slation and consequently discouraging it, or, when permitting it,
insisting on extreme faithfulness to the original; the latter profiting
by experiment and criticism and steadily working towards a version which
would give due heed not only to the claims of the original but to the
genius of the English language.

Regarded merely as theory, however, a statement like the one just quoted
obviously failed to give adequate recognition to what the original might
justly demand, and in that respect justified the fears of those who
opposed translation. The high standard of accuracy set by such critics
demanded of the translator an increasing consciousness of the
difficulties involved and an increasingly clear conception of what
things were and were not permissible. Purvey himself contributes to this
end by a definite statement of certain changes which may be allowed the
English writer.[177] Ablative absolute or participial constructions may
be replaced by clauses of various kinds, "and this will, in many places,
make the sentence open, where to English it after the word would be dark
and doubtful. Also," he continues, "a relative, _which_, may be resolved
into his antecedent with a conjunction copulative, as thus, _which
runneth_, and _he runneth_. Also when a word is once set in a reason, it
may be set forth as oft as it is understood, either as oft as reason and
need ask; and this word _autem_ either _vero_, may stand for _forsooth_
either for _but_, and thus I use commonly; and sometimes it may stand
for _and_, as old grammarians say. Also when rightful construction is
letted by relation, I resolve it openly, thus, where this reason,
_Dominum formidabunt adversarii ejus_, should be Englished thus by the
letter, _the Lord his adversaries shall dread_, I English it thus by
resolution, _the adversaries of the Lord shall dread him_; and so of
other reasons that be like." In the later period of Biblical
translation, when grammatical information was more accessible, such
elementary comment was not likely to be committed to print, but echoes
of similar technical difficulties are occasionally heard. Tyndale,
speaking of the Hebraisms in the Greek Testament, asks his critics to
"consider the Hebrew phrase ... whose preterperfect tense and present
tense is both one, and the future tense is the optative mood also, and
the future tense is oft the imperative mood in the active voice and in
the passive voice. Likewise person for person, numb