not to dress himself out in the rags of another. (a) Archaic
expressions are therefore to be avoided. Equivalents may be occasionally
drawn from Shakspere, who is the common property of us all; but they
must be used sparingly. For, like some other men of genius of the
Elizabethan and Jacobean age, he outdid the capabilities of the
language, and many of the expressions which he introduced have been laid
aside and have dropped out of use. (b) A similar principle should be
observed in the employment of Scripture. Having a greater force and
beauty than other language, and a religious association, it disturbs the
even flow of the style. It may be used to reproduce in the translation
the quaint effect of some antique phrase in the original, but rarely;
and when adopted, it should have a certain freshness and a suitable
'entourage.' It is strange to observe that the most effective use of
Scripture phraseology arises out of the application of it in a sense
not intended by the author. (c) Another caution: metaphors differ in
different languages, and the translator will often be compelled to
substitute one for another, or to paraphrase them, not giving word for
word, but diffusing over several words the more concentrated thought of
the original. The Greek of Plato often goes beyond the English in its
imagery: compare Laws, (Greek); Rep.; etc. Or again the modern word,
which in substance is the nearest equivalent to the Greek, may be found
to include associations alien to Greek life: e.g. (Greek), 'jurymen,'
(Greek), 'the bourgeoisie.' (d) The translator has also to provide
expressions for philosophical terms of very indefinite meaning in the
more definite language of modern philosophy. And he must not allow
discordant elements to enter into the work. For example, in translating
Plato, it would equally be an anachronism to intrude on him the feeling
and spirit of the Jewish or Christian Scriptures or the technical terms
of the Hegelian or Darwinian philosophy.

(7) As no two words are precise equivalents (just as no two leaves of
the forest are exactly similar), it is a mistaken attempt at precision
always to translate the same Greek word by the same English word. There
is no reason why in the New Testament (Greek) should always be rendered
'righteousness,' or (Greek) 'covenant.' In such cases the translator may
be allowed to employ two words--sometimes when the two meanings occur
in the same passage, varying them by an 'or'--e.g.