MARTIN, 7. Tradidi out "false translation," "foisting," "itching fingers," and I know not what? Martin. But concerning the word "tradition," you will say perhaps the sense thereof is included in the Greek word, "delivered." We grant. But would you be content, if we should always expressly add, "tradition," where it is so included? Then should we say, 1 Cor. xi. 2, тарédwкα. “I praise you that as I have delivered you (by tradition), you keep my precepts," or "traditions." And again, v. 23: "For I received of our Lord, which also I delivered unto you," (by tradition,) &c. And Luke i. 2: "As they (by tradition) delivered unto us, which from the beginning saw," &c., and such like, by your example, we should translate in this sort. But we use not this licentious manner in translating holy scriptures; neither is it a translator's part, but an interpreter's, and his that maketh a commentary; neither doth a good cause need other translation than the express text of the scripture giveth. FULKE, 7. MARTIN, 8. Fulke. We will say it is contained in the Greek word πатрожараdóтоυ, which signifieth "received by tradition or delivery from the fathers," and not in the verb rapadidwμi, which signifieth otherwise many times, than simply "to deliver;" and when it signifieth "to deliver," it doth not alway signify to deliver by word of mouth, without writing, as you understand tradition, but as well by writing, as by preaching. As when St Paul saith, "I received of the Lord that which I delivered unto you," speaking of the institution of the supper, he meaneth that which the evangelists had written, and he himself doth write. So 2 Thess. ii., when he willeth them to hold the traditions which they had learned of him, he speaketh not only of such as they learned by his preaching, but such also as they learned by his epistle. Wherefore if you should expressly add the word "tradition" in your partial signification, wheresoever you find the word delivered, you should not only translate ridiculously, but also heretically and falsely. Words in derivation and composition do not always signify according to their primitive. Martin. And if you will yet say, that our vulgar Latin translation hath here the word, "tradition," we grant it hath so, and therefore we also translate accordingly. But you profess to translate the Greek, and not the vulgar Latin, which you in England condemn as papistical, and say it is the worst of all, though Beza, your master, pronounce it to be the Rocke, Præfat. in 1556. the very best'; and will you, notwithstanding, follow the said vulgar Discover of Latin, rather than the Greek, to make traditions odious? Yea, such is pag. 147. your partiality one way, and inconstancy another way, that for your Novum Test. heretical purpose you are content to follow the old Latin translation, though it differ from the Greek; and again, another time you will not follow it, though it be all one with the Greek most exactly; as in the place before alleged, where the vulgar Latin translation hath nothing of traditions, but, Quid decernitis," as it is in the Greek, you translate, "Why are ye burdened with traditions?" Col. ii. 20. Fulke. You may be sure we will say that we know FULKE, 8. to be true, and sufficient to discharge our translation from your foolish and malicious quarrelling. But we profess (you say) to translate the Greek, and not the vulgar Latin. And, I pray you, what doth your vulgar Latin interpreter profess to translate, but the Greek? If he then, translating out of Greek, could find "tradition" in the Greek word, why should not we find the same, especially being admonished by him? who if he translated truly, why are we blamed for doing [1 Beza's opinion was not quite what Martin has here represented it. In the preface alluded to, he says as follows: "Vulgatæ illius editionis, qua jampridem utimur, quis auctor fuerit, video inter doctos homines non constare. Hoc quidem constat, præterquam quod plurimis locis a librariis est depravata, sæpe illam a Græcis discedere, sæpe obscure multa interpretari, quædam prætermittere, quædam adjicere ; ut minime mirum sit, eruditis hominibus nunquam satisfecisse, imperitis autem multis magnos errores objecisse. Eruditos voco, non eos duntaxat qui præcipuè hoc nomine digni sunt, quales sane perpauci semper extiterunt; sed eos quoque qui vel mediocrem utriusque linguæ peritiam ad pietatis cognitionem attulerunt. Ceteros autem, quod ad id attinet de quo agimus, nihil moror; quorum tamen duo genera esse video: unum eorum qui per imperitiam, quod pleraque errata non modo non intelligunt, sed ne suspicari quidem possunt, idcirco in recepta illa interpretatione acquiescunt; qui tamen proculdubio meliora amplecterentur, siquis illa commonstraret: alterum eorum qui, perverso quodam ingenio et ignobili natura præditi, ita in crassis illis et obscuris tenebris versantur, ut veritatis lucem sponte refugiant. Illi commiseratione sane aliqua digni sunt: isti vero plane indigni quorum corruptis et depravatis judiciis quisquam commoveatur; quinimo aperti sunt veritatis hostes; mirus enim est inter mendacium et ignorantiam, qua isti tantopere delectantur, consensus......................... Quum igitur in illa Vulgata editione (quam tamen ego maxima ex parte amplector, et ceteris omnibus antepono) permulta requirantur, laudandus est profecto eorum labor qui illam emendare studuerunt. Præfatio in Nov. Test. edit. Bezæ, 1556.] as he did? if his translation be false, why is it allowed as the only authentical text? We follow not, therefore, the Latin translation, but join with it wheresoever it followeth the Greek, as we do in ten thousand places more than this; and willingly depart not from it, but where it departeth from the Greek, or else useth such words as would be offensive, if they were translated into English, or occasion of error; as you do likewise, when you depart from the proper and usual signification of words, which your Latin translator useth: as when you call fœnerator, “a creditor," which signifieth an usurer, Luke vii.; stabulum, "an inn," and stabularius, "an host," Luke x.; una sabbati, "the first of the sabbath," John ii.; ecclesia, "the assembly," Acts vii.; baptismata, "washings," Mark vii., and such like. But we in England (say you) condemn the Latin translation, as papistical. We accuse it as not true in many places, and we say it is the worst of all, though Beza, our master, pronounce it to be the very best. This toucheth me somewhat; for in the margin is noted "Discovery of the Rock, p. 147." where, indeed, speaking of the Hebrew text of the Old Testament, and the Greek of the New, the Greek translation of the Septuagint, and the common Latin translation, I say the Tridentine Council alloweth none for authentical, but the common Latin translation, that is the worst of all. Now what saith Beza contrary to this? Speaking of the divers Latin translations of the New Testament only, he saith of the vulgar Latin, that he followeth it for the most part, and preferreth it before all the rest: maxima ex parte amplector, et ceteris omnibus antepono. So that I speak of the whole Bible, Beza of the New Testament only: I speak of the vulgar Latin text, in comparison of the original Hebrew and Greek, and the Septuagint's translation; Beza, of the Latin translation of the New Testament, in comparison of all other Latin translations, that were before him, as Erasmus, Castalio, and such like. According to your old manner therefore, you rehearse out of my writings, either falsifying the words, or perverting the meaning. These things considered, you have no cause to accuse us of partiality and inconstancy, for following or leaving your Latin text, which we never did but upon good ground and reason sufficient. δάσεις. Martin. So that a blind man may see you frame your translations MARTIN, 9. to bolster your errors and heresies, without all respect of following sincerely either the Greek or the Latin. But for the Latin no marvel; the Greek at the least why do you not follow? Is it the Greek that induceth you to say ordinances for traditions, traditions for decrees, Tapaordinances for justifications, elder for priest, grave for hell, image for δόγματα. idol? Tell us before God, and in your conscience, whether it be because dikaiwyou will exactly follow the Greek: nay, tell us truly, and shame the Mara πρεσβύdevil, whether the Greek words do not sound and signify most properly repos. that which you of purpose will not translate, for disadvantaging your ov heresies? And first, let us see concerning the question of images. ᾅδης. Fulke. A blind man may see, that you cavil and slan- FULKE, 9. der, quarrel and rail, without respect either of conscience towards God, or honesty toward the world: insomuch, that most commonly you forget the credit of your own vulgar Latin translation, so you may have a colour to find fault with ours. And yet again you ask, whether it be the Greek which induceth us to say, for Tapadóveis ordinances, and for Soyuara traditions, &c. I tell you, the Greek alloweth us so to say, which is sufficient, when other godly causes move us beside so to translate. Is it the Latin that in- Fœnerator. duceth you to "6 for 'an usurer,' say, a creditor;' for 'a stable,' Quod factum, 'an inn;' for 'what was done,' 'what was chanced';' for 'fas- Affligentes, tening to,' 'crucifying";' for 'be you saved,' 'save yourselves; for creature,' 'creation;' for 'confessed,' 'promised';' for a Acts vii. boat,' 'a ship;' for 'a ship,' 'a boat;' for 'singing,' 'piping";' Luke v. 66 [ Acts v. 7. Καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. "Et uxor ipsius, nesciens quod factum fuerat," Vulg. "And his wife not knowing what was chaunced," Rhemish version.] "Per [* Acts ii. 23. διὰ χειρῶν ἀνόμων προσπήξαντες ἀνείλετε. manus iniquorum affligentes interemistis," Vulg. "You by the hands of wicked men have crucified and slain," Rhemish version. "Have crucified and slain," Versions 1534, 1539, 1557, 1611.] [* Acts ii. 40. Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. "Salvamini a generatione ista prava," Vulg. "Save yourselves from this perverse generation," Rhemish version.] [ Acts vii. 17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὤμοσεν ὁ Θεὸς τῷ Ἀβραάμ. "Cum autem appropinquaret tempus promissionis, quam confessus erat Deus Abrahæ," Vulg. "And when the time drew near of the promise which God had promised to Abraham, &c." Rhemish translation.] [ Matt. xi. 17. Ηὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε. “Cecinimus vobis, et non saltastis," Vulg. "We have piped to you, and you have not danced," Rhemish version.] [FULKE.] 12 Stabulum. Acts ii. Acts ii." Salvamini, Naviculas, Mark iv. Matt. xi. Fænum, Navis, for 'hay,' 'grass';' for 'refection,' 'refectory;' for 'foolishCecinimus, ness,' 'madness;' for 'an image,' 'an idol,' &c.? I blame not all these as false translations; yet every man may see they are neither usual nor proper: yet as for some of these (though not for all) I know you may give good reason, so may we, for any shew of alteration or departing from the usual signification of the Greek word, that you are able to allege against us. crum. [ Matt. xiv. 19. per fœnum," Vulg. version.] Ἀνακλιθῆναι ἐπὶ τοὺς χόρτους. “ Discumbere su"To sit down upon the grass," Rhemish [Mark xiv. 14. Hoû ẻσti tò katáλvμa; "Ubi est refectio mea?" Vulg. "Where is my refectory?" Rhemish version.] [* Luke vi. 11. Επλήσθησαν ἀνοίας. "Repleti sunt insipientia,” Vulg. "And they were replenished with madness," Rhemish version.] |