words, considering that the Apostles who spoke and wrote to the Gentiles in the Greek tongue, rather constrained them to the lively phrase of the Hebrew, than enterprised far by mollifying their language to speak as the Gentiles did. And for this and other causes we have in many places reserved the Hebrew phrases, notwithstanding that they may seem somewhat hard in their ears that are not well practised and also _delight in the sweet sounding phrases_ of the holy Scriptures."[197] On the other hand the Rhemish translators defend the retention of these Hebrew phrases on the ground of stylistic beauty: "There is a certain majesty and more signification in these speeches, and therefore both Greek and Latin keep them, although it is no more the Greek or Latin phrase, than it is the English."[198] Of peculiar interest is Tyndale's estimate of the relative possibilities of Hebrew, Greek, Latin, and English. Of the Bible he writes: "They will say it cannot be translated into our tongue, it is so rude. It is not so rude as they are false liars. For the Greek tongue agreeth more with the English than with the Latin. And the properties of the Hebrew tongue agreeth a thousand times more with the English than with the Latin. The manner of speaking is both one; so that in a thousand places thou needest not but to translate it into the English word for word; when thou must seek a compass in the Latin, and yet shalt have much work to translate it well-favoredly, so that it have the same grace and sweetness, sense and pure understanding with it in the Latin, and as it hath in the Hebrew."[199] The implication that the English version might possess the "grace and sweetness" of the Hebrew original suggests that Tyndale was not entirely unconscious of the charm which his own work possessed, and which it was to transmit to later renderings.