, that diuersitie of readings should be set in the margin, where there is great probabilitie for either.

So shall the Reader by this meanes both be more fully informed, and also be put in mind of the vncertaine state of those things which for the most part are carried by tradition, or by custome of reading: and may by comparing of the places one with another, see how one translation differeth from another, and so the trueth may be more soundly discerned.

Now to the latter we answere, that we doe not denie, nay we affirme and auouch, that the very meanest translation of the Bible in English, set foorth by men of our profession, containeth the word of God, nay is the word of God. As the Kings speech, which he vttered in Parliament, being translated into French, Dutch, Italian and Latine, is still the Kings speech, though it be not interpreted by euery Translator with the like grace, nor peraduenture so fitly for phrase, nor so expresly for sence, euery where. For things of that nature may be otherwise spoken, and yet keepe their trueth entire.

For the Latine Vulgate, we doe not despise it, but acknowledge it to be of speciall vse in the Church, and haue vsed it, not onely for the helpe of our vnlearned brethren, but also of our selues. Truly, wee neuer meant to make a new translation, nor yet to make of a bad one a good one, but to make a good one better, or out of many good ones one principall good one, not iustly to be excepted against; that hath bene our indeauour, that our marke.

This hath bene the endeavour of our whole company, that out of many good ones, one more exact Translation might be made. To this purpose were diuers chosen, that were greater in other mens eyes, then in their owne, and that sought the trueth rather then their owne praise. Againe, they came, or were thought to come, to the worke, not exercis’d in wordly matters, but in the holy Scriptures; not exercis’d in imployments of state, but in the meditation of the word of God.

And for the same purpose, they conferred together, and considered what had bene done before them; and so laboured, that things were not carried by factions, but all was set downe with such indifferencie, as it might be a marke of trueth, not of partialitie. Yea, they did not disdaine to heare, no not the meanest of their brethren, nor refused to set downe any thing that was sound, though it came from them: but hauing heard the obseruations of many, they weighed them with iudgement, and so framed their translation.

Neither was this done by chance, but by purpose: yea, many times they that were appointed to reade, did reade, and the rest gaue their iudgement of it: and if any thing was amisse, it was corrected, and amended. If after this, any doubt remained, it was brought to the Generall meeting, and there discussed. Thus in the end, the whole was gone ouer, once and againe, with great diligence; yea, many times ouer.

Neither did we run ouer the worke with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in 72 dayes: neither were we barred or hindered from going ouer it againe, hauing once done it, like S. Hierome, if that be true which himselfe reporteth, that he could no sooner write any thing, but presently it was caught from him, and published, and he could not reuise it. But now whatsoeuer was done by vs, was done with much deliberation, and care, and that for the trueths sake.

Some peraduenture would haue no varietie of senses to be set in the margin, lest the authoritie of the Scriptures for deciding of controversies by that shew of vncertaintie, should somewhat be shaken. But we hold their iudgement not to be so sound in this point. For though, whatsoeuer things are necessary are manifest, as S. Chrysostome sayth, and as S. Augustine, In those things that are plainly set downe in the Scriptures, all such matters are found that concerne Faith, Hope, and Charitie: yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to weane the curious from loathing of things that are common, if it should be all alwaies alike plaine and easie, partly also to stirre vp godly deuotion for the more grace of varietie, it hath pleased God in his diuine prouidence, here and there to scatter wordes and sentences of that difficultie and doubtfulnesse, not in doctrinall points that concerne saluation, (for in such it hath bene vouched that the Scriptures are plaine) but in matters of lesse moment, that fearefulnesse would better beseeme vs then confidence, and if we will resolue, to resolue vpon modestie with S. Augustine, (Though not in this same case altogether, yet vpon the same ground) Melius est dubitare de occultis, quam litigare de incertis.

Another thing we thinke good to admonish thee of (gentle Reader) that we haue not tyed our selues to an vniuiformitie of phrasing, or to an identitie of words, as some peraduenture would wish that we had done, because they obserue, that some learned men some where, haue beene as exact as they could that way. Truely, that we might not varie from the sense of that which we had translated before, if the word signified the same thing in both places (for there be some wordes that be not of the same sense euery where) we were especially carefull, and made a conscience, according to our dutie.

But, that we should expresse the same notion in the same particular word; as for example, if we translate the Hebrew or Greeke word once by purpose, neuer to call it intent; if one where iourneying, neuer trauelling; if one where thinke, neuer suppose; if one where paine, neuer ache; if one where ioy, neuer gladnesse, &c. Thus to mince the matter, we thought to sauour more of curiositie then wisdome, and that rather it would breed scorne in the Atheist, then bring profit to the godly Reader. For is the Kingdome of God become words or syllables? why should wee be in bondage to them, if we may be free, vseing the same libertie in speaking of the word of God, that he himselfe doeth vse, when he speaketh of it?

For is the Kingdome of God become words or syllables? why should wee be in bondage to them, if we may be free, vseing the same libertie in speaking of the word of God, that he himselfe doeth vse, when hee doeth speake of it? For hee that commandeth to call the Sabbath, a delight, and the sanctified day of the Lord honourable; Isa. 58. 13. doeth not take it for a prophanation of it, if another call it a Ioyfull feast, or a Glorious holy day.

The Apostle writing to the Romanes, calleth that a Charisme, or gift; Rom. 6. 23. yet the same Apostle writing to the Ephesians, calleth it Grace; Eph. 2. 8. and to the same effect writing to the same people, calleth it Donation. Eph. 4. 7. By these words therefore it is euident, that he maketh no difference betwixt gift and grace. And if we may not be counted faithlesse, for using sometimes this word, sometimes that, why should we be blamed for varying our phrase, seeing that we doe it not of purpose to darken the sense, but to make it more apparant?

Againe, there be many words in the Scriptures, which be neuer found there but once, hauing neither brother nor neighbour, as the Hebrews speake: so that we cannot be holpen by conference of places. Againe, there be many rare names of certaine birds, beastes and precious stones, &c. concerning the Hebrewes themselues are so diuided among themselues for iudgement, that they may seeme to haue defined this, or that, rather because they would say something, then because they were sure of that which they said. Now in such a case, doth not a margine doe well to admonish the Reader to seeke further, and not to conclude or dogmatize vpon this or that peremptorily? For as it is a fault of incredulitie, to doubt of those things that are euident: so to determine of those things as if they were certaine, which indeed are not so, is a fault of rashnesse.

Therefore as S. Augustine sayth, that a man had rather doubt of things vncerteine, then to contend about things that are doubtfull: so we doe thinke it meete, that diuersitie of readings should be set in the margine, where there is great probabilitie for either. So shall the Reader by this meanes both be more fully informed, and also be put in mind of the vncertaine state of those things, which for the most part are carried by tradition, or by custome of reading.

Now in such a case, doth not a margine doe well to admonish the Reader to seeke further, and not to conclude or dogmatize vpon this, or that peremptorily? For as it is a fault of incredulitie, to doubt of those things that are euident: so to determine of such things as the spirit of God hath left (euen in the iudgement of the iudicious) questionable, can be no lesse then presumption.

Therfore as S. Augustine saith, that varietie of Translations is profitable for the finding out of the sense of the Scriptures: so diuersitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea is necessary, as we are perswaded. We know that Sixtus Quintus expresly forbiddeth, that any varietie of readings of their vulgar edition, should be put in the margine, (which though it be not altogether the same thing to that we haue in hand, yet it looketh that way) but we thinke he hath not all of his owne side his fauourers, for this conceit.

They that are wise, had rather haue their iudgements at libertie in differences of readings, then to be captiuated to one, when it may be the other. If they were sure that their hie Priest had all lawes shut vp in his brest, as Paul the second bragged, and that he were as free from errour by speciall priuiledge, as the Dictators of Rome were made by law inuiolable, it were an other matter; then his word were an Oracle, his opinion a decision. But the eyes of the world are now open, God be thanked, and haue bene a great while, they find that he is subiect to the same affections and infirmities that others be, that his skinne is penetrable, and therefore so much as he prooveth, not as much as he claimeth, they grant and embrace.

An other thing we thinke good to admonish thee of (gentle Reader) that wee haue not tyed our selues to an vniuiformitie of phrasing, or to an identitie of words, as some peraduenture would wish that we had done, because they obserue, that some learned men some where, haue beene as exact as they could that way.

Truly, that wee might not varie from the sense of that which we had translated before, if the word signified the same thing in both places (for there bee some wordes that bee not of the same sense euery where) we were especially carefull, and made a conscience, according to our duetie. But, that we should expresse the same notion in the same particular word; as for example, if we translate the Hebrew or Greeke word once by Purpose, neuer to call it Intent; if one where Iourneying, neuer Traveiling; if one where Thinke, neuer Suppose; if one where Paine, neuer Ache; if one where Ioy, neuer Gladnesse, &c.

Thus to mince the matter, wee thought to sauour more of curiositie then wisedome, and that rather it would breed scorne in the Atheist, then bring profite to the godly Reader. For is the kingdome of God become words or syllables? why should wee be in bondage to them if we may be free, vse one precisely when wee may vse another no lesse fit, as commodiously?

A godly Father in the Primitive time shewed himselfe greatly moued, that one of the newfanglenes called κηρυγμα, though the difference be little or none; and another reporteth, that he was much abused for turning Cucurbita (to which reading the people had beene vsed) into Hedera. Now if this happen in better times, and vpon so small occasions, wee might iustly feare hard censure, if generally wee should make verball and vnncessarie changings.

We might also be charged (by scoffers) with some vnequall dealing towards a great number of good English wordes. For as it is written of a certaine great Philosopher, that he should say, that those logges were happie that were made images to be worshipped; for their fellowes, as good as they, lay for blockes behinde the fire: so if wee should say, as it were, vnto certaine words, Stand vp higher, haue a place in the Bible alwayes, and to others of like qualitie, Get ye hence, be banished for euer, wee might be taxed peraduenture with S. Iames his words, namely, To be partiall in our selues and iudges of euill thoughts.

Adde hereunto, that nicenesse in wordes was alwayes counted the next step to trifling, and so was to bee curious about names too: also that we cannot follow a better patterne for elocution then God himselfe; therefore hee vsing diuers words, in his holy writ, and indifferently for one thing in nature: we, if wee will not be superstitious, may vse the same libertie in our English versions out of Hebrew & Greeke, for that copie or store that he hath giuen vs.

Lastly, wee haue on the one side auoided the scrupulositie of the Puritanes, who leaue the olde Ecclesiasticall words, and betake them to other, as when they put washing for Baptisme, and Congregation in stead of Church: as also on the other side we haue shunned the obscuritie of the Papists, in their Azimes, Tunike, Rationall, Holocausts, Præpuce, Pasche, and a number of such like, whereof their late Translation is full, and that of purpose to darken the sence, that since they must needs translate the Bible, yet by the language thereof, it may bee kept from being vnderstood.

But we desire that the Scripture may speake like it selfe, as in the language of Canaan, that it may bee vnderstood euen of the very vulgar.

Many other things we might giue thee warning of (gentle Reader) if wee had not exceeded the measure of a Preface already. It remaineth, that wee commend thee to God, and to the Spirit of his grace, which is able to build further then we can aske or thinke. Hee remoueth the scales from our eyes, the vaile from our hearts, opening our wits that wee may vnderstand his word, enlarging our hearts, yea correcting our affections, that we may loue it aboue gold and siluer, that we may loue it to the end.

Ye are brought vnto fountains of liuing water which yee digged not; doe not cast earth into them with the Philistines, neither preferre broken pits before them with the wicked Iewes. Others haue laboured, and you may enter into their labours; O receiue not so great things in vaine, O despise not so great saluation. Bee not like swine to treade vnder foote so precious things, neither yet like dogges to rent and teare such holy things. Iesus saith, If I tell you earthly things and yee beleeue not, how shall yee beleeue if I tell you heauenly things?

O receiue the word not as the word of men, but (as it is indeed) the word of God. And how shall men meditate in that which they cannot vnderstand? how shall they vnderstand that which is kept close in an vnknowen tongue? As it is written, Except I know the power of the voyce, I shall be to him that speaketh, a Barbarian, and he that speaketh shall be a Barbarian to me. The Apostle excepteth no tongue, not Hebrew the ancientest, not Greeke the most copious, not Latine the finest. Nature taught a naturall man to confesse, that when hee came to the Roman Senate, as an hearer, he heard two things, which he counted diuine; namely, the manner of their being together, and the matter of their consultations.

But what mention we three tongues, when wee are commanded to heare all tongues, for then the word of God will bee fulfilled, as it is written, They shall bee all taught of God.

Thus haue we laboured to make Gods holy Trueth to be yet more and more knowen vnto the people: whom God we pray with his fauour to accept, and with his Spirit to sanctifie, through Iesus Christ our Lord. Amen.