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Whereas we have appointed certain learned men, to the number of 4 and 50, for the translating of the Bible, and in this number, divers of them have either no ecclesiastical preferment at all, or else so very small, as the same is far unmeet for men of their deserts and yet we in ourself in any convenient time cannot well remedy it, therefor we do hereby require you, that presently you write in our name as well to the Archbishop of York, as to the rest of the bishops of the province of Cant.

Given unto our signet at our palace of West. They had all completed their sections by , the Apocrypha committee finishing first. The original printing of the Authorized Version was published by Robert Barker , the King's Printer, in as a complete folio Bible. Bitter financial disputes broke out, as Barker accused Norton and Bill of concealing their profits, while Norton and Bill accused Barker of selling sheets properly due to them as partial Bibles for ready money.

In the Universities of Oxford and Cambridge successfully managed to assert separate and prior royal licences for Bible printing, for their own university presses — and Cambridge University took the opportunity to print revised editions of the Authorized Version in , [65] and This did not, however, impede the commercial rivalries of the London printers, especially as the Barker family refused to allow any other printers access to the authoritative manuscript of the Authorized Version. Two editions of the whole Bible are recognized as having been produced in , which may be distinguished by their rendering of Ruth 3: The original printing was made before English spelling was standardized, and when printers, as a matter of course, expanded and contracted the spelling of the same words in different places, so as to achieve an even column of text.

Punctuation was relatively heavy and differed from current practice. On the contrary, on a few occasions, they appear to have inserted these words when they thought a line needed to be padded. The first printing used a black letter typeface instead of a roman typeface, which itself made a political and a religious statement. It was a large folio volume meant for public use, not private devotion; the weight of the type mirrored the weight of establishment authority behind it.

In the Great Bible, readings derived from the Vulgate but not found in published Hebrew and Greek texts had been distinguished by being printed in smaller roman type. When, from the later 17th century onwards, the Authorized Version began to be printed in roman type, the typeface for supplied words was changed to italics , this application being regularised and greatly expanded. This was intended to de-emphasise the words. The original printing contained two prefatory texts; the first was a formal Epistle Dedicatory to "the most high and mighty Prince" King James.

Many British printings reproduce this, while most non-British printings do not. The second preface was called Translators to the Reader , a long and learned essay that defends the undertaking of the new version. It observes the translators' stated goal, that they, "never thought from the beginning that [they] should need to make a new translation, nor yet to make of a bad one a good one, Almost every printing that includes the second preface also includes the first.

Much of this material became obsolete with the adoption of the Gregorian Calendar by Britain and its colonies in , and thus modern editions invariably omit it. So as to make it easier to locate a particular passage, each chapter was headed by a brief precis of its contents with verse numbers. Later editors freely substituted their own chapter summaries, or omitted such material entirely.

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Pilcrow marks are used to indicate the beginnings of paragraphs except after the book of Acts. The Authorized Version was meant to replace the Bishops' Bible as the official version for readings in the Church of England. The King's Printer issued no further editions of the Bishops' Bible , [61] so necessarily the Authorized Version replaced it as the standard lectern Bible in parish church use in England. The case was different in Scotland, where the Geneva Bible had long been the standard church bible.

It was not until that a Scottish edition of the Authorized Version was printed — in conjunction with the Scots coronation in that year of Charles I. However, official policy favoured the Authorized Version, and this favour returned during the Commonwealth — as London printers succeeded in re-asserting their monopoly on Bible printing with support from Oliver Cromwell — and the "New Translation" was the only edition on the market.

Bruce reports that the last recorded instance of a Scots parish continuing to use the "Old Translation" i. Geneva as being in The Authorized Version ' s acceptance by the general public took longer. The Geneva Bible continued to be popular, and large numbers were imported from Amsterdam, where printing continued up to in editions carrying a false London imprint. During the Commonwealth a commission was established by Parliament to recommend a revision of the Authorized Version with acceptably Protestant explanatory notes, [81] but the project was abandoned when it became clear that these would nearly double the bulk of the Bible text.

After the English Restoration , the Geneva Bible was held to be politically suspect and a reminder of the repudiated Puritan era. A small minority of critical scholars were slow to accept the latest translation. Hugh Broughton , who was the most highly regarded English Hebraist of his time but had been excluded from the panel of translators because of his utterly uncongenial temperament, [85] issued in a total condemnation of the new version.

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The Vulgate Latin is also found as the standard text of scripture in Thomas Hobbes 's Leviathan of , [89] indeed Hobbes gives Vulgate chapter and verse numbers e. Hobbes advances detailed critical arguments why the Vulgate rendering is to be preferred. For most of the 17th century the assumption remained that, while it had been of vital importance to provide the scriptures in the vernacular for ordinary people, nevertheless for those with sufficient education to do so, Biblical study was best undertaken within the international common medium of Latin.

It was only in that modern bilingual Bibles appeared in which the Authorized Version was compared with counterpart Dutch and French Protestant vernacular Bibles. In consequence of the continual disputes over printing privileges, successive printings of the Authorized Version were notably less careful than the edition had been — compositors freely varying spelling, capitalization and punctuation [91] — and also, over the years, introducing about 1, misprints some of which, like the omission of "not" from the commandment "Thou shalt not commit adultery" in the " Wicked Bible ", [92] became notorious.

The two Cambridge editions of and attempted to restore the proper text — while introducing over revisions of the original translators' work, chiefly by incorporating into the main text a more literal reading originally presented as a marginal note. By the first half of the 18th century, the Authorized Version was effectively unchallenged as the sole English translation in current use in Protestant churches, [10] and was so dominant that the Roman Catholic Church in England issued in a revision of the Douay-Rheims Bible by Richard Challoner that was very much closer to the Authorized Version than to the original.

Over the course of the 18th century, the Authorized Version supplanted the Hebrew, Greek and the Latin Vulgate as the standard version of scripture for English speaking scholars and divines, and indeed came to be regarded by some as an inspired text in itself — so much so that any challenge to its readings or textual base came to be regarded by many as an assault on Holy Scripture. By the midth century the wide variation in the various modernized printed texts of the Authorized Version, combined with the notorious accumulation of misprints, had reached the proportion of a scandal, and the Universities of Oxford and Cambridge both sought to produce an updated standard text.

First of the two was the Cambridge edition of , the culmination of years work by Francis Sawyer Parris , [98] who died in May of that year. This edition was reprinted without change in [99] and in John Baskerville 's fine folio edition of They undertook the mammoth task of standardizing the wide variation in punctuation and spelling of the original, making many thousands of minor changes to the text.

In addition, Blayney and Parris thoroughly revised and greatly extended the italicization of "supplied" words not found in the original languages by cross-checking against the presumed source texts. Blayney seems to have worked from the Stephanus edition of the Textus Receptus , rather than the later editions of Beza that the translators of the New Testament had favoured; accordingly the current Oxford standard text alters around a dozen italicizations where Beza and Stephanus differ.

Altogether, the standardization of spelling and punctuation caused Blayney's text to differ from the text in around 24, places.

21 Bible Verses about Relationships - KJV

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. There are a number of superficial edits in these three verses: A particular verse for which Blayney's text differs from Parris's version is Matthew 5: Ye are the salt of the earth: Blayney changes 'lost his savour' to 'lost its savour', and troden to trodden.

For a period, Cambridge continued to issue Bibles using the Parris text, but the market demand for absolute standardization was now such that they eventually adapted Blayney's work but omitted some of the idiosyncratic Oxford spellings. By the midth century, almost all printings of the Authorized Version were derived from the Oxford text — increasingly without Blayney's variant notes and cross references, and commonly excluding the Apocrypha.

Scrivener, who for the first time consistently identified the source texts underlying the translation and its marginal notes. Norton also innovated with the introduction of quotation marks, while returning to a hypothetical text, so far as possible, to the wording used by its translators, especially in the light of the re-emphasis on some of their draft documents.

From the early 19th century the Authorized Version has remained almost completely unchanged — and since, due to advances in printing technology, it could now be produced in very large editions for mass sale, it established complete dominance in public and ecclesiastical use in the English-speaking Protestant world.

Academic debate through that century, however, increasingly reflected concerns about the Authorized Version shared by some scholars: Responding to these concerns, the Convocation of Canterbury resolved in to undertake a revision of the text of the Authorized Version, intending to retain the original text "except where in the judgement of competent scholars such a change is necessary". The resulting revision was issued as the Revised Version in New Testament , Old Testament and Apocrypha ; but, although it sold widely, the revision did not find popular favour, and it was only reluctantly in that Convocation approved it for reading in churches.

By the early 20th century, editing had been completed in Cambridge's text, with at least 6 new changes since , and the reversing of at least 30 of the standard Oxford readings. The distinct Cambridge text was printed in the millions, and after the Second World War "the unchanging steadiness of the KJB was a huge asset. The Authorized Version maintained its effective dominance throughout the first half of the 20th century. New translations in the second half of the 20th century displaced its years of dominance roughly to , [] but groups do exist — sometimes termed the King James Only movement — that distrust anything not in agreement with the Authorized Version.

Norton have both written in detail on editorial variations which have occurred through the history of the publishing of the Authorized Version from to In the 19th century, there were effectively three main guardians of the text. Norton identified five variations among the Oxford, Cambridge and London Eyre and Spottiswoode texts of , such as the spelling of "farther" or "further" at Matthew In the 20th century, variation between the editions was reduced to comparing the Cambridge to the Oxford.

Distinctly identified Cambridge readings included "or Sheba" Joshua In effect the Cambridge was considered the current text in comparison to the Oxford. The distinctions between the Oxford and Cambridge editions have been a major point in the Bible version debate , [] and a potential theological issue, [] particularly in regard to the identification of the Pure Cambridge Edition.

Cambridge University Press introduced a change at 1 John 5: Hardin of Bedford, Pennsylvania, wrote a letter to Cambridge inquiring about this verse, and subsequently received a reply from Dr. Cooper on 3 June , admitting that it was a "matter of some embarrassment regarding the lower case 's' in Spirit". Like Tyndale's translation and the Geneva Bible, the Authorized Version was translated primarily from Greek, Hebrew and Aramaic texts, although with secondary reference both to the Latin Vulgate , and to more recent scholarly Latin versions; two books of the Apocrypha were translated from a Latin source.

Following the example of the Geneva Bible , words implied but not actually in the original source were distinguished by being printed in distinct type albeit inconsistently , but otherwise the translators explicitly rejected word-for-word equivalence. F Bruce gives an example from Romans Chapter 5: The English terms "rejoice" and "glory" stand for the same word in the Greek original.

In Tyndale, Geneva and the Bishops' Bibles , both instances are translated "rejoice". In the Douay — Rheims New Testament, both are translated "glory".

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  6. Only in the Authorized Version does the translation vary between the two verses. In obedience to their instructions, the translators provided no marginal interpretation of the text, but in some 8, places a marginal note offers an alternative English wording. Some of the annotated variants derive from alternative editions in the original languages, or from variant forms quoted in the fathers. More commonly, though, they indicate a difference between the literal original language reading and that in the translators' preferred recent Latin versions: Modern reprintings rarely reproduce these annotated variants — although they are to be found in the New Cambridge Paragraph Bible.

    In addition, there were originally some 9, scriptural cross-references, in which one text was related to another. Such cross-references had long been common in Latin Bibles, and most of those in the Authorized Version were copied unaltered from this Latin tradition. Consequently the early editions of the KJV retain many Vulgate verse references — e.

    Also in obedience to their instructions, the translators indicated 'supplied' words in a different typeface; but there was no attempt to regularise the instances where this practice had been applied across the different companies; and especially in the New Testament, it was used much less frequently in the edition than would later be the case. Otherwise, however, the Authorized Version is closer to the Hebrew tradition than any previous English translation — especially in making use of the rabbinic commentaries, such as Kimhi , in elucidating obscure passages in the Masoretic Text ; [] earlier versions had been more likely to adopt LXX or Vulgate readings in such places.

    Both of these versions were extensively referred to, as the translators conducted all discussions amongst themselves in Latin.

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    Scrivener identifies readings where the Authorized Version translators depart from Beza's Greek text, generally in maintaining the wording of the Bishop's Bible and other earlier English translations. For the other half, Scrivener was usually able to find corresponding Greek readings in the editions of Erasmus , or in the Complutensian Polyglot.

    However, in several dozen readings he notes that no printed Greek text corresponds to the English of the Authorized Version, which in these places derives directly from the Vulgate. Unlike the rest of the Bible, the translators of the Apocrypha identified their source texts in their marginal notes. The translators record references to the Sixtine Septuagint of , which is substantially a printing of the Old Testament text from the Codex Vaticanus Graecus , and also to the Greek Septuagint edition of Aldus Manutius.

    They had, however, no Greek texts for 2 Esdras , or for the Prayer of Manasses , and Scrivener found that they here used an unidentified Latin manuscript. The translators appear to have otherwise made no first-hand study of ancient manuscript sources, even those that — like the Codex Bezae — would have been readily available to them. The translators took the Bishop's Bible as their source text, and where they departed from that in favour of another translation, this was most commonly the Geneva Bible.

    However, the degree to which readings from the Bishop's Bible survived into final text of the King James Bible varies greatly from company to company, as did the propensity of the King James translators to coin phrases of their own. John Bois's notes of the General Committee of Review show that they discussed readings derived from a wide variety of versions and patristic sources; including explicitly both Henry Savile 's edition of the works of John Chrysostom and the Rheims New Testament, [] which was the primary source for many of the literal alternative readings provided for the marginal notes.

    A number of Bible verses in the King James Version of the New Testament are not found in more recent Bible translations, where these are based on modern critical texts. In the early seventeenth century, the source Greek texts of the New Testament used for the production of Protestant Bible versions depended mainly on manuscripts of the late Byzantine text-type , and with minor variations contained what became known as the Textus Receptus.

    A primary concern of the translators was to produce an appropriate Bible, dignified and resonant in public reading. Although the Authorized Version's written style is an important part of its influence on English, research has found only one verse — Hebrews While they stated in the preface that they used stylistic variation, finding multiple English words or verbal forms in places where the original language employed repetition, in practice they also did the opposite; for example, 14 different Hebrew words were translated into the single English word "prince".

    In a period of rapid linguistic change the translators avoided contemporary idioms, tending instead towards forms that were already slightly archaic, like verily and it came to pass. The rival ending - e s , as found in present-day English, was already widely used by this time for example, it predominates over -eth in the plays of Shakespeare and Marlowe.

    This results in part from the academic stylistic preferences of a number of the translators — several of whom admitted to being more comfortable writing in Latin than in English — but was also, in part, a consequence of the royal proscription against explanatory notes. Consequently, although the King had instructed the translators to use the Bishops' Bible as a base text, the New Testament in particular owes much stylistically to the Catholic Rheims New Testament, whose translators had also been concerned to find English equivalents for Latin terminology.

    While the Authorized Version remains among the most widely sold, modern critical New Testament translations differ substantially from it in a number of passages, primarily because they rely on source manuscripts not then accessible to or not then highly regarded by early 17th-century Biblical scholarship.

    For example, in modern translations it is clear that Job The King James version contains several mistranslations; especially in the Old Testament where the knowledge of Hebrew and cognate languages was uncertain at the time.

    Most of these are minor and do not significantly change the meaning compared to the source material. The translators of the KJV note the alternative rendering, "rhinocerots" [ sic ] in the margin at Isaiah Despite royal patronage and encouragement, there was never any overt mandate to use the new translation. It was not until that the Authorized Version replaced the Bishops Bible in the Epistle and Gospel lessons of the Book of Common Prayer , and it never did replace the older translation in the Psalter.

    In The Critical Review complained that "many false interpretations, ambiguous phrases, obsolete words and indelicate expressions Blayney's version, with its revised spelling and punctuation, helped change the public perception of the Authorized Version to a masterpiece of the English language. Faber could say of the translation, "It lives on the ear, like music that can never be forgotten, like the sound of church bells, which the convert hardly knows how he can forego.

    The Authorized Version has been called "the most influential version of the most influential book in the world, in what is now its most influential language", "the most important book in English religion and culture", and "the most celebrated book in the English-speaking world ". David Crystal has estimated that it is responsible for idioms in English, examples include feet of clay and reap the whirlwind. Furthermore, prominent atheist figures such as the late Christopher Hitchens and Richard Dawkins have praised the King James Version as being "a giant step in the maturing of English literature" and "a great work of literature", respectively, with Dawkins then adding, "A native speaker of English who has never read a word of the King James Bible is verging on the barbarian".

    Although the Authorized Version's former monopoly in the English-speaking world has diminished — for example, the Church of England recommends six other versions in addition to it — it is still the most used translation in the United States, especially as the Scofield Reference Bible for Evangelicals. The Authorized Version is in the public domain in most of the world.

    However, in the United Kingdom, the right to print, publish and distribute it is a Royal prerogative and the Crown licenses publishers to reproduce it under letters patent. The office of Queen's Printer has been associated with the right to reproduce the Bible for centuries, the earliest known reference coming in In the 18th century all surviving interests in the monopoly were bought out by John Baskett. The terms of the letters patent prohibit any other than the holders, or those authorized by the holders, from printing, publishing or importing the Authorized Version into the United Kingdom.

    The protection that the Authorized Version, and also the Book of Common Prayer , enjoy is the last remnant of the time when the Crown held a monopoly over all printing and publishing in the United Kingdom. Translations of the books of the Biblical apocrypha were necessary for the King James version, as readings from these books were included in the daily Old Testament lectionary of the Book of Common Prayer. Protestant Bibles in the 16th century included the books of the Apocrypha — generally, following the Luther Bible , in a separate section between the Old and New Testaments to indicate they were not considered part of the Old Testament text — and there is evidence that these were widely read as popular literature, especially in Puritan circles; [] [] The Apocrypha of the King James Version has the same 14 books as had been found in the Apocrypha of the Bishop's Bible ; however, following the practice of the Geneva Bible , the first two books of the Apocrypha were renamed 1 Esdras and 2 Esdras , as compared to the names in the Thirty-nine Articles , with the corresponding Old Testament books being renamed Ezra and Nehemiah.

    Starting in , volumes of the Geneva Bible were occasionally bound with the pages of the Apocrypha section excluded. In the Long Parliament forbade the reading of the Apocrypha in Church and in the first editions of the King James Bible without the Apocrypha were bound. The standardization of the text of the Authorized Version after together with the technological development of stereotype printing made it possible to produce Bibles in large print-runs at very low unit prices.

    Dating Bible Verses

    For commercial and charitable publishers, editions of the Authorized Version without the Apocrypha reduced the cost, while having increased market appeal to non-Anglican Protestant readers. With the rise of the Bible societies , most editions have omitted the whole section of Apocryphal books. That the funds of the Society be applied to the printing and circulation of the Canonical Books of Scripture, to the exclusion of those Books and parts of Books usually termed Apocryphal; []. The American Bible Society adopted a similar policy.


    Both societies eventually reversed these policies in light of 20th-century ecumenical efforts on translations, the ABS doing so in and the BFBS in Most adherents of the movement believe that the Textus Receptus is very close, if not identical, to the original autographs thereby making it the ideal Greek source for the translation.

    They argue that most modern English translations are based on a corrupted New Testament text that relies primarily on the Codex Sinaiticus and Codex Vaticanus manuscripts. From Wikipedia, the free encyclopedia. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity.

    And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. Be ye not unequally yoked together with unbelievers: Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. House and riches are the inheritance of fathers: Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. For do I now persuade men, or God? And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you. Two are better than one; because they have a good reward for their labour.

    For if they fall, the one will lift up his fellow: A friend loveth at all times, and a brother is born for adversity. Wives, submit yourselves unto your own husbands, as unto the Lord.