I submitted a study of Theodore Beza’s Latin translation and annotations on John 8.44 in 2021, and it has now been released as part of an open access volume: Jörg Frey and Tobias Nicklas, eds., Das Johannesevangelium in antik-christlicher Rezeption, History of Biblical Exegesis 7 (Mohr Siebeck, 2024).

Here are the first few paragraphs of my chapter (minus the footnotes):

Theodore Beza (Théodore de Bèze, 1519–1605) was a prominent leader of the Reformed churches throughout Europe, known in his day for political acumen, penetrating scholarship, and pastoral vision. This study examines Beza’s Latin translation and annotations on John 8:44, using the text of the fifth and final major edition of Beza’s New Testament. The study’s twofold purpose touches on reception history and historical theology: first, to add further data concerning the reception and interpretation of John 8:44; and second, to provide a case study for Beza’s exegetical method.

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Related to the first purpose, this study finds that John 8:44 draws Beza’s attention not primarily to a characterization of “the Jews,” as it often does for post-Shoah interpreters who detect an anti-semitic/anti-judaistic message in Jesus’ response, but rather to the canonical identity and history of the devil. Despite certain ambiguities in the Greek, Beza receives this verse as an explicit teaching about the fall and corruption of the angels, including the devil.

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Related to the second purpose, this study adds an important datum to a lacuna in our understanding of Beza’s exegetical method. It has already been observed that Beza’s scholarly emphasis in the editions of his annotated New Testament was not on establishing the Greek text but on perfecting his Latin translation. It is also already clear that Beza’s text-critical and translational projects, both in Latin and in French, were always coordinated with his pastoral desire and duty to tend to his Genevan flock and to encourage Reformed ministers around the world in tending to their respective flocks. While Beza as a humanist par excellence enjoyed the business of biblical scholarship, the drive for translation arose from an ecclesiological position that the Church had a duty to provide the Scriptures to the people, “for the Church is what gives birth to the children of God and rears them by the proclamation of the word of God and indeed by examples of good works.” What the analysis of Beza’s annotations at John 8:44 adds is further detail on the means and mode by which the minister brings Scripture to the people. The annotations here betray Beza’s concern for a Latin translation that is both “transparent” in relation to the Greek text and “clearer” than the Greek text for the sake of doctrinal instruction.

Because the volume is open access, it is available for free at this link. (Or the print volume is a cool 109€!) If you want a PDF of only my chapter—with my translation of Beza’s annotation on John 8.44 as an appendix—you can download it from either of these sites: