SOLECISMS ADMITTED BY THE TRANSLATOR.

Chapter 20:25. The princes of the nations lord it over them original: "eorum": first he said them (masculine), instead of them (feminine), having abandoned the Greek gender. Next, he says lord it over them original: "dominantur eorum", instead of lord it over them original: "dominantur eis", having carelessly left the Greek case usage.

In the same chapter, verse 28. The Son of Man came not to be ministered unto. He used a Greek phrasing, but it is bad Latin; it should have been, He came not so that he might be served. Although even this phrase came to minister, instead of for the purpose of ministering, is not standard Latin.

Chapter 22:10. The wedding was filled with of those reclining: the drowsy Translator left the Greek genitive case Erasmus is criticizing the use of "of those reclining" (discumbentium) where Latin grammar would normally require a dative "for those reclining." instead of the wedding was filled with guests.

In the same chapter, verse 30. Neither shall they marry, nor be married. Who has ever heard of the word nubentur original: "nubentur" - Erasmus argues this passive form of "to marry" is non-standard Latin?

Chapter 24:6. He said opinions of wars, instead of rumors of wars.

Indeed, in this conjunction, he misuses because original: "quia", or when, instead of that original: "quod"; or, when it is added according to the property of the Greek language, it is superfluous in Latin. For example, in John, chapter 1:20: He confessed, because I am not the Christ. For even if we grant that because carries the same weight as that, what else is being said here except that the Baptist confessed that the Evangelist was not the Christ? Again in the same book, chapter 4:17: You have said rightly, because I have no husband. What else did he express than the Samaritan woman saying that Christ did not have a husband? Likewise in Mark, chapter 12:6: Saying because I am. Again in Luke 1:61: Because there is no one in your kindred, etc. These instances of "because" are clearly redundant.

Luke chapter 1:72. He said to remember original: "memorare", instead of to call to mind.

Chapter 4:23. He translates how great things we have heard, which should be, whatever things we have heard. Similarly in John chapter 12:37: He said so great signs, instead of so many, or numerous.

Luke 19:23. Having spoken of money original: "pecunia," which is feminine in Latin, he added, I might have exacted it original: "illud," which is neuter, dreaming that he was speaking Greek: for the word for silver original: "ἀργύριον" (argyrios), which he translates here as money, is of the neuter gender for the Greeks.

Likewise chapter 23:29. And the wombs which have not borne: he used a masculine relative pronoun original: "qui" for a feminine noun, thinking he was speaking Greek, because womb original: "koilia" is of the feminine gender in Greek.

John chapter 1:14. Glory as if of the only-begotten of the Father: he used as if original: "quasi" in a dangerous solecism, instead of just as original: "tanquam". For as if implies a simulation or pretense, not the truth. But Christ was truly the only-begotten of the Father.

Chapter 4:9. The Jews do not use with the Samaritans original: "non coutuntur". Even if we grant it is correct to say "they use the Samaritans" to mean "they have dealings with them," who ever said couti A fabricated Latin word intended to mirror a Greek compound verb to mean "to have mutual dealings with one another"?

Chapter 6:21. He was at the land, instead of he arrived at the land.

Chapter 7:14. He said the feast mediating original: "festo mediante", imitating a Greek expression, but more boldly than successfully, when he could have used a paraphrase: when half the feast had passed.

Chapter 14:12. And greater of these things he shall do, instead of greater than these, he said, forgetting he was speaking Latin.

Chapter 15:2. That it may bring more fruit original: "fructum plus", instead of more of fruit original: "plus fructus", or more abundant fruit. For the Greek is pleiona karpon.

In the same verse, 6. Although branches original: "palmites" - masculine had preceded it, he added: and they shall gather them original: "ea" - neuter, preserving the Greek gender because branch original: "klēma" is neuter in Greek. For the number was changeably tolerated among the Greeks because he had previously spoken collectively of every branch. Meanwhile, I will overlook the fact that a little earlier he twice added him original: "eum" following the idiom of the Hebrew language: Every branch not bearing fruit, he will take him: and every one that bears fruit, he will prune him. Yet the same fault of speech exists in the Greek.

Acts chapter 2:12. Saying to each other original: "ad invicem", instead of saying among themselves. What Latin speaker ever said "to each other" in this way? No more than one would say "to mutually." And yet this phrasing is very frequent for this Translator.

Chapter 3:19. He said Be repented original: "poenitemini" therefore, using an unheard-of verb form for the Greek metanoēsate, when in Latin he could have said return to your senses.

Chapter 5:4. Having previously mentioned a field, forgetting he was speaking Latin, he translated sold original: "venundatum" - neuter, because the Greek words for possession or land are neuter.

Chapter 8:7. Many of those who had unclean spirits, crying out with a loud voice, went out. What could be said more absurdly? Since the sense is: That the spirits went out with a great cry from those who were held by them.

Chapter 10:16. He said through thrice, instead of thrice, or on three occasions.

Chapter 16:13. Outside the gate original: "foras portam", instead of out from the gate.

Chapter 17:15. He said how quickly original: "quam celeriter", instead of as quickly as possible, when in Greek it is hōs tachista.

Chapter 20:24. Neither do I make my soul more precious than me. The Translator rendered neither the Greek words nor the sense, since the Greek is nor do I hold my life dear to myself.

Chapter 20:32. Although word original: "verbum" - neuter preceded it, he adds, who is powerful original: "qui potens est" - masculine, instead of which is powerful, because in Greek word original: "logos" is of the masculine gender.

Chapter 22:14. And when we could not urge him original: "suadere", he says, when he had previously narrated that they had urged him. Clearly, he is misusing urge for persuade, though there is a great difference between them.

Chapter 26:2-3. Regarding all things of which I am accused by the Jews, King Agrippa, I reckon myself blessed before you, since I am about to defend myself today, especially as you know all things which are customs and questions among the Jews. First, ignoring that he said of which I am accused for concerning which I am accused, and reckon for consider; the fact that he said blessed before you, who am to defend myself, is a crude solecism; and since all things original: "omnia" - neuter plural had preceded, he immediately adds customs and questions feminine nouns, not noticing that the Greek gender he left in all things should have been changed. For who ever heard of all (neuter) customs (feminine)? Let us go on then, and argue that the Translator never fell asleep at his work.

In the Epistle of Paul to the Romans, chapter 2:15. Their conscience bearing witness to them, and between themselves mutually of thoughts accusing or defending, when he turned the Greek genitive absolute into a Latin ablative, with conscience bearing witness, what kind of laziness was it to leave the other genitive standing, to the irritation of all grammarians?

Chapter 10:16. Who has believed our hearing? Who, speaking Latin, ever used hearing to mean the speech of the one talking?

Chapter 12:9. Hating evil, using a participle original: "odientes" instead of the proper phrase holding in hatred.

In the Second Epistle to the Corinthians, chapter 8:15. He said He did not minorate original: "minoravit" instead of he did not have less.

In the Epistle to the Philippians, chapter 4:10. You have reflourished to feel for me, instead of what it should be: your affection for me has flourished again.

In the Epistle to the Hebrews, chapter 3:3. By how much more honor the house has, who built it, when the sense is, by how much more honor he who built the house has than the house itself. And meanwhile we deny that it matters how we speak, even though because of this solecism Thomas Refers to Thomas Aquinas and the more recent scholars who followed him have fallen most foully into error.

Chapter 6:16. He said By the greater of himself, instead of greater than himself, not considering that he speaks to Latins, not Greeks.

In the Epistle of James, chapter 1:13. When he says: God is a non-tempter of evils original: "intentator", has he not spoken irreligiously of God? Since an intentator would be one who inflicts something of evil. But he means that God neither tempts anyone with evils, nor is tempted.

In the Apocalypse, chapter 1:4. There is a strange and notable solecism in the Greek speech: from him who is, and who was, and who is to come Erasmus points out that the Greek original breaks the rules of case agreement after a preposition. For how does "he who is" connect with the preceding "from"? Then what does "he who was" sound like to anyone? Again, how does "he who is coming" fit with the "from"? Let those who think the Apocalypse was written by John deny, if they wish, that the Apostles ever spoke bad Greek. For some—the patrons of the Apostles—contend exactly that.

Luke 21:38. And all the people early-morninged to him original: "manicabat". He imitated the Greek word orthrize with a Latin voice, but shamelessly. For who can tolerate manicare instead of to come early in the morning?