Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.

Of the Translation of the Seventy.

IT is commonly holden, that Ptolomaeus Philadelpbus * 1.1 the sonne of Ptolomeus Lagi, King of Egypt gathered a Library, two hundred sixty and seven yeares before the birth of Christ, in the City of Alexandria in Egypt: and having gathered together divers Greeke writers, he gathered also Hebrew, Persian, Syriack, and Romane writers, and caused to translate them into Greeke, and put them in his Library: and when he understood of Demetrius Phalaraus who had the charge of his Library,

that there were bookes in Ierusalem written by the Pro∣phets amongst the Iewes, which intreated of God and of the creation of the world, and much hid wisedome was contained in them; King Ptolomie wrote unto Ie∣rusalem, that they might send these bookes unto him: and when they had read his Letters, they sent these bookes written in Golden letters: which Hebrew bookes when they were delivered unto the King, he un∣derstood them not: therefore he wrote to Eleazar the Highpriest the second time, that he would send men unto him, who would translate these Hebrew bookes into Greeke. And Eleazar sent Seventy two, sixe out of each Tribe, who were very skillfull and expert both in the Hebrew and in the Greeke. These men translated the Scripture in the Ile Pharos, being put in severall Cels; yet all of them so agreed, that there was not * 1.2 any difference among them, and they were called the Seventy commonly, although there were seventy and two of them.

Iosephus writing against Appion, borroweth this histo∣ry or fable rather out of Aristoeas, and afterwards the Christian writers (in whose time this translation of the Seventy was in most request) gave eare willingly to this: for they used most the translation of the Seventy; and they tooke occasion to spread abroad any thing, which might serve for their credit. Iustin Martyr a fa∣mous old writer, with tooth and nayle standeth for the authority of this Translation: he telleth how they were put into severall Cels, and how they were direct∣ed by the holy Spirit, so that they agreed, not onely in the sense; but also in the words. But yet neyther Ari∣staeas, nor Iosephus who borrowed this from him; make mention of these Cels.

But Scaliger in his animadversions upon Eusebius at the yeare M. CCXXXIV. judgeth that this booke of

Aristaeas (out of which this narration was borrowed) * 1.3 was but fained by some grecizing Iewes, that they might conciliat the greater authority to this their tran∣slation which they had procured, and he hath sundry reasons to improve this narration.

The first reason, we know saith he out of the history of Hermippus (an antient writer of whom Diogenes Laer∣tius [Reason 1] maketh mention) that Dimetrius phalerius whom Aristaas bringeth in as the procurer of this whole busi∣nesse at the hands of Ptolomeus Philadelphus, was in no favour with him, for Ptolomeus so disliked this Dimetrius altogether, that in the beginning of his reigne hee banished him: and through greefe he tooke himselfe to live in the Wildernesse; and one day being heavy with sleepe, layd himselfe downe upon the ground to sleepe, where a Serpent did sting him to the death. The rea∣son * 1.4 wherefore Philadelphus so hated him was this: be∣cause when Ptolomeus Lagi his father had maried a se∣cond wife called Eurice (as he had Bernice the mother of Ptolemeus Philadelphus for his first wife) this Dime∣trius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice, and to give the crowne to the sonne of the second wife Eurice; which when Ptolomeus Philadelphus understood, after his fathers death he presently ba∣nished him. Now seeing Dimetrius was hated so of Ptolomeus Philadelphus, and dyed in the beginning of * 1.5 his raigne, is there any probability that he had the charge of this Library? and Vitruvius saith, that Ari∣stophanes that noble Grammarian had the keeping of this Library; and not Dimetrius Phalerius.

Secondly, Aristaeas and these who follow him say, [Reason. 2] that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible; but at that time there dwelt no other Iewes in Iudea, but onely of the Tribe of Iuda and Benjamin, although perhaps some of the other

Tribes were scattered amongst them; yet it is certaine that these had no place amongst them, because the most part of them were caried away captive by the Assyrians. This handfull which were yet left in Iudea, had no authority amongst them, and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt? besides, the Synedrion consisted not of the twelve Tribes after the captivity, but one∣ly of the Tribe of Iuda; and is it probable that they would send these Seventy to Egypt? and if it bee true which they say of these severall Cels in which they were placed, when they translated the Bible; then it behooved every one of them, to have such a sufficient measure of knowledge both in Hebrew and Greeke, that they might have finished the whole Worke alone; which no man will beleeve.

Thirdly, Aristaeas reporteth that Ptolomeus sayd, if [Reason. 3] any man should adde, or take from this booke then hee should be accursed; but this was the curse which God himselfe set downe in the Law, Deut. 4. 2. Rev. 22. 18. This Ptolomeus understood not: and whereas Aristaeas goeth about to prove that these curses were usuall a∣mongst the Greekes and Romans; we must understand that they never used these curses but in extreme necessi∣ty; but what necessity was there here for Ptolomeus to adde this curse, who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library?

Fourthly, if Eleazar the Highpriest and the Synedrion [Reason 4] at Ierusalem had approved this translation, why would the Iewes at Ierusalem have so hated this translation? For yearely in remembrance of this translation they kept a * 1.6 fast the eight day of Tebheth, (which moneth answereth to our December) and the Iewes say, that there was three dayes darkenesse when the Law was translated,

these Angaria or fastings which they call Tagnanejoth * 1.7 were appointed eyther propter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the great wrath of God which did hang over them, or for some great plague, or for killing some just man, so the Iewes observed these Angaria in remembrance of this translation, as a day of great heavinesse and not as a day of great joy; and they applyed that place of Solomon, Eccles. 3. 1. There is a time to rent, and a time to sow, they who made this schisme, say they, rent the Law, when they translated it.

Fiftly, If we shall marke what manner of man this Pto∣lomeus [Reason 5] King of Aegypt was, we shall hardly be induced * 1.8 to thinke that he had such a care in translating of the Bible: or that he would be at such charges to send for such a number of learned men to translate it: for hee was a most vile and wicked man, and hee was called Philadelphus as the Parcae▪ or weerdsisters are called Eumenides, for he killed his two brethren borne of Eu∣rices and committed incest with his owne sister Ar∣cinoe.

Sixtly, Iosephus writeth that the Law was sent by [Reason. 6] Eleazer the hie Priest to Aegypt, written in Golden Let∣ters; * 1.9 but this is improbable: for the Hebrew Doctors write, that it was not lawfull for any, no not for the King to write the Law, but onely with Inke; and when they saw the copy that was presented to Alexander the great, having the name Iehova still written in Golden Letters, the wise men amongst the * 1.10 Iewes would have them rased out, and to bee written with Inke.

See how the grecizing Iewes made up this fable of the agreement and consent of the Seventy translating the Bible, this fable arose (as Scaliger observeh well) * 1.11 out of the misapplying of that place, Exod. 24. 9. And Moses ascended and Aaron, vers. 11. And Seventie of the

Elders of Israel. And there the Septuagints adde (which is not in the originall) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Of the chosen men of Israel none of them did disagree, and hence afterward was this uniformity made up of the Seventy translating the Law in Aegypt, whereas there is no such thing in the originall text; but onely this wayes it standeth in the Text. They saw the Lord, and upon the Nobles of Israel, he layd not his hand, that is, although they saw the Lord yet they dyed not; that which was spoken of the Se∣venty in Moyses time, they applyed it to these Seventy who were sent to Aegypt in the dayes of Ptolemeus: and againe, they misinterpret the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thus, The chosen of Israel none of them did disagree, but in the originall it is, None of them did die. Wherefore Scali∣ger judgeth (and not without cause) that this Translation of the Seventy was not procured thus, and the greci∣zing * 1.12 Iewes doe fable; but he saith, the matter fell out after this manner. When the Scattered Iewes lived under Ptolemeus King of Aegypt, then they were enfor∣ced to write their contracts in Greeke, and to reckon their times by the reigne of the Kings of Aegypt; who redacted them to this necessitie, to speake the Greeke tongue: and these Iewes who lived in Alexandria and through out Aegypt, procured this Translation, and that it might be read, not onely in Aegypt amongst the grecizing Iewes there; but also amongst all the gre∣cizing Iewes abroad: but the Iewes who keepe the ori∣ginall text were very loath to admit the Transla∣tion of the Seventie to be read in their Synagogues; and it was for this Translation (as Scaliger holdeth) * 1.13 that there was such hatred betweene the Hebrewes and the Greekes, Act. 6. 7. The other Iewes who lived still in Iudea hated these grecizing Iewes who fol∣lowed the Translation of the Seventy, they called them

hakkore giphthith, reading after the manner of the Egyptians, and Lemiphrang, that is, the wrong reading: * 1.14 because they read from the left hand to the right, and not from the right hand to the left, as the Hebrewes doe.

By this which hath beene said, wee may perceive that this Translation of the Seventy was not procured by Ptolomeus Philadelphus. This much onely wee must grant, first, that this Translation was translated in the * 1.15 dayes of Ptolomeus Philadelpus. Secondly, that it was translated by seventy Iewes; but that Ptolomeus was the cause why it was translated, or that the Seventy were put in severall Cels when they translated it, or were divinely inspired as the Prophets of God were * 1.16 when they translated it; all these are too bee deny∣ed.

This Translation of the Seventy which we have now, is not that which the Seventy wrote, Origen never saw it, as may appeare by his Hexapla, for it was burnt by Dioclesian (as some hold) in the Library of Alexandria, or (as others hold) by Iulius Caesar when he burnt Sera∣pion. * 1.17

The Seventy were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inspired by the holy * 1.18 Spirit, and therefore we are not to paralell the Hebrew Text and the translation of the Seventy, but where the holy Ghost hath paralelled them.

There were other Translations of the Old Testament. First, the Arabicke translation of the Testament. Se∣condly, * 1.19 the Persicke translation upon the five bookes of Moyses which was translated by Iacobus Ta∣vasus. And thirdly, the Ethiopian translation, transla∣ted by Damianus Agoeis. And lastly, the Armenian tran∣slation. Guido fabratius sent to the King of France the Arabicke, Ethiopian, Persian, and Armenian translations, and all in their owne Characters; which if the King

had caused print in their owne Characters, and dige∣sted them in Columnes, as Origen did his Octupla; it had beene regium opus, a princely worke.

The first Latine translation out of the Hebrew was * 1.20 Hieroms translation, foure hundred yeares after Christ in the dayes of Pope Damasus, there were other tran∣slations in Latine, of which Augustine maketh mention, but they were translated out of the Greeke.

The first translation of the New Testament was into the Syriacke tongue.

Marcke is holden to be the Author of this translation, * 1.21 hut he was martyred in the eight yeare of Nero, and the Fathers who lived in Egypt, and Palestina make no men∣tion of this Syriack translation, as Origen, Clemens Alex∣andrinus, and Athanasius: and therefore it seemeth to be latter, and not so soone after the Apostles.

The Syriack translation which was heretofore in our * 1.22 Churches was defective, and wanted many things which were in the originall; as it wanted the last verse of the seventh Chapter of Iohn, and the history of the adulterous woman, Ioh. 8. So the second Epistle of Peter, the second and third Epistle of Iohn, the Epi∣stle of Iude, and the booke of the Revelation; all these were wanting in it. But that Copie which is brought lately from Syria wanteth none of these, as Ludovicus de Deiu▪ testifieth in his Syriack translation which hee hath now published, and the Arabicke translation which Erpeneus had by him, hath all these places which the former translation wanted.

Wee will subjoyne here the postscripts which are found in the Syriack and Arabick translations, after the Evangelists.

The postscript of the Evangelist S^t. Matthew in the * 1.23 Syriack is this, Scriptum est in terra palestinae Hebraice, this Gospel was written in the Hebrew tongue, in Pale∣stina.

The Postscript in the Arabick is this. Absolu∣tum est Evangelium Matthaei Apostoli, quod scripsit in terra Palestinae Hebraice, auxilio spiritus sancti, octo annis postquam dominus noster Iesus Christus carne in caelos ascendit, primo anno regni Claudij Caesaris Regis Romani. That is, the Gospel of the Apostle Matthew, which he wrote in Hebrew by the assistance of the holy Spirit, in the land of Palestina, was perfected eight yeares af∣ter Iesus Christ ascended to the Heavens, in the first yeare of the reigne of Claudius Caesar, the King of the Romans.

Here observe two things, first, that the Syriack and * 1.24 Arabick say that this Gospel was written in He∣brew first, whereas it was written originally in Greeke. Secondly, that the Arabick calleth Matthew an Apo∣stle, whereas he was an Evangelist.

The Postscript of the Evangelist Marke, in the Sy∣riack * 1.25 is this, Absolutum est Evangelium Sancti Marci qui loquutus est & Evangelizavit Romae, That is, here endeth the Gospel of S. Marke which he spake and preached at Rome. The Arabick hath it thus, Finitum est exemplar Marci, quod scripsit in ditione romana occidentali, in vrbe Romana, anno duodecimo postquā dominus noster Iesus Chri∣stus carne in Caelos ascendit quarto anno Claudij Caesaris, That is, here endeth the exemplar of Marke which hee wrote in the province of westerne Rome in the City of Rome it selfe, twelve yeares after our Lord Iesus Christ ascended into heaven in the flesh, in the fourth yeere of Claudius Caesar.

But this Postscript is not probable, for Marke lived * 1.26 in the Church of Alexandria in Egypt, therefore it is more probable that he wrote his Gospel there, than at Rome.

The Postscript of Luke in the Syriack is this, Scrip∣tum * 1.27 est Alexandriae magnae quindecem annis a Christi as∣censione.

It was written in the great City of Alexandria fifty yeares after Christs ascention. The Arabick is, Scriptum est graece in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum, vigesimo quarto anno Claudij Caesaris. This Gospell was written in Greeke in the City of Macedonia twenty two yeares af∣ter the Lords ascension into the heavens, the twenty fourth yeare of Claudius Caesar.

Here we may see the difference betwixt these two * 1.28 Postscripts, the Syriack saith, it was written in Alex∣andria in Egypt, and the Arabick saith, it was written in Macedonia in Greece, what credite then should wee give to these Postscripts?

The Postscript of Iohn; the Syriack is, Iohannes Evan∣gelista hoc Evangelium edidit Graece Ephesi. That is, the * 1.29 Evangelist set forth this Gospel in Greeke at Ephesus, the Arabick is, Iohannes filius Zebedaei vnus ex duodecem Apostolis, scripsit idgraece Incolis Ephesi, anno post ascensio∣nem domini in Caelos tricesimo, imperante Nero. Iohn the son of Zebedaeus one of the twelve Apostles wrote this in Greeke to the inhabitants of Ephesus, thirty yeares af∣ter Christs ascension, in the reigne of Nero.

The Syriack translation is read in Syria, Mesopotamea, Chaldea, and Egypt; and it was sent first in to Europe by Ignatius Patriarch of Antioche.

These who translated the Bible in latter times, were * 1.30 eyther Popish, or Orthodoxe.

Popish, the Latine translation established by the councill of Trent, Vatablus, Arias Montanus, Pagninus, and Isiodorus Clarius.

By the reformed, as by Munster, Ecolampadius by Leo Iuda who dying before the worke was finished, Bib∣liander, and Conradus Pellicanus finished it, and then they are called Biblia Tigurina. And lastly, by Iunius and Tremellius.

Notes

• * 1.1

  Ptolomaeus Philadelphus procured not this tran∣slation, as some hold.
• * 1.2

  They were called seventy, propter Rotunda∣tionem numors.
• * 1.3

  ••caliger proveth by ma∣ny reasons, that Ptole∣meus Philadelphus, did not procure this transla∣tion.
• * 1.4

  The cause why Dime∣trius was hated by Ptolomeus.
• * 1.5

  Aristophanes was keeper of the Library of Ptolo∣meus.
• * 1.6

  The Iewes kept a fast for this Translation.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  Ptolomeus Philadelphus a vitious man.
• * 1.9

  Iosep. lib. 11. 2.
• * 1.10

  Guliel. Shickardus lib. 2. de iure reg. Hebrae.
• * 1.11

  The fable of the greci∣zing Iewes concerning the Translation of the Seventie.
• * 1.12

  The cause that moved the Iewes to procure this Translation of the Se∣ventie.
• * 1.13

  The cause of the hatred betwixt the Hebrewes and Grecizing Iewes.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Legen••es Egyptia••e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Retrorsum.
• * 1.15

  This Translation was procured under Ptolo∣meus, but not by him.
• * 1.16

  The Seventy were not inspired as Prophets, when they translated the Bible.
• * 1.17

  Barouius. Tom. 2.
• * 1.18

  Vido Lipsium de Biblio∣theca.
• * 1.19

  Diverse translation of the old Testament.
• * 1.20

  The first Translation out of the Hebrew into Latin, was that of Hiero.
• * 1.21

  The first translation of the new Testament, was the Syriack.
• * 1.22

  The Syriack translation which was here to fore wanted many things.
• * 1.23

  The Postscript of Mat∣thew in the Syriack and Arabick translations.
• * 1.24

  The error of this Syrack and Arabiack postscript.
• * 1.25

  The postscript of Marke in the Syriack and Arabiack Transla∣tiones.
• * 1.26

  The errour of these two postscripts.
• * 1.27

  The postscript of Luke In the Arabiack and Syriack Translation.
• * 1.28

  The error of these two postscripts.
• * 1.29

  The postscript of Iohn in the Arabiack and Syriak Translation.
• * 1.30

  The latter Translaters of the Bible Popish or Orthodoxe.