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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

and so they will have the Councill to be understood but they of old sayd plainely that in every thing this translation was Authenticke Lastly when wee demand of them whether the Church may make a new Version yet or not or mend that which is alreadie done Gretserus who taketh the defence of Bellarmine Lib. 2. cap. 10. pag. 540. against Whittaker denyeth that there can be any thing added to this translation In Prolegom bible or be made more perfect But Serrarius holdeth that this Version may be yet helped and that it is not come yet to such a perfection but that it may grow to a greater if the Church would condescend The translation of the Seventy although the Apostles themselves followed it in many things yet it was never holden to be Originall and Divine by the Church neyther were the Churches commanded to receive it under the paine of a curse Hierome marketh in his Preface upon the first of the Chronicles that the Churches of Alexandria in Egypt followed the Translation of Hesychius which was a translation set forth after the Seventies translation rather then the translation of the Seventy but frō Constantinople to Antioche they followed the translation of Lucian the Martyr but the Churches of Palestina which lay betwixt these two followed Origens Hexapla And so he saith the whole world was divided into th●se three then what great presumption is it in the Chu●ch of Rome to make the Vulgar Latine Authenticke and Originall and to injoyne it to be read in all the Churches Franciscus Ximenius Cardinal of Toledo in his Preface before the Bible set out at Complutum in Spaine saith that he set the Vulgar Latine betwixt the Hebrew and the Greeke as Christ was set betwixt two Theeves is not this a fine comparison to preferre the Vulgar Latine to the Hebrew and Greeke The Syriack translation was first translated into Latine by Guido Fabricius and afterwards by Tremellius Genebrard and Serarius taking occasion upon this translation charged Tremellius with great forgerie First that he tooke away all the Titles from the Epistles but this was no forgerie for neyther the Superscriptions nor the Subscriptions are any part of the Canonicall Scripture as may be seene before in the postscripts added to the Syriacke translation Secondly they charge him that he tooke away the Calender for the reading of the Gospel upon holy dayes but neyther the Hebrew Calender nor the Syriacke Calender are Divine Scripture and that use for which they say this Calender served for reading of the Gospel upon holy dayes was onely used in the westerne Romish Churches but not in the Easterne Churches Thirdly they say that he committed Plagium in stealing his translation from Guido Fabricius and setting it out under his owne name but what diligence he used in translation of the Syriack he who wrote his life testifieth And will any man thinke that he who was a native Iew borne and trained up in these tongues was so ignorant that he had no skill but that which he did steall from another and Gretserus addeth that first he was a Iew and then he became a Monke thirdly a Calvanist or Hugonite and lastly that hee returned to his vomite againe and dyed a Iew. But that yee may perceive what a Railer this was who spared neyther the living nor the dead I will set downe a memorable proofe of his death he who wrote Apophthegmata morientium the notable sayings which sundry uttered at the last houre of their death relateth this of him When they demanded of him what confession hee would make of his faith he sayd Vivat Christus pereat Barabbas Whereas the rest of the Iewes cryed Vivat Barabbas pereat Christus this he sayd to signifie that he renounced Iudaisme and tooke him onely to the merites of Christ Was this to dye like a Iew the Name of this worthy man should smell to us as the Wine of Lebanon Hos 14.7 Of a Paraphrase THe second way how God maketh the Scripture plaine unto us is by paraphrasing it which goeth in a larger circuit of words than a translation doth and this is called tirgam a Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ecphrasis is an exposition of this Paraphrase The first Paraphrase was the Paraphrase of Ionathan the sonne of Vzziel who paraphrased the great Prophets thirty yeeres before Christ both plainely and without Allegories but upon the small Prophets hee runneth out more upon Allegories The second Paraphrase was the Paraphrase of Onketos otherwise called Rabbi Aquila adding Nun and changing a into o as Aquila Onkelos as Bonarges Banuarges It was hee who translated the Old Testament into Greeke also he paraphrased the five bookes of Moyses ninety yeeres after Christ not long after the destruction of the Temple The third Paraphrase was Targum Hierosolymitanum upon the five bookes of Moyses most fabulous and most impure but because Targum Ionathan was in great request among the Iewes and not so fabulous as this Targum the Printers amongst the Iewes put these two letters Tan Iod before that Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Reader beleeve that it was Targum Ionathan Ionathans Paraphase for these two letters stand both for Targum Ionathan and for Targum Hierosolymitanum Lastly Rabbi Ioseph Caecus paraphrased Cetubhim or the written bookes All these Paraphrases if yee will respect the langu ge were eyther in the Babylonian or Hierosolymitan tongue three in the Babylonian and Targum Hierosolymitanum in the Hierosolymitan tongue These Paraphrases Paraphrases when they are blasphemous are to rejected where they paraphrase against Christ are to be detested Exam. 1. Gen. 4. Incaeptum est nomen domini profanari but Targum Hierosolymitanum paraphraseth it blaspemously In di●bus illis coeperunt Idola colere fecerunt fibi Deos erroneos quos cognominabant de nomine Sermonis domini And here he implyeth Christ who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo dei This paraphrase is blasphemous against the Sonne of God and therefore to be detested Example 2 Can. 4.5 Thy two breasts are like two young Roes Targum paraphraseth these two Roes to be two Messiases the one the sonne of Ioseph the other the sonne of David the one Poore and the other mighty that is a blasphemous Paraphrase and therefore to bee detested Example 2. Iob. 23.9 He paraphraseth it this wayes Michael is upon his right hand and Gabriel upon his left hand Michael is upon his right hand and he is fire and Gabriel is upon his left hand and he is water and the holy creatures are partly fire and partly water This Paraphrase is blasphemous because it maketh the Sonne of God but a Creature and matcheth Gabriel with Michael Paraphrases when they are ridiculous are to be rejected Secondly where these Paraphrases are fabulous they are to be rejected Example 1 Gen. 3.21 The Lord made coates of skin for Adam and Eve Targum Hierosolymitanum paraphraseth it this wayes

the beginning of things can onely certainely fortell the event of things as though they were present Hos 12.4 hee wept and made supplication to him he found him in Bethel and there he spake with us Here the thing past he applyeth to the generation which was present because hee knew exordium rei Reason 5 The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8.1 Take a great roule and write in it with a mans pen Behheret enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is cleerely that the simplest amongst the children of men may understand it Deut. 30.11 This commandement which I command thee this day is not hidden from thee neyther is it farre off In the Hebrew it is Lo niphleeth non separatum a te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it is not separated from thy knowledge that thou cannot understand it and it is not farre from thee for these things which are obscure and doubtfull which we cannot take up are sayd to be farre from us these things which wee understand againe are sayd to be neare us Rom. 10.8 Ob. But it may be sayd that there are many things hard in the Scriptures and cannot well be taken up Ans We must distinguish these three the obscurity in the things themselves Obscuritas est vel●n rebus ipsis modo tradendi conceptione the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our conception to take them up There are many matters handled in the Scripture which are hard to be understood and we are dull in conception to take up these things yet they are clearely and plainely set downe in the word Christ sheweth all these three Ioh. 3.12 If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things If I have told you earthly things that is illustrated heavenly things to you by earthly comparisons here is Christs plaine manner in setting downe his word And yee beleeve not here is our dulnesse in taking up these things which are plainely set downe How shall yee beleeve if I shall tell you of heavenly things here is the obscurity of the heavenly matters contained in the Scriptures The Church of Rome confoundeth still these three Obscuritas rei nostri conceptus cum perspicuo modo tradendi the obscurity in the matter the dulnesse of our conception with the cleare manner of manifestation of these things in the Scriptures Reason 6 The Heavenly consent and agreement amongst the writers of the holy Scriptures sheweth them to be Divine The agreement of the writers of the holy Scriptures There were in the Church Patriarches Prophets and Apostles Amongst the Patriarches Abraham was the cheefe therefore the revelations made to the rest of the Patriarches as to Isaack and to Iacob had alwayes relation to the promises made to Abraham Amongst the Prophets Moyses was the cheefe and therefore all the Prophets grounded themselves upon Moyses And upon the revelations made to the Apostles the faith of the Church is grounded under the New Testament and yee shall never finde any contradictions amongst these holy writers there may seeme some contradiction amongst them but indeed there is none Epiphanius useth a good comparison to this purpose when a man saith he Simile is drawing water out of a deepe Well with two Vessels of a different metall the water at the first seemeth to be of a different colour but when he draweth up the Vessels nearer to him Although there seeme some contradiction in the Scriptures we should labour to reconcile them this diversity of colours vanisheth and the waters appeare both of one colour and when we taste them they have but one relish So saith he although at the first there seeme some contradiction in the holy Scriptures yet when we looke nearer and nearer unto them wee shall finde no contrarietie in them but a perfect harmonie When we see the Heathen history or Apocryphall Bookes contradicting the holy History wee should stand for the holy Scriptures against them but when wee see any appearance of contradiction in the Scriptures we should labour to reconcile them when Moyses saw an Aegyptian and an Israelite striving together he killed the Aegyptian and saved the Israelite Exod. 2.12 But when be saw two Israelits striving together he laboured to reconcile them saying yee are brethren why doe yee strive So when we see the Apocryphall Bookes or heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite Example Iacob cursed Simeon and Levi for murthering of the Sichemites Gen. 49.7 but Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith they shall returne in the third generation Ier. 27.7 but Baruch saith they shall returne in the seventh generation Baruch 6. here let us kill the Aegyptian but save the Israelite but when wee see any appearance of contradiction in the holy Scriptures wee should labour to reconcile them because they are brethren Reason 7 The heavenly order set downe in the Scriptures showeth them to be divine there is in the Scriptures Ordo naturae Ordo naturae conjugalis thori historiae dignitatis Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry reasons setteth one before another and although there be not prius posterius in Scriptura as the Iewes say in respect of the particular occasions yet there is still prius posterius in respect of the generall end of the history First in setting downe the Patriarches it observeth ordinem naturae as they were borne as Ruben in the first place because he was the first borne and then Simeon thirdly Levi and fourthly Iudah c. Secondly The Tribes are set downe sometimes according to their nativity and sometimes as they were borne of free women there is Ordo conjugalis thori according to their birthes and so the free womens sonnes are set first in the Brestplace of Aaron Exod. 28. Thirdly there is Ordo dignitatis as Sem is placed before Iaphet for dignitie although he was younger So the Scripture else where observeth this order Matth. 13. He bringeth fourth new and old Ephe. 2. Apostles and Prophets So the Scripture observeth the order of history Matth. 1.1 The Booke of the generation of Iesus Christ the Sonne of David the Sonne of Abraham why is Abraham put last after David because the history is to begin at him So 1 Chro. 3.5 Salomon is placed last amongst his brethren because the history was to begin at him and if we shall marke the heavenly order that is amongst the Evangelists The heavenly order amongst the Evangelists ●hew the Scriptures to be Divine they will show us that the Scriptures are divine Marke beginneth at the workes of Christ Matthew ascendeth higher to the birth of Christ Luke goeth higher to the conception of Christ

of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9.32 and he who wrote the Booke of Esther borrowed the history out of that booke Something 's in the Scripture borrowed from the Iewish History These things which are borrowed from the Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7.5 So it is easier for a Camell to goe thorow the eye of a Needle Matth. 19.24 So it is hard to kicke against prickes Act. 9.5 Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis See Scaliger Euseb Pag. 245. proveth out of Georgius Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1.5 Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the Apostles when they cited them or Heathenish history were not sanctified untill they were insert in the booke of God therefore Tertullian writing to his Wife and citing that verse Evill speeches corrupt good manners 1 Cor. 15.33 saith Memor illius versiculi sanctificati per Apostolum the Apostle sanctified this verse when hee borrowed it from the Heathen And as a woman that was Heathenish when she became a Proselyte shee might enter into the congregation and a Iew might marry her so these Iewish and Heathenish histories God sanctified them that they might enter into the Congregation and become holy Scriptures and so the holy Spirit sweetned the salt waters of Iericho that the children of the Prophets might drinke of them 2 Kings 2.21 There are many proper names set downe in the Scriptures which are not Hebrew names Many names in the Scriptures which are not Hebrew names but some of them are Chaldee some Assyrian and some Persicke names Ier. 39.3 And all the princes of the King of Babylon came in and sat in the middle-gate even Nergal-Sharezer Samger Nebo Sersechim Rabsaris Nergal Sharezer Rabmag with all the residue of the Princes of the King of Babylon And that wee may know what names are Chaldee names what Syriacke and what Persicke Marke this Table following concerning these names and the composition of them taken out of Scaliger   Nomina propria Chaldaeorum 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach 5 Meschach 6 Sadrach 7 Letzar retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phil 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad   Exempla   Nebuchad nezzar ex 1. 24. 7.   Hevil-mero-dach ex 13 3. 20.   Nebo-zir-adan ex 1 21. 12.   Nomina propria Assyriorum 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballat 11 Osen the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar 16 Shar   Exempla   Salman-asser ex 2. 9.   Assar-haddon ex 9. 5.   Sen-ballat ex 13. 10.   Sen-cherib ex 13. 4.   Teglath-phul-asor ex 3. 14. 9.   Nomina propria Persarum 1 Ari 2 Thir 3 Thiri 4 Mithri 5 Pharsam 6 Phar● 7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Va 17 Zata 18 Arth atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku vel Kau 25 Ros vel rus 26 Kana   Exempla   Mithri-dates ex 4. 9.   Achos-va-rosh ex 19. 16. 25. How shall we discerne in what language a booke was written Quest There be two speciall notes whereby wee may discerne this the first is Interpretation Answ and the second is Allusion First is Interpretation when the Spirit of God interpreteth a strange word into another tongue To know in what language a booke was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the booke was written in that language in which the word is interpreted Example Esth 9. Pur this Persicke word is interpreted by the Hebrew goral therefore the booke was written in the Hebrew and not in the Persicke tongue by Mordecai or by him who else wrote the booke Example 2. Abba Pater Rom. 8.15 Abba is the Syriack word and Pater the Greeke word because Abba is interpreted by Pater therefore the Apostle hath written this Epistle in Greeke and not in Syriack And so Thomas is called Didymus Ioh. 11.16 therefore the Gospel of Iohn was written originally in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contracte and not in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli So Heb. 7.2 Melchisedeck the King of Salem first by interpretation King of righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemi us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that King of peace The word Melchesedick which is one word for the understanding of the Graecising Iewes he divideth it in two and showeth in Greeke Act. 1● 8 Elimas by interpretation Magus this word Magus is degenerate in a Greeke word therefore this booke was written in Greeke that Salem signifieth peace and Zedek Iustitia righteousnesse as if hee would say frugifer qui fert fructum cornifer qui fert cornua here because the interpretation is in Greeke we may know that this Epistle hath beene written originally in Greeke The

Eleazar the Highpriest and the Synedri●n at Ierusalem had approved this translation why would the Iewes at Ierusalem have so hated this translation The Iewes kept a fast for this Translation For yearely in remembrance of this translation they kept a 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 were appointed eyther propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Reason 5 Fiftly If we shall marke what manner of man this Ptolomeus King of Aegypt was Ptolomeus Philadelphus a vitious man we shall hardly be induced 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 Parca or weerdsisters are called Eumenides for he killed his two brethren borne of Eurices and committed incest with his owne sister Arcinoe Reason 6 Iosep lib. 11.2 Sixtly Iosephus writeth that the Law was sent by Eleazer the hie Priest to Aegypt written in Golden Letters 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 Guli●l Shickardus lib. 2. de sure reg Hebrae having the name Iehova still written in Golden Letters the wise men amongst the 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 The fable of the grecizing Iewes concerning the Translation of the Seventie this fable arose as Scaliger observeh well 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Seventy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus The chosen of Israel none of them did disagree but in the originall it is None of them did die Wherefore Scaliger judgeth and not without cause that this Translation of the Seventy was not procured thus The cause that moved the Iewes to procure this Translation of the Seventie and the grecizing 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 enforced 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 grecizing Iewes abroad but the Iewes who keepe the originall text were very loath to admit the Translation of the Seventie to be read in their Synagogues and it was for this Translation as Scaliger holdeth that there was such hatred betweene the Hebrewes and the Greekes The cause of the ●●atred betwixt the Hebrewes and Grecizing Iewes Act. 6.7 The other Iewes who lived still in Iudea hated these grecizing Iewes who followed the Translation of the Seventy they called them hakkore giphthith reading after the manner of the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legen●es Egyptia●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retrorsum and Lemiphrang that is the wrong reading 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 This Translation was procured under Ptolomeus but not by him first that this Translation was translated in the 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 when they translated it The Seventy were not inspired as Prophets when they translated the Bible all these are too bee denyed 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 Serapion Barouius Tom. 2. Vido Lipsium de Bibliotheca The Seventy were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by the holy 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 Diverse translation of the old Testament the Arabicke translation of the Testament Secondly the Persicke translation upon the five bookes of Moyses which was translated by Iacobus Tavasus And thirdly the Ethiopian translation translated by Damianus Agoeis And lastly the Armenian translation 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 digested 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 Hieroms translation The first Translation out of the Hebrew into Latin was that of Hiero. foure hundred yeares after Christ in the dayes of Pope Damasus there were other translations in Latine of which Augustine maketh mention but they were