22/15–17
Giftes . . .
righteous. Deut. 16.19. The opening verses of Tyndale's Deut.
17 (22/17; Mombert 577; TOT 280) equal the Vulgate's and KJV's Deut.
16.18–22. (The Pentateuch in TOT lacks page divisions into ABC etc.)
DEUTERONOMY: 16.19 (TOT, Ch. 17): 22/15–17, 146/14–16
17 [Hand] [1531]
20 Balam [1531]
maliciously] 1573, maliciousy [1531]
The sinne agenst
the holye gost [1531]
22/32–23/1
sinne . . .
come. Cf. Matt. 12.31–32.
MATTHEW: 12.31–32: 22/32–23/1
72/2–3
the deuell / the
world and the flesh. Patristic and medieval exegetes paired the
three temptations of Christ (bread into stones, kingdoms of the earth,
pinnacle of the Temple in Luke 4 and Paradise Regained) with concupiscientia carnis, et
concupiscientia oculorum, et superbia vitae of the Vulgate (1
John 2.16). Cf. Gregory's homily on Matt.
4.1–11 against gluttony, avarice and vainglory (PL 76.1136); the three
winds of the World, the Flesh, and the Fiend which buffet the Tree of
Charity in Piers Plowman (Passus XVI, line 48).
See Patrick Cullen, Infernal Triad: The Flesh, the
World, and the Devil in Spenser and
Milton (Princeton UP, 1974).
In his 1516 NT, Erasmus renders he epithumia tes
sarkos, kai he epithumia ton ophthalmon, kai he alazoneia
tou biou as concupiscentia carnis . . .,
& concupiscentia oculorum, fastus facultatum [pride of
resources]. Following Erasmus' Latin, Tyndale translates the Greek as
"the lust of the flesshe, the lust of the eyes, and the pryde of goodes"
(Wallis 488/23–24; TNT 339C), cf. 193/15–16n.
[Hand] [1531]
23/4–5
Iudas . . . Pharao .
. . Balam. Cf. CWM 8/1.221/33–34. For Judas and Balaam, cf.
14/14–18n; for Pharaoh, cf. Exod. 9–14.