Gothic BIBLES.—It is generally said that Ulphilas, a Gothic bishop, who lived in the fourth century, made a version of the whole Bible, excepting the book of Kings, for the use of his countrymen. That book he omitted, because of the frequent mention of the wars therein; as fearing to inspire too much of the military genius into that people. We have nothing remaining of this version but the four Evangelists, printed in 410, at Dort, in 1665, from a very ancient MS.
WHILEST the Roman empire subsisted in Europe, the reading of the Scriptures in the Latin tongue, which was the universal language of that empire prevailed everywhere. But since the face of affairs in Europe has been changed, and so many different monarchies erected upon the ruins of the Roman empire, the Latin tongue has by degrees grown into disuse: whence has arisen a necessity of translating the Bible into the respective languages of each people; and this has produced
Bibles. ced as many different versions of the Scriptures in the modern languages, as there are different nations professing the Christian religion. Hence we meet with French, Italian, Spanish, German, Flemish, Danish, Slavonian, Polish, Bohemian, and Russian or Muscovite Bibles; besides the Anglo-Saxon, and modern English and Irish Bibles.
French Bibles. The oldest French Bible we hear of is the version of Peter de Vaux, chief of the Waldenses, who lived about the year 1160. Raoul de Presle translated the Bible into French in the reign of Charles V. king of France, about the year 1380. Besides these there are several old French translations of particular parts of the Scripture. The doctors of Louvain published the Bible in French at Louvain by order of the emperor Charles V. in 1530. There is a version by Isaac le Maître de Sacy, published in 1672, with explanations of the literal and spiritual meaning of the text, which was received with wonderful applause, and has been often reprinted. As to the New Testaments in French, which have been printed separately, one of the most remarkable is that of F. Amelotte of the oratory, composed by the direction of some French prelates, and printed with annotations in the year 1666, 1667, and 1670. The author pretends he had been at the pains to search all the libraries in Europe, and collate the oldest manuscripts. But, in examining his work, it appears that he has produced no considerable various readings, which had not before been taken notice of either in the London Polyglot or elsewhere. The New Testament of Mons printed in 1665, with the archbishop of Cambray's permission, and the king of Spain's license, made a great noise in the world. It was condemned by Pope Clement IX. in 1668, and by Pope Innocent XI. in 1679, and in several bishoprics of France at several times. The New Testament published a Trevoix in 1702, by M. Simon, with literal and critical annotations upon difficult passages, was condemned by the bishops of Paris and Meaux in 1702. F. Bobours, a Jesuit, with the assistance of F. F. Michael Tellier, and Peter Bernier, Jesuits likewise, published a translation of the New Testament in 1697: but this translation is, for the most part, harsh and obscure, which was owing to the author's keeping too strictly to the Latin text from which he translated.
There are likewise French translations published by Protestant authors; one by Robert Peter Olivet, printed at Geneva in 1535, and since often reprinted with the corrections of John Calvin and others; another by Sebastian Castellio, remarkable for particular ways of expression never used by good judges of the language. John Diodati likewise published a French Bible at Geneva in 1644; but some find fault with his method, in that he rather paraphrases the text than translates it. Faber Stapalensis translated the New Testament into French, which was revised and accommodated to the use of the reformed churches in Piedmont, and printed in 1534. Lastly, M. John le Clerc published a New Testament in French at Amsterdam in 1703, with annotations taken chiefly from Grotius and Hammond; but the use of this version was prohibited in Holland by order of the States-General, as tending to revive the errors of Sabellius and Socinus.
Italian Bibles. The first Italian Bible published by the Romanists is that of Nicholas Malerme, a Bene-
dictine monk, printed at Venice in 1471. It was translated from the Vulgate. The version of Anthony Brucioli, published at Venice in 1532, was prohibited by the Council of Trent. The Calvinists likewise have their Italian Bibles. There is one of John Diodati in 1607 and 1641, and another of Maximus Theophilus in 1551, dedicated to Francis de Medicis duke of Tuscany. The Jews of Italy have no entire version of the Bible in Italian; the inquisition constantly refusing to allow them the liberty of printing one.
Spanish Bibles. The first Spanish Bible that we hear of is that mentioned by Cyprian de Valera, which he says was published about the year 1500. The Epistles and Gospels were published in that language by Ambrose de Montefin in 1512; the whole Bible by Cassiodore de Reyna, a Calvinist, in 1569; and the New Testament, dedicated to the emperor Charles V. by Francis Enzinas, otherwise called Driander, in 1543. The first Bible which was printed in Spanish for the use of the Jews was that printed at Ferrara in 1553, in Gothic characters, and dedicated to Hercules d'Est duke of Ferrara. This version is very ancient, and was probably in use among the Jews of Spain before Ferdinand and Isabella expelled them out of their dominions in 1492.
German Bibles. The first and most ancient translation of the Bible in the German language is that of Ulphilas bishop of the Goths, about the year 360. This bishop left out the book of Kings, which treats chiefly of war, lest it should too much encourage the martial humour of the Goths. An imperfect manuscript of this version was found in the abbey of Werden near Cologne, written in letters of silver, for which reason it is called Codex Argenteus; and it was published by Francis Junius in 1665. The oldest German printed Bible extant is that of Nuremberg, printed in 1447; but who the author of it was is uncertain. John Emzer, chaplain to George duke of Saxony, published a version of the New Testament in opposition to Luther. There is a German Bible of John Eckius in 1537, with Emzer's New Testament added to it; and one by Ulembergius of Westphalia, procured by Ferdinand duke of Bavaria, and printed in 1630. Martin Luther having employed eleven years in translating the Old and New Testament, published the Pentateuch in 1522, the historical books and the Psalms in 1524, the books of Solomon in 1527, Isaiah in 1529, the Prophets in 1531, and the other books in 1530: he published the New Testament in 1522. The learned agree, that his language is pure, and the version clear and free from intricacies: it was revised by several persons of quality, who were masters of all the delicacies of the German language. The German Bibles which have been printed in Saxony, Switzerland, and elsewhere, are for the most part the same with that of Luther, with very little variation. In 1604 John Piscator published a version of the Bible in German, taken from that of Junius and Tremellius: but his turn of expression is purely Latin, and not at all agreeable to the genius of the German language: the Anabaptists have a German Bible printed at Worms in 1529. John Crellius published his version of the New Testament at Racovia in 1630; and Felbinger his at Amsterdam in 1660.
Flemish Bibles. The Flemish Bibles of the Romanists are very numerous, and for the most part have no author's
author's name prefixed to them, till that of Nicolas Vinck, printed at Louvain in 1548. The Flemish versions made use of by the Calvinists till the year 1637, were copied principally from that of Luther. But the synod of Dort having in 1618 appointed a new translation of the Bible into Flemish, deputies were named for the work, which was not finished till the year 1637.