Marginal Notes in the 1611 Authorized Version - Revision history

Nick: /* Miles Smith */

2020-03-14T12:12:13Z

Miles Smith

← Older revision		Revision as of 12:12, 14 March 2020
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	: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 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.<sup>[1]</sup>		: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 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.<sup>[1]</sup>

			==Synod of Dort==
			[[Report to the Synod of Dort - Marginal Notes in the Authorized Version\|Report to the Synod of Dort]] said about the Marginal notes:

			:Secondly, no notes were to be placed in the margin, but only parallel passages to be noted.

			:Thirdly, where a Hebrew or Greek word admits two meanings of a suitable kind, the one was to be expressed in the text, the other in the margin. The same to be done where a different reading was found in good copies.

			:Fourthly, the more difficult Hebraisms and Graecisms were consigned to the margin.

	==[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]]==		==[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]]==

Nick at 11:31, 14 March 2020

2020-03-14T11:31:57Z

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	:''For a list of Marginal notes in the 1611 see [[Authorized King James Version - Marginal Notes]]''		:''For a list of Marginal notes in the 1611 see [[Authorized King James Version - Marginal Notes]]''
	The 1611 KJV contains [[Authorized King James Version - Marginal Notes\|7342 marginal notes]]: 6565 in the OT, and 777 in the NT.		The 1611 KJV contains [[Authorized King James Version - Marginal Notes\|7342 marginal notes]]: 6565 in the OT, and 777 in the NT. There are three different symbols used which are: †, \|\|, *.

	==[[Miles Smith]]==		==[[Miles Smith]]==

Nick: /* References */

2020-03-14T11:28:41Z

References

← Older revision		Revision as of 11:28, 14 March 2020
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	==References==		==References==
	* 1. ~~Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the~~ ''[[Authorized King James Version - Translators to the Reader\|Translators to the Reader]]'' of the [[1611 AD\|1611]] ''[[Authorized Version]]''.		* 1. Miles Smith ''[[Authorized King James Version - Translators to the Reader\|Translators to the Reader]]'' of the [[1611 AD\|1611]] ''[[Authorized Version]]''. ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each''.
	* 2. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''		* 2. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''
	* 3. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, [https://books.google.com.au/books?id=W3oVRK4I7UsC&pg=PA163&lpg=PA163&dq=%22For+a+student+of+the+translators,+the+original+notes+have+a+special+interest+for+what+they%22&source=bl&ots=uWZ3eDlzcV&sig=ACfU3U1mzirrh0UAVvYIl5-wHlatl1pDBg&hl=en&sa=X&ved=2ahUKEwjG9vvh3ZnoAhVNeysKHcMaD0QQ6AEwAnoECAMQAQ#v=onepage&q=%22For%20a%20student%20of%20the%20translators%2C%20the%20original%20notes%20have%20a%20special%20interest%20for%20what%20they%22&f=false p. 163].		* 3. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, [https://books.google.com.au/books?id=W3oVRK4I7UsC&pg=PA163&lpg=PA163&dq=%22For+a+student+of+the+translators,+the+original+notes+have+a+special+interest+for+what+they%22&source=bl&ots=uWZ3eDlzcV&sig=ACfU3U1mzirrh0UAVvYIl5-wHlatl1pDBg&hl=en&sa=X&ved=2ahUKEwjG9vvh3ZnoAhVNeysKHcMaD0QQ6AEwAnoECAMQAQ#v=onepage&q=%22For%20a%20student%20of%20the%20translators%2C%20the%20original%20notes%20have%20a%20special%20interest%20for%20what%20they%22&f=false p. 163].

Nick at 11:27, 14 March 2020

2020-03-14T11:27:46Z

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	[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] stated;		[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] stated;

	:“One of the most judicious of the Instructions to the Translators laid down for their guidance by King James I., and acted upon by them with strict fidelity, prescribed that ‘No marginal notes at all be affixed, but only for the explanation of the Hebrew or Greek words, which cannot, without some circumlocution, so briefly and fitly be expressed in the text.’ It had by that time grown intolerable, that on the self-same page with the text of Holy Scripture, should stand some bitter pithy comment, conceived in a temper the very reverse of that which befits men who profess to love God in Christ.” <sup>[1]</sup>		:“One of the most judicious of the Instructions to the Translators laid down for their guidance by King James I., and acted upon by them with strict fidelity, prescribed that ‘No marginal notes at all be affixed, but only for the explanation of the Hebrew or Greek words, which cannot, without some circumlocution, so briefly and fitly be expressed in the text.’ It had by that time grown intolerable, that on the self-same page with the text of Holy Scripture, should stand some bitter pithy comment, conceived in a temper the very reverse of that which befits men who profess to love God in Christ.” <sup>[2]</sup>

	==[[David Norton]]==		==[[David Norton]]==
	The editor of the ''[[New Cambridge Paragraph Bible]]'', [[David Norton]], claims in ''[[A Textual History of the King James Bible]]'':		The editor of the ''[[New Cambridge Paragraph Bible]]'', [[David Norton]], claims in ''[[A Textual History of the King James Bible]]'':

	:“For a student of the translators, the original notes have a special interest for what they reveal of their understanding of the text and their practice as translators. A general reader should also find them valuable for the closer contact they bring with the original texts. Moreover, they are a constant reminder both that translation is an inexact process and that the original texts are sometimes uncertain or obscure. Consequently they are preserved in The New Cambridge Paragraph Bible.” <sup>[2]</sup>		:“For a student of the translators, the original notes have a special interest for what they reveal of their understanding of the text and their practice as translators. A general reader should also find them valuable for the closer contact they bring with the original texts. Moreover, they are a constant reminder both that translation is an inexact process and that the original texts are sometimes uncertain or obscure. Consequently they are preserved in The New Cambridge Paragraph Bible.” <sup>[3]</sup>

	==References==		==References==
	* 1. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''		* 1. Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the ''[[Authorized King James Version - Translators to the Reader\|Translators to the Reader]]'' of the [[1611 AD\|1611]] ''[[Authorized Version]]''.
	* 2. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, [https://books.google.com.au/books?id=W3oVRK4I7UsC&pg=PA163&lpg=PA163&dq=%22For+a+student+of+the+translators,+the+original+notes+have+a+special+interest+for+what+they%22&source=bl&ots=uWZ3eDlzcV&sig=ACfU3U1mzirrh0UAVvYIl5-wHlatl1pDBg&hl=en&sa=X&ved=2ahUKEwjG9vvh3ZnoAhVNeysKHcMaD0QQ6AEwAnoECAMQAQ#v=onepage&q=%22For%20a%20student%20of%20the%20translators%2C%20the%20original%20notes%20have%20a%20special%20interest%20for%20what%20they%22&f=false p. 163].		* 2. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''
			* 3. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, [https://books.google.com.au/books?id=W3oVRK4I7UsC&pg=PA163&lpg=PA163&dq=%22For+a+student+of+the+translators,+the+original+notes+have+a+special+interest+for+what+they%22&source=bl&ots=uWZ3eDlzcV&sig=ACfU3U1mzirrh0UAVvYIl5-wHlatl1pDBg&hl=en&sa=X&ved=2ahUKEwjG9vvh3ZnoAhVNeysKHcMaD0QQ6AEwAnoECAMQAQ#v=onepage&q=%22For%20a%20student%20of%20the%20translators%2C%20the%20original%20notes%20have%20a%20special%20interest%20for%20what%20they%22&f=false p. 163].

	==See Also==		==See Also==

Nick: /* Miles Smith */

2020-03-14T11:26:53Z

Miles Smith

← Older revision		Revision as of 11:26, 14 March 2020
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	Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the ''[[Authorized King James Version - Translators to the Reader\|Translators to the Reader]]'' of the [[1611 AD\|1611]] ''[[Authorized Version]]'', it says:		Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the ''[[Authorized King James Version - Translators to the Reader\|Translators to the Reader]]'' of the [[1611 AD\|1611]] ''[[Authorized Version]]'', it says:

	: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 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.		: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 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.<sup>[1]</sup>

	==[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]]==		==[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]]==

Nick: /* Miles Smith */

2020-03-14T11:26:08Z

Miles Smith

← Older revision		Revision as of 11:26, 14 March 2020
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	==[[Miles Smith]]==		==[[Miles Smith]]==
	Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the [[Authorized King James Version - Translators to the Reader\|Translators to the Reader]] of the Authorized Version, it says:		Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the ''[[Authorized King James Version - Translators to the Reader\|Translators to the Reader]]'' of the [[1611 AD\|1611]] ''[[Authorized Version]]'', it says:

	: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 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.		: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 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.

Nick: /* Miles Smith */

2020-03-14T11:20:25Z

Miles Smith

← Older revision		Revision as of 11:20, 14 March 2020
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	==[[Miles Smith]]==		==[[Miles Smith]]==
	Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the [[Translators to the Reader\|~~Authorized King James Version -~~ Translators to the Reader]] of the Authorized Version, it says:		Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the [[Authorized King James Version - Translators to the Reader\|Translators to the Reader]] of the Authorized Version, it says:

	: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 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.		: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 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.

Nick at 11:20, 14 March 2020

2020-03-14T11:20:00Z

← Older revision		Revision as of 11:20, 14 March 2020
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	:''For a list of Marginal notes in the 1611 see [[Authorized King James Version - Marginal Notes]]''		:''For a list of Marginal notes in the 1611 see [[Authorized King James Version - Marginal Notes]]''
	The 1611 KJV contains [[Authorized King James Version - Marginal Notes\|7342 marginal notes]]: 6565 in the OT, and 777 in the NT.		The 1611 KJV contains [[Authorized King James Version - Marginal Notes\|7342 marginal notes]]: 6565 in the OT, and 777 in the NT.

			==[[Miles Smith]]==
			Under the heading ''Reasons moving us to set diversity of senses in the margin, where there is great probability for each'' in the [[Translators to the Reader\|Authorized King James Version - Translators to the Reader]] of the Authorized Version, it says:

			: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 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.

	==[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]]==		==[[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]]==

Nick: /* References */

2020-03-14T11:09:15Z

References

← Older revision		Revision as of 11:09, 14 March 2020
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	==References==		==References==
	* 1. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''		* 1. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''
	* 2. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, P. 163.		* 2. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, [https://books.google.com.au/books?id=W3oVRK4I7UsC&pg=PA163&lpg=PA163&dq=%22For+a+student+of+the+translators,+the+original+notes+have+a+special+interest+for+what+they%22&source=bl&ots=uWZ3eDlzcV&sig=ACfU3U1mzirrh0UAVvYIl5-wHlatl1pDBg&hl=en&sa=X&ved=2ahUKEwjG9vvh3ZnoAhVNeysKHcMaD0QQ6AEwAnoECAMQAQ#v=onepage&q=%22For%20a%20student%20of%20the%20translators%2C%20the%20original%20notes%20have%20a%20special%20interest%20for%20what%20they%22&f=false p. 163].

	==See Also==		==See Also==

Nick: /* References */

2020-03-14T11:07:25Z

References

← Older revision		Revision as of 11:07, 14 March 2020
Line 14:		Line 14:
	==References==		==References==
	* 1. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''		* 1. [[Frederick Henry Ambrose Scrivener\|F. H. A. Scrivener]] ''[https://books.google.com.au/books?id=GQc9AAAAIAAJ&pg=PA40&lpg=PA40&dq=%22One+of+the+most+judicious+of+the+Instructions+to+the+Translators+laid+down+for+their+guidance+by+King%22&source=bl&ots=p2e70T7Z2S&sig=ACfU3U3gJKrK0DUsPCG772PD5gwmsg5Kow&hl=en&sa=X&ved=2ahUKEwjEj_v61pnoAhX5wjgGHUKXDqgQ6AEwAHoECAcQAQ#v=onepage&q=%22One%20of%20the%20most%20judicious%20of%20the%20Instructions%20to%20the%20Translators%20laid%20down%20for%20their%20guidance%20by%20King%22&f=false The Cambridge Paragraph Bible: Of the Authorized English Version, xxiv.]''
	* 2. [[Norton, David~~\|David Norton~~]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, P. 163.		* 2. [[David Norton\|Norton, David]] ''[[A Textual History of the King James Bible]]'' Cambridge University Press, 2005, P. 163.


	==See Also==		==See Also==