The King James Version of the
Holy Bible
www.davince.com/bible
Table of Contents
Preface to PDF Version
Preface to 1611 Translation
Old Testament
Genesis ... 1
Exodus ... 31
Leviticus ... 57
Numbers ... 77
Deuteronomy ... 103
Joshua ... 125
Judges ... 141
Ruth ... 157
1 Samuel ... 159
2 Samuel ... 179
1 Kings ... 195
2 Kings ... 215
1 Chronicles ... 233
2 Chronicles ... 251
Ezra ... 273
Nehemiah ... 279
Esther ... 289
Job ... 295
Psalms ... 309
Proverbs ... 395
Ecclesiastes ... 407
Song of Songs ... 413
Isaiah ... 417
Jeremiah ... 447
Lamentations ... 479
Ezekiel ... 483
Daniel ... 513
Hosea ... 523
Joel ... 527
Amos ... 529
Obadiah ... 533
Jonah ... 535
Micah ... 537
Nahum ... 541
Habakkuk ... 543
Zephaniah ... 545
Haggai ... 547
Zechariah ... 549
Malachi ... 555
New Testament
Matthew ... 559
Mark ... 579
Luke ... 591
John ... 611
Acts ... 627
Romans ... 647
1 Corinthians ... 655
2 Corinthians ... 663
Galatians ... 669
Ephesians ... 673
Philippians ... 677
Colossians ... 679
1 Thessalonians ... 681
2 Thessalonians ... 683
1 Timothy ... 685
2 Timothy ... 687
Titus ... 689
Philemon ... 691
Hebrews ... 693
James ... 699
1 Peter ... 701
2 Peter ... 703
1 John ... 705
2 John ... 707
3 John ... 709
Jude ... 711
Revelation ... 713
i
Preface to PDF Version
Preface to PDF Version of the King James Holy Bible
Original Publish Date: March, 2001, Revised: January 2004
The text of the King James Version (KJV) of the Holy Bible (also called the Authorized Version (AV) by some) is in the
public domain. You may copy and publish it freely. This Portable Document Format (PDF) version of the King James Holy
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Minor formatting changes were made to the public domain text, which consisted of removal of the public domain notice in
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categories for for Old and New Testaments.
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Dan Cogliano
publisher of the PDF Holy Bible and author of "DaVince Tools"

iii
Preface to 1611 Translation
THE TRANSLATORS TO THE READER
Preface to the King James Version of 1611
THE BEST THINGS HAVE BEEN CULMINATED
Zeal to promote the common good, whether it be by devising anything ourselves, or revising that which hath been laboured
by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world. It is welcomed
with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and
cavil, if it do not find a hole, will make one) it is sure to be misconstrued, and in danger to be condemned. This will easily
be granted by as many as know story, or have any experience. For, was there ever any-projected, that savoured any way of
newness or renewing, but the same endured many a storm of gainsaying, or opposition? A man would think that Civility,
wholesome Laws, learning and eloquence, Synods, and Church-maintenance, (that we speak of no more things of this kind)
should be as safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog move his
tongue against the motioners of them. For by the first, we are distinguished from brute beasts lead with sensuality; By the
second, we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by
violence; By the third, we are enabled to inform and reform others, by the light and feeling that we have attained unto
ourselves; Briefly, by the fourth being brought together to a parley face to face, we sooner compose our differences than by
writings which are endless; And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and
conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing
fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts
again themselves do hang to receive the Spiritual and sincere milk of the word) livelihood and support fit for their estates.
Thus it is apparent, that these things which we speak of, are of most necessary use, and therefore, that none, either without
absurdity can speak against them, or without note of wickedness can spurn against them.
Yet for all that, the learned know that certain worthy men [Anacharsis with others] have been brought to untimely death for
none other fault, but for seeking to reduce their Countrymen to god order and discipline; and that in some Commonwealths
[e.g. Locri] it was made a capital crime, once to motion the making of a new Law for the abrogating of an old, though the
same were most pernicious; And that certain [Cato the elder], which would be counted pillars of the State, and patterns of
Virtue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare
themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he was no babe, but a great clerk
[Gregory the Divine], that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth,
that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary; And lastly, against
Church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be
furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself [Nauclerus],
though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the Church of
Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying: Now is poison poured
down into the Church, etc. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or
consequence, we subject ourselves to everyone’s censure, and happy is he that is least tossed upon tongues; for utterly to
escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and
that Princes are privileged by their high estate, he is deceived. "As the sword devoureth as well one as the other," as it is in
Samuel [2 Sam 11:25], nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy,
but at the face; And as the King of Syria commanded his chief Captains to "fight neither with small nor great, save only
against the King of Israel:" [1 Kings 22:31] so it is too true, that Envy striketh most spitefully at the fairest, and at the

chiefest. David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as
Preface to 1611 Translation
iv
ever he did (even for bringing back the Ark of God in solemnity) he was scorned and scoffed at by his own wife [2 Sam
6:16]. Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple
to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his
magnificence liked of by all? We doubt it. Otherwise, why do they lay it in his son’s dish, and call unto him for easing the
burden, "Make", say they, "the grievous servitude of thy father, and his sore yoke, lighter?" [1 Kings 12:4] Belike he had
charged them with some levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and wish in their
heart the Temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to
approve ourselves to every ones conscience.
If we will descend to later times, we shall find many the like examples of such kind, or rather unkind acceptance. The first
Roman Emperor [C. Caesar. Plutarch] did never do a more pleasing deed to the learned, nor more profitable to posterity, for
conserving the record of times in true supputation; than when he corrected the Calendar, and ordered the year according to
the course of the Sun; and yet this was imputed to him for novelty, and arrogance, and procured to him great obloguy. So
the first Christened Emperor [Constantine] (at the least-wise that openly professed the faith himself, and allowed others to do
the like) for strengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the
name Pupillus, as who would say, a wasteful Prince, that had need of a Guardian or overseer [Aurel. Victor]. So the best
Christened Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich both himself and his subjects, and
because he did not see war but find it, was judged to be no man at arms [Zosimus], (though indeed he excelled in feats of
chivalry, and showed so much when he was provoked) and condemned for giving himself to his ease, and to his pleasure. To
be short, the most learned Emperor of former times [Justinian], (at the least, the greatest politician) what thanks had he for
cutting off the superfluities of the laws, and digesting them into some order and method? This, that he had been blotted by
some to be an Epitomist, that is, one that extinguishes worthy whole volumes, to bring his abridgments into request. This is
the measure that hath been rendered to excellent Princes in former times, even, Cum bene facerent, male audire, For their
good deeds to be evil spoken of. Neither is there any likelihood, that envy and malignity died, and were buried with the
ancient. No, no, the reproof of Moses taketh hold of most ages; "You are risen up in your fathers’ stead, and increase of
sinful men." [Num 32:14] "What is that that hath been done? that which shall be done; and there is no new thing under the
Sun," saith the wiseman: [Ecc 1:9] and S. Stephen, "As your fathers did, so do you." [Acts 7:51]
HIS MAJESTY’S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE SURVEY OF THE ENGLISH
TRANSLATIONS
This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever,
"Himself and children, and children’s always) knew full well, according to the singular wisdom given unto him by God, and
the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public
(especially if it pertain to Religion, and to the opening and clearing of the word of God) the same setteth himself upon a
stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue.
For he that medleth with men’s Religion in any part, medleth with their custom, nay, with their freehold; and though they
find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his Royal heart was not
daunted or discouraged for this that colour, but stood resolute, "as a statue immovable, and an anvil not easy to be beaten
into plates," as one [Suidas] saith; he knew who had chosen him to be a Soldier, or rather a Captain, and being assured that
the course which he intended made for the glory of God, and the building up of his Church, he would not suffer it to be
broken off for whatsoever speeches or practices.
It doth certainly belong unto Kings, yea, it doth specially belong unto them, to have care of Religion, yea, it doth specially
belong unto them, to have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to promote it to the

uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most
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Preface to 1611 Translation
excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, "Them that honor me, I will
honor," [1 Sam 2:30] neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon
and the only weapon, that both preserved Constantine’s person, and avenged him of his enemies [Eusebius lib 10 cap 8].
THE PRAISE OF THE HOLY SCRIPTURES
But now what piety without truth? what truth (what saving truth) without the word of God? What word of God (whereof we
may be sure) without the Scripture? The Scriptures we are commanded to search. John 5:39. Isa 8:20. They are commended
that searched and studied them. Acts 17:11 and 8:28,29. They are reproved that were unskillful in them, or slow to believe
them. Matt 22:29. Luke 24:25. They can make us wise unto salvation. 2 Tim 3:15. If we be ignorant, they will instruct us;
if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us;
if cold, inflame us.
Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures [S. August. confess. lib 8 cap 12], (for unto them
was the direction) it was said unto S. Augustine by a supernatural voice. "Whatsoever is in the Scriptures, believe me," saith
the same S. Augustine, "is high and divine; there is verily truth, and a doctrine most fit for the refreshing of men’s minds,
and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a
devout and pious mind, as true Religion requireth." [S. August. de utilitcredendi cap. 6] Thus S. Augustine. and S. Jerome:
"Ama scripturas, et amabit te sapientia etc." [S. Jerome. ad Demetriad] Love the Scriptures, and wisdom will love thee.
And S. Cyril against Julian; "Even boys that are bred up in the Scriptures, become most religious, etc. [S. Cyril. 7 contra
Iulianum] But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or
hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father,
from Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? "I
adore the fulness of the Scripture," saith Tertullian against Hermogenes. [Tertul. advers. Hermo.] And again, to Apelles an
heretic of the like stamp, he saith; "I do not admit that which thou bringest in (or concludest) of thine own (head or store, de
tuo) without Scripture." [Tertul. de carne Christi.] So Saint Justin Martyr before him; "We must know by all means," saith
he, "that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the Prophets, who teach us
by divine inspiration." So Saint Basil after Tertullian, "It is a manifest falling way from the Faith, and a fault of presumption,
either to reject any of those things that are written, or to bring in (upon the head of them) any of those things that are not
written. We omit to cite to the same effect, S. Cyril B. of Jerusalem in his 4::Cataches., Saint Jerome against Helvidius,
Saint Augustine in his 3::book against the letters of Petilian, and in very many other places of his works. Also we forebear
to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and
so perfect, how can we excuse ourselves of negligence, if we do not study them, of curiosity, if we be not content with them?
Men talk much of [an olive bow wrapped about with wood, whereupon did hang figs, and bread, honey in a pot, and oil],
how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turned copper into gold; of
Cornucopia, that it had all things necessary for food in it, of Panaces the herb, that it was good for diseases, of Catholicon the
drug, that it is instead of all purges; of Vulcan’s armor, that it was an armor of proof against all thrusts, and all blows, etc.
Well, that which they falsely or vainly attributed to these things for bodily god, we may justly and with full measure ascribe
unto the Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both offensive and defensive;
whereby we may save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees
of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of
Manna, or a cruse of oil, which were for memory only, or for a meal’s meat or two, but as it were a shower of heavenly
bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our
necessities may be provided for, and our debts discharged. In a word, it is a Panary of wholesome food, against fenowed
traditions; a Physician’s shop (Saint Basil called it) [S. Basil in Psal. primum.] of preservatives against poisoned heresies; a

Pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments; finally a
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fountain of most pure water springing up unto everlasting life. And what marvel? The original thereof being from heaven,
not from earth; the author being God, not man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the
Penmen such as were sanctified from the womb, and endued with a principal portion of God’s spirit; the matter, verity, piety,
purity, uprightness; the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of salvation, etc.; the
effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in
the holy Ghost; lastly, the end and reward of the study thereof, fellowship with the Saints, participation of the heavenly
nature, fruition of an inheritance immortal, undefiled, and that never shall fade away: Happy is the man that delighted in the
Scripture, and thrice happy that meditateth in it day and night.
TRANSLATION NECESSARY
But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an
unknown tongue? as it is written, "Except I know the power of the voice, I shall be to him that speaketh, a Barbarian, and he
that speaketh, shall be a Barbarian to me." [1 Cor 14] The Apostle excepteth no tongue; not Hebrew the ancientest, not
Greek the most copious, not Latin the finest. Nature taught a natural man to confess, that all of us in those tongues which we
do not understand, are plainly deaf; we may turn the deaf ear unto them.
The Scythian counted the Athenian, whom he did not understand, barbarous; [Clem. Alex. 1 Strom.] so the Roman did the
Syrian, and the Jew (even S. Jerome himself called the Hebrew tongue barbarous, belike because it was strange to so many)
[S. Jerome. Damaso.] so the Emperor of Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous, though
Pope Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the Jews long before Christ called all other nations,
Lognazim, which is little better than barbarous. Therefore as one complaineth, that always in the Senate of Rome, there was
one or other that called for an interpreter: [Cicero 5::de finibus.] so lest the Church be driven to the like exigent, it is
necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light; that breaketh the
shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the
cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which
means the flocks of Laban were watered [Gen 29:10]. Indeed without translation into the vulgar tongue, the unlearned are
but like children at Jacob’s well (which is deep) [John 4:11] without a bucket or something to draw with; or as that person
mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, "Read this, I pray thee," he was fain to
make this answer, "I cannot, for it is sealed." [Isa 29:11]
THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK
While God would be known only in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on
Gideon’s fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the
language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient. [S. August. lib 12 contra Faust
c32] But, when the fulness of time drew near, that the Sun of righteousness, the Son of God should come into the world,
whom God ordained to be a reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all
them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince (Greek for descent and
language) even of Ptolemy Philadelph King of Egypt, to procure the translating of the Book of God out of Hebrew into
Greek. This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour
among the Gentiles by written preaching, as Saint John Baptist did among the Jews by vocal. For the Grecians being
desirous of learning, were not wont to suffer books of worth to lie moulding in Kings’ libraries, but had many of their

servants, ready scribes, to copy them out, and so they were dispersed and made common. Again, the Greek tongue was well
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known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by
the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea,
and of Africa too. Therefore the word of God being set forth in Greek, becometh hereby like a candle set upon a candlestick,
which giveth light to all that are in the house, or like a proclamation sounded forth in the market place, which most men
presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first Preachers of
the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that
that Translation was not so sound and so perfect, but it needed in many places correction; and who had been so sufficient for
this work as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to them, to take that which they
found, (the same being for the greatest part true and sufficient) rather than making a new, in that new world and green age of
the Church, to expose themselves to many exceptions and cavillations, as though they made a Translations to serve their own
turn, and therefore bearing a witness to themselves, their witness not to be regarded. This may be supposed to be some
cause, why the Translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended
generally, yet it did not fully content the learned, no not of the Jews. For not long after Christ, Aquila fell in hand with a
new Translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the Authors
whereof were not known. [Epiphan. de mensur. et ponderibus.] These with the Seventy made up the Hexapla and were
worthily and to great purpose compiled together by Origen. Howbeit the Edition of the Seventy went away with the credit,
and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius
gathered) but also was used by the Greek fathers for the ground and foundation of their Commentaries. Yea, Epiphanius
above named doeth attribute so much unto it, that he holdeth the Authors thereof not only for Interpreters, but also for
Prophets in some respect [S. August. 2::de dectrin. Christian c. 15]; and Justinian the Emperor enjoining the Jews his
subjects to use especially the Translation of the Seventy, rendreth this reason thereof, because they were as it were
enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophet to be men and not God, and
their horses flesh and not spirit [Isa 31:3]; so it is evident, (and Saint Jerome affirmeth as much) [S. Jerome. de optimo
genere interpret.] that the Seventy were Interpreters, they were not Prophets; they did many things well, as learned men; but
yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may
be noted to add to the Original, and sometimes to take from it; which made the Apostles to leave them many times, when
they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the spirit gave them utterance.
This may suffice touching the Greek Translations of the Old Testament.
TRANSLATION OUT OF HEBREW AND GREEK INTO LATIN
There were also within a few hundred years after CHRIST, translations many into the Latin tongue: for this tongue also was
very fit to convey the Law and the Gospel by, because in those times very many Countries of the West, yea of the South,
East and North, spake or understood Latin, being made Provinces to the Romans. But now the Latin Translations were too
many to be all good, for they were infinite (Latini Interprets nullo modo numerari possunt, saith S. Augustine.) [S. Augustin.
de doctr. Christ. lib 2 cap II]. Again they were not out of the Hebrew fountain (we speak of the Latin Translations of the Old
Testament) but out of the Greek stream, therefore the Greek being not altogether clear, the Latin derived from it must needs
be muddy. This moved S. Jerome a most learned father, and the best linguist without controversy, of his age, or of any that
went before him, to undertake the translating of the Old Testament, out of the very fountain with that evidence of great
learning, judgment, industry, and faithfulness, that he had forever bound the Church unto him, in a debt of special
remembrance and thankfulness.
THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES

Now through the Church were thus furnished with Greek and Latin Translations, even before the faith of CHRIST was
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viii
generally embraced in the Empire; (for the learned know that even in S. Jerome’s time, the Consul of Rome and his wife
were both Ethnics, and about the same time the greatest part of the Senate also) [S. Jerome. Marcell.Zosim] yet for all that
the godly-learned were not content to have the Scriptures in the Language which they themselves understood, Greek and
Latin, (as the good Lepers were not content to fare well themselves, but acquainted their neighbors with the store that God
had sent, that they also might provide for themselves) [2 Kings 7:9] but also for the behoof and edifying of the unlearned
which hungered and thirsted after righteousness, and had souls to be saved as well as they, they provided Translations into
the vulgar for their Countrymen, insomuch that most nations under heaven did shortly after their conversion, hear CHRIST
speaking unto them in their mother tongue, not by the voice of their Minister only, but also by the written word translated. If
any doubt hereof, he may be satisfied by examples enough, if enough will serve the turn. First S. Jerome saith, Multarum
gentium linguis Scriptura ante translata, docet falsa esse quae addita sunt, etc. i.e. "The Scripture being translated before in
the languages of many Nations, doth show that those things that were added (by Lucian and Hesychius) are false." [S.
Jerome. praef. in 4::Evangel.] So S. Jerome in that place. The same Jerome elsewhere affirmeth that he, the time was, had
set forth the translation of the Seventy suae linguae hominibus, i.e., for his countrymen of Dalmatia [S. Jerome. Sophronio.]
Which words not only Erasmus doth understand to purport, that S. Jerome translated the Scripture into the Dalmatian tongue,
but also Sixtus Senensis [Six. Sen. lib 4], and Alphonsus a‘ Castro [Alphon. lb 1 ca 23] (that we speak of no more) men not
to be excepted against by them of Rome, do ingenuously confess as much. So, S. Chrysostom that lived in S. Jerome’s time,
giveth evidence with him: "The doctrine of S. John [saith he] did not in such sort [as the Philosophers’ did] vanish away: but
the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations being barbarous people translated it into their
[mother] tongue, and have learned to be [true] Philosophers," he meaneth Christians. [S. Chrysost. in Johan. cap.I. hom.I.]
To this may be added Theodoret, as next unto him, both for antiquity, and for learning.
His words be these, "Every Country that is under the Sun, is full of these words (of the Apostles and Prophets) and the
Hebrew tongue [he meaneth the Scriptures in the Hebrew tongue] is turned not only into the Language of the Grecians, but
also of the Romans, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly
into all the Languages that any Nation useth. [Theodor. 5. Therapeut.] So he. In like manner, Ulfilas is reported by Paulus
Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothic tongue: [P. Diacon. li.
12.] John Bishop of Sevil by Vasseus, to have turned them into Arabic, about the year of our Lord 717; [Vaseus in Chron.
Hispan.] Bede by Cistertiensis, to have turned a great part of them into Saxon: Efnard by Trithemius, to have abridged the
French Psalter, as Beded had done the Hebrew, about the year 800: King Alfred by the said Cistertiensis, to have turned the
Psalter into Saxon: [Polydor. Virg. 5 histor.] Methodius by Aventinus (printed at Ingolstadt) to have turned the Scriptures
into Slavonian: [Aventin. lib. 4.] Valdo, Bishop of Frising by Beatus Rhenanus, to have caused about that time, the Gospels
to be translated into Dutch rhythm, yet extant in the Library of Corbinian: [Circa annum 900. B. Rhenan. rerum German. lib
2.] Valdus, by divers to have turned them himself into French, about the year 1160: Charles the Fifth of that name,
surnamed the Wise, to have caused them to be turned into French, about 200 years after Valdus his time, of which translation
there be many copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King Richard the second’s
days, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seen with divers,
translated as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned men’s
Libraries, of Widminstadius his setting forth, and the Psalter in Arabic is with many, of Augustinus Nebiensis’ setting forth.
So Postel affirmeth, that in his travel he saw the Gospels in the Ethiopian tongue; And Ambrose Thesius allegeth the Pslater
of the Indians, which he testifieth to have been set forth by Potken in Syrian characters. So that, to have the Scriptures in the
mother tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, [Thuan.] or by the Lord
Radevile in Polony, or by the Lord Ungnadius in the Emperor’s dominion, but hath been thought upon, and put in practice of
old, even from the first times of the conversion of any Nation; no doubt, because it was esteemed most profitable, to cause
faith to grow in men’s hearts the sooner, and to make them to be able to say with the words of the Psalms, "As we have

heard, so we have seen." [Ps 48:8]
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THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE SCRIPTURES SHOULD BE DIVULGED IN
THE MOTHER TONGUE, ETC.
Now the Church of Rome would seem at the length to bear a motherly affection towards her children, and to allow them the
Scriptures in their mother tongue: but indeed it is a gift, not deserving to be called a gift, an unprofitable gift: [Sophecles]
they must first get a licence in writing before they may use them, and to get that, they must approve themselves to their
Confessor, that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition. Howbeit, it
seemed too much to Clement the Eighth that there should be any Licence granted to have them in the vulgar tongue, and
therefore he overruleth and frustrateth the grant of Pius the Fourth. [See the observation (set forth by Clemen. His authority)
upon the 4. rule of Pius the 4. his making in the index, lib. prohib. pag. 15. ver. 5.] So much are they afraid of the light of
the Scripture, (Lucifugae Scripturarum, as Tertulian speaketh) that they will not trust the people with it, no not as it is set
forth by their own sworn men, no not with the Licence of their own Bishops and Inquisitors. Yea, so unwilling they are to
communicate the Scriptures to the people’s understanding in any sort, that they are not ashamed to confess, that we forced
them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both.
Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit;
[Tertul. de resur. carnis.] neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be
reproved [John 3:20]: neither is it the plaindealing Merchant that is unwilling to have the weights, or the meteyard brought in
place, but he that useth deceit. But we will let them alone for this fault, and return to translation.
THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN, AND OF OUR ADVERSARIES AGAINST THIS
WORK
Many men’s mouths have been open a good while (and yet are not stopped) with speeches about the Translation so long in
hand, or rather perusals of Translations made before: and ask what may be the reason, what the necessity of the
employment: Hath the Church been deceived, say they, all this while? Hath her sweet bread been mingled with leaven, here
silver with dross, her wine with water, her milk with lime? (Lacte gypsum male miscetur, saith S. Ireney,) [S. Iren. 3. lib.
cap. 19.] We hoped that we had been in the right way, that we had the Oracles of God delivered unto us, and that though all
the world had cause to be offended and to complain, yet that we had none. Hath the nurse holden out the breast, and nothing
but wind in it? Hath the bread been delivered by the fathers of the Church, and the same proved to be lapidosus, as Seneca
speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certain brethren. Also the adversaries of
Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both the work and the workmen, saying; "What do these
weak Jews, etc. will they make the stones whole again out of the heaps of dust which are burnt? although they build, yet if a
fox go up, he shall even break down their stony wall." [Neh 4:3] Was their Translation good before? Why do they now
mend it? Was it not good? Why then was it obtruded to the people? Yea, why did the Catholics (meaning Popish
Romanists) always go in jeopardy, for refusing to go to hear it? Nay, if it must be translated into English, Catholics are
fittest to do it. They have learning, and they know when a thing is well, they can manum de tabula. We will answer them
both briefly: and the former, being brethren, thus, with S. Jerome, "Damnamus veteres? Mineme, sed post priorum studia in
domo Domini quod possums laboramus." [S. Jerome. Apolog. advers. Ruffin.] That is, "Do we condemn the ancient? In no
case: but after the endeavors of them that were before us, we take the best pains we can in the house of God." As if he said,
Being provoked by the example of the learned men that lived before my time, I have thought it my duty, to assay whether
my talent in the knowledge of the tongues, may be profitable in any measure to God’s Church, lest I should seem to laboured
in them in vain, and lest I should be thought to glory in men, (although ancient,) above that which was in them. Thus S.
Jerome may be thought to speak.

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A SATISFACTION TO OUR BRETHREN
And to the same effect say we, that we are so far off from condemning any of their labors that travailed before us in this
kind, either in this land or beyond sea, either in King Henry’s time, or King Edward’s (if there were any translation, or
correction of a translation in his time) or Queen Elizabeth’s of ever renowned memory, that we acknowledge them to have
been raised up of God, for the building and furnishing of his Church, and that they deserve to be had of us and of posterity in
everlasting remembrance. The judgment of Aristotle is worthy and well known: "If Timotheus had not been, we had not had
much sweet music; but if Phrynis [Timotheus his master] had not been, we had not had Timotheus." Therefore blessed be
they, and most honoured be their name, that break the ice, and giveth onset upon that which helpeth forward to the saving of
souls. Now what can be more available thereto, than to deliver God’s book unto God’s people in a tongue which they
understand? Since of a hidden treasure, and of a fountain that is sealed, there is no profit, as Ptolemy Philadelph wrote to the
Rabbins or masters of the Jews, as witnesseth Epiphanius: [S. Epiphan. loco ante citato.] and as S. Augustine saith; "A man
had rather be with his dog than with a stranger (whose tongue is strange unto him)." [S. Augustin. lib. 19. de civil. Dei. c. 7.]
Yet for all that, as nothing is begun and perfected at the same time, and the later thoughts are thought to be the wiser: so, if
we building upon their foundation that went before us, and being holpen by their labours, do endeavor to make that better
which they left so good; no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive,
would thank us. The vintage of Abienzer, that strake the stroke: yet the gleaning of grapes of Ephraim was not to be
despised. See Judges 8:2. Joash the king of Israel did not satisfy himself, till he had smitten the ground three times; and yet
he offended the Prophet, for giving over then. [2 Kings 13:18-19] Aquila, of whom we spake before, translated the Bible as
carefully, and as skilfully as he could; and yet he thought good to go over it again, and then it got the credit with the Jews, to
be called accurately done, as Saint Jerome witnesseth. [S. Jerome. in Ezech. cap. 3.] How many books of profane learning
have been gone over again and again, by the same translators, by others? Of one and the same book of Aristotle’s Ethics,
there are extant not so few as six or seven several translations. Now if this cost may be bestowed upon the gourd, which
affordeth us a little shade, and which today flourisheth, but tomorrow is cut down; what may we bestow, nay what ought we
not to bestow upon the Vine, the fruit whereof maketh glad the conscience of man, and the stem whereof abideth forever?
And this is the word of God, which we translate. "What is the chaff to the wheat, saith the Lord?" [Jer 23:28] Tanti vitreum,
quanti verum margaritum (saith Tertullian,) [Tertul. ad Martyr.] if a toy of glass be of that reckoning with us, how ought we
to value the true pearl? [Jerome. ad Salvin.] Therefore let no man’s eye be evil, because his Majesty’s is good; neither let
any be grieved, that we have a Prince that seeketh the increase of the spiritual wealth of Israel (let Sanballats and Tobiahs do
so, which therefore do bear their just reproof) but let us rather bless God from the ground of our heart, for working this
religious care in him, to have the translations of the Bible maturely considered of and examined. For by this means it
cometh to pass, that whatsoever is sound already (and all is sound for substance, in one or other of our editions, and the
worst of ours far better than their authentic vulgar) the same will shine as gold more brightly, being rubbed and polished;
also, if anything be halting, or superfluous, or not so agreeable to the original, the same may be corrected, and the truth set in
place. And what can the King command to be done, that will bring him more true honour than this? and wherein could they
that have been set a work, approve their duty to the King, yea their obedience to God, and love to his Saints more, than by
yielding their service, and all that is within them, for the furnishing of the work? But besides all this, they were the principal
motives of it, and therefore ought least to quarrel it: for the very Historical truth is, that upon the importunate petitions of the
Puritans, at his Majesty’s coming to this Crown, the Conference at Hampton Court having been appointed for hearing their
complaints: when by force of reason they were put from other grounds, they had recourse at the last, to this shift, that they
could not with good conscience subscribe to the Communion book, since it maintained the Bible as it was there translated,
which was as they said, a most corrupted translation. And although this was judged to be but a very poor and empty shift; yet
even hereupon did his Majesty begin to bethink himself of the good that might ensue by a new translation, and presently
after gave order for this Translation which is now presented unto thee. Thus much to satisfy our scrupulous Brethren.

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AN ANSWER TO THE IMPUTATIONS OF OUR ADVERSARIES
Now to the latter we answer; that we do not deny, nay we affirm and avow, that the very meanest translation of the Bible in
English, set forth by men of our profession, (for we have seen none of theirs of the whole Bible as yet) containeth the word
of God, nay, is the word of God. As the King’s speech, which he uttereth in Parliament, being translated into French, Dutch,
Italian, and Latin, is still the King’s speech, though it be not interpreted by every Translator with the like grace, nor
peradventure so fitly for phrase, nor so expressly for sense, everywhere. For it is confessed, that things are to take their
denomination of the greater part; and a natural man could say, Verum ubi multa nitent in carmine, non ego paucis offendor
maculis, etc. [Horace.] A man may be counted a virtuous man, though he have made many slips in his life, (else, there were
none virtuous, for in many things we offend all) [James 3:2] also a comely man and lovely, though he have some warts upon
his hand, yea, not only freckles upon his face, but also scars. No cause therefore why the word translated should be denied
to be the word, or forbidden to be current, notwithstanding that some imperfections and blemishes may be noted in the
setting forth of it. For whatever was perfect under the Sun, where Apostles or Apostolic men, that is, men endued with an
extraordinary measure of God’s spirit, and privileged with the privilege of infallibility, had not their hand? The Romanists
therefore in refusing to hear, and daring to burn the Word translated, did no less than despite the spirit of grace, from whom
originally it proceeded, and whose sense and meaning, as well as man’s weakness would enable, it did express. Judge by an
example or two. Plutarch writeth, that after that Rome had been burnt by the Gauls, they fell soon to build it again: but
doing it in haste, they did not cast the streets, nor proportion the houses in such comely fashion, as had been most slightly
and convenient; [Plutarch in Camillo.] was Catiline therefore an honest man, or a good patriot, that sought to bring it to a
combustion? or Nero a good Prince, that did indeed set it on fire? So, by the story of Ezra, and the prophecy of Haggai it
may be gathered, that the Temple built by Zerubbabel after the return from Babylon, was by no means to be compared to the
former built by Solomon (for they that remembered the former, wept when they considered the latter) [Ezra 3:12]
notwithstanding, might this latter either have been abhorred and forsaken by the Jews, or profaned by the Greeks? The like
we are to think of Translations. The translation of the Seventy dissenteth from the Original in many places, neither doth it
come near it, for perspicuity, gravity, majesty; yet which of the Apostles did condemn it? Condemn it? Nay, they used it, (as
it is apparent, and as Saint Jerome and most learned men do confess) which they would not have done, nor by their example
of using it, so grace and commend it to the Church, if it had been unworthy of the appellation and name of the word of God.
And whereas they urge for their second defence of their vilifying and abusing of the English Bibles, or some pieces thereof,
which they meet with, for that heretics (forsooth) were the Authors of the translations, (heretics they call us by the same right
that they call themselves Catholics, both being wrong) we marvel what divinity taught them so. We are sure Tertullian was
of another mind: Ex personis probamus fidem, an ex fide personas? [Tertul. de praescript. contra haereses.] Do we try
men’s faith by their persons? we should try their persons by their faith. Also S. Augustine was of another mind: for he
lighting upon certain rules made by Tychonius a Donatist, for the better understanding of the word, was not ashamed to
make use of them, yea, to insert them into his own book, with giving commendation to them so far forth as they were worthy
to be commended, as is to be seen in S. Augustine’s third book De doctrina Christiana. [S. August. 3. de doct. Christ. cap.
30.] To be short, Origen, and the whole Church of God for certain hundred years, were of another mind: for they were so far
from treading under foot, (much more from burning) the Translation of Aquila a Proselyte, that is, one that had turned Jew;
of Symmachus, and Theodotion, both Ebionites, that is, most vile heretics, that they joined together with the Hebrew
Original, and the Translation of the Seventy (as hath been before signified out of Epiphanius) and set them forth openly to be
considered of and perused by all. But we weary the unlearned, who need not know so much, and trouble the learned, who
know it already.
Yet before we end, we must answer a third cavil and objection of theirs against us, for altering and amending our
Translations so oft; wherein truly they deal hardly, and strangely with us. For to whomever was it imputed for a fault (by

such as were wise) to go over that which he had done, and to amend it where he saw cause? Saint Augustine was not afraid
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to exhort S. Jerome to a Palinodia or recantation; [S. Aug. Epist. 9.] and doth even glory that he seeth his infirmities. [S.
Aug. Epist. 8.] If we be sons of the Truth, we must consider what it speaketh, and trample upon our own credit, yea, and
upon other men’s too, if either be any way an hindrance to it. This to the cause: then to the persons we say, that of all men
they ought to be most silent in this case. For what varieties have they, and what alterations have they made, not only of their
Service books, Portesses and Breviaries, but also of their Latin Translation? The Service book supposed to be made by S.
Ambrose (Officium Ambrosianum) was a great while in special use and request; but Pope Hadrian calling a Council with the
aid of Charles the Emperor, abolished it, yea, burnt it, and commanded the Service book of Saint Gregory universally to be
used. [Durand. lib. 5. cap. 2.] Well, Officium Gregorianum gets by this means to be in credit, but doth it continue without
change or altering? No, the very Roman Service was of two fashions, the New fashion, and the Old, (the one used in one
Church, the other in another) as is to be seen in Pamelius a Romanist, his Preface, before Micrologus. the same Pamelius
reporteth out Radulphus de Rivo, that about the year of our Lord, 1277, Pope Nicolas the Third removed out of the Churches
of Rome, the more ancient books (of Service) and brought into use the Missals of the Friers Minorites, and commanded them
to be observed there; insomuch that about an hundred years after, when the above name Radulphus happened to be at Rome,
he found all the books to be new, (of the new stamp). Neither were there this chopping and changing in the more ancient
times only, but also of late: Pius Quintus himself confesseth, that every Bishopric almost had a peculiar kind of service,
most unlike to that which others had: which moved him to abolish all other Breviaries, though never so ancient, and
privileged and published by Bishops in their Dioceses, and to establish and ratify that only which was of his own setting
forth, in the year 1568. Now when the father of their Church, who gladly would heal the sore of the daughter of his people
softly and slightly, and make the best of it, findeth so great fault with them for their odds and jarring; we hope the children
have no great cause to vaunt of their uniformity. But the difference that appeareth between our Translations, and our often
correcting of them, is the thing that we are specially charged with; let us see therefore whether they themselves be without
fault this way, (if it be to be counted a fault, to correct) and whether they be fit men to throw stones at us: O tandem maior
parcas insane minori: they that are less sound themselves, out not to object infirmities to others. [Horat.] If we should tell
them that Valla, Stapulensis, Erasmus, and Vives found fault with their vulgar Translation, and consequently wished the
same to be mended, or a new one to be made, they would answer peradventure, that we produced their enemies for witnesses
against them; albeit, they were in no other sort enemies, than as S. Paul was to the Galatians, for telling them the truth [Gal
4:16]: and it were to be wished, that they had dared to tell it them plainlier and oftener. But what will they say to this, that
Pope Leo the Tenth allowed Erasmus’ Translation of the New Testament, so much different from the vulgar, by his
Apostolic Letter and Bull; that the same Leo exhorted Pagnine to translate the whole Bible, and bare whatsoever charges was
necessary for the work? [Sixtus Senens.] Surely, as the Apostle reasoneth to the Hebrews, that if the former Law and
Testament had been sufficient, there had been no need of the latter: [Heb 7:11 and 8:7] so we may say, that if the old vulgar
had been at all points allowable, to small purpose had labour and charges been undergone, about framing of a new. If they
say, it was one Pope’s private opinion, and that he consulted only himself; then we are able to go further with them, and to
aver, that more of their chief men of all sorts, even their own Trent champions Paiva and Vega, and their own Inquisitors,
Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, do either
make new Translations themselves, or follow new ones of other men’s making, or note the vulgar Interpreter for halting;
none of them fear to dissent from him, nor yet to except against him. And call they this an uniform tenor of text and
judgment about the text, so many of their Worthies disclaiming the now received conceit? Nay, we will yet come nearer the
quick: doth not their Paris edition differ from the Lovaine, and Hentenius his from them both, and yet all of them allowed by
authority? Nay, doth not Sixtus Quintus confess, that certain Catholics (he meaneth certain of his own side) were in such an
humor of translating the Scriptures into Latin, that Satan taking occasion by them, though they thought of no such matter, did
strive what he could, out of so uncertain and manifold a variety of Translations, so to mingle all things, that nothing might
seem to be left certain and firm in them, etc.? [Sixtus 5. praefat. fixa Bibliis.] Nay, further, did not the same Sixtus ordain by
an inviolable decree, and that with the counsel and consent of his Cardinals, that the Latin edition of the old and new

Testament, which the Council of Trent would have to be authentic, is the same without controversy which he then set forth,
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being diligently corrected and printed in the Printinghouse of Vatican? Thus Sixtus in his Preface before his Bible. And yet
Clement the Eighth his immediate successor, published another edition of the Bible, containing in it infinite differences from
that of Sixtus, (and many of them weighty and material) and yet this must be authentic by all means. What is to have the
faith of our glorious Lord JESUS CHRIST with Yea or Nay, if this be not? Again, what is sweet harmony and consent, if
this be? Therefore, as Demaratus of Corinth advised a great King, before he talked of the dissensions of the Grecians, to
compose his domestic broils (for at that time his Queen and his son and heir were at deadly feud with him) so all the while
that our adversaries do make so many and so various editions themselves, and do jar so much about the worth and authority
of them, they can with no show of equity challenge us for changing and correcting.
THE PURPOSE OF THE TRANSLATORS, WITH THEIR NUMBER, FURNITURE, CARE, ETC.
But it is high time to leave them, and to show in brief what we proposed to ourselves, and what course we held in this our
perusal and survey of the Bible. Truly (good Christian Reader) we never thought from the beginning, that we should need to
make a new Translation, nor yet to make of a bad one a good one, (for then the imputation of Sixtus had been true in some
sort, that our people had been fed with gall of Dragons instead of wine, with whey instead of milk:) but to make a good one
better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavor, that
our mark. To that purpose there were many chosen, that were greater in other men’s eyes than in their own, and that sought
the truth rather than their own praise. Again, they came or were thought to come to the work, not exercendi causa (as one
saith) but exercitati, that is, learned, not to learn: For the chief overseer and [NOTE: Greek letters omitted] under his
Majesty, to whom not only we, but also our whole Church was much bound, knew by his wisdom, which thing also
Nazianzen taught so long ago, that it is a preposterous order to teach first and to learn after, yea that [NOTE: Greek letters
omitted] to learn and practice together, is neither commendable for the workman, nor safe for the work. [Idem in Apologet.]
Therefore such were thought upon, as could say modestly with Saint Jerome, Et Hebreaeum Sermonem ex parte didicimus,
et in Latino pene ab ipsis incunabulis etc. detriti sumus. "Both we have learned the Hebrew tongue in part, and in the Latin
we have been exercised almost from our very cradle." S. Jerome maketh no mention of the Greek tongue, wherein yet he did
excel, because he translated not the old Testament out of Greek, but out of Hebrew. And in what sort did these assemble? In
the trust of their own knowledge, or of their sharpness of wit, or deepness of judgment, as it were in an arm of flesh? At no
hand. They trusted in him that hath the key of David, opening and no man shutting; they prayed to the Lord the Father of our
Lord, to the effect that S. Augustine did; "O let thy Scriptures be my pure delight, let me not be deceived in them, neither let
me deceive by them." [S. Aug. lib. II. Confess. cap. 2.] In this confidence, and with this devotion did they assemble
together; not too many, lest one should trouble another; and yet many, lest many things haply might escape them. If you ask
what they had before them, truly it was the Hebrew text of the Old Testament, the Greek of the New. These are the two
golden pipes, or rather conduits, where-through the olive branches empty themselves into the gold. Saint Augustine calleth
them precedent, or original tongues; [S. August. 3. de doctr. c. 3. etc.] Saint Jerome, fountains. [S. Jerome. ad Suniam et
Fretel.] The same Saint Jerome affirmeth, [S. Jerome. ad Lucinium, Dist. 9 ut veterum.] and Gratian hath not spared to put it
into his Decree, That "as the credit of the old Books" (he meaneth of the Old Testament) "is to be tried by the Hebrew
Volumes, so of the New by the Greek tongue," he meaneth by the original Greek. If truth be tried by these tongues, then
whence should a Translation be made, but out of them? These tongues therefore, the Scriptures we say in those tongues, we
set before us to translate, being the tongues wherein God was pleased to speak to his Church by the Prophets and Apostles.
Neither did we run over the work with that posting haste that the Septuagint did, if that be true which is reported of them,
that they finished it in 72 days; [Joseph. Antiq. lib. 12.] neither were we barred or hindered from going over it again, having
once done it, like S. Jerome, if that be true which himself reporteth, that he could no sooner write anything, but presently it
was caught from him, and published, and he could not have leave to mend it: [S. Jerome. ad Pammac. pro libr. advers.
Iovinian.] neither, to be short, were we the first that fell in hand with translating the Scripture into English, and consequently

destitute of former helps, as it is written of Origen, that he was the first in a manner, that put his hand to write Commentaries
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upon the Scriptures, [Sophoc. in Elect.] and therefore no marvel, if he overshot himself many times. None of these things:
the work hath not been huddled up in 72 days, but hath cost the workmen, as light as it seemeth, the pains of twice seven
times seventy two days and more:
matters of such weight and consequence are to be speeded with maturity: for in a business of movement a man feareth not
the blame of convenient slackness. [S. Chrysost. in II. Thess. cap. 2.] Neither did we think much to consult the Translators or
Commentators, Chaldee, Hebrew, Syrian, Greek or Latin, no nor the Spanish, French, Italian, or Dutch; neither did we
disdain to revise that which we had done, and to bring back to the anvil that which we had hammered: but having and using
as great helps as were needful, and fearing no reproach for slowness, nor coveting praise for expedition, we have at length,
through the good hand of the Lord upon us, brought the work to that pass that you see.
REASONS MOVING US TO SET DIVERSITY OF SENSES IN THE MARGIN, WHERE THERE IS GREAT
PROBABILITY FOR EACH
Some peradventure would have no variety of senses to be set in the margin, lest the authority of the Scriptures for deciding
of controversies by that show of uncertainty, should somewhat be shaken. But we hold their judgment not to be sound in
this point. For though, "whatsoever things are necessary are manifest," as S. Chrysostom saith, [S. Chrysost. in II. Thess.
cap. 2.] and as S. Augustine, "In those things that are plainly set down in the Scriptures, all such matters are found that
concern Faith, Hope, and Charity. [S. Aug. 2. de doctr. Christ. cap. 9.] Yet for all that it cannot be dissembled, that partly to
exercise and whet our wits, partly to wean the curious from the loathing of them for their everywhere plainness, partly also
to stir up our devotion to crave the assistance of God’s spirit by prayer, and lastly, that we might be forward to seek aid of
our brethren by conference, and never scorn those that be not in all respects so complete as they should be, being to seek in
many things ourselves, it hath pleased God in his divine providence, here and there to scatter words and sentences of that
difficulty and doubtfulness, not in doctrinal points that concern salvation, (for in such it hath been vouched that the
Scriptures are plain) but in matters of less moment, that fearfulness would better beseem us than confidence, and if we will
resolve upon modesty with S. Augustine, (though not in this same case altogether, yet upon the same ground) Melius est
debitare de occultis, quam litigare de incertis, [S. Aug li. S. de Genes. ad liter. cap. 5.] "it is better to make doubt of those
things which are secret, than to strive about those things that are uncertain." There be many words in the Scriptures, which
be never found there but once, (having neither brother or neighbor, as the Hebrews speak) so that we cannot be holpen by
conference of places.
Again, there be many rare names of certain birds, beasts and precious stones, etc. concerning the Hebrews themselves are so
divided among themselves for judgment, that they may seem to have defined this or that, rather because they would say
something, than because they were sure of that which they said, as S. Jerome somewhere saith of the Septuagint. Now in
such a case, doth not a margin do well to admonish the Reader to seek further, and not to conclude or dogmatize upon this or
that peremptorily? For as it is a fault of incredulity, to doubt of those things that are evident: so to determine of such things
as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no less than presumption.
Therefore as S. Augustine saith, that variety of Translations is profitable for the finding out of the sense of the Scriptures: [S.
Aug. 2. De doctr. Christian. cap. 14.] so diversity of signification and sense in the margin, where the text is no so clear, must
needs do good, yea, is necessary, as we are persuaded. We know that Sixtus Quintus expressly forbiddeth, that any variety
of readings of their vulgar edition, should be put in the margin, [Sixtus 5. praef. Bibliae.] (which though it be not altogether
the same thing to that we have in hand, yet it looketh that way) but we think he hath not all of his own side his favorers, for
this conceit. They that are wise, had rather have their judgments at liberty in differences of readings, than to be captivated to
one, when it may be the other. If they were sure that their high Priest had all laws shut up in his breast, as Paul the Second
bragged, [Plat. in Paulo secundo.] and that he were as free from error by special privilege, as the Dictators of Rome were

made by law inviolable, it were another matter; then his word were an Oracle, his opinion a decision. But the eyes of the
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world are now open, God be thanked, and have been a great while, they find that he is subject to the same affections and
infirmities that others be, that his skin is penetrable, and therefore so much as he proveth, not as much as he claimeth, they
grant and embrace.
REASONS INDUCING US NOT TO STAND CURIOUSLY UPON AN IDENTITY OF PHRASING
Another