SwordSearcher95 Help Contents

©1996 Brandon Staggs

To learn all about SwordSearcher95 and how to use it, press the >> button reading each page and continuing to the next until you get to the end, or use this table of contents to jump to a specific subject or command.

Warranty and Licenses

Acknowledgments

Registering SwordSearcher95

Order Form

SwordSearcher95 on the Internet

A Note about the Notes

The Program Components:

   Menu Bar

   Tool Bar

   Verse List Window

   Passage Window

   Notes Window

   Status Bar

File

Edit

Search

Read

Notes

Bookmarks

Options

View

Help

Specifying a Range of Verses

Using SwordSearcher95 with a Word Processor

Preface to the Authorized (King James) Version


Program Components: The Menu Bar

The Menu Bar is the top strip of pull-down menus, common to most Windows programs.


Program Components: The Tool Bar

The Tool Bar is the strip of small buttons below the Menu Bar. These buttons are for quick access to many of the programs functions. If you hold the mouse pointer over a button for a moment, a balloon will pop up telling you what the button does.


Program Components: The Verse List Window

This is the upper-left window where search results are displayed. This window consists of two tabs which you can select:

Verse List: This displays the resulting verses in their entirety. Verses with a corresponding note in the currently selected note set have an asterisk (*) next to them. The keywords of the search are highlighted. Right-clicking in this window will bring up a context-sensitive menu with commands relevant to this window. (You must have some search results in it first for the menu to appear.) You can use the keyboard to navigate this list as well as the mouse. Shift-F10 will pop up the context menu, Up and Down scroll back and forward one verse, PageUp and PageDn scroll back and forward one page, Delete will remove the selected verse from the verse list, Right will give the Passage Window the keyboard focus, and Enter will cause the selected verse to be displayed in the Passage window so that you can examine the context of the verse. You can mark text for copying to the clipboard with the mouse pointer as with any word processor. SwordSearcher selects text in the Verse List by word instead of by letter, which is much faster for this purpose. The Verse List is also used to display cross references from notes.

Reference List: This displays the verse references of the resulting verses. Double-clicking on a verse will show the context ofthat verse in the Passage Window.


Program Components: The Passage Window

This is the top-right window where the text of the Bible is displayed. Verses with corresponding notes in the currently selected note set have an asterisk (*) next to them.

Right-clicking in this window will bring up a menu with commands relevant to this window. You can navigate this display with the keyboard as well as the mouse. Shift-F10 will pop up the context menu, Up and Down scroll back and forward one verse, PageUp and PageDn scroll back and forward one page, Ctrl+Home and Ctrl+End scroll back and forth one book, Ctrl+PageUp and Ctrl+PageDn scroll back and forward one chapter, and Left gives the Verse List Window the keyboard focus. You can mark text for copying to the clipboard with the mouse pointer as with any word processor. SwordSearcher selects text in the Passage Window by word instead of by letter, which is much faster for this purpose.


Program Components: The Status Bar

This is the strip of information on the bottom of the screen. This information bar shows you the number of verses and occurrences resulting from the last search, the full reference of the top verse in the Verse List, the verse reference for the currently displayed note, the full reference of the top verse in the Passage Window, and the current search range.


The File Menu

Save Range

Save Verse List

Page Setup

Print Range

Print Verse List

Exit


File|Save Range

Saves a range of verses to a text file.

When you select this function, you will be prompted for a range of verses to save. Once you specify the range, you will be prompted for the save file name. You can also set the format of the verses to be saved.

Range: Enter the range of verses to be saved.

Include notes: Check this box and select a note set if you want the notes saved with the verses.


File|Save Verse List

Saves the verses in the Verse List to a text file.

When you select this function, you will be prompted for a save file name. The format of the verses is the same as they appear in the Verse List.


File|Exit

Exits SwordSearcher.


The Edit Menu

Cut

Copy

Paste

Copy Verse

Copy Range

Copy Verse List

Copy Verse References

Format


Edit|Cut

Cuts the currently selected text and copies it to the clipboard. Only used while editing notes.


Edit|Copy

Copies the currently selected text to the clipboard.


Edit|Paste

Inserts text from the clipboard at the cursor. Only used while editing notes.


Edit|Copy Verse

Copies a verse to the clipboard.

Selecting this function will prompt you for a verse to copy to the clipboard. The format for specifying the verse is the same as a verse range, except that only one verse reference is used. You can also set the format of the verse to copy.


Edit|Copy Range

Copies a range of verses to the clipboard.

Selecting this function will prompt you for a range of verses to copy to the clipboard. You can also set the format of the verses to copy.


Edit|Copy Verse List

Copies the Verse List to the clipboard.

This is the same as the File|Save Verse List command, except that instead of saving to a text file, it copies the verses to the clipboard.


Edit|Copy Verse References

Copies the Verse References from the Verse List Window to the clipboard.

This function will copy the abbreviated references of all the verses in the Verse List Window to the clipboard. This is most useful for creating reference lists for your notes. After you copy the reference list to the clipboard, you can easily paste it into the note you are currently editing.


Edit|Format

Allows you to set the format of verses to copy to the clipboard, save to disk, or print.

The purpose of this command is to allow you to customize the appearance of verses copied to the clipboard with the Copy Verse and Copy Range functions, as well as the Save Range function.

Verse Label Styles:

The Verse Label is the reference of the verse, i.e. Ephesians 6:17. There are three different label styles: Full: This indicates a full reference, i.e. Ephesians 6:17. Partial: This indicates an abbreviated reference, i.e. Eph 6:17. None: This indicates no reference is to be used.

You can specify the Verse Label Style of the first verse, and the style for subsequent verses.

Label Location:

You can specify the location of the verse label, either before the verse text or after the verse text. (Note: the Print functions ignore this option.)

Linebreaks Between Verses:

If you want a carriage return after each verse, check this option.

Include Paragraph Marks:

If you want the paragraph marks included on verses which begin a new paragraph, check this option.


The Search Menu

Word(s)

Phrase

Word List

Set Range

Search Notes


Search||Word(s)
Search|Word(s)

Searches the Bible for a word or set of words.

This function allows you to specify a word or set of words to search the current range of verses for. You can specify whether the search is case sensitive and substring inclusive, as well as set the boolean operation for a multi-word search.

Word(s): Enter your search word or words here. Separate multiple words with a space. Punctuation and duplicate words are ignored.

Find Verses With…: This is where you define the boolean operation of the search. You have three options: All will find verses containing all of the words you entered (boolean AND). At least one will find verses containing at least one of the words you entered (boolean OR). Only one will find verses containing only one of the words you entered (boolean XOR).

Case Sensitive: Check this if you want the search to differentiate between upper case and lower case letters. A case sensitive search will tell the difference between God and god whereas a non-case sensitive search will ignore the difference.

Substring Matches: Check this if you want the search to include words within words. A substring inclusive search for the word corrupt will also search for the words corruption, corruptly, corrupteth, uncorruptible, corruptible, incorruptible, et cetera. Use caution when using this option, as a substring search for the letter e, for example, would find every single verse in the Bible.

Range button: Click this to change the range of the search. The current range is always shown in the bottom-right of the status bar.


Search|Phrase

Searches the Bible for a phrase.

This function allows you to specify a single phrase to search the current range of verses for. This is different from a word search in that it looks for the words in the order you type them. Thus, boolean operations do not apply. SwordSearcher will search the Bible for the exact phrase you specify.

Phrase: Enter the phrase you want to search for here. Punctuation is ignored.

Case Sensitive: Check this if you want the search to differentiate between upper case and lower case letters. A case sensitive search will tell the difference between God and god whereas a non-case sensitive search will ignore the difference.

Range button: Click this to change the range of the search. The current range is always shown in the bottom-right of the status bar.


Search|Word List

Searches the Bible for a word or set of words.

This function is identical to the Word(s) Search except that it adds a word list to the dialog. This is the box on the right which contains a list of every word in the Bible. The purpose of this list is simply to help you find the correct spelling of a word. Directly above the list there is an edit box where you can type in a word. As you type letters, the list will scroll down to the first matching word. You can then add a word to the Word(s) box by double clicking on the word in the list or by pressing the Add button.


Search|Set Range

Sets the range for the Word(s) Search, Phrase Search, Word(s) List Search, and Notes Search.

This function allows you to enter the range of verses for the search functions of SwordSearcher. The current range is always shown in the right-most section of the Status Bar.

Range: Enter the search range here. See Specifying a Range of Verses for instructions on entering a range.

The following buttons set the Range to a pre-defined range:

O. T.: The Old Testament (Genesis through Malachi)

N. T.: The New Testament (Matthew through Revelation)

Entire: The entire Bible (Genesis through Revelation)


The Read Menu

Context

Verse for Note

Go To Verse

Go to Book

Previous Chapter

Next Chapter

Previous Book

Next Book

Todays Proverb


Read|Context

Scrolls the selected verse in the Verse List into view in the Passage Window.


Read|Go to Verse

Goes to a specified verse in the Passage Window.

This allows you to display a passage in the Passage Window quickly. Selecting this function will prompt you for a verse reference to display. The format for this reference is the same as specifying a range of verses, except that you only enter one verse reference.


Read|Go to Book

Goes to the first verse of a book in the Passage Window.

This is a pop-up menu with a list of all 66 books in the Bible. Click on the one you want to be displayed in the Passage Window.


Read|Previous Chapter

Scrolls back one chapter in the Passage Window.

The Passage Window must have the keyboard focus.


Read|Next Chapter

Scrolls forward one chapter in the Passage Window.

The Passage Window must have the keyboard focus.


Read|Previous Book

Scrolls back one book in the Passage Window.

The Passage Window must have the keyboard focus.


Read|Next Book

Scrolls forward one book in the Passage Window.

The Passage Window must have the keyboard focus.


The Bookmark Menu

Selecting

Setting


Selecting a Bookmark

You can select a bookmark on the Bookmark Menu by clicking on the verse you want scrolled into the Passage Window.

You can also use the keyboard for quick-access to bookmarks. Ctrl+1 will go to the first bookmark, Ctrl+2 the second…, Ctrl+0 the tenth.


Setting a Bookmark

You can set a bookmark to the current verse in the Passage Window with the Bookmark Menu by selecting Set #, where # is the bookmark you want to set.

You can also use the keyboard for quick-setting of the bookmarks. Ctrl+Alt+1 will set the first bookmark, Ctrl+Alt+2 the second…, Ctrl+Alt+0 the tenth.


The Options Menu

Paragraph Format

Italicized words in Italic text

Italicized words in Brackets

Italicized words in Normal text

Fonts

Key Highlight Color


Options|Paragraph Format

Toggles on/off paragraph formatting in the Passage Window.

When this option is checked, Bible text in the Passage Window is displayed in paragraphs. When this option is unchecked, text is displayed in single verse format, with each verses starting a new line.


Options|Italicized words in Italic text

When this option is checked, the italicized words in the Bible will be displayed in italics.


Italicized words in Brackets
Options|Italicized words in Brackets

When this option is checked, the italicized words in the Bible will be enclosed in brackets [ ].


Italicized words in Normal text
Options|Italicized words in Normal text

When this option is checked, the italicized words in the Bible will be displayed as normal text.


Options|Fonts

Verse List

Passage Window

Notes Window


Options|Fonts|Verse List

Changes the display font for the Verse List.


Options|Fonts|Passage Window

Changes the display font for the Passage Window


Options|Key Highlight Color

Changes the color used to highlight the keywords in the Verse List.


The View Menu

Verse List Window

Passage Window

Notes Window

Toolbar


View|Verse List Window

When this option is checked, the Verse List Window is displayed.


View|Passage Window

When this option is checked, the Passage Window is displayed.


View|Toolbar

When this option is checked, the Tool Bar is displayed.


The Help Menu

Topics

Specifying a Range of Verses

About

Registering SwordSearcher


Help|Topics

Displays the help contents.


Help|About

Displays information about SwordSearcher.


Help|Registering
Help|Registering SwordSearcher

Displays the section in help with information on registering an evaluation copy of SwordSearcher.


Help|Specifying a Range of Verses

Displays the section in help on specifying a range of verses.


Specifying a Range of Verses

Entering a range is simple. Here are some examples:

Ex 1:10 - 1:15 - Exodus 1:10 through Exodus 1:15

Ps 119 - The entire chapter of Psalms 119

Jude - Re - Jude 1:1 through Revelation 22:21

Lu - The entire book of Luke

Ac 2:5 - Just Acts 2:5

Ro 1:2 - 1Ti 1:10 - Romans 1:2 through 1st Timothy 1:10

SwordSearcher uses, for the most part, the same abbreviations for books as the Strongs Concordance. SwordSearcher will also recognize almost any reasonable truncation of the book name. Whenever in doubt, just type the first four letters of the book. For books with numbers, type the digit followed by the abbreviation. For example, 1st Corinthians is 1Co, 1st Kings is 1Ki, etc.

Note: you can also use a period (.) instead of a colon (:).


Program Components: The Notes Window

This is the bottom window where verse notes are displayed and edited. There is a tab for each set of notes. Clicking on a tab brings that set to the front. The very middle section of the Status Bar shows the reference of the current note. Right-clicking in this window with the mouse will bring up a menu with commands relevant to the Notes Window.

Notes can have cross-references in them. Cross-references start with the # character. For example:

# Ps 12:6,7 Ps 138:2

is a cross-reference to Psalms 12, verses 6 and 7, and Psalms 138 verse 2. To display these verses in the Verse List Window simply double-click on the references.

Users can create and edit up to thirty different note sets. In addition to user created notes, note sets are available for download on the Internet at no charge, or they can be purchased on disk when you register SwordSearcher.

When there is no note for the current verse the message No note will be displayed. Please review the Bind Notes to Passage Window menu option to learn how to force the Notes Window to display the note for the current verse displayed in the Passage Window.


Read|Verse for Note

Displays the verse for the current note in the Passage Window.


Options|Fonts|Notes Window

Changes the display font for the Notes Window.


View|Notes Window

When this option is checked, the Notes Window is displayed.


The Notes Menu

Go to Note for Verse

Previous Note

Next Note

Previous Note Set

Next Note Set

Note for Verse in Verse List

Note for Verse in Passage

Edit Current Note

Bind Notes to Passage Window

Create New Note Set

Rename Current Note Set

Delete Current Note Set


Notes|Go to Note for Verse

Goes to the note for a specified verse.

Selecting this brings up a dialog in which you enter a reference. The note for the reference will be displayed in the Notes Window.

The format for this reference is the same as specifying a range of verses, except that you only enter one verse reference.


Notes|Previous Note

Goes to the first previous verse with a note in the currently selected note set in the Notes Window.


Notes|Next Note

Goes to the next verse with a note in the currently selected note set in the Notes Window.


Notes|Previous Note Set

Selects the previous note set in the Notes Window.


Notes|Next Note Set

Selects the next note set in the Notes Window.


Notes|Note for Verse in Verse List

Displays the note for the verse in the Verse List.


Note for Verse in Passage

Displays the note for the verse in the Passage Window.


Notes|Edit Current Note

Edits the current note in the Notes Window.

Selecting this option will put the Notes Window into edit mode, where you can then edit that note. Three new buttons will appear just above the Notes Window on the right. When you are finished editing, press the Save button to save your changes, or the Cancel button to cancel your changes. Pressing the Help button brings up the text you are now reading.

To create cross-references in your notes, type a # as the first character of a line, then enter your cross references. You can separate different lists of cross-references if you wish. Here is an example of a note with cross-references (this is the Treasury of Scripture Knowledge note for Genesis 1:14):

Let there.

# De 4:19 Job 25:3,5 38:12-14 Ps 8:3,4 19:1-6 74:16,17 104:19,20

# Ps 119:91 136:7-9 148:3,6 Isa 40:26 Jer 31:35 33:20,25

lights.

  Or, rather, luminaries or light-bearers; being a different

  world from that rendered light, in ver 3. the day from the

  night.

between the day and between the night.  and let.

# 8:22 9:13 Job 3:9 38:31,32 Ps 81:3 Eze 32:7,8 46:1,6

# Joe 2:10,30,31 3:15 Am 5:8 8:9 Mt 2:2 16:2,3 24:29 Mr 13:24

# Lu 21:25,26 23:45 Ac 2:19,20 Re 6:12 8:12 9:2

Note: When you are working with extremely large sets of notes on slower machines (486-66 or less or any machine with a compressed drive), the time it takes to update the note set when you Save can seem a bit long. Also, whenever you are editing very large note sets, it is good to have at least 8 megabytes of free drive space.


Notes|Create New Notes Set

Creates a new set of notes.

Simply enter the name of the note set you wish to create. If you get an error when trying to create a new note set, follow these guidelines for naming a set of notes:

You must use a unique name, meaning you cannot use the same name twice for sets of notes.

Names can contain any characters except:  \ / : * ? " < > |

Keep your names under 50 or so characters.


Read|Today's Proverb

Scrolls to the days Proverb in the Passage Window.

For each day of the month there is a corresponding Proverb (1st = Proverbs Chapter 1, 2nd = Proverbs Chapter 2, 31st = Proverbs Chapter 31, etc). This is a quick-and-easy way to read a Proverb daily.


Notes|Bind Notes to Passage Window

When this option is checked, the Notes Window will change to match the Passage Windows top verse whenever the Passage Windows top verse changes.


Read|Rename Current Note Set
Notes|Rename Current Note Set

Allows you to rename the currently selected note set.

You must use a unique name, meaning you cannot use the same name twice for sets of notes.

Names can contain any characters except:  \ / : * ? " < > |

Keep your names under 50 or so characters.


Notes|Delete Current Note Set

Deletes the currently selected note set.

Please note that you must always have at least one note set in SwordSearcher.


Search|Search Notes

Searches the currently selected Note Set for a word or phrase.

This function allows you to search through your notes for a word or phrase you specify.

Find What: Enter the word or phrase you want to search for here. Punctuation is used.

Case Sensitive: Check this if you want the search to differentiate between upper case and lower case letters. A case sensitive search will tell the difference between God and god whereas a non-case sensitive search will ignore the difference.

Substring Matches: Check this if you want the search to include words within words. A substring inclusive search for the word corrupt will also search for the words corruption, corruptly, corrupteth, uncorruptible, corruptible, incorruptible, et cetera.

Find First: Finds the very first occurrence (within the current range) of the text in Find What.

Find Next: Finds the first occurrence (within the current range) of the text in Find What from the current cursor position in the Notes Window.

Range: Click this to change the range of the search. The current range is always shown in the bottom-right of the status bar.


File|Page Setup

Allows you to set up the page configuration for printing.

This function brings up the standard Windows Page Setup dialog. Here you can change the page orientation and margin settings for printing from SwordSearcher95.


File|Print Range

Prints a range of verses to a printer.

When you select this function, you will be prompted for a range of verses to print.You can also set the format of the verses to be printed. (Note: the Label Location parameter of the Format is ignored for printing.)

Range: Enter the range of verses to be printed.

Include notes: Check this box and select a note set if you want the notes printed with the verses.

The Print Range function will use the same fonts and point sizes for the verses and the notes as the screen display uses for the Passage Window and the Notes Window. Use the Options|Fonts menu to modify these.


File|Print Verse List

Prints the Verse List to a printer.

This function will print the verses in the Verse List Window as they appear on the screen.

The Print Verse List function will use the same font and point size for the verses as the screen display uses for the Verse List Window. Use the Options|Fonts menu to modify these.


Registering SwordSearcher95

What is shareware?

SwordSearcher95 is distributed as shareware. Shareware is  a "try before you buy" marketing method. This marketing  method allows you to evaluate the software to determine its usefulness BEFORE you spend money on it. After the evaluation period is over, (in the case of SwordSearcher95, this is 25 days), you must either send payment (this is called registering) or discontinue using the program.

In any case, I hope that you will give copies of SwordSearcher95 to your friends to let them try SwordSearcher95 out as well.

Why Register?

SwordSearcher95 is not free. Hundreds of hours of work have been invested in developing SwordSearcher95 to bring YOU a commercial-quality product at a very low cost. There is no way to ensure that you actually pay for it. The shareware method is honor-based.

What do I get when I register?

There are two registration packages:

SwordSearcher95 Basic Registration Pack ($20): This pack gets you a "registration number" that you enter into SwordSearcher95 to register it in your name. This code will remove the shareware reminders. You do not get any disks with this package, only the registration number is sent to you. This registration number will also allow you to upgrade SwordSearcher95 at no cost when new minor upgrade versions are released.

SwordSearcher95 Deluxe Registration Pack ($40): This pack includes the Basic Pack PLUS the following on 3.5" HD disks:

1. 	The latest version of the program.

2. 	The Treasury of Scripture Knowledge plug-in note set. This note set includes verse notes and over 500,000 cross-references.

3. 	The Geneva Bible Footnotes plug-in note set. These are the footnotes from the Geneva Bible, which the Pilgrims used.

4. 	Matthew Henry's Concise Commentary plug-in note set. A popular devotional commentary.

5. 	1917 Scofield Notes plug-in note set. Footnotes by Dr. Scofield, 1917 edition.

6. 	The Treasury of David plug-in note set. This is C. H. Spurgeons exhaustive commentary on the Psalms. Every verse has comment. (Currently only the first half of the Psalms are available. I do not know when the second half will be complete.)

7. 	The Peoples New Testament Commentary plug-in note set.

8. 	The KJV translators footnotes plug-in note set.

9. 	Any other note sets made available since the time this text was written.

The Deluxe Registration disks you get can also be used to install copies of SwordSearcher95 on your friends computers. The registration code is not stored on these disks, it is stored on your computer, so when your friends use SwordSearcher95 on their computers it will be shareware until they register it themselves.

Registration also entitles you to free technical support via the Internet or postal mail. Unregistered users get a reasonable amount of support as well so that they may fully evaluate the program.

How do I register?

To order, print or copy down the Order Form andfill out the necessary information. Thank you!

What if I cant afford it?

While $20 is a very modest cost, it can still be hard to come by, and I realize this. If you honestly cannot afford to pay for SwordSearcher95 (that is, it is either a choice between SwordSearcher95 or feeding the kids), I will happily give you a free registration code. All you need to do is ask.


SwordSearcher95 Order Form
SwordSearcher95 v3.1 Order Form

To order, print or copy down the following. (You can press the Print button in Windows Help.) See Registering SwordSearcher for information on the different Registration Packs.

Name:__________________________________________________ Date:___________

Mailing Address:________________________________________________________

City:____________________________________ State/Prov.:__________________

Zip/Postal Code:_________________________ Country:______________________

E-Mail (optional, please write legibly):________________________________

+--------------------------+-------+----------+----------+

| ITEM                     | PRICE | QUANTITY |  TOTALS  |

+--------------------------+-------+----------+----------+

| Basic Registration Pack  |  $20  |          |$         |

|                          |       |          |          |

+--------------------------+-------+----------+----------+

| Deluxe Registration Pack |  $40  |          |$         |

|                          |       |          |          |

+--------------------------+-------+----------+----------+

| Shipping and Handling for each Deluxe Pack: |          |

|  USA and Canada: $3.00                      |$         |

|  All other countries: $6.00                 |          |

+-------------------------------------+-------+----------+

                                      | TOTAL |$         |

                                      |       |          |

                                      +-------+----------+

Orders must be in United States Dollars. Make Check or Money Order payable to Brandon Staggs. (I am unable to accept payments via credit card.) Foreign checks must be drawn on a U.S. bank. Ask your bank for details if you are not in the USA, or instead use an International Postal Money Order or U.S. cash.  Orders shipped in the USA are sent Priority Mail. All others are sent First Class/Air Mail. There is no shipping and handling for Basic Packs. If you order more than one pack and you would like to have them made in other peoples names please indicate so on the back of your order form. If you include an email address your registration code will be emailed to you as soon as your order is received.  If you have a moment, please indicate how you heard about SwordSearcher95 and how you got your evaluation copy. Thank you!

Mail this order form and payment to:

Brandon Staggs

Re: SS95

PO Box 1019

Hanalei, HI 96714

USA

You can contact me via Internet E-Mail: bstaggs@aloha.net


SwordSearcher95 on the Internet

You can always contact me (the author, Brandon Staggs) on the Internet. My email address is:

bstaggs@aloha.net

In addition to email, the SwordSearcher95 web page will allow you to download the latest version of SwordSearcher95 and available plug-in note sets. The address is:

http://www.aloha.net/~bstaggs/sword95.html

Please tell your friends about SwordSearcher95 on the Internet!


Acknowledgments

In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.

Psalm 56:4

In God will I praise [his] word: in the LORD will I praise [his] word.

Psalm 56:10

I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.

Psalm 138:2

But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Matthew 4:4

First and foremost, I would like to thank God for giving us and preserving the Bible. The Bible is the only Holy thing on earth we can handle. It is my hope that SwordSearcher95 will aid students of the Bible in their study of Gods Holy Word. I would also like to thank God for sending His Son to save my soul from eternal damnation in Hell.

Thanks to my wife, Rebekah, who has given many good suggestions and put up with my constant programming and frustrations. She also designed the SwordSearcher95 icon.

Thanks to my alpha and beta testers, who spent time testing SwordSearcher95 and offering their suggestions. Specifically I would like to extend special thanks to: J. Truby, Charlie Hall, Christopher Meisenzahl, Bruce Mino, and Robert Horton, who went well beyond the call of duty.

Thanks to the individuals who made the Authorized Version (King James) text available in electronic format. I do not know who it was that took the time and effort to do it, but they provided a very needed service and I am grateful for it. On the same note I also thank the individuals who brought the different works (Treasury of Scripture Knowledge, Dr. Scofield notes, Geneva Footnotes, Matthew Henry Commentary, etc) into public domain electronic format. Again, I do not know who specifically did the work, but I thank them for the service.

And last but not least, I thank you for evaluating my product, and extra thanks if you decide to register!

Brandon Staggs

PO Box 1019

Hanalei, HI  96714

USA

Internet email: bstaggs@aloha.net

SwordSearcher95 web page: http://www.aloha.net/~bstaggs/sword95.html


A Note About the Notes

There are currently seven plug-in notes sets available for SwordSearcher95. (You can of course create and edit your own notes.)

1. 	The Treasury of Scripture Knowledge plug-in note set. This note set includes verse notes and over 500,000 cross-references.

2. 	The Geneva Bible Footnotes plug-in note set. These are the footnotes from the Geneva Bible, which the Pilgrims used.

3. 	Matthew Henry's Concise Commentary plug-in note set. A popular devotional commentary.

4. 	1917 Scofield Notes plug-in note set. Footnotes by Dr. Scofield, 1917 edition.

5. 	The Treasury of David plug-in note set. This is C. H. Spurgeons exhaustive commentary on the Psalms. Every verse has comment. (Currently only the first half of the Psalms are available. I do not know when the second half will be complete.)

6. 	The Peoples New Testament Commentary plug-in note set.

7. 	The KJV translators footnotes plug-in note set.

You can obtain these note sets on the Internet (http://www.aloha.net/~bstaggs/sword95.html), and they come on disk with the Deluxe Registration Pack.

Disclaimer: These note sets are provided as an aid, not a replacement, for your study of the Bible. Only the text of the Bible is perfect. These note sets are the opinions of men and should be regarded as such. Indeed there are errors in all of these note sets, but I believe there is also enough edifying and insightful meat worth picking off the bone.

You are free to edit these plug-in notes as if they were your own. I only ask that you not distribute edited plug-in note sets without CLEARLY labeling them as such, in order to avoid confusion.

User note sets: Many people have expressed interest in reading other peoples note sets. However not many seem like they would want to share their own. :-)  If you have a note set that you would like to share with other users of SwordSearcher95, please email me. I will put it up on the SwordSearcher95 web page for others to download (however I will not include the note sets as part of a registration pack without your permission) provided it is beneficial material. If you provide an email address on your order form you will be notified whenever new note sets are added to the collection.


Preface to the Authorized (King James) Version

The following is the Translators to the Reader, the preface to the King James Bible, which is omitted from most modern printings of the KJV.

THE TRANSLATORS TO THE READER

Preface to the King James Version 1611

THE BEST THINGS HAVE BEEN CULMINATED

Zeal to promote the common good, whether it be by devising anything ourselves, or revising that which hath been laboured by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world.  It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find a hole, will make one) it is sure to be misconstrued, and in danger to be condemned.  This will easily be granted by as many as know story, or have any experience.  For, was there ever any-projected, that savoured any way of newness or renewing, but the same endured many a storm of gainsaying, or opposition?  A man would think that Civility, wholesome Laws, learning and eloquence, Synods, and Church-maintenance, (that we speak of no more things of this kind) should be as safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog move his tongue against the motioners of them. For by the first, we are distinguished from brute beasts lead with sensuality; By the second, we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence; By the third, we are enabled to inform and reform others, by the light and feeling that we have attained unto ourselves; Briefly, by the fourth being brought together to a parley face to face, we sooner compose our differences than by writings which are endless; And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the Spiritual and sincere milk of the word) livelihood and support fit for their estates.  Thus it is apparent, that these things which we speak of, are of most necessary use, and therefore, that none, either without absurdity can speak against them, or without note of wickedness can spurn against them.

Yet for all that, the learned know that certain worthy men [Anacharsis with others] have been brought to untimely death for none other fault, but for seeking to reduce their Countrymen to god order and discipline; and that in some Commonwealths [e.g. Locri] it was made a capital crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious; And that certain [Cato the elder], which would be counted pillars of the State, and patterns of Virtue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he was no babe, but a great clerk [Gregory the Divine], that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary; And lastly, against Church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself [Nauclerus], though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying:  Now is poison poured down into the Church, etc.  Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone's censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible.  If any man conceit, that this is the lot and portion of the meaner sort only, and that Princes are privileged by their high estate, he is deceived.  "As the sword devoureth as well one as the other," as it is in Samuel [2 Sam 11:25], nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; And as the King of Syria commanded his chief Captains to "fight neither with small nor great, save only against the King of Israel:" [1 Kings 22:31] so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest.  David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity) he was scorned and scoffed at by his own wife [2 Sam 6:16].  Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world.  But was that his magnificence liked of by all?  We doubt it.  Otherwise, why do they lay it in his son's dish, and call unto him for easing the burden, "Make", say they, "the grievous servitude of thy father, and his sore yoke, lighter?" [1 Kings 12:4]  Belike he had charged them with some levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and wish in their heart the Temple had never been built.  So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to every ones conscience.

If we will descend to later times, we shall find many the like examples of such kind, or rather unkind acceptance.  The first Roman Emperor [C. Caesar. Plutarch] did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation; than when he corrected the Calendar, and ordered the year according to the course of the Sun; and yet this was imputed to him for novelty, and arrogance, and procured to him great obloguy.  So the first Christened Emperor [Constantine] (at the least-wise that openly professed the faith himself, and allowed others to do the like) for strengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the name Pupillus, as who would say, a wasteful Prince, that had need of a Guardian or overseer [Aurel. Victor].  So the best Christened Emperor [Theodosius], for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not see war but find it, was judged to be no man at arms [Zosimus], (though indeed he excelled in feats of chivalry, and showed so much when he was provoked) and condemned for giving himself to his ease, and to his pleasure.  To be short, the most learned Emperor of former times [Justinian], (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method?  This, that he had been blotted by some to be an Epitomist, that is, one that extinguishes worthy whole volumes, to bring his abridgments into request.  This is the measure that hath been rendered to excellent Princes in former times, even, Cum bene facerent, male audire, For their good deeds to be evil spoken of.  Neither is there any likelihood, that envy and malignity died, and were buried with the ancient.  No, no, the reproof of Moses taketh hold of most ages; "You are risen up in your fathers' stead, and increase of sinful men." [Num 32:14]  "What is that that hath been done? that which shall be done; and there is no new thing under the Sun," saith the wiseman: [Ecc 1:9] and S. Stephen, "As your fathers did, so do you." [Acts 7:51]

HIS MAJESTY'S CONSTANCY, NOTWITHSTANDING CULMINATION, FOR THE SURVEY OF THE ENGLISH TRANSLATIONS

This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever, "Himself and children, and children's always) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public (especially if it pertain to Religion, and to the opening and clearing of the word of God) the same setteth himself upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue.  For he that medleth with men's Religion in any part, medleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering.  Notwithstanding his Royal heart was not daunted or discouraged for this that colour, but stood resolute, "as a statue immovable, and an anvil not easy to be beaten into plates," as one [Suidas] saith; he knew who had chosen him to be a Soldier, or rather a Captain, and being assured that the course which he intended made for the glory of God, and the building up of his Church, he would not suffer it to be broken off for whatsoever speeches or practices.  It doth certainly belong unto Kings, yea, it doth specially belong unto them, to have care of Religion, yea, it doth specially belong unto them, to have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to promote it to the uttermost of their power.  This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus.  For the Scripture saith not in vain, "Them that honor me, I will honor," [1 Sam 2:30] neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon and the only weapon, that both preserved Constantine's person, and avenged him of his enemies [Eusebius lib 10 cap 8].

THE PRAISE OF THE HOLY SCRIPTURES

But now what piety without truth? what truth (what saving truth) without the word of God?  What word of God (whereof we may be sure) without the Scripture?  The Scriptures we are commanded to search. John 5:39. Isa 8:20.  They are commended that searched and studied them.  Acts 17:11 and 8:28,29.  They are reproved that were unskillful in them, or slow to believe them.  Matt 22:29.  Luke 24:25.  They can make us wise unto salvation. 2 Tim 3:15.  If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us.  Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures [S. August. confess. lib 8 cap 12], (for unto them was the direction) it was said unto S. Augustine by a supernatural voice.  "Whatsoever is in the Scriptures, believe me," saith the same S. Augustine, "is high and divine; there is verily truth, and a doctrine most fit for the refreshing of men's minds, and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true Religion requireth." [S. August. de utilitcredendi cap. 6]  Thus S. Augustine. and S. Jerome: "Ama scripturas, et amabit te sapientia etc." [S. Jerome. ad Demetriad]  Love the Scriptures, and wisdom will love thee.  And S. Cyril against Julian; "Even boys that are bred up in the Scriptures, become most religious, etc." [S. Cyril. 7 contra Iulianum]  But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ's time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture?  "I adore the fulness of the Scripture," saith Tertullian against Hermogenes. [Tertul. advers. Hermo.]  And again, to Apelles an heretic of the like stamp, he saith; "I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without Scripture." [Tertul. de carne Christi.]  So Saint Justin Martyr before him; "We must know by all means," saith he, "that it is not lawful (or possible) to learn (anything) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration." So Saint Basil after Tertullian, "It is a manifest falling way from the Faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them) any of those things that are not written.  We omit to cite to the same effect, S. Cyril B. of Jerusalem in his 4::Cataches., Saint Jerome against Helvidius, Saint Augustine in his 3::book against the letters of Petilian, and in very many other places of his works.  Also we forebear to descend to later Fathers, because we will not weary the reader.  The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them, of curiosity, if we be not content with them?  Men talk much of [an olive bow wrapped about with wood, whereupon did hang figs, and bread, honey in a pot, and oil], how many sweet and goodly things it had hanging on it; of the Philosopher's stone, that it turned copper into gold; of Cornucopia, that it had all things necessary for food in it, of Panaces the herb, that it was good for diseases, of Catholicon the drug, that it is instead of all purges; of Vulcan's armor, that it was an armor of proof against all thrusts, and all blows, etc.  Well, that which they falsely or vainly attributed to these things for bodily god, we may justly and with full measure ascribe unto the Scripture, for spiritual.  It is not only an armor, but also a whole armory of weapons, both offensive and defensive; whereby we may save ourselves and put the enemy to flight.  It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine.  It is not a pot of Manna, or a cruse of oil, which were for memory only, or for a meal's meat or two, but as it were a shower of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged.  In a word, it is a Panary of wholesome food, against fenowed traditions; a Physician's shop (Saint Basil called it) [S. Basil in Psal. primum.] of preservatives against poisoned heresies; a Pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments; finally a fountain of most pure water springing up unto everlasting life.  And what marvel? The original thereof being from heaven, not from earth; the author being God, not man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the Penmen such as were sanctified from the womb, and endued with a principal portion of God's spirit; the matter, verity, piety, purity, uprightness; the form, God's word, God's testimony, God's oracles, the word of truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the holy Ghost; lastly, the end and reward of the study thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away:  Happy is the man that delighted in the Scripture, and thrice happy that meditateth in it day and night.

TRANSLATION NECESSARY

But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknown tongue? as it is written, "Except I know the power of the voice, I shall be to him that speaketh, a Barbarian, and he that speaketh, shall be a Barbarian to me." [1 Cor 14]  The Apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not Latin the finest.  Nature taught a natural man to confess, that all of us in those tongues which we do not understand, are plainly deaf; we may turn the deaf ear unto them.  The Scythian counted the Athenian, whom he did not understand, barbarous; [Clem. Alex. 1 Strom.] so the Roman did the Syrian, and the Jew (even S. Jerome himself called the Hebrew tongue barbarous, belike because it was strange to so many) [S. Jerome. Damaso.] so the Emperor of Constantinople [Michael, Theophili fil.] calleth the Latin tongue, barbarous, though Pope Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the Jews long before Christ called all other nations, Lognazim, which is little better than barbarous.  Therefore as one complaineth, that always in the Senate of Rome, there was one or other that called for an interpreter: [Cicero 5::de finibus.] so lest the Church be driven to the like exigent, it is necessary to have translations in a readiness.  Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which means the flocks of Laban were watered [Gen 29:10].  Indeed without translation into the vulgar tongue, the unlearned are but like children at Jacob's well (which is deep) [John 4:11] without a bucket or something to draw with; or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, "Read this, I pray thee," he was fain to make this answer, "I cannot, for it is sealed." [Isa 29:11]

THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK

While God would be known only in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on Gideon's fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient. [S. August. lib 12 contra Faust c32]  But, when the fulness of time drew near, that the Sun of righteousness, the Son of God should come into the world, whom God ordained to be a reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince (Greek for descent and language) even of Ptolemy Philadelph King of Egypt, to procure the translating of the Book of God out of Hebrew into Greek.  This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptist did among the Jews by vocal.  For the Grecians being desirous of learning, were not wont to suffer books of worth to lie moulding in Kings' libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common.  Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africa too.  Therefore the word of God being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house, or like a proclamation sounded forth in the market place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first Preachers of the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by.  It is certain, that that Translation was not so sound and so perfect, but it needed in many places correction; and who had been so sufficient for this work as the Apostles or Apostolic men?  Yet it seemed good to the holy Ghost and to them, to take that which they found, (the same being for the greatest part true and sufficient) rather than making a new, in that new world and green age of the Church, to expose themselves to many exceptions and cavillations, as though they made a Translations to serve their own turn, and therefore bearing a witness to themselves, their witness not to be regarded.  This may be supposed to be some cause, why the Translation of the Seventy was allowed to pass for current.  Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews.  For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the Authors whereof were not known. [Epiphan. de mensur. et ponderibus.]  These with the Seventy made up the Hexapla and were worthily and to great purpose compiled together by Origen.  Howbeit the Edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius gathered) but also was used by the Greek fathers for the ground and foundation of their Commentaries.  Yea, Epiphanius above named doeth attribute so much unto it, that he holdeth the Authors thereof not only for Interpreters, but also for Prophets in some respect [S. August. 2::de dectrin. Christian c. 15]; and Justinian the Emperor enjoining the Jews his subjects to use especially the Translation of the Seventy, rendreth this reason thereof, because they were as it were enlightened with prophetical grace.  Yet for all that, as the Egyptians are said of the Prophet to be men and not God, and their horses flesh and not spirit [Isa 31:3]; so it is evident, (and Saint Jerome affirmeth as much) [S. Jerome. de optimo genere interpret.] that the Seventy were Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the Original, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the spirit gave them utterance.  This may suffice touching the Greek Translations of the Old Testament.

TRANSLATION OUT OF HEBREW AND GREEK INTO LATIN

There were also within a few hundred years after CHRIST, translations many into the Latin tongue: for this tongue also was very fit to convey the Law and the Gospel by, because in those times very many Countries of the West, yea of the South, East and North, spake or understood Latin, being made Provinces to the Romans.  But now the Latin Translations were too many to be all good, for they were infinite (Latini Interprets nullo modo numerari possunt, saith S. Augustine.) [S. Augustin. de doctr. Christ. lib 2 cap II].  Again they were not out of the Hebrew fountain (we speak of the Latin Translations of the Old Testament) but out of the Greek stream, therefore the Greek being not altogether clear, the Latin derived from it must needs be muddy. This moved S. Jerome a most learned father, and the best linguist without controversy, of his age, or of any that went before him, to undertake the translating of the Old Testament, out of the very fountain with that evidence of great learning, judgment, industry, and faithfulness, that he had forever bound the Church unto him, in a debt of special remembrance and thankfulness.

THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES

Now through the Church were thus furnished with Greek and Latin Translations, even before the faith of CHRIST was generally embraced in the Empire; (for the learned know that even in S. Jerome's time, the Consul of Rome and his wife were both Ethnics, and about the same time the greatest part of the Senate also) [S. Jerome. Marcell.Zosim] yet for all that the godly-learned were not content to have the Scriptures in the Language which they themselves understood, Greek and Latin, (as the good Lepers were not content to fare well themselves, but acquainted their neighbors with the store that God had sent, that they also might provide for themselves) [2 Kings 7:9] but also for the behoof and edifying of the unlearned which hungered and thirsted after righteousness, and had souls to be saved as well as they, they provided Translations into the vulgar for their Countrymen, insomuch that most nations under heaven did shortly after their conversion, hear CHRIST speaking unto them in their mother tongue, not by the voice of their Minister only, but also by the written word translated.  If any doubt hereof, he may be satisfied by examples enough, if enough will serve the turn.  First S. Jerome saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quae addita sunt, etc. i.e. "The Scripture being translated before in the languages of many Nations, doth show that those things that were added (by Lucian and Hesychius) are false." [S. Jerome. praef. in 4::Evangel.]  So S. Jerome in that place.  The same Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy suae linguae hominibus, i.e., for his countrymen of Dalmatia [S. Jerome. Sophronio.]  Which words not only Erasmus doth understand to purport, that S. Jerome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis [Six. Sen. lib 4], and Alphonsus a` Castro [Alphon. lb 1 ca 23] (that we speak of no more) men not to be excepted against by them of Rome, do ingenuously confess as much.  So, S. Chrysostom that lived in S. Jerome's time, giveth evidence with him:  "The doctrine of S. John [saith he] did not in such sort [as the Philosophers' did] vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations being barbarous people translated it into their [mother] tongue, and have learned to be [true] Philosophers," he meaneth Christians. [S. Chrysost. in Johan. cap.I. hom.I.]  To this may be added Theodoret, as next unto him, both for antiquity, and for learning.  His words be these, "Every Country that is under the Sun, is full of these words (of the Apostles and Prophets) and the Hebrew tongue [he meaneth the Scriptures in the Hebrew tongue] is turned not only into the Language of the Grecians, but also of the Romans, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly into all the Languages that any Nation useth. [Theodor. 5. Therapeut.]  So he.  In like manner, Ulfilas is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothic tongue: [P. Diacon. li. 12.]  John Bishop of Sevil by Vasseus, to have turned them into Arabic, about the year of our Lord 717; [Vaseus in Chron. Hispan.]  Bede by Cistertiensis, to have turned a great part of them into Saxon: Efnard by Trithemius, to have abridged the French Psalter, as Beded had done the Hebrew, about the year 800: King Alfred by the said Cistertiensis, to have turned the Psalter into Saxon: [Polydor. Virg. 5 histor.] Methodius by Aventinus (printed at Ingolstadt) to have turned the Scriptures into Slavonian: [Aventin. lib. 4.]  Valdo, Bishop of Frising by Beatus Rhenanus, to have caused about that time, the Gospels to be translated into Dutch rhythm, yet extant in the Library of Corbinian: [Circa annum 900. B. Rhenan. rerum German. lib 2.]  Valdus, by divers to have turned them himself into French, about the year 1160:  Charles the Fifth of that name, surnamed the Wise, to have caused them to be turned into French, about 200 years after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus.  Much about that time, even in our King Richard the second's days, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seen with divers, translated as it is very probable, in that age.  So the Syrian translation of the New Testament is in most learned men's Libraries, of Widminstadius his setting forth, and the Psalter in Arabic is with many, of Augustinus Nebiensis' setting forth.  So Postel affirmeth, that in his travel he saw the Gospels in the Ethiopian tongue; And Ambrose Thesius allegeth the Pslater of the Indians, which he testifieth to have been set forth by Potken in Syrian characters.  So that, to have the Scriptures in the mother tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, [Thuan.] or by the Lord Radevile in Polony, or by the Lord Ungnadius in the Emperor's dominion, but hath been thought upon, and put in practice of old, even from the first times of the conversion of any Nation; no doubt, because it was esteemed most profitable, to cause faith to grow in men's hearts the sooner, and to make them to be able to say with the words of the Psalms, "As we have heard, so we have seen." [Ps 48:8]

THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE SCRIPTURES SHOULD BE DIVULGED IN THE MOTHER TONGUE, ETC.

Now the Church of Rome would seem at the length to bear a motherly affection towards her children, and to allow them the Scriptures in their mother tongue:  but indeed it is a gift, not deserving to be called a gift, an unprofitable gift: [Sophecles] they must first get a licence in writing before they may use them, and to get that, they must approve themselves to their Confessor, that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition.  Howbeit, it seemed too much to Clement the Eighth that there should be any Licence granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the grant of Pius the Fourth. [See the observation (set forth by Clemen. His authority) upon the 4. rule of Pius the 4. his making in the index, lib. prohib. pag. 15. ver. 5.]  So much are they afraid of the light of the Scripture, (Lucifugae Scripturarum, as Tertulian speaketh) that they will not trust the people with it, no not as it is set forth by their own sworn men, no not with the Licence of their own Bishops and Inquisitors.  Yea, so unwilling they are to communicate the Scriptures to the people's understanding in any sort, that they are not ashamed to confess, that we forced them to translate it into English against their wills.  This seemeth to argue a bad cause, or a bad conscience, or both.  Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit; [Tertul. de resur. carnis.] neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be reproved [John 3:20]: neither is it the plaindealing Merchant that is unwilling to have the weights, or the meteyard brought in place, but he that useth deceit.  But we will let them alone for this fault, and return to translation.

THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN, AND OF OUR ADVERSARIES AGAINST THIS WORK

Many men's mouths have been open a good while (and yet are not stopped) with speeches about the Translation so long in hand, or rather perusals of Translations made before:  and ask what may be the reason, what the necessity of the employment:  Hath the Church been deceived, say they, all this while?  Hath her sweet bread been mingled with leaven, here silver with dross, her wine with water, her milk with lime? (Lacte gypsum male miscetur, saith S. Ireney,) [S. Iren. 3. lib. cap. 19.]  We hoped that we had been in the right way, that we had the Oracles of God delivered unto us, and that though all the world had cause to be offended and to complain, yet that we had none.  Hath the nurse holden out the breast, and nothing but wind in it?  Hath the bread been delivered by the fathers of the Church, and the same proved to be lapidosus, as Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certain brethren.  Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both the work and the workmen, saying; "What do these weak Jews, etc. will they make the stones whole again out of the heaps of dust which are burnt?  although they build, yet if a fox go up, he shall even break down their stony wall." [Neh 4:3]  Was their Translation good before? Why do they now mend it?  Was it not good?  Why then was it obtruded to the people?  Yea, why did the Catholics (meaning Popish Romanists) always go in jeopardy, for refusing to go to hear it?  Nay, if it must be translated into English, Catholics are fittest to do it. They have learning, and they know when a thing is well, they can manum de tabula.  We will answer them both briefly: and the former, being brethren, thus, with S. Jerome, "Damnamus veteres?  Mineme, sed post priorum studia in domo Domini quod possums laboramus." [S. Jerome. Apolog. advers. Ruffin.]  That is, "Do we condemn the ancient?  In no case: but after the endeavors of them that were before us, we take the best pains we can in the house of God." As if he said, Being provoked by the example of the learned men that lived before my time, I have thought it my duty, to assay whether my talent in the knowledge of the tongues, may be profitable in any measure to God's Church, lest I should seem to laboured in them in vain, and lest I should be thought to glory in men, (although ancient,) above that which was in them.  Thus S. Jerome may be thought to speak.

A SATISFACTION TO OUR BRETHREN

And to the same effect say we, that we are so far off from condemning any of their labors that travailed before us in this kind, either in this land or beyond sea, either in King Henry's time, or King Edward's (if there were any translation, or correction of a translation in his time) or Queen Elizabeth's of ever renowned memory, that we acknowledge them to have been raised up of God, for the building and furnishing of his Church, and that they deserve to be had of us and of posterity in everlasting remembrance.  The judgment of Aristotle is worthy and well known:  "If Timotheus had not been, we had not had much sweet music; but if Phrynis [Timotheus his master] had not been, we had not had Timotheus."  Therefore blessed be they, and most honoured be their name, that break the ice, and giveth onset upon that which helpeth forward to the saving of souls.  Now what can be more available thereto, than to deliver God's book unto God's people in a tongue which they understand? Since of a hidden treasure, and of a fountain that is sealed, there is no profit, as Ptolemy Philadelph wrote to the Rabbins or masters of the Jews, as witnesseth Epiphanius: [S. Epiphan. loco ante citato.] and as S. Augustine saith; "A man had rather be with his dog than with a stranger (whose tongue is strange unto him)." [S. Augustin. lib. 19. de civil. Dei. c. 7.]  Yet for all that, as nothing is begun and perfected at the same time, and the later thoughts are thought to be the wiser:  so, if we building upon their foundation that went before us, and being holpen by their labours, do endeavor to make that better which they left so good; no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive, would thank us.  The vintage of Abienzer, that strake the stroke:  yet the gleaning of grapes of Ephraim was not to be despised.  See Judges 8:2.  Joash the king of Israel did not satisfy himself, till he had smitten the ground three times; and yet he offended the Prophet, for giving over then. [2 Kings 13:18-19] Aquila, of whom we spake before, translated the Bible as carefully, and as skilfully as he could; and yet he thought good to go over it again, and then it got the credit with the Jews, to be called accurately done, as Saint Jerome witnesseth. [S. Jerome. in Ezech. cap. 3.]  How many books of profane learning have been gone over again and again, by the same translators, by others?  Of one and the same book of Aristotle's Ethics, there are extant not so few as six or seven several translations.  Now if this cost may be bestowed upon the gourd, which affordeth us a little shade, and which today flourisheth, but tomorrow is cut down; what may we bestow, nay what ought we not to bestow upon the Vine, the fruit whereof maketh glad the conscience of man, and the stem whereof abideth forever?  And this is the word of God, which we translate. "What is the chaff to the wheat, saith the Lord?" [Jer 23:28] Tanti vitreum, quanti verum margaritum (saith Tertullian,) [Tertul. ad Martyr.] if a toy of glass be of that reckoning with us, how ought we to value the true pearl? [Jerome. ad Salvin.]  Therefore let no man's eye be evil, because his Majesty's is good; neither let any be grieved, that we have a Prince that seeketh the increase of the spiritual wealth of Israel (let Sanballats and Tobiahs do so, which therefore do bear their just reproof) but let us rather bless God from the ground of our heart, for working this religious care in him, to have the translations of the Bible maturely considered of and examined.  For by this means it cometh to pass, that whatsoever is sound already (and all is sound for substance, in one or other of our editions, and the worst of ours far better than their authentic vulgar) the same will shine as gold more brightly, being rubbed and polished; also, if anything be halting, or superfluous, or not so agreeable to the original, the same may be corrected, and the truth set in place.  And what can the King command to be done, that will bring him more true honour than this? and wherein could they that have been set a work, approve their duty to the King, yea their obedience to God, and love to his Saints more, than by yielding their service, and all that is within them, for the furnishing of the work?  But besides all this, they were the principal motives of it, and therefore ought least to quarrel it:  for the very Historical truth is, that upon the importunate petitions of the Puritans, at his Majesty's coming to this Crown, the Conference at Hampton Court having been appointed for hearing their complaints:  when by force of reason they were put from other grounds, they had recourse at the last, to this shift, that they could not with good conscience subscribe to the Communion book, since it maintained the Bible as it was there translated, which was as they said, a most corrupted translation. And although this was judged to be but a very poor and empty shift; yet even hereupon did his Majesty begin to bethink himself of the good that might ensue by a new translation, and presently after gave order for this Translation which is now presented unto thee. Thus much to satisfy our scrupulous Brethren.

AN ANSWER TO THE IMPUTATIONS OF OUR ADVERSARIES

Now to the latter we answer; that we do not deny, nay we affirm and avow, that the very meanest translation of the Bible in English, set forth by men of our profession, (for we have seen none of theirs of the whole Bible as yet) containeth the word of God, nay, is the word of God.  As the King's speech, which he uttereth in Parliament, being translated into French, Dutch, Italian, and Latin, is still the King's speech, though it be not interpreted by every Translator with the like grace, nor peradventure so fitly for phrase, nor so expressly for sense, everywhere.  For it is confessed, that things are to take their denomination of the greater part; and a natural man could say, Verum ubi multa nitent in carmine, non ego paucis offendor maculis, etc. [Horace.]  A man may be counted a virtuous man, though he have made many slips in his life, (else, there were none virtuous, for in many things we offend all) [James 3:2] also a comely man and lovely, though he have some warts upon his hand, yea, not only freckles upon his face, but also scars.  No cause therefore why the word translated should be denied to be the word, or forbidden to be current, notwithstanding that some imperfections and blemishes may be noted in the setting forth of it.  For whatever was perfect under the Sun, where Apostles or Apostolic men, that is, men endued with an extraordinary measure of God's spirit, and privileged with the privilege of infallibility, had not their hand?  The Romanists therefore in refusing to hear, and daring to burn the Word translated, did no less than despite the spirit of grace, from whom originally it proceeded, and whose sense and meaning, as well as man's weakness would enable, it did express.  Judge by an example or two.  Plutarch writeth, that after that Rome had been burnt by the Gauls, they fell soon to build it again: but doing it in haste, they did not cast the streets, nor proportion the houses in such comely fashion, as had been most slightly and convenient; [Plutarch in Camillo.] was Catiline therefore an honest man, or a good patriot, that sought to bring it to a combustion?  or Nero a good Prince, that did indeed set it on fire?  So, by the story of Ezra, and the prophecy of Haggai it may be gathered, that the Temple built by Zerubbabel after the return from Babylon, was by no means to be compared to the former built by Solomon (for they that remembered the former, wept when they considered the latter) [Ezra 3:12] notwithstanding, might this latter either have been abhorred and forsaken by the Jews, or profaned by the Greeks?  The like we are to think of Translations. The translation of the Seventy dissenteth from the Original in many places, neither doth it come near it, for perspicuity, gravity, majesty; yet which of the Apostles did condemn it?  Condemn it? Nay, they used it, (as it is apparent, and as Saint Jerome and most learned men do confess) which they would not have done, nor by their example of using it, so grace and commend it to the Church, if it had been unworthy of the appellation and name of the word of God.  And whereas they urge for their second defence of their vilifying and abusing of the English Bibles, or some pieces thereof, which they meet with, for that heretics (forsooth) were the Authors of the translations, (heretics they call us by the same right that they call themselves Catholics, both being wrong) we marvel what divinity taught them so.  We are sure Tertullian was of another mind:  Ex personis probamus fidem, an ex fide personas? [Tertul. de praescript. contra haereses.]  Do we try men's faith by their persons?  we should try their persons by their faith.  Also S. Augustine was of another mind:  for he lighting upon certain rules made by Tychonius a Donatist, for the better understanding of the word, was not ashamed to make use of them, yea, to insert them into his own book, with giving commendation to them so far forth as they were worthy to be commended, as is to be seen in S. Augustine's third book De doctrina Christiana. [S. August. 3. de doct. Christ. cap. 30.]  To be short, Origen, and the whole Church of God for certain hundred years, were of another mind: for they were so far from treading under foot, (much more from burning) the Translation of Aquila a Proselyte, that is, one that had turned Jew; of Symmachus, and Theodotion, both Ebionites, that is, most vile heretics, that they joined together with the Hebrew Original, and the Translation of the Seventy (as hath been before signified out of Epiphanius) and set them forth openly to be considered of and perused by all.  But we weary the unlearned, who need not know so much, and trouble the learned, who know it already.

Yet before we end, we must answer a third cavil and objection of theirs against us, for altering and amending our Translations so oft; wherein truly they deal hardly, and strangely with us. For to whomever was it imputed for a fault (by such as were wise) to go over that which he had done, and to amend it where he saw cause?  Saint Augustine was not afraid to exhort S. Jerome to a Palinodia or recantation; [S. Aug. Epist. 9.] and doth even glory that he seeth his infirmities. [S. Aug. Epist. 8.]  If we be sons of the Truth, we must consider what it speaketh, and trample upon our own credit, yea, and upon other men's too, if either be any way an hindrance to it.  This to the cause:  then to the persons we say, that of all men they ought to be most silent in this case. For what varieties have they, and what alterations have they made, not only of their Service books, Portesses and Breviaries, but also of their Latin Translation?  The Service book supposed to be made by S. Ambrose (Officium Ambrosianum) was a great while in special use and request; but Pope Hadrian calling a Council with the aid of Charles the Emperor, abolished it, yea, burnt it, and commanded the Service book of Saint Gregory universally to be used. [Durand. lib. 5. cap. 2.]  Well, Officium Gregorianum gets by this means to be in credit, but doth it continue without change or altering?  No, the very Roman Service was of two fashions, the New fashion, and the Old, (the one used in one Church, the other in another) as is to be seen in Pamelius a Romanist, his Preface, before Micrologus.  the same Pamelius reporteth out Radulphus de Rivo, that about the year of our Lord, 1277, Pope Nicolas the Third removed out of the Churches of Rome, the more ancient books (of Service) and brought into use the Missals of the Friers Minorites, and commanded them to be observed there; insomuch that about an hundred years after, when the above name Radulphus happened to be at Rome, he found all the books to be new, (of the new stamp).  Neither were there this chopping and changing in the more ancient times only, but also of late:  Pius Quintus himself confesseth, that every Bishopric almost had a peculiar kind of service, most unlike to that which others had:  which moved him to abolish all other Breviaries, though never so ancient, and privileged and published by Bishops in their Dioceses, and to establish and ratify that only which was of his own setting forth, in the year 1568.  Now when the father of their Church, who gladly would heal the sore of the daughter of his people softly and slightly, and make the best of it, findeth so great fault with them for their odds and jarring; we hope the children have no great cause to vaunt of their uniformity.  But the difference that appeareth between our Translations, and our often correcting of them, is the thing that we are specially charged with; let us see therefore whether they themselves be without fault this way, (if it be to be counted a fault, to correct) and whether they be fit men to throw stones at us: O tandem maior parcas insane minori: they that are less sound themselves, out not to object infirmities to others. [Horat.] If we should tell them that Valla, Stapulensis, Erasmus, and Vives found fault with their vulgar Translation, and consequently wished the same to be mended, or a new one to be made, they would answer peradventure, that we produced their enemies for witnesses against them; albeit, they were in no other sort enemies, than as S. Paul was to the Galatians, for telling them the truth [Gal 4:16]: and it were to be wished, that they had dared to tell it them plainlier and oftener.  But what will they say to this, that Pope Leo the Tenth allowed Erasmus' Translation of the New Testament, so much different from the vulgar, by his Apostolic Letter and Bull; that the same Leo exhorted Pagnine to translate the whole Bible, and bare whatsoever charges was necessary for the work? [Sixtus Senens.] Surely, as the Apostle reasoneth to the Hebrews, that if the former Law and Testament had been sufficient, there had been no need of the latter: [Heb 7:11 and 8:7] so we may say, that if the old vulgar had been at all points allowable, to small purpose had labour and charges been undergone, about framing of a new.  If they say, it was one Pope's private opinion, and that he consulted only himself; then we are able to go further with them, and to aver, that more of their chief men of all sorts, even their own Trent champions Paiva and Vega, and their own Inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, do either make new Translations themselves, or follow new ones of other men's making, or note the vulgar Interpreter for halting; none of them fear to dissent from him, nor yet to except against him.  And call they this an uniform tenor of text and judgment about the text, so many of their Worthies disclaiming the now received conceit?  Nay, we will yet come nearer the quick: doth not their Paris edition differ from the Lovaine, and Hentenius his from them both, and yet all of them allowed by authority?  Nay, doth not Sixtus Quintus confess, that certain Catholics (he meaneth certain of his own side) were in such an humor of translating the Scriptures into Latin, that Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertain and manifold a variety of Translations, so to mingle all things, that nothing might seem to be left certain and firm in them, etc.? [Sixtus 5. praefat. fixa Bibliis.]  Nay, further, did not the same Sixtus ordain by an inviolable decree, and that with the counsel and consent of his Cardinals, that the Latin edition of the old and new Testament, which the Council of Trent would have to be authentic, is the same without controversy which he then set forth, being diligently corrected and printed in the Printinghouse of Vatican?  Thus Sixtus in his Preface before his Bible.  And yet Clement the Eighth his immediate successor, published another edition of the Bible, containing in it infinite differences from that of Sixtus, (and many of them weighty and material) and yet this must be authentic by all means.  What is to have the faith of our glorious Lord JESUS CHRIST with Yea or Nay, if this be not?  Again, what is sweet harmony and consent, if this be?  Therefore, as Demaratus of Corinth advised a great King, before he talked of the dissensions of the Grecians, to compose his domestic broils (for at that time his Queen and his son and heir were at deadly feud with him) so all the while that our adversaries do make so many and so various editions themselves, and do jar so much about the worth and authority of them, they can with no show of equity challenge us for changing and correcting.

THE PURPOSE OF THE TRANSLATORS, WITH THEIR NUMBER, FURNITURE, CARE, ETC.

But it is high time to leave them, and to show in brief what we proposed to ourselves, and what course we held in this our perusal and survey of the Bible.  Truly (good Christian Reader) we never thought from the beginning, that we should need to make a new Translation, nor yet to make of a bad one a good one, (for then the imputation of Sixtus had been true in some sort, that our people had been fed with gall of Dragons instead of wine, with whey instead of milk:) but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavor, that our mark.  To that purpose there were many chosen, that were greater in other men's eyes than in their own, and that sought the truth rather than their own praise.  Again, they came or were thought to come to the work, not exercendi causa (as one saith) but exercitati, that is, learned, not to learn:  For the chief overseer and [NOTE: Greek letters omitted] under his Majesty, to whom not only we, but also our whole Church was much bound, knew by his wisdom, which thing also Nazianzen taught so long ago, that it is a preposterous order to teach first and to learn after, yea that [NOTE: Greek letters omitted] to learn and practice together, is neither commendable for the workman, nor safe for the work. [Idem in Apologet.] Therefore such were thought upon, as could say modestly with Saint Jerome, Et Hebreaeum Sermonem ex parte didicimus, et in Latino pene ab ipsis incunabulis etc. detriti sumus.  "Both we have learned the Hebrew tongue in part, and in the Latin we have been exercised almost from our very cradle."  S. Jerome maketh no mention of the Greek tongue, wherein yet he did excel, because he translated not the old Testament out of Greek, but out of Hebrew.  And in what sort did these assemble? In the trust of their own knowledge, or of their sharpness of wit, or deepness of judgment, as it were in an arm of flesh?  At no hand. They trusted in him that hath the key of David, opening and no man shutting; they prayed to the Lord the Father of our Lord, to the effect that S. Augustine did; "O let thy Scriptures be my pure delight, let me not be deceived in them, neither let me deceive by them." [S. Aug. lib. II. Confess. cap. 2.]  In this confidence, and with this devotion did they assemble together; not too many, lest one should trouble another; and yet many, lest many things haply might escape them.  If you ask what they had before them, truly it was the Hebrew text of the Old Testament, the Greek of the New.  These are the two golden pipes, or rather conduits, where-through the olive branches empty themselves into the gold.  Saint Augustine calleth them precedent, or original tongues; [S. August. 3. de doctr. c. 3. etc.]  Saint Jerome, fountains. [S. Jerome. ad Suniam et Fretel.]  The same Saint Jerome affirmeth, [S. Jerome. ad Lucinium, Dist. 9 ut veterum.] and Gratian hath not spared to put it into his Decree, That "as the credit of the old Books" (he meaneth of the Old Testament) "is to be tried by the Hebrew Volumes, so of the New by the Greek tongue," he meaneth by the original Greek.  If truth be tried by these tongues, then whence should a Translation be made, but out of them?  These tongues therefore, the Scriptures we say in those tongues, we set before us to translate, being the tongues wherein God was pleased to speak to his Church by the Prophets and Apostles.  Neither did we run over the work with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in 72 days; [Joseph. Antiq. lib. 12.] neither were we barred or hindered from going over it again, having once done it, like S. Jerome, if that be true which himself reporteth, that he could no sooner write anything, but presently it was caught from him, and published, and he could not have leave to mend it: [S. Jerome. ad Pammac. pro libr. advers. Iovinian.] neither, to be short, were we the first that fell in hand with translating the Scripture into English, and consequently destitute of former helps, as it is written of Origen, that he was the first in a manner, that put his hand to write Commentaries upon the Scriptures, [Sophoc. in Elect.] and therefore no marvel, if he overshot himself many times. None of these things: the work hath not been huddled up in 72 days, but hath cost the workmen, as light as it seemeth, the pains of twice seven times seventy two days and more:  matters of such weight and consequence are to be speeded with maturity: for in a business of movement a man feareth not the blame of convenient slackness. [S. Chrysost. in II. Thess. cap. 2.]  Neither did we think much to consult the Translators or Commentators, Chaldee, Hebrew, Syrian, Greek or Latin, no nor the Spanish, French, Italian, or Dutch; neither did we disdain to revise that which we had done, and to bring back to the anvil that which we had hammered: but having and using as great helps as were needful, and fearing no reproach for slowness, nor coveting praise for expedition, we have at length, through the good hand of the Lord upon us, brought the work to that pass that you see.

REASONS MOVING US TO SET DIVERSITY OF SENSES IN THE MARGIN, WHERE THERE IS GREAT PROBABILITY FOR EACH

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.

REASONS INDUCING US NOT TO STAND CURIOUSLY UPON AN IDENTITY OF PHRASING

Another things we think good to admonish thee of (gentle Reader) that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe, that some learned men somewhere, have been as exact as they could that way.  Truly, that we might not vary from the sense of that which we had translated before, if the word signified that same in both places (for there be some words that be not the same sense everywhere) we were especially careful, and made a conscience, according to our duty.  But, that we should express the same notion in the same particular word; as for example, if we translate the Hebrew or Greek word once by PURPOSE, never to call it INTENT; if one where JOURNEYING, never TRAVELING; if one where THINK, never SUPPOSE; if one where PAIN, never ACHE; if one where JOY, never GLADNESS, etc. Thus to mince the matter, we thought to savour more of curiosity than wisdom, and that rather it would breed scorn in the Atheist, than bring profit to the godly Reader.  For is the kingdom of God to become words or syllables?  why should we be in bondage to them if we may be free, use one precisely when we may use another no less fit, as commodiously?  A godly Father in the Primitive time showed himself greatly moved, that one of newfangledness called [NOTE: Greek omitted but was a dispute over the word for "a bed"] [Niceph. Calist. lib.8. cap.42.] though the difference be little or none; and another reporteth that he was much abused for turning "Cucurbita" (to which reading the people had been used) into "Hedera". [S. Jerome in 4. Ionae. See S. Aug: epist. 10.]  Now if this happens in better times, and upon so small occasions, we might justly fear hard censure, if generally we should make verbal and unnecessary changings.  We might also be charged (by scoffers) with some unequal dealing towards a great number of good English words. For as it is written of a certain great Philosopher, that he should say , that those logs were happy that were made images to be worshipped; for their fellows, as good as they, lay for blocks behind the fire: so if we should say, as it were, unto certain words, Stand up higher, have a place in the Bible always, and to others of like quality, Get ye hence, be banished forever, we might be taxed peradventure with S. James his words, namely, "To be partial in ourselves and judges of evil thoughts." Add hereunto, that niceness in words was always counted the next step to trifling, and so was to be curious about names too: also that we cannot follow a better pattern for elocution than God himself; therefore he using divers words, in his holy writ, and indifferently for one thing in nature: [see Euseb. li. 12. ex Platon.] we, if we will not be superstitious, may use the same liberty in our English versions out of Hebrew and Greek, for that copy or store that he hath given us.  Lastly, we have on the one side avoided the scrupulosity of the Puritans, who leave the old Ecclesiastical words, and betake them to other, as when they put WASHING for BAPTISM, and CONGREGATION instead of CHURCH: as also on the other side we have shunned the obscurity of the Papists, in their AZIMES, TUNIKE, RATIONAL, HOLOCAUSTS, PRAEPUCE, PASCHE, and a number of such like, whereof their late Translation is full, and that of purpose to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood.  But we desire that the Scripture may speak like itself, as in the language of Canaan, that it may be understood even of the very vulgar.

Many other things we might give thee warning of (gentle Reader) if we had not exceeded the measure of a Preface already.  It remaineth, that we commend thee to God, and to the Spirit of his grace, which is able to build further than we can ask or think.  He removeth the scales from our eyes, the vail from our hearts, opening our wits that we may understand his word, enlarging our hearts, yea correcting our affections, that we may love it to the end.  Ye are brought unto fountains of living water which ye digged not; do not cast earth into them with the Philistines, neither prefer broken pits before them with the wicked Jews. [Gen 26:15. Jer 2:13.]  Others have laboured, and you may enter into their labours; O receive not so great things in vain, O despise not so great salvation! Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things.  Say not to our Saviour with the Gergesites, Depart out of our coast [Matt 8:34]; neither yet with Esau sell your birthright for a mess of pottage [Heb 12:16].  If light be come into the world, love not darkness more than light; if food, if clothing be offered, go not naked, starve not yourselves.  Remember the advice of Nazianzene, "It is a grievous thing" (or dangerous) "to neglect a great fair, and to seek to make markets afterwards:" also the encouragement of S. Chrysostom, "It is altogether impossible, that he that is sober" (and watchful) "should at any time be neglected:" [S. Chrysost. in epist. ad Rom. cap. 14. oral. 26.] Lastly, the admonition and menacing of S. Augustine, "They that despise God's will inviting them, shall feel God's will taking vengeance of them." [S. August. ad artic. sibi falso object. Artic. 16.]  It is a fearful thing to fall into the hands of the living God; [Heb 10:31] but a blessed thing it is, and will bring us to everlasting blessedness in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to read it; when he stretcheth out his hand and calleth, to answer, Here am I, here we are to do thy will, O God. The Lord work a care and conscience in us to know him and serve him, that we may be acknowledged of him at the appearing of our Lord Jesus Christ, to whom with the holy Ghost, be all praise and thanksgiving.

Amen.


Warranty
Warranty and Licenses

Note: The terms This software and the program refer to SwordSearcher95.

DISCLAIMER OF WARRANTY

THIS SOFTWARE AND ONLINE MANUAL ARE PROVIDED "AS IS" AND WITHOUT WARRANTIES AS TO PERFORMANCE OF MERCHANTABILITY OR ANY OTHER WARRANTIES WHETHER EXPRESSED OR IMPLIED.  BECAUSE OF THE VARIOUS HARDWARE AND SOFTWARE ENVIRONMENTS INTO WHICH THIS PROGRAM MAY BE PUT, NO WARRANTY OF FITNESS FOR A PARTICULAR PURPOSE IS OFFERED. THE USER MUST ASSUME THE ENTIRE RISK OF USING THE PROGRAM.

Distribution License

You may freely distribute SwordSearcher95 under these conditions:

1. 	You do NOT distribute any registration code with the program.

2. 	You DO include the full program and documentation (including this file).

3. 	If you are vending or selling the program, you MUST clearly label the package as SHAREWARE or TRY BEFORE YOU BUY software, and that there is an additional fee to be paid to use the program.

4. 	You may charge only a reasonable copying and handling fee.

If you are planning on vending the program, please contact the author for the latest version of the program and to let me know about it (this is a request, not a requirement). If you are a CD-ROM vendor, a complementary copy of the CD might be nice.

Usage License

You are free to use this software for evaluation purposes for 25 days. Any use beyond the 25 day period constitutes your agreement to pay for the program no later than an additional 5 days. Once you pay for the program, you may use the program like a book, meaning only one copy of the program registered in your name may be used at a time. Registration is non-transferable. You may not distribute your registration code. In the case of site licenses or other licenses granted by Brandon Staggs this license may be void.


Using SwordSearcher95 with a Word Processor

With SwordSearcher95, copying verses and passages into your favorite Windows word processor is easy. SwordSearcher95 makes extensive use of the Windows clipboard.

For example, if you wanted to copy Geneses 1:1 - Genesis 1:10 to Microsoft Word, you would select the Edit|Copy Range menu command (or press the Copy Range button on the toolbar) and enter Gen 1:1 - 1:10 for the range. Once you click OK, the passage will be copied to the clipboard. Then, in Microsoft Word, select Edit|Paste. The passage will be inserted into your document.

The following commands are useful with word processors:

Edit|Cut

Edit|Copy

Edit|Paste

Edit|Copy Verse

Edit|Copy Range

Edit|Copy Verse List

Edit|Copy Verse References

Edit|Format