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de editione et usu sacrorum librorum). This, with three others, the Complutensian, Aldine, and Grabian, are the leading representative etlitions available. The religious adherence to the Latin text is the reason of the less elegant and idiomatic words and phrases found in the translation.

As to English work, we may note two transcripts of the West-Saxon Gospels during the course of the eleventh century and some copies of the same Gospels into the Kentish dialect made in the twelfth century. The insertion in particular of the text concerning the three heavenly witnesses (I John, v, 7) was attributed to him, since it was found in Uscan’s first printed edition of the Armenian Bible (Amsterdam, 1666). This was revised by Delitzsch in 1877. A revision of this translation resulting in a text even more literal was made by Arias Montano. In successive editions the last named has almost wholly changed the original so that it is now known only by his name. The work begun by Uscan was continued and perfected by the Mechitarists (q.v.) In the second century, to meet the demands of both Jews and Christians, three other Greek versions of the Old Testament were produced, though they never took the place of the Septuagint. The 1973 French translation, the Bible de Jerusalem, is followed only "where the text admits to more … An Old Testament in the Mandarin colloquial dialect was made by Schereschewsky and published at Pekin (1875). A Slovak version of the Bible for Catholics was made by Bernolak (Gran, 1829). Adopted by several writers in the fifth century, it came into more general use in the sixth. Others held it to be inferior to the Septuagint, and those who recognized its merits feared it would cause dissensions. Early Protestant leader Martin Luther rejected the scriptural authority of these seven books. Another Greek version practically contemporaneous with Aquila’s was made by Theodotion, probably an Ephesian Jew or Ebionite. (d) The Sinaitic text of a Syrian version consists of fragments found at Mt. The first, complete Protestant Bible in Italian was printed at Geneva (1562). It gained considerable authority and was many times reprinted. Guided by old Greek MSS., he corrected its mistakes and emended such translations as affected the true sense of the Gospels, and probably followed the same method in revising all the books of the New Testament, which he put forth at Rome about 383. Up to 1545 it went through twelve editions, being called the Great Bible to distinguish it from the Bible for Simple People, a briefer Old-Testament history, published six times. Assisted by William Roye, like himself an apostate Franciscan from the monastery at Greenwich, he translated the New Testament, and began to have it printed in Cologne in 1525. A New Testament by Francisco de Enzinas (Antwerp, 1543) was later much used by the British and Foreign Bible Society. Aquila, taking the Hebrew as he found it, proves in his rendering to be “a slave to the letter”. A. Dereser finished a version (Frankfurt, 1799-1828), with notes savoring of Rationalism. The origin of the oldest Latin version or versions is involved in much uncertainty. Most of the literature through subsequent centuries abounds in Scriptural quotations. The work was ready for the press in 1538, and the printing was begun at Paris, but had to be transferred to London on December 17 of the same year. Nicholas, therefore, translated at most only the portion ending with Bar., iii, 19. It was translated with literal fidelity into Samaritan in the second century B.C. After the first printing of the Vulgate by Gutenberg in 1456, other editions came out rapidly. The Bible of Ferrara, or the Bible of the Jews, was a Spanish version from the Hebrew by Abraham Usque, a Portuguese Jew. of early Spanish versions, e.g. Having ecclesiastical approbation, it gained a wide circulation and is still in use after having been printed in many editions.

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