Table of Contents:
[Testamenti Veteris Biblia Sacra, Sive, Libri Canonici, Priscae..., Volume 1]
Preface to the Most Illustrious and Mighty Prince Frederick III:
To the Most Illustrious and Mighty Prince and Lord, Frederick III, Count Palatine of the Rhine, Primary Elector of the Holy Roman Empire, Duke of Bavaria, Our Most Clement Lord, Grace and Peace from the Lord.
When first we came to undertake this work, most illustrious Prince, we doubted not that there would be very many who, either led by admiration of others, or carried away by disdain of us, or by some other prejudgment, would cast aside this our endeavor. But because we know that a good cause ought to be preferred before such judgments, and should not be abandoned, either treacherously or cowardly, for the sake of opposing minds—especially since the Lord giveth hope by His word that if any things be well said, they may at length, perchance at the eleventh hour or at the close of day, be well received—relying upon God’s promises, upon the authority of Thy Highness, upon the prayers of good men, and upon the expectation of all, we now at last bring forth a specimen of our labor into the light: may it be auspicious and blessed for the Church of Christ by God the Father and the Lord Jesus Christ.
Verily, the books written upon this same subject by the Fathers and by men of our time cause great prejudgment, whose dutiful faith and diligence we ourselves greatly admire in unfolding and explaining the Bible: greater is their simplicity, who, led by the streams of their works, so rest content that they scarce for one or two years search out and consult the very fountains of the Old and New Testaments: but greatest of all are those who, having imbibed some opinion of their own, or thinking ill of others’ faith and zeal, turn away from anything, howsoever salutary it may be. And in the first kind, we judge it far safer for many faithful to rest content, than if they should presumptuously take unto themselves license to wander beyond the olive trees (as they say): for so many things have been spoken piously, learnedly, prudently, and modestly by those who went before us, that we hold their persons and writings in esteem for their name, and dutifully cover the faults that occur (as it is human to slip, err, be deceived) when weighed against the good things they have brought forth. For what could be more unjust than, passing over the good, to recount the evils by which writers are invidiously and wickedly overwhelmed? Let them enjoy their praises and most deserved merits through us: in whose name we give immortal thanks unto God, that it pleased Him to choose and sanctify from these weak and earthen vessels for the promotion of His glory with so much fruit and so much praise. But in that other kind, we are constrained to desire somewhat more. For since they think it well with them if they sip from a rivulet drawn by human hands when the fountain lieth before their doors, it is no wonder if the wretched, by the just judgment of God, are at last brought to be entangled in marshy sedge and defiled with filth: which, though they contract by their own sluggishness, they yet think must be held fast as if seized from others. But how much better did the ancients, from the doctrine of John, demand that faith be brought unto the books of sacred scripture, and judgment unto their own writings! They saw that in this wise provision must be made for the ignorance and simplicity of many, lest at any time divine honor be ascribed unto themselves or their writings or those of any man: which none can arrogate unto himself without most atrocious blasphemy, nor attribute unto another without madness. But the third kind, as plainly drunken and loathsome, we pray with all our heart that the Lord may awaken: else we shall never bring it to believe that Christ hath been with us, hath relieved our infirmity, and hath suffused our minds with His glorious light for the illustration of His doctrine. Surely, God, the Best and Greatest, hath animated our wills (so to speak) unto this undertaking: and we also wished briefly and clearly to testify before Him unto all Christians, without offense to any, our faith and duty toward God, Thy Highness, and the whole Church in turn. That this may be better understood, we shall speak briefly (if it please thee) concerning the cause and form of this translation, and concerning the whole Law in Thy Highness’s presence.
The Cause of This Translation
The cause of this translation is twofold: one common to all, the other singular. The common cause which led us to undertake this work is the very same that the Fathers of old and men of our memory have employed. For they, desiring the Church to be well and solidly instructed, judged nothing so necessary and useful for the Old Testament as that all things should be compared with the Hebrew fountains, and truth drawn from them, and that some one translation conformed with the Hebrew text should prevail in their Church. And since they abstained from this labor because of various and weighty occupations by which they were then detained, and because of ignorance of the Hebrew tongue, some fled unto the interpretation of the Septuagint, others scraped together from the interpretations of many whatsoever they saw pertained either to the author’s aim or to present use. For that they, almost for the sake of immediate edification, seized upon nigh any interpretations at hand for their sermons, not sufficiently attending to the firmness of doctrine (since the same one often translated one passage into divers senses and interpretations, omitting the aim), howsoever preposterous it be, was to be borne in that age: both because it labored under a scarcity of men exercised in languages, and chiefly because those good ecclesiastics deliberately gave their attention rather to the least of the common people rudely than to the learned solidly. Jerome alone more showed the way than accomplished aught worthy of so great a gap. Wherefore, both he and Augustine in countless places have abundantly expressed their desire concerning this matter. For howsoever they praise divers interpretations, they finally come to this, that the truth of the Old Testament must be drawn from the Hebrew copies, and of the New from the Greek: not to say much, if it was to be spoken popularly, their vulgar translations were to be used; if polished and firmly, the Hebrew text was to be employed, they teach. Augustine indeed substituted the interpretation of the Septuagint, and extols it wondrously: because, being ignorant of the Hebrew tongue, he saw nothing better, nor thought it religious to depart from their interpretation. But if any today should endow the common Greek version with this authority, he would so act as to understand nothing by understanding. For who would believe that so many absurdities fell upon the minds of such great men (if we believe) with such consensus as are found on every page? So many corrupted places? So many added? So many lost? Who, finally, would think them the same as the ancient copies, who hath compared those very places which the Evangelists, Apostles, and other Fathers have adduced word for word with our books? There are extant seven books of Quaestiones written by Augustine: in how many places do they agree well with our books? Wherefore, since by their consent the Hebrew books are to be preferred before all, and the Greek are either not the same or surely the most corrupt of all, we affirm that men of our time have deserved well of the Christian Republic, who have contributed their study, effort, labor, and industry to enrich the Church of Christ with renewed and interpolated translations of Scripture, in which, as far as might be, both the genuine sense and the familiar accommodation to our use might be set before the eyes of readers. We give and bear the greatest thanks unto them, that, piously and zealously applying themselves to this kind of work, they have brought no small aid unto the whole Church and unto us: since the edification of the Church and the instruction of the studious have given cause, at least in part, for pursuing and investigating that which those good Fathers vehemently desired. But if we have striven to expend our common labor in the same thing, and sometimes to apply purity to corrupted things, light to obscure ones, confirmation to well-discovered ones, we wish all the pious to be entreated and besought through the name of Jesus Christ, that they not bar unto us the way of imitating those examples of diligence which have been praised by all with one voice. We knowingly detract from no man’s name: we have thought that the addition of our little work would be useful unto the Church, and if moroseness and self-will be absent from the minds of readers, we trust in the Lord that some fruit from this study and labor of ours shall come unto all Christians. This, therefore, was the first cause of our undertaking, confirmed by the desires of the ancients and the examples of men of our time: which, howbeit, if we had seen could satisfy all everywhere, we would gladly have forborne this labor. But unto this another cause is added, which toucheth us privately, and hath vehemently stirred us since the work was begun. It is the expectation and judgment of good men concerning us: to fulfill their desire at least in part according to our measure, it seemed safer at last, with God as our guide and the prayers of the pious assisting, to hazard the thing, than to be accused by them of diffidence or sloth. To hazard, sayest thou? Nay, to commit ourselves and our labor unto God with certain confidence of the blessing to come unto the Church from our labor. For whatsoever we have done in this undertaking, we have done in good faith (so help us God) and with a good conscience: not despising another’s labor, not envying the benefits of others (which we admire), bringing nothing prejudged against any, but with a simple mind bringing our opinion, as we have felt it to be more agreeable with the word of God: and also in the future, we shall hear those who piously and brotherly say aught more conveniently, and embrace them with a brotherly spirit. What, then, will some say, dost thou think ye shall produce something worthy of the expectation of thee or those good men thou namest, or useful unto the Church beyond what hath been said by the greater ones? We would wish to satisfy with one word, if they would receive it calmly: that we abhor all contention and comparison (as it is nigh full of hatred and envy), and therefore prefer to be judged by them whether we have written aught well and usefully, than to take upon ourselves this most foul and invidious trouble. We have undertaken to bring our opinion piously, briefly, clearly, and modestly. Let them, in turn, suffer themselves to be entreated by us: we ask one thing which can be troublesome to no good man, that they first read, then judge, and so pursue our labor with fitting honor, and us with benevolence (which we equally show them from the heart) and charity. Finally, we demand the same as that good old man once did: “Whosoever readeth these things, where he is equally certain, let him proceed with us: where he equally hesitateth, let him inquire with us: where he recognizeth his error, let him return unto us: where ours, let him recall us: So let us together enter the way of charity, tending toward Him of whom it is said, Seek ye His face evermore.” But lest any think that by this reason he is not at all satisfied, our speech shall turn unto the second head: for the form of translation which we have followed shall explain the whole question.
The Form of This Translation
It is agreed among all that nothing is so useful unto a good interpreter as that understanding follow the thing proposed, and that he render it aptly: but that the understanding of the thing is to be sought not only from the series and continuation of arguments, but also from the nature of the words. It grieveth us that something graver must be said for the excuse of our action and its proof: yet we shall touch upon the lightest part of interpreting, by way of example, which we have found wanting in not a few places in the books of earlier interpreters. There is a most grammatical rule, that the singular nature of words, their construction, and punctuation must be observed. And many things have heretofore been rendered contrary to the nature and form of the words, words twisted, things constructed torn apart from others, their punctuations as it were certain hedges of sentences plucked away, finally many inconveniences brought in: which if by our labor they can be removed at least in some part, we shall seem unto ourselves to have carried off every point (as he saith). But that we may be compelled to say naught more of another’s labor, we shall descend unto our form. For obtaining a right understanding of things, we have weighed the nature of each word, observed the construction from the comparison of like places as much as possible, retained the Hebrew punctuations not as idle (as the common opinion is) but as greatly pertinent as conveniently we could, finally accurately explored the series of speech and arguments, that their coherence might be more evident. In all which, for rendering them aptly and suitably, we have also preserved the order of the Hebrew speech, as far as the Latin tongue allowed, unless the evidence of the place demanded otherwise: singular Hebraisms and those more emphatic than could be changed, we have religiously retained by the example of the Fathers, others we have expressed in Latin as best we could in the context, placing the interpretation of Hebrew words word for word in the margin, we have fled barbarisms; finally, we have striven that the Latin Moses may resound through the Christian world, and that with the same argument with which he resounded in the ears of his citizens and countrymen whilst he lived. This we have willed, in this we have labored, unto this we have striven according to the ability which God hath given us: with unequal effort indeed (for who can treat so great a thing aptly and suitably to the matter and its use everywhere?), but yet one which we hope shall not be disapproved by God and pious men.
Concerning the Law:
There remaineth the third head concerning which we promised to act in Thy Highness’s presence. Many judge this work unworthy, in which so oft labor is spent in translating, and that we also play at labor who apply ourselves to saying new things of old and obsolete matters. But, good God, how they are deceived! How far from the truth are they who think that truth can be conveniently known without the principles of truth! Would that they had remembered that saying which Augustine useth: that the Church of Christ, which is the mother of us all, hath two breasts, the Old and New Testament, from which the pious and faithful offspring of God daily suck nourishment, are brought up, and grow in Christ. They would never have suffered that singular testimony, full of divine beneficence, to fall through ignorance, neglect, or any sloth. But what need is there for us to run through each praise of the Old Testament? To confirm its authority? To demonstrate its use? To weigh minutely its stability? Which it is neither the place nor our undertaking to explain. Let us come unto the Law, concerning which our discourse was first instituted. We call the Law, by the authority of Christ our Master Himself and the consent of learned men, these five books which Moses wrote. What authority, I pray, what use could approach unto the authority and use of this? It shall suffice us to show its authority by two arguments: which indeed they, by opposing, shall not at all overthrow, but rather shall wholly undermine that authority which they presumptuously catch for themselves from God’s own spoils (if it please God). For first, whence can authority be better conciliated unto anything than from its author? But the author of this Law is God the Father in the Son through the Holy Spirit: at whose presence the heaven burned, the earth trembled, Moses shuddered, the Israelites were terrified, finally all things that ever dared to commit their strength against His were cast down. Then, by what and what manner of instrument did God use to expound His will in the Law? Was it not Moses, the most sacred man of God and prophet, to whom there was none like in the people of God, with whom God spake face to face, and who was a faithful servant in all His house? He who attempteth to overthrow these testimonies by his authority, or thinketh them overthrown, is surely unworthy that any authority be attributed unto him, or that faith be had in him. Trifles, deliriums, dreams, madnesses are whatsoever the Manichees and all others have insanely heaped up to overthrow that authority. What then? Is not the Law outdated and abolished? Is not the New Covenant put in place of the old? Shall the Apostle to the Hebrews be held for a liar or any vanity? Far be it: we shall not suffer the truth of his speech to be taken from the Apostle: but on this condition, that Christ’s saying also standeth, “I came not to destroy, but to fulfill the Law.” Bernard somewhere excellently compared these places. Therefore, let us come unto the state of the Law itself, that is, of the whole Pentateuch, that it may be more conveniently understood what is abolished, what stable.
It is known that the Law of Moses consisteth of two chief heads, of facts and of law. But concerning the history of facts and things done, whether by God in the Church and outside the Church, or by created things, in sum, the origin of the Church, and those first, as it were, sketches of God’s benignity shadowed in creation, expressed in the covenant, demonstrated in works, who but a madman would suffer them to perish? But concerning things pertaining to law, the question is graver: concerning which, because laws are properly established, and they hold the chief place in these books and the highest authority in the Old Church, these books are called by the name of the Law. Now, therefore, let us take the Law in a somewhat narrower sense for that which (as Cicero saith) by writing sanctioneth what it willeth, commanding or forbidding. Truly, in whichever sense we take it, the broader or this narrower, it is certain that it all flowed from that singular Law which the Fathers called the common and immutable Law of God, Cicero “the supreme reason implanted in nature,” etc., as if to say that the written Law is the offspring of the Law of nature, but the natural Law of the Law of God who ordered nature. But if it be so, what, I pray, but with supreme reason, with nature, and with God doth he fight who fighteth against the Law? But because the works of the Law (as Augustine writeth in his epistle to the Galatians) are bipartite, placed partly in sacraments, partly in morals, it must be very skillfully distinguished what is from nature, what hath acceded to nature in the Law. From the law of nature are these: to command, to forbid, to punish, to permit, that is, the laws of morals and the barriers of laws: the Sacraments (as the covenant itself, which is the foundation of the Sacraments) are numbered among the accessions. Whosoever denieth the members of the former kind, that we may pass over so many laws of nature commanded and observed from creation unto the giving of the Law, let him see with what face he taketh from God the Lawgiver what is common to all civil laws. “The power of the law,” saith Modestinus, “is this: to command, to forbid, to punish, to permit.” What madness is it to make the Law of God ineffective by removing one or another of these offices? Moreover, God Himself, the immutable law and truth of laws, hath not only shadowed Himself by His word as the author of good and avenger of evil, but also by works: but who would think less to be in works than in the word? Which sufficeth for the most particular things for rendering a man perfect and prepared unto every good work. Likewise, the rule of just and unjust in God and in His law is the same and ever immutable: but it is equally just that evils be punished, and that good be commanded or evils forbidden: therefore, the right of punishments also is immutable. We shall say further: Of those things whose causes are eternal, their right also is eternal and immutable: therefore, there is eternal and immutable right in each of these heads. Nor yet do we wish these things to be so taken as that by this reason we precisely command that the punishments of the Law, I say each caution and formula of them, which pertain to the judicial laws and morals, be observed: by no means: but that all should wholly preserve the right itself and the substance of the laws, God commandeth everywhere, but He hath left free the singular formulas and cautions which are placed in persons, things, places, and other circumstances, provided nothing be detracted from the right itself, from the substance of the Law, from equity. For those formulas are accessions of the Law, and therefore mutable according to the nature, form, and constitution of the Republic, of persons, times, and places. All which things God hath granted to be used or changed at the discretion of good men, so that nothing be lost of the right of nature: wherefore, they are to be placed among permissions. For example: God had given a public liberator and leader unto the people, and had instituted the Republic of the Israelites: by the permission of the Law, it passed into a monarchy: neither differeth from the Law of nature, but is the best (if it be well applied) for preserving it as a bond and hedge. In private judgments, He hath plainly defined capital cases: but unto others, universal, He hath set certain rules of law around, that those who preside over the giving of law may supply the rest which tend to the same utility either by interpretation or by certain jurisdiction: so He hath defined the right, that He willed each moment of facts to be explored by judges, and to be judged according to the occasions and circumstances according to the norm of the Law. Such are the laws concerning damage done to a pregnant woman, concerning mischief done by a quadruped, Exodus 21, and very many others. Finally, of the documents which are delivered in those judicial Laws, some are of all times, some of the whole time in which the Israelites were in the promised land, some of the established monarchy, some of the oligarchy, some, finally, of that ambulatory Republic of the Israelites when, having departed from Egypt, they sought Canaan: such are the orders of the camps, Numbers 2, and the use of stakes, Deuteronomy 23:9. But that the substance and equity of all these must be kept inviolate, the thing itself speaketh, and the Apostle conveniently commandeth that all things be done decently and in order in the Church in the last two places. But if the fountains of those things which the Apostle commandeth are from the Law, much more must the reason of just and unjust be drawn from it. Nor doth it matter that some object that none of these are adduced in the New Testament by Christ or His Apostles. For first, that I may omit the falsity of that cavil which can be detected from many places, they know, and their own mind and conscience beareth witness, that Christ was not given or called by God as a judge either to condemn an adulteress or to divide a family inheritance: also that He Himself, whose imitators we ought to be, fulfilled all righteousness, and therefore both from His mouth and from the writings of the Apostles, the same moral right is established for sanctification in the New Testament as the Old commanded: finally, that Christ did not so gravely or oft contend concerning the state of judgments, because not even the Pharisees themselves doubted concerning it, which most obstinate and contumacious crowd of flatterers nigh arrogated unto themselves to delineate the faces of princes. But now let us grant unto these men that the judicial laws have also fallen in this matter: unto what, pray, shall the thing come? Let us compare all reasons for well constituting judgments, and let us at length investigate that supreme reason implanted in nature. Will they draw it from the counsel of one man, however wise, of a nation, of a people, of a time, finally of all men together? By no means, but they shall open the greatest window for overthrowing and sweeping away Republics: one shall affirm, another deny, another think it must be deliberated. But we who acknowledge that some norm of judgments is placed by God in nature, how much better shall we acquiesce in those rules of law which not even they shall deny proceeded from God who reject them? Let them run headlong in that slippery and lubricous reason of men, and plausibly acclaim the popular breeze: it shall be well with us if we cleave unto those footsteps which the most certain and constant wisdom of God hath impressed in these books, through which kings reign and princes decree justice.
But in the sacraments or ceremonies, the reason is far different. For first, ceremonies are not of nature, but of grace and of the covenant, which, though it be one, yet put on various forms according to God’s dispensation: then, they are not things good in themselves, but signs of things comprehended in the covenant by God’s institution; nor everywhere among nations, or from the creation of the world: but in a defined place, at a certain time, and for their time they were constituted: finally, not given for themselves, but for the obligation of the perpetual covenant, the grateful remembrance of past and present benefit, the profession of our duty, and the figuring of the body to come in Christ, in whom the covenant was made and all things consummated. From all which it is concluded that the right of morals and of the covenant is perpetual, but the signs, forms, and ceremonies, even those mixed with moral and judicial laws (so to speak), are ambulatory. But here the drowsiness of the adversaries is admirable. For the Apostle to the Hebrews in one place treateth of the priesthood of Christ (which was entirely shadowed in the Old people by ceremonies), in another the thing itself speaketh of the form of testifying and exhibiting the covenant. But, say they, we are not under the Law, but under grace. It is marvelous that they see not, nor observe, that wherever the law is opposed to grace, the law is considered naked from grace, that is, that law which is the index, inflamer, and avenger of our sin, and the executioner of us all: but by grace, not the righteousness of God which the Law showeth, but our sin is abolished in Christ, that, dead to sin, we may live unto God in the Law of Christ, that is, in holiness, charity, and peace through faith in Him: in sum, not the law of just and unjust, but the power of the Law which would otherwise sink us with our sins is turned away. Christ surely is consistent with Himself, nor doth He both fulfill and abolish the same. Therefore, we grant that those formulas of the law placed in circumstances and ceremonies have perished, even by the testimony of the Law itself: but that most holy doctrine, the mistress of life, the mirror of God’s justice, the index of our sin, the foreteller and witness of grace whose complement is Christ, that we wholly retain in the Church of God.
Since these things are so, first we pray God, the fountain of this most holy doctrine, that He inscribe His truth, explained in the Old and New Testament, in the minds of His own, and vindicate it from the filth of human wit by the eternal power of His Spirit in Christ: then, we pray all Christians to whom piety and salvation are dear, that they neither think that we have played at show in a work so necessary, nor that they shall vainly consume time in reading it. Infinite are the treasures which freely offer themselves unto the minds of the pious engaged in this writing. Nothing graver concerning our misery, nothing higher concerning God’s mercy can be preached, than what is here briefly said by Moses, expounded by us as conveniently and suitably as possible. But thee, most illustrious Prince, for that piety which God hath abundantly communicated unto thee, most studious of writings of this kind, we call the defender and assertor of this our writing. For unto whom better should we attribute the work of Moses, the most humane and wise prince in the people of God, than unto thee? Who, the more thou art kindled by that ardor of piety, the more thou exultest, who turnest thy mind to acquiring knowledge of equity and goodness, to cultivating justice, to increasing sanctification, to maintaining peace, finally to protecting the authority of God according to the administration committed unto thee, whose authority provoked us to undertake this work, and whose beneficence aided us.
We therefore beseech Thy Highness that, burning more and more with that proven zeal for the glory of God and for Scripture, the minister of His glory, thou mayest humanely receive this divine work, by our labor (unless our mind deceiveth us) somewhat more polished, as a pledge of our faith and most studious mind toward Thy Highness: that we, relying the more confidently on thy authority and the prayers of good men, may continue to apply ourselves unto the remaining works, of which the other part is now nigh completed by the blessing of God. Farewell, most illustrious Prince.