The Holy Bible

Part 16 out of 16

Armagedon. . .That is, the hill of robbers.

16:17. And the seventh angel poured out his vial upon the air. And
there came a great voice out of the temple from the throne, saying: It
is done.

16:18. And there were lightnings and voices and thunders: and there was
a great earthquake, such an one as never had been since men were upon
the earth, such an earthquake, so great.

16:19. And the great city was divided into three parts: and the cities
of the Gentiles fell. And great Babylon came in remembrance before God,
to give her the cup of the wine of the indignation of his wrath.

16:20. And every island fled away: and the mountains were not found.

16:21. And great hail, like a talent, came down from heaven upon men:
and men blasphemed God, for the plague of the hail: because it was
exceeding great.

Apocalypse Chapter 17

The description of the great harlot and of the beast upon which she

17:1. And there came one of the seven angels who had the seven vials
and spoke with me, saying: Come, I will shew thee the condemnation of
the great harlot, who sitteth upon many waters:

17:2. With whom the kings of the earth have committed fornication. And
they who inhabit the earth have been made drunk with the wine of her

17:3. And he took me away in spirit into the desert. And I saw a woman
sitting upon a scarlet coloured beast, full of names of blasphemy,
having seven heads and ten horns.

17:4. And the woman was clothed round about with purple and scarlet,
and gilt with gold and precious stones and pearls, having a golden cup
in her hand, full of the abomination and filthiness of her fornication.

17:5. And on her forehead a name was written: A mystery: Babylon the
great, the mother of the fornications and the abominations of the

A mystery. . .That is, a secret; because what follows of the name and
title of the great harlot is to be taken in a mystical sense.
Babylon. . .Either the city of the devil in general; or, if this place
be to be understood of any particular city, pagan Rome, which then and
for three hundred years persecuted the church; and was the principal
seat both of empire and idolatry.

17:6. And I saw the woman drunk with the blood of the saints and with
the blood of the martyrs of Jesus. And I wondered, when I had seen her,
with great admiration.

17:7. And the angel said to me: Why dost thou wonder? I will tell thee
the mystery of the woman and of the beast which carrieth her, which
hath the seven heads and ten horns.

17:8. The beast which thou sawest, was, and is not, and shall come up
out of the bottomless pit and go into destruction. And the inhabitants
on the earth (whose names are not written in the book of life from the
foundation of the world) shall wonder, seeing the beast that was and is

The beast which thou sawest. . .This beast which supports Babylon, may
signify the power of the devil: which was and is not, being much
limited by the coming of Christ, but shall again exert itself under
Antichrist. The seven heads of this beast are seven mountains or
empires, instruments of his tyranny; of which five were then fallen.
(See chap. 13.1, and below, ver. 10.) The beast itself is said to be
the eighth, and is of the seven; because they all act under the devil,
and by his instigation, so that his power is in them all, yet so as to
make up, as it were, an eighth empire, distinct from them all.

17:9. And here is the understanding that hath wisdom. The seven heads
are seven mountains, upon which the woman sitteth: and they are seven

17:10. Five are fallen, one is, and the other is not yet come: and when
he is come, he must remain a short time.

17:11. And the beast which was and is not: the same also is the eighth,
and is of the seven, and goeth into destruction.

17:12. And the ten horns which thou sawest are ten kings, who have not
yet received a kingdom: but shall receive power as kings, one hour
after the beast.

Ten kings. . .Ten lesser kingdoms, enemies also of the church of Christ:
which, nevertheless, shall be made instruments of the justice of God
for the punishment of Babylon. Some understand this of the Goths,
Vandals, Huns, and other barbarous nations, that destroyed the empire
of Rome.

17:13. These have one design: and their strength and power they shall
deliver to the beast.

17:14. These shall fight with the Lamb. And the Lamb shall overcome
them because he is Lord of lords and King of kings: and they that are
with him are called and elect and faithful.

17:15. And he said to me: The waters which thou sawest, where the
harlot sitteth, are peoples and nations and tongues.

17:16. And the ten horns which thou sawest in the beast: These shall
hate the harlot and shall make her desolate and naked and shall eat her
flesh and shall burn her with fire.

17:17. For God hath given into their hearts to do that which pleaseth
him: that they give their kingdom to the beast, till the words of God
be fulfilled.

17:18. And the woman which thou sawest is the great city which hath
kingdom over the kings of the earth.

Apocalypse Chapter 18

The fall of Babylon. Kings and merchants lament over her.

18:1. And after these things, I saw another angel come down from
heaven, having great power: and the earth was enlightened with his

18:2. And he cried out with a strong voice, saying: Babylon the great
is fallen, is fallen: and is become the habitation of devils and the
hold of every unclean spirit and the hold of every unclean and hateful

18:3. Because all nations have drunk of the wine of the wrath of her
fornication: and the kings of the earth have committed fornication with
her; And the merchants of the earth have been made rich by the power of
her delicacies.

18:4. And I heard another voice from heaven, saying: Go out from her,
my people; that you be not partakers of her sins and that you receive
not of her plagues.

18:5. For her sins have reached unto heaven: and the Lord hath
remembered her iniquities.

18:6. Render to her as she also hath rendered to you: and double unto
her double, according to her works. In the cup wherein she hath
mingled, mingle ye double unto her.

18:7. As much as she hath glorified herself and lived in delicacies, so
much torment and sorrow give ye to her. Because she saith in her heart:
I sit a queen and am no widow: and sorrow I shall not see.

18:8. Therefore, shall her plagues come in one day, death and mourning
and famine. And she shall be burnt with the fire: because God is
strong, who shall judge her.

18:9. And the kings of the earth, who have committed fornication and
lived in delicacies with her, shall weep and bewail themselves over
her, when they shall see the smoke of her burning:

18:10. Standing afar off for fear of her torments, saying: Alas! alas!
that great city, Babylon, that mighty city: for in one hour is thy
judgment come.

18:11. And the merchants of the earth shall weep and mourn over her:
for no man shall buy their merchandise any more.

18:12. Merchandise of gold and silver and precious stones: and of
pearls and fine linen and purple and silk and scarlet: and all thyine
wood: and all manner of vessels of ivory: and all manner of vessels of
precious stone and of brass and of iron and of marble:

18:13. And cinnamon and odours and ointment and frankincense and wine
and oil and fine flour and wheat and beasts and sheep and horses and
chariots: and slaves and souls of men.

18:14. And the fruits of the desire of thy soul are departed from thee:
and all fat and goodly things are perished from thee. And they shall
find them no more at all.

18:15. The merchants of these things, who were made rich, shall stand
afar off from her, for fear of her torments, weeping and mourning,

18:16. And saying: Alas! alas! that great city, which was clothed with
fine linen and purple and scarlet and was gilt with gold and precious
stones and pearls.

18:17. For in one hour are so great riches come to nought. And every
shipmaster and all that sail into the lake, and mariners, and as many
as work in the sea, stood afar off,

18:18. And cried, seeing the place of her burning, saying: What city is
like to this great city?

18:19. And they cast dust upon their heads and cried, weeping and
mourning, saying: Alas! alas! that great city, wherein all were made
rich, that had ships at sea, by reason of her prices. For, in one hour
she is made desolate.

18:20. Rejoice over her, thou heaven and ye holy apostles and prophets.
For God hath judged your judgment on her.

18:21. And a mighty angel took up a stone, as it were a great
millstone, and cast it into the sea, saying: With such violence as
this, shall Babylon, that great city, be thrown down and shall be found
no more at all.

18:22. And the voice of harpers and of musicians and of them that play
on the pipe and on the trumpet shall no more be heard at all in thee:
and no craftsman of any art whatsoever shall be found any more at all
in thee: and the sound of the mill shall be heard no more at all in

18:23. And the light of the lamp shall shine no more at all in thee:
and the voice of the bridegroom and the bride shall be heard no more at
all in thee. For thy merchants were the great men of the earth: for all
nations have been deceived by thy enchantments.

18:24. And in her was found the blood of prophets and of saints and of
all that were slain upon the earth.

Apocalypse Chapter 19

The saints glorify God for his judgments on the great harlot. Christ's
victory over the beast and the kings of the earth.

19:1. After these things, I heard as it were the voice of much people
in heaven, saying: Alleluia. Salvation and glory and power is to our

19:2. For true and just are his judgments, who hath judged the great
harlot which corrupted the earth with her fornication and hath revenged
the blood of his servants, at her hands.

19:3. And again they said: Alleluia. And her smoke ascendeth for ever
and ever.

19:4. And the four and twenty ancients and the four living creatures
fell down and adored God that sitteth upon the throne, saying: Amen.

19:5. And a voice came out from the throne, saying: Give praise to our
God, all ye his servants: and you that fear him, little and great.

19:6. And I heard as it were the voice of a great multitude, and as the
voice of many waters, and as the voice of great thunders, saying:
Alleluia: for the Lord our God, the Almighty, hath reigned.

19:7. Let us be glad and rejoice and give glory to him. For the
marriage of the Lamb is come: and his wife hath prepared herself.

19:8. And it is granted to her that she should clothe herself with fine
linen, glittering and white. For the fine linen are the justifications
of saints.

19:9. And he said to me: Write: Blessed are they that are called to the
marriage supper of the Lamb. And he saith to me: These words of God are

19:10. And I fell down before his feet, to adore him. And he saith to
me: See thou do it not. I am thy fellow servant and of thy brethren who
have the testimony of Jesus. Adore God. For the testimony of Jesus is
the spirit of prophecy.

I fell down before, etc. . .St. Augustine (lib. 20, contra Faust, c. 21)
is of opinion, that this angel appeared in so glorious a manner, that
St. John took him to be God; and therefore would have given him divine
honour had not the angel stopped him, by telling him he was but his
fellow servant. St. Gregory (Hom. 8, in Evang.) rather thinks that the
veneration offered by St. John, was not divine honour, or indeed any
other than what might lawfully be given; but was nevertheless refused
by the angel, in consideration of the dignity to which our human nature
had been raised, by the incarnation of the Son of God, and the dignity
of St. John, an apostle, prophet, and martyr.

19:11. And I saw heaven opened: and behold a white horse. And he that
sat upon him was called faithful and true: and with justice doth he
judge and fight.

19:12. And his eyes were as a flame of fire: and on his head were many
diadems. And he had a name written, which no man knoweth but himself.

19:13. And he was clothed with a garment sprinkled with blood. And his
name is called: THE WORD OF GOD.

19:14. And the armies that are in heaven followed him on white horses,
clothed in fine linen, white and clean.

19:15. And out of his mouth proceedeth a sharp two-edged sword, that
with it he may strike the nations. And he shall rule them with a rod of
iron: and he treadeth the winepress of the fierceness of the wrath of
God the Almighty.

19:16. And he hath on his garment and on his thigh written: KING OF

19:17. And I saw an angel standing in the sun: and he cried with a loud
voice, saying to all the birds that did fly through the midst of
heaven: Come, gather yourselves together to the great supper of God:

19:18. That you may eat the flesh of kings and the flesh of tribunes
and the flesh of mighty men and the flesh of horses and of them that
sit on them: and the flesh of all freemen and bondmen and of little and
of great.

19:19. And I saw the beast and the kings of the earth and their armies,
gathered together to make war with him that sat upon the horse and with
his army.

19:20. And the beast was taken, and with him the false prophet who
wrought signs before him, wherewith he seduced them who received the
character of the beast and who adored his image. These two were cast
alive into the pool of fire burning with brimstone.

19:21. And the rest were slain by the sword of him that sitteth upon
the horse, which proceedeth out of his mouth: and all the birds were
filled with their flesh.

Apocalypse Chapter 20

Satan is bound for a thousand years. The souls of the martyrs reign
with Christ in the first resurrection. The last attempts of Satan
against the church. The last judgment.

20:1. And I saw an angel coming down from heaven, having the key of the
bottomless pit and a great chain in his hand.

20:2. And he laid hold on the dragon, the old serpent, which is the
devil and Satan, and bound him for a thousand years.

Bound him, etc. . .The power of Satan has been very much limited by the
passion of Christ: for a thousand years; that is, for the whole time of
the New Testament; but especially from the time of the destruction of
Babylon or pagan Rome, till the new efforts of Gog and Magog against
the church, towards the end of the world. During which time the souls
of the martyrs and saints live and reign with Christ in heaven, in the
first resurrection, which is that of the soul to the life of glory; as
the second resurrection will be that of the body, at the day of the
general judgment.

20:3. And he cast him into the bottomless pit and shut him up and set a
seal upon him, that he should no more seduce the nations till the
thousand years be finished. And after that, he must be loosed a little

20:4. And I saw seats. And they sat upon them: and judgment was given
unto them. And the souls of them that were beheaded for the testimony
of Jesus and for the word of God and who had not adored the beast nor
his image nor received his character on their foreheads or in their
hands. And they lived and reigned with Christ a thousand years.

20:5. The rest of the dead lived not, till the thousand years were
finished. This is the first resurrection.

20:6. Blessed and holy is he that hath part in the first resurrection.
In these the second death hath no power. But they shall be priests of
God and of Christ: and shall reign with him a thousand years.

20:7. And when the thousand years shall be finished, Satan shall be
loosed out of his prison and shall go forth and seduce the nations
which are over the four quarters of the earth, Gog and Magog: and shall
gather them together to battle, the number of whom is as the sand of
the sea.

20:8. And they came upon the breadth of the earth and encompassed the
camp of the saints and the beloved city.

20:9. And there came down fire from God out of heaven and devoured
them: and the devil, who seduced them, was cast into the pool of fire
and brimstone, where both the beast

20:10. And the false prophet shall be tormented day and night for ever
and ever.

20:11. And I saw a great white throne and one sitting upon it, from
whose face the earth and heaven fled away: and there was no place found
for them

20:12. And I saw the dead, great and small, standing in the presence of
the throne. And the books were opened: and another book was opened,
which was the book of life. And the dead were judged by those things
which were written in the books, according to their works.

20:13. And the sea gave up the dead that were in it: and death and hell
gave up their dead that were in them. And they were judged, every one
according to their works.

20:14. And hell and death were cast into the pool of fire. This is the
second death.

20:15. And whosoever was not found written in the book of life was cast
into the pool of fire.

Apocalypse Chapter 21

The new Jerusalem described.

21:1. I saw a new heaven and a new earth. For the first heaven and the
first earth was gone: and the sea is now no more.

The first heaven and the first earth was gone. . .being changed, not as
to their substance, but in their qualities.

21:2. And I, John, saw the holy city, the new Jerusalem, coming down
out of heaven from God, prepared as a bride adorned for her husband.

21:3. And I heard a great voice from the throne, saying: Behold the
tabernacle of God with men: and he will dwell with them. And they shall
be his people: and God himself with them shall be their God.

21:4. And God shall wipe away all tears from their eyes: and death
shall be no more. Nor mourning, nor crying, nor sorrow shall be any
more, for the former things are passed away.

21:5. And he that sat on the throne, said: Behold, I make all things
new. And he said to me: Write. For these words are most faithful and

21:6. And he said to me: It is done. I am Alpha and Omega: the
Beginning and the End. To him that thirsteth, I will give of the
fountain of the water of life, freely.

21:7. He that shall overcome shall possess these things. And I will be
his God: and he shall be my son.

21:8. But the fearful and unbelieving and the abominable and murderers
and whoremongers and sorcerers and idolaters and all liars, they shall
have their portion in the pool burning with fire and brimstone, which
is the second death.

21:9. And there came one of the seven angels, who had the vials full of
the seven last plagues, and spoke with me, saying: Come and I will shew
thee the bride, the wife of the Lamb.

21:10. And he took me up in spirit to a great and high mountain: and he
shewed me the holy city Jerusalem, coming down out of heaven from God,

21:11. Having the glory of God, and the light thereof was like to a
precious stone, as to the jasper stone even as crystal.

21:12. And it had a wall great and high, having twelve gates, and in
the gates twelve angels, and names written thereon, which are the names
of the twelve tribes of the children of Israel.

21:13. On the east, three gates: and on the north, three gates: and on
the south, three gates: and on the west, three gates.

21:14. And the wall of the city had twelve foundations: And in them,
the twelve names of the twelve apostles of the Lamb,

21:15. And he that spoke with me had a measure of a reed of gold, to
measure the city and the gates thereof and the wall.

21:16. And the city lieth in a four-square: and the length thereof is
as great as the breadth. And he measured the city with the golden reed
for twelve thousand furlongs: and the length and the height and the
breadth thereof are equal.

21:17. And he measured the wall thereof an hundred forty-four cubits,
the measure of a man, which is of an angel.

The measure of a man, i.e., According to the measure of men, and used
by the angel. . .This seems to be the true meaning of these words.

21:18. And the building of the wall thereof was of jasper stone: but
the city itself pure gold like to clear glass.

21:19. And the foundations of the wall of the city were adorned with
all manner of precious stones. The first foundation was jasper: the
second, sapphire: the third; a chalcedony: the fourth, an emerald:

21:20. The fifth, sardonyx: the sixth, sardius: the seventh,
chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a
chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst.

21:21. And the twelve gates are twelve pearls, one to each: and every
several gate was of one several pearl. And the street of the city was
pure gold, as it were, transparent glass.

21:22. And I saw no temple therein. For the Lord God Almighty is the
temple thereof, and the Lamb.

21:23. And the city hath no need of the sun, nor of the moon, to shine
in it. For the glory of God hath enlightened it: and the Lamb is the
lamp thereof.

21:24. And the nations shall walk in the light of it: and the kings of
the earth shall bring their glory and honour into it.

21:25. And the gates thereof shall not be shut by day: for there shall
be no night there.

21:26. And they shall bring the glory and honour of the nations into

21:27. There shall not enter into it any thing defiled or that worketh
abomination or maketh a lie: but they that are written in the book of
life of the Lamb.

Apocalypse Chapter 22

The water and tree of life. The conclusion.

22:1. And he shewed me a river of water of life, clear as crystal,
proceeding from the throne of God and of the Lamb.

22:2. In the midst of the street thereof, and on both sides of the
river, was the tree of life, bearing twelve fruits, yielding its fruits
every month: the leaves of the tree for the healing of the nations.

22:3. And there shall be no curse any more: but the throne of God and
of the Lamb shall be in it. And his servants shall serve him.

22:4. And they shall see his face: and his name shall be on their

22:5. And night shall be no more. And they shall not need the light of
the lamp, nor the light of the sun, because the Lord God shall
enlighten then. And they shall reign for ever and ever.

22:6. And he said to me: These words are most faithful and true. And
the Lord God of the spirits of the prophets sent his angel to shew his
servant the things which must be done shortly.

22:7. And: Behold I come quickly. Blessed is he that keepeth the words
of the prophecy of this book.

22:8. And I, John, who have heard and seen these things. And, after I
had heard and seen, I fell down to adore before the feet of the angel
who shewed me the things.

22:9. And he said to me: See thou do it not. For I am thy fellow
servant, and of thy brethren the prophets and of them that keep the
words of the prophecy of this book. Adore God.

22:10. And he saith to me: Seal not the words of the prophecy of this
book. For the time is at hand.

For the time is at hand. . .That is, when compared to eternity, all time
and temporal things vanish, and are but of short duration. As to the
time when the chief predictions should come to pass, we have no
certainty, as appears by the different opinions, both of the ancient
fathers and late interpreters. Many think that most things set down
from the 4th chapter to the end, will not be fulfilled till a little
time before the end of the world. Others are of opinion, that a great
part of them, and particularly the fall of the wicked Babylon, happened
at the destruction of paganism, by the destruction of heathen Rome, and
its persecuting heathen emperors. Of these interpretations, see
Aleazar, in his long commentary; see the learned Bossnet, bishop of
Meaux, in his treatise on this Book; and P. Alleman, in his notes on
the same Apocalypse, tom. 12, who in his Preface says, that this, in a
great measure, may be now looked upon as the opinion followed by the
learned men. In fine, others think that St. John's design was in a
mystical way, by metaphors and allegories, to represent the attempts
and persecutions of the wicked against the servants of God, the
punishments that should in a short time fall upon Babylon, that is,
upon all the wicked in general: the eternal happiness and reward, which
God had reserved for the pious inhabitants of Jerusalem, that is, for
his faithful servants, after their short trials and the tribulations of
this mortal life. In the mean time we meet with many profitable
instructions and admonitions, which we may easily enough understand:
but we have no certainty when we apply these predictions to particular
events: for as St. Jerome takes notice, the Apocalypse has as many
mysteries as words, or rather mysteries in every word. Apocalypsis
Joannis tot habet Sacramenta quot verba--parum dixi, in verbis
singulis multiplices latent intelligentiae. Ep. ad Paulin, t. 4. p.
574. Edit. Benedict.

22:11. He that hurteth, let him hurt still: and he that is filthy, let
him be filthy still: and he that is just, let him be justified still:
and he that is holy, let him be sanctified still.

Let him hurt still. . .It is not an exhortation, or license to go on in
sin; but an intimation, that how far soever the wicked may proceed,
their progress shall quickly end, and then they must expect to meet
with proportionable punishments.

22:12. Behold, I come quickly: and my reward is with me, to render to
every, man according to his works.

22:13. I am Alpha and Omega, the First and the Last, the Beginning and
the End.

22:14. Blessed are they that wash their robes in the blood of the Lamb:
that they may have a right to the tree of life and may enter in by the
gates into the city.

22:15. Without are dogs and sorcerers and unchaste and murderers and
servers of idols and every one that loveth and maketh a lie.

22:16. I, Jesus, have sent my angel, to testify to you these things in
the churches. I am the root and stock of David, the bright and morning

22:17. And the spirit and the bride say: Come. And he that heareth, let
him say: Come. And he that thirsteth, let him come. And he that will,
let him take the water of life, freely.

22:18. For I testify to every one that heareth the words of the
prophecy of this book: If any man shall add to these things, God shall
add unto him the plagues written in this book.

22:19. And if any man shall take away from the words of the book of
this prophecy, God shall take away his part out of the book of life,
and out of the holy city, and from these things that are written in
this book.

22:20. He that giveth testimony of these things, saith: Surely, I come
quickly: Amen. Come, Lord Jesus.

22:21. The grace of our Lord Jesus Christ be with you all. Amen.


These texts come from the 1582 Rhemes printing of the New Testament (see
the 'History' section at the top of the e-text). The primary sources
provide a glimpse both into the history of the Douay-Rheims version and
the English language itself. The reader will quickly notice that the
letter 'j' does not appear in the texts, rather 'i' functions either as a
vowel or a consonant. Likewise 'u' is not a distinct letter; it is
employed typographically in the lower-case in place of 'v' where not
starting a word. The letters 'u' and 'v' both function either as vowels
or consonants. The word 'vniuersity' demonstrates this rule. The letter
'w' is sometimes employed, but in most cases the earlier form of a
double-v (vv) appears instead.

The transcriber has done his best to render the text accurately. Note
the relaxed spelling standards of the time; many variants appear. While
the errata section from the 1610 edition observed: "We haue also found
some other faultes of lesse importance; and feare there be more. But we
trust the reader may easely correct them, as they occurre." only obvious
errors have been amended. Where the transcriber has doubt between
whether an irregular spelling is either an error and a variant, the
printed text stands. 7-bit ASCII cannot fully represent the
typographical standards of the sixteenth and seventeenth centuries, and
many special characters have been replaced with modern equivalents.
Where verse numbers stand in the margins of the printed texts, they have
been transferred to the body.



He exhorteth them to stand to their old faith, shevving them by examples,
that it is damnable not to continue and be constant: 8 inueighing
against the lecherie, blasphemie, apostasie, banketing of the heretikes,
14 and that their damnation vvas long foretold. 17 Catholikes therfore
to be vnmoueable, to reproue the obstinate, to recouer al not desperate,
to confirme the vveake, and to liue them selues vertuously and vvithout
mortal sinne, vvhich by Gods grace they may doe.

IVDE the seruant of IESVS Christ, and brother of Iames: to them that are
in God the Father beloued, and in IESVS Christ preserued, and called.
2 Mercie to you, and peace and charitie be accomplished.
3 My deerest, taking al care to vvrite vnto you of your common
saluation, I thought it necessarie to vvrite vnto you: beseeching you to
contend for the faith once deliuered to the sainctes. 4 For there are
certaine men secretely entred in (vvhich vvere long ago prescribed vnto
this iudgement) impious, transferring the grace of our God into
riotousnes, and denying the onely Dominator, and our Lord IESVS Christ.
5 But I vvil admonish you, that once knovv al things, that IESVS, sauing
the people out of the land of AEgipt, secondly destroied them vvhich
beleeued not. 6 But the Angels vvhich kept not their pricipalitie, but
forsooke their owne habitation, he hath reserued vnder darkenesse in
eternal bondes vnto the iudgement of the great day. 7 As Sodom and
Gomorrhe, and the cities adioyning in like maner hauing fornicated, and
going after other flesh, vvere made an example, sustaining the paine of
eternal fire. 8 In like maner these also defile the flesh, and despise
dominion, & blaspheme maiestie. 9 Vvhen Micheal the Archangel, disputing
vvith the Diuel, made altercation for the body of Moyses: he durst not
inferre iudgment of blasphemie, but said, Our Lord 'commaund' thee.
10 But these, vvhat things so euer certes they are ignorant of, they
blaspheme: and vvhat things so euer naturally, as dumme beastes, they
knovv, in those they are corrupted.
11 Vvo vnto them, 'vvhich' haue gone in the vvay of Cain: and vvith
the errour of Balaam, haue for revvard povvred out them selues, and haue
perished in the contradiction of Core. 12 These are in their bankets,
spottes, feasting together vvithout feare, feeding them selues, cloudes
vvithout vvater vvhich are caried about of vvindes, trees of autumne,
vnfruitful, tvvise dead, plucked vp by the rootes, 13 raging vvaues of
the sea, foming out their ovvne confusions, vvandering starres: to vvhom
the storme of darkenesse is reserued for euer. 14 And of these
propheceied Enoch, the seuenth from Adam, saying, Behold our Lord is come
in his holy thousandes, 15 to doe iudgement against al, and to reproue al
the impious, of al the vvorkes of their impietie vvherby they haue done
impiously, and of al the hard thinges vvhich impious sinners haue spoken
against him. 16 These are murmurers, ful of complaintes, vvalking
according to their ovvne desires, and their mouth speaketh pride,
admiring persons for gaine sake.
17 But you my deerest, be mindeful of the vvordes vvhich haue been
spoken before by the Apostles of our Lord IESVS Christ, 18 vvho told you,
that in the last time shal come mockers, according to their ovvne desires
vvalking in impieties. 19 These are they vvhich segregate them selues,
sensual, hauing not the Spirit. 20 But you my deerest, building your
selues vpon 'our' most holy faith, in the holy Ghost, praying, 21 keepe
your selues in the loue of God, expecting the mercie of our Lord IESVS
Christ vnto life euerlasting. 22 And these certes reproue being iudged:
23 but them saue, pulling out of the fire. And on other haue mercie in
feare: hating also that vvhich is carnal, the spotted cote.
24 And to him that is able to preserue you vvithout sinne, and to
sette you immaculate before the sight of his glorie in exultation in the
comming of our Lord IESVS Christ, 25 to the onely God our Sauiour by
IESVS Christ our Lord be glorie and magnificence, empire and power before
al worldes, and novv and for al vvorldes euermore. Amen.


As recorded in the title, the Douay-Rheims version is a translation
primarily from the Latin Vulgate. A brief selection from the preface to
the 1582 edition explains the reasons for this approach. Together with
the glossary the text shows the translators scholarly motivations, but
also provides a glimpse into the charged climate of the period. The
transcriber hopes he did a tolerable job in transliterating the Greek
words in the preface. The glossary contains words newly used in the
language of the day. Some were later dropped from the Challoner
revision, others have found common usage today.


Treating of the causes vvhy this nevv Testament is translated according
to the auncient vulgar Latin text.

THE holy Bible long since translated by vs into English, and the old
Testament lying by vs for lacke of good meanes to publish the vvhole in
such sort as a vvorke of so great charge and importance requireth: vve
haue yet through Gods goodnes at length fully finished for thee (most
Christian reader) all the NEVV TESTAMENT, vvhich is the principal, most
profitable & comfortable peece of holy vvrite: and, as vvel for all
other institution of life and doctrine, as specially for deciding the
doubtes of these daies, more propre and pregnant then the other part not
yet printed.

NOVV TO GIVE thee also intelligence in particular, most gentle Reader, of
such thinges as it behoueth thee specially to knovv concerning our
Translation: Vve translate the old vulgar Latin text, not the common
Greeke text, for these causes.

1. It is so auncient, that it vvas vsed in the Church of God aboue 1300
yeres agoe, as appeareth by the fathers of those times.

2. It is that (by the common receiued opinion and by al probabilitie)
vvhich S. Hierom aftervvard corrected according to the Greeke, by the
appointment of Damasus then Pope, as he maketh mention in his preface
before the foure Euangelistes, vnto the said Damasus: and 'in Catalogo
in fine,' and 'ep. 102.'

3. Consequently it is the same vvhich S. Augustine so commendeth and
allovveth in an Epistle to S. Hierom.

4. It is that, vvhich for the most part euer since hath been vsed in the
Churches seruice, expounded in sermons, alleaged and interpreted in the
Commentaries and vvritings of the auncient fathers of the Latin Church.

5. The holy Councel of Trent, for these and many other important
considerations, hath declared and defined this onely of al other latin
translations, to be authentical, and so onely to be vsed and taken in
publike lessons, disputations, preachings, and expositions, and that no
man presume vpon any pretence to reiect or refuse the same.

6. It is the grauest, sincerest, of greatest maiestie, least partialitie,
as being vvithout al respect of controuersies and contentions, specially
these of our time, as appeareth by those places vvhich Erasmus and others
at this day translate much more to the aduantage of the Catholike cause.

7. It is so exact and precise according to the Greeke, both the phrase
and the word, that delicate Heretikes therfore reprehend it of rudenes.
And that it follovveth the Greeke far more exactly then the Protestants
translations, beside infinite other places, we appeale to these.
Tit. 3,14. 'Curent bonis operibus praeesse.' 'proissasthai.' Engl. bib.
1577, 'to mainteine good vvorks.' and Hebr. 10, 20. 'Viam nobis
initiauit,' 'enekainisen.' English Bib. 'he prepared.' So in these
vvordes, 'Iustificationes,' 'Traditiones,' 'Idola' &c. In al vvhich they
come not neere the Greeke, but auoid it of purpose.

8. The Aduersaries them selues, namely Beza, preferre it before al the
rest. (Inpraefat. no. Test an. 1556.) And againe he saith, that the old
Interpreter translated very religiously. (Annot. in 1. Luc. v. 1.)

9. In the rest, there is such diuersitie and dissension, and no end of
reprehending one an other, and translating euery man according to his
fantasie, that Luther said, If the vvorld should stand any long time, vve
must receiue againe (which he thought absurd) the Decrees of Councels,
for preseruing the vnitie of faith, because of so diuers interpretations
of the Scripture. And Beza (in the place aboue mentioned) noteth the
itching ambition of his fellovv-translators, that had much rather
disagree and dissent from the best, then seeme them selues to haue said
or vvritten nothing. And Bezas translation it self, being so esteemed in
our countrie, that the Geneua English Testaments be translated according
to the same, yet sometime goeth so vvide from the Greeke, and from the
meaning of the holy Ghost, that them selues which protest to translate
it, dare not folow it. For example, Luc. 3,36. They haue put these
wordes, 'The sonne of Cainan,' which he wittingly and wilfully left out:
and (Act. 1,14.) they say, 'Vvith the vvomen,' agreably to the vulgar
Latin: where he saith, 'Cum vxoribus,' 'vvith their vviues.'

10. It is not onely better then al other Latin translations, but then the
Greeke text it self, in those places where they disagree.

The proofe hereof is euident, because most of the auncient Heretikes were
Grecians, & therfore the Scriptures in Greeke were more corrupted by
them, as the auncient fathers often complaine. Tertullian noteth the
Greeke text which is at this day (1 Cor. 15,47) to be an old corruption
of Marcion the Heretike, and the truth to be as in our vulgar latin,
'Secundus homo de caelo caelestis,' 'The second man from heauen
heauenly.' So reade other auncient fathers, and Erasmus thinketh it must
needes be so, and Caluin him self folovveth in 'Instit. li. 2. c. 13.
parag. 2.' Againe S. Hierom noteth that the Greeke text (1 Cor. 7, 33)
which is at this day, is not the 'Apostolical veritie' or the true text
of the Apostle: but that which is in the vulgar Latin, 'Qui cum vxore
est, solicitus est quae sunt mundi, quomodo placeat vxori, & diuisus
est.' 'He that is vvith a vvife, is careful of vvorldly things, hovv he
may please his vvife, and is deuided or distracted.' The Ecclesiastical
historie called the Tripartite, noteth the Greeke text that now is
(1 Io. 4, 3) to be an old corruption of the auncient Greeke copies, by
the Nestorian Heretikes, & the true reading to be as in our vulgar Latin,
'Omnis spiritus qui soluit IESVM, Ex Deo non est.' 'Euery spirit that
dissolueth IESVS, is not of God:' and Beza confesseth that Socrates in
his Ecclesiastical historie readeth so in the Greeke.

But the proofe is more preganant out of the Aduersaires them selues.
They forsake the Greeke text as corrupted, and translate according to the
vulgar Latin, namely Beza and his scholers the English translatours of
the Bible, in these places. Hebr. chap. 9. vers. 1. saying, 'The first
couenant,' for that vvhich is in the Greeke. 'The first tabernacle.'
vvhere they put, 'couenant,' not as of the text, but in an other letter,
as to be vnderstood, according to the vulgar Latin, vvhich most sincerely
leaueth it out altogether, saying, 'Habuit quidem & prius iustificationes
&c.' 'The former also in deede had iustifications &c.' Againe, Ro. 11,
vers. 21. They translate not according to the Greek text, 'Tempori
seruientes,' 'seruing the time,' vvhich Beza sayth must needes be a
corruption: but according to the vulgar Latin, 'Domino seruientes,'
'seruing our Lord.' Againe, Apoc. 11, vers. 2. they translate not the
Greeke text, 'Atrium quod intra templum est,' 'the court vvhich is
vvithin the temple:' but cleane contrarie, according to the vulgar
Latin, vvhich Beza saith is the true reading, 'Atrium quod est foris
templum,' 'the court vvhich is vvithout the temple.' Onely in this last
place, one English Bible of the yere 1562, folovveth the errour of the
Greeke. Againe, 2 Tim. 23 vers. 14. they adde, 'but,' more then is in
the Greeke, to make the sense more commodious and easie, according as it
is in the vulgar Latin. Againe, Ia. 5, 12. they leaue the Greeke, and
folovv the vulgar Latin, saying, 'lest you fall into condemnation.' "I
doubt not (saith Beza) but this is the true and sincere reading, and I
suspect the corruption in the Greeke came thus &c." It vvere infinite to
set dovvne al such places, vvhere the Aduersaries (specially Beza) folovv
the old vulgar Latin and the Greeke copie agreable therevnto, condemning
the Greeke text that novv is, of corruption.


The explication of certaine vvordes in this translation, not familiar to
the vulgar reader, vvhich might not conueniently be vttered otherwise.


Abstracted. Dravven avvay. [James 1:14]
Acquisition. Getting, purchasing. [Eph 1:14]
Aduent. The comming. [Matt 24:27]
Adulterating. Corrupting. [2 Cor 2:17] The Greeke vvord signifieth to
to make commoditie of the vvord of God, as vulgar Vinteners do of their
vvine. Vvhereby is expressed the peculiar trade of al Heretikes, and
exceding proper to the Protestants, that so corrupt Scriptures
by mixture of their ovvne phantasies, by false translations, glosses,
colorable and pleasant commentaries, to deceiue the tast of the simple,
as tauerners and tapsters do, to make their vvines salable by manifold
artificial deceites. The Apostles contrarievvise, as all Catholikes,
deliuer the Scriptures and vtter the vvord of God sincerely and
entirely, in the same sense and sort as the fathers left them to the
Church, interpreting them by the same Spirit by vvhich they vvere
vvritten or spoken.
Agnition. Knovvledge or acknovvledging. [Philemon 1:6]
Allegorie. A Mystical speache, more then the bare letter. [Gal 4:24]
Here vve learne that the holy Scriptures haue beside the litteral
sense, a deeper spiritual and more principal meaning: which is not
only to be taken of the holy vvordes, but of the very factes and
persons reported: both the speaches and the actions being
significatiue ouer and aboue the letter.
Amen. What is it vvhen our Lord saith, Amen, amen? He doth much commend
and vrge the thing he so vttereth, doubling it. Amen in Hebrue
signifieth verum, a truth. [John 8:34]
Anathema. By vse of Scripture is either that vvhich by separation from
profane vse, and by dedication to God, is holy, dreadful, and not
vulgarly to be touched: or contrarievvise, that which is reiected,
seuered or abandoned from God, as cursed and detested, and therfore is
to be auoided. [Rom 9:3]
Archisynagogue. Cheefe gouerner of a Synagogue. [Mark 5:22]
Assist. Signifieth the Angels standing and attending, alvvaies readie
to doe their ministerie. [Luke 1:19]
Assumption. Christs departure out of this vvorld by his death and
Ascension. [Luke 9:51]
Azymes. Vnleauened bread. [Matt 26:17]


Calumniate. By this vvord is signified violent oppression by vvord or
deede. [Luke 3:14]
Catechizeth, and, Catechized. He catechizeth that teacheth the
principles of the Christian faith: and they that heare and learne,
are catechized, and are therfore called often in the Annotations,
Catechumens. [Gal 6:6]
Character. A marke or stampe. [Apoc 13:16]
Commessations. Immoderate bankets, and belly cheere, vvith vvanton
riotousnes. [Gal 5:21]
Condigne. Comparable. [Rom 8:18]
Contristate. This vvord signifieth to make heauie and sad. [Eph 4:30]
Cooperate. Signifieth vvorking vvith others, likevvise Cooperation,
Cooperatours. [Rom 8:28]
Corbana. This Corbana was a place about the Temple, which receiued the
peoples gifts or offerings. [Matt 27:6]


Depositum. The vvhole doctrine of our Christianity being taught by the
Apostles, and deliuered to their successors, and comming dovvne from
one Bishop to an other, is called the Depositum, as it vvere a thing
laid into their hands, and committed vnto them to keepe. Vvhich
because it passeth from hand to hand, from age to age, from Bishop to
Bishop vvithout corruption, change, or alteration, is al one vvith
Tradition, and is the truth giuen vnto the holy Bishops to keepe, and
not to lay men. [1 Tim 6:20] It may signifie also, Gods graces giuen
vs to keepe. A great comfort to al Christians, that euery of their
goode deedes and sufferings for Christ, and al the vvorldly losses
susteined for defense or confession of their faith, be extant vvith
God, and kept as depositum, to be repaied or receiued againe in heauen.
[2 Tim 1:12,14]
Didrachme. These didrachmes were peeces of money which they payed for
tribute. [Matt 17:23,24]
Dominical day. Sunday. [Apoc 1:10] It is to be marked, that this holy
day by the Apostles tradition also, vvas named Dominicus dies, our
Lordes day, or the Dominike, vvhich is also an old Ecclesiastical vvord
in our language, for the name Sunday is a heathenish calling, as al
other of the vveeke daies be in our language.
Donaries. Giftes offered to God for his Temple, &c. [Luke 21:5]


Euacuated from Christ. That is, Made voide and hauing no part vvith
him. [Gal 5:4] The scandal of the crosse euacuated, that is, made
voide, cleane taken avvay. [Gal 5:11]
Euangelize. Signifieth such preaching of good tidinges, as concerneth
the Gospel. How is it possible to expresse Euangelizo, but as vve do,
Euangelize? for Euangelium being the Gospel, what is, Euangelizo or to
Euangelize, but to shew the glad tydings of the Gospel, of the time of
grace, of al Christs benefites? Al which signification is lost, by
translating as the English bibles do, "I bring you good tydings."
Eunuches. Gelded men.
Euro-aquilo. A north-eastvvinde. [Acts 27:14]
Exinanited. Abased excedingly. [Phil 2:7]


Gratis. An vsual vvord to signifie, for nothing, freely, for
Godamercie, vvithout desert.


Holocauste. A kinde of sacrifice vvhere al vvas burnt in the honour
of God. [Hebr 10:6]
Hostes. Sacrifices. [1 Cor 10:18]


Inuocated. Called vpon, praied vnto. [Acts 9:21] Hereof vve say,
Inuocation of Saincts, and to inuocate.
Issue. Good euent. [1 Cor 10:13]
Iustice. Taken in the nevv Testament, not as it is contrarie to vvrong
or iniurie, but for that qualitie vvhereof a man is iust and
iustified. [Rom 4:9]


Neophyte. Neophytus is he that vvas lately christened or nevvely
planted in the mystical body of Christ. [1 Tim 3:6]


Paraclete. By interpretation is either a comforter, or an aduocate: and
therfore to translate it by any one of them only, is perhaps to
abridge the sense of this place. [John 14:16]
Parasceue. The Ievves Sabboth-eue, Good friday. [Mark 15:42]
Parasceue is as solemne a word for the Sabboth eue, as Sabboth is for
the Iewes seuenth day, and now among Christians much more solemner,
taken for Good-friday onely. These wordes then we thought it far
better to keepe in the text, and to tel their signification in the
margent or in a table for that purpose, then to disgrace bothe the text
and them with translating them.
Pasche. Easter, and the Paschal lambe. [Luke 22:1]
Pentecost. Vvhitsuntide, &, the space of fiftie daies.
Prefinition. A determination before. [Eph 3:11]
Prepuce. The foreskinne not circumcised, & therfore signifieth the
Gentiles: as circumcision, the Ievves and their state. [Rom 2:25]
Prescience. Foreknovvledge. [Acts 2:23]
Preuaricatour. Transgressor: and preuarication, transgression.
[Rom 2:25]
Loaues of Proposition. So called, because they vvere proposed and set
vpon the table in the Temple, before God. [Matt 12:4]


Repropitiate the sinnes. That is, make a reconciliation for them.
[Heb 2:17]
Resolution. The separation of the body and the soule, the departing out
of this life. [2 Tim 4:6]
Resuscitate the grace. That is, Raise, quicken, renew and reviue the
grace vvhich othervvise languisheth and decaieth. [2 Tim 1:6]


Sabbatisme. A time of resting and ceasing from labours. [Heb 4:9]
Sacrament. For mysterie. [Eph 1:9]
Sancta Sanctorum. The holie of holies, that is, the inmost and holiest
place of the Ievves Temple, as it vvere the Chauncel. [Heb 9:3]
Superedified. Builded vpon Christ the principal stone. [1 Pet 2:5]


Tetrarch. Gouernour or Prince of the 4 part of a countrie. [Matt 14:1]
Thrones. An higher order of Angels. [Col 1:16]


Victims. Sacrifice. [Acts 7:42]


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