1671 Book of Common Prayer-Psalms of Great Bible-Ruled in Red-Strong Binding

Description: Welcome to Mike’s Bibles, Books and Coins We are pleased to be listing Bibles from the 1600’s to new Bibles just released. We also specialize in Sermons given by the great preachers; including Tyndale, Andrewes, Latimer, Wesley, Spurgeon, Newton, Moody and many more. We have quite a few Prayer Books, devotionals and Hymnbooks. We also have many commentaries, pastoral studies and many biographies. We will be listing many of the Christian classics; Pilgrim’s Progress, In His Steps, Saints Everlasting Rest to name a few. One of my favorite Christian authors is Isaac Watts and his Psalms and Hymns. Note: If there is a Theology, Christian Biography, or old Hymnbook that you need-let me know and I will see if I have it or can get it for you. We do list American and English coins Shipping: I do most shipping through the U.S. Postal Service. For Auction:A Very Nice1Book of Common Prayer!!! 1671 Printed in the Savoy-By the Assigns of John Bill and Christopher Barker!!! This Book of Common Prayer has a new Black Leather Binding with Floral Stamping and 5 raised bands at center. All Pages are Ruled in Red with Roman Font-2 Columns. Gold Gilt. Octavo-measures 7 1/8" by 5" Title, Contents, all parts intact, Psalms of David from the Great Bible, last section of Prayers finishes with Return of Charles. Marbled and plain endpapers. Names on front endpaper with Dates. Condition: Exterior: Binding, is in new and excellent condition. All pages attached-joints tight. A couple pages have the red ruling run a bit. See photo, Interior- Pages tight to binding. See pics. 373 years old!!!!!! Nice Common Prayer and Psalms. See all my photos- Reasonably priced King James VersionFrom Wikipedia, the free encyclopediaJump to navigationJump to search"KJB" redirects here. For other uses, see KJB (disambiguation) and King James Version (disambiguation).King James VersionThe title page to the 1611 first edition of the Authorized Version of the Bible by Cornelis Boel shows the Apostles Peter and Paul seated centrally above the central text, which is flanked by Moses and Aaron. In the four corners sit Matthew, Mark, Luke and John, the traditionally attributed authors of the four gospels, with their symbolic animals. The rest of the Apostles (with Judas facing away) stand around Peter and Paul. At the very top is the Tetragrammaton "יְהֹוָה" written with Hebrew diacritics.AbbreviationKJV, KJB, or AVComplete Bible published1611Online asKing James Version at WikisourceTextual basisOT: Masoretic Text, some LXX and Vulgate influence. NT: Textus Receptus, similar to the Byzantine text-type; some readings derived from the Vulgate. Apocrypha: Greek Septuagint and Latin Vulgate.CopyrightPublic domain due to age, publication restrictions in the United Kingdom (See Copyright status)showGenesis 1:1–3showJohn 3:16The Bible in English Title page to the King James VersionList of English Bible translationsOld English (pre-1066)Middle English (1066–1500)Early Modern English (1500–1800)Modern Christian (1800– )Modern Jewish (1853– )MiscellaneousMain category: Bible translations into English Bible portalvteThe King James Version (KJV), also known as the King James Bible (KJB), sometimes as the English version of 1611, or simply the Authorized Version (AV), is an English translation of the Christian Bible for the Church of England, commissioned in 1604 and completed as well as published in 1611 under the sponsorship of James VI and I.[a][b] The books of the King James Version include the 39 books of the Old Testament, an intertestamental section containing 14 books of the Apocrypha, and the 27 books of the New Testament. Noted for its "majesty of style", the King James Version has been described as one of the most important books in English culture and a driving force in the shaping of the English-speaking world.[2][3]It was first printed by John Norton & Robert Barker, both the King's Printer, and was the third translation into English approved by the English Church authorities: The first had been the Great Bible, commissioned in the reign of King Henry VIII (1535), and the second had been the Bishops' Bible, commissioned in the reign of Queen Elizabeth I (1568).[4] In Geneva, Switzerland the first generation of Protestant Reformers had produced the Geneva Bible of 1560[5] from the original Hebrew and Greek scriptures, which was influential in the writing of the Authorized King James Version.In January 1604, King James convened the Hampton Court Conference, where a new English version was conceived in response to the problems of the earlier translations perceived by the Puritans,[6] a faction of the Church of England.[7]James gave the translators instructions intended to ensure that the new version would conform to the ecclesiology—and reflect the episcopal structure—of the Church of England and its belief in an ordained clergy.[8] The translation was done by 6 panels of translators (47 men in all, most of whom were leading biblical scholars in England) who had the work divided up between them: the Old Testament was entrusted to three panels, the New Testament to two, and the Apocrypha to one.[9] In common with most other translations of the period, the New Testament was translated from Greek, the Old Testament from Hebrew and Aramaic, and the Apocrypha from Greek and Latin. In the Book of Common Prayer (1662), the text of the Authorized Version replaced the text of the Great Bible for Epistle and Gospel readings (but not for the Psalter, which substantially retained Coverdale's Great Bible version), and as such was authorized by Act of Parliament.[10]By the first half of the 18th century, the Authorized Version had become effectively unchallenged as the English translation used in Anglican and English Protestant churches, except for the Psalms and some short passages in the Book of Common Prayer of the Church of England. Over the course of the 18th century, the Authorized Version supplanted the Latin Vulgate as the standard version of scripture for English-speaking scholars. With the development of stereotype printing at the beginning of the 19th century, this version of the Bible became the most widely printed book in history, almost all such printings presenting the standard text of 1769 extensively re-edited by Benjamin Blayney at Oxford, and nearly always omitting the books of the Apocrypha. Today the unqualified title "King James Version" usually indicates this Oxford standard text.Contents1Name2History2.1Earlier English translations2.2Considerations for a new version2.3Translation committees2.4Printing2.5Authorized Version2.6Standard text of 17692.7Editorial criticism3Literary attributes3.1Translation3.1.1Old Testament3.1.2New Testament3.1.3Apocrypha3.1.4Sources3.2Variations in recent translations3.3Style and criticism3.4Mistranslations4Influence4.1Copyright status4.1.1Permission4.21629 1st Revision Cambridge King James Version introduces the letter J4.3Apocrypha4.4King James Only movement5See also6Notes6.1Footnotes6.2Citations7References8Further reading9External linksName[edit]1612, first King James Bible in quarto sizeThe title of the first edition of the translation, in Early Modern English, was "THE HOLY BIBLE, Conteyning the Old Teſtament, AND THE NEW: Newly Tranſlated out of the Originall tongues: & with the former Tranſlations diligently compared and reuiſed, by his Maiesties ſpeciall Comandement". The title page carries the words "Appointed to be read in Churches",[11] and F. F. Bruce suggests it was "probably authorised by order in council" but no record of the authorization survives "because the Privy Council registers from 1600 to 1613 were destroyed by fire in January 1618/19".[12]For many years it was common not to give the translation any specific name. In his Leviathan of 1651, Thomas Hobbes referred to it as "the English Translation made in the beginning of the Reign of King James".[13] A 1761 "Brief Account of the various Translations of the Bible into English" refers to the 1611 version merely as "a new, compleat, and more accurate Translation", despite referring to the Great Bible by its name, and despite using the name "Rhemish Testament" for the Douay-Rheims Bible version.[14] Similarly, a "History of England", whose fifth edition was published in 1775, writes merely that "[a] new translation of the Bible, viz., that now in Use, was begun in 1607, and published in 1611".[15]King James's Bible is used as the name for the 1611 translation (on a par with the Genevan Bible or the Rhemish Testament) in Charles Butler's Horae Biblicae (first published 1797).[16] Other works from the early 19th century confirm the widespread use of this name on both sides of the Atlantic: it is found both in a "Historical sketch of the English translations of the Bible" published in Massachusetts in 1815,[17] and in an English publication from 1818, which explicitly states that the 1611 version is "generally known by the name of King James's Bible".[18] This name was also found as King James' Bible (without the final "s"): for example in a book review from 1811.[19] The phrase "King James's Bible" is used as far back as 1715, although in this case it is not clear whether this is a name or merely a description.[20]The use of Authorized Version, capitalized and used as a name, is found as early as 1814.[21] For some time before this, descriptive phrases such as "our present, and only publicly authorised version" (1783),[22] "our Authorized version" (1731), [23], (1792),[24] and "the authorized version" (1801, uncapitalized)[25] are found. A more common appellation in the 17th and 18th centuries was "our English translation" or "our English version", as can be seen by searching one or other of the major online archives of printed books. In Britain, the 1611 translation is generally known as the "Authorized Version" today. The term is somewhat of a misnomer because the text itself was never formally "authorized", nor were English parish churches ever ordered to procure copies of it.[26]King James' Version, evidently a descriptive phrase, is found being used as early as 1814.[27] "The King James Version" is found, unequivocally used as a name, in a letter from 1855.[28] The next year King James Bible, with no possessive, appears as a name in a Scottish source.[29] In the United States, the "1611 translation" (actually editions following the standard text of 1769, see below) is generally known as the King James Version today.History[edit]Earlier English translations[edit]See also: English translations of the BibleThe followers of John Wycliffe undertook the first complete English translations of the Christian scriptures in the 14th century. These translations were banned in 1409 due to their association with the Lollards.[30] The Wycliffe Bible pre-dated the printing press but it was circulated very widely in manuscript form, often inscribed with a date which was earlier than 1409 in order to avoid the legal ban. Because the text of the various versions of the Wycliffe Bible was translated from the Latin Vulgate, and because it also contained no heterodox readings, the ecclesiastical authorities had no practical way to distinguish the banned version; consequently, many Catholic commentators of the 15th and 16th centuries (such as Thomas More) took these manuscripts of English Bibles and claimed that they represented an anonymous earlier orthodox translation.William Tyndale translated the New Testament into English in 1525.In 1525, William Tyndale, an English contemporary of Martin Luther, undertook a translation of the New Testament.[31] Tyndale's translation was the first printed Bible in English. Over the next ten years, Tyndale revised his New Testament in the light of rapidly advancing biblical scholarship, and embarked on a translation of the Old Testament.[32] Despite some controversial translation choices, and in spite of Tyndale's execution on charges of heresy for having made the translated Bible, the merits of Tyndale's work and prose style made his translation the ultimate basis for all subsequent renditions into Early Modern English.[33] With these translations lightly edited and adapted by Myles Coverdale, in 1539, Tyndale's New Testament and his incomplete work on the Old Testament became the basis for the Great Bible. This was the first "authorised version" issued by the Church of England during the reign of King Henry VIII.[4] When Mary I succeeded to the throne in 1553, she returned the Church of England to the communion of the Roman Catholic faith and many English religious reformers fled the country,[34] some establishing an English-speaking colony at Geneva. Under the leadership of John Calvin, Geneva became the chief international centre of Reformed Protestantism and Latin biblical scholarship.[35]These English expatriates undertook a translation that became known as the Geneva Bible.[36] This translation, dated to 1560, was a revision of Tyndale's Bible and the Great Bible on the basis of the original languages.[37] Soon after Elizabeth I took the throne in 1558, the flaws of both the Great Bible and the Geneva Bible (namely, that the Geneva Bible did not "conform to the ecclesiology and reflect the episcopal structure of the Church of England and its beliefs about an ordained clergy") became painfully apparent.[38] In 1568, the Church of England responded with the Bishops' Bible, a revision of the Great Bible in the light of the Geneva version.[39] While officially approved, this new version failed to displace the Geneva translation as the most popular English Bible of the age—in part because the full Bible was only printed in lectern editions of prodigious size and at a cost of several pounds.[40] Accordingly, Elizabethan lay people overwhelmingly read the Bible in the Geneva Version—small editions were available at a relatively low cost. At the same time, there was a substantial clandestine importation of the rival Douay–Rheims New Testament of 1582, undertaken by exiled Roman Catholics. This translation, though still derived from Tyndale, claimed to represent the text of the Latin Vulgate.[41]In May 1601, King James VI of Scotland attended the General Assembly of the Church of Scotland at St Columba's Church in Burntisland, Fife, at which proposals were put forward for a new translation of the Bible into English.[42] Two years later, he ascended to the throne of England as James I.[43]Considerations for a new version[edit]The newly crowned King James convened the Hampton Court Conference in 1604. That gathering proposed a new English version in response to the perceived problems of earlier translations as detected by the Puritan faction of the Church of England. Here are three examples of problems the Puritans perceived with the Bishops and Great Bibles:First, Galatians iv. 25 (from the Bishops' Bible). The Greek word susoichei is not well translated as now it is, bordereth neither expressing the force of the word, nor the apostle's sense, nor the situation of the place. Secondly, psalm cv. 28 (from the Great Bible), 'They were not obedient;' the original being, 'They were not disobedient.' Thirdly, psalm cvi. 30 (also from the Great Bible), 'Then stood up Phinees and prayed,' the Hebrew hath, 'executed judgment.'[44]Instructions were given to the translators that were intended to limit the Puritan influence on this new translation. The Bishop of London added a qualification that the translators would add no marginal notes (which had been an issue in the Geneva Bible).[8] King James cited two passages in the Geneva translation where he found the marginal notes offensive to the principles of divinely ordained royal supremacy :[45] Exodus 1:19, where the Geneva Bible notes had commended the example of civil disobedience to the Egyptian Pharaoh showed by the Hebrew midwives, and also II Chronicles 15:16, where the Geneva Bible had criticized King Asa for not having executed his idolatrous 'mother', Queen Maachah (Maachah had actually been Asa's grandmother, but James considered the Geneva Bible reference as sanctioning the execution of his own mother Mary, Queen of Scots).[45] Further, the King gave the translators instructions designed to guarantee that the new version would conform to the ecclesiology of the Church of England.[8] Certain Greek and Hebrew words were to be translated in a manner that reflected the traditional usage of the church.[8] For example, old ecclesiastical words such as the word "church" were to be retained and not to be translated as "congregation".[8] The new translation would reflect the episcopal structure of the Church of England and traditional beliefs about ordained clergy.[8]James' instructions included several requirements that kept the new translation familiar to its listeners and readers. The text of the Bishops' Bible would serve as the primary guide for the translators, and the familiar proper names of the biblical characters would all be retained. If the Bishops' Bible was deemed problematic in any situation, the translators were permitted to consult other translations from a pre-approved list: the Tyndale Bible, the Coverdale Bible, Matthew's Bible, the Great Bible, and the Geneva Bible. In addition, later scholars have detected an influence on the Authorized Version from the translations of Taverner's Bible and the New Testament of the Douay–Rheims Bible.[46] It is for this reason that the flyleaf of most printings of the Authorized Version observes that the text had been "translated out of the original tongues, and with the former translations diligently compared and revised, by His Majesty's special commandment." As the work proceeded, more detailed rules were adopted as to how variant and uncertain readings in the Hebrew and Greek source texts should be indicated, including the requirement that words supplied in English to 'complete the meaning' of the originals should be printed in a different type face.[47]The task of translation was undertaken by 47 scholars, although 54 were originally approved.[9] All were members of the Church of England and all except Sir Henry Savile were clergy.[48] The scholars worked in six committees, two based in each of the University of Oxford, the University of Cambridge, and Westminster. The committees included scholars with Puritan sympathies, as well as High Churchmen. Forty unbound copies of the 1602 edition of the Bishops' Bible were specially printed so that the agreed changes of each committee could be recorded in the margins.[49] The committees worked on certain parts separately and the drafts produced by each committee were then compared and revised for harmony with each other.[50] The scholars were not paid directly for their translation work, instead a circular letter was sent to bishops encouraging them to consider the translators for appointment to well-paid livings as these fell vacant.[48] Several were supported by the various colleges at Oxford and Cambridge, while others were promoted to bishoprics, deaneries and prebends through royal patronage.The committees started work towards the end of 1604. King James VI and I, on 22 July 1604, sent a letter to Archbishop Bancroft asking him to contact all English churchmen requesting that they make donations to his project.Right trusty and well beloved, we greet you well. 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.[erbury] signifying unto them, that we do well and straitly charge everyone of them ... that (all excuses set apart) when a prebend or parsonage ... shall next upon any occasion happen to be void ... we may commend for the same some such of the learned men, as we shall think fit to be preferred unto it ... Given unto our signet at our palace of West.[minister] on 2 and 20 July, in the 2nd year of our reign of England, France, and of Ireland, and of Scotland xxxvii.[51]They had all completed their sections by 1608, the Apocrypha committee finishing first.[52] From January 1609, a General Committee of Review met at Stationers' Hall, London to review the completed marked texts from each of the six committees. The General Committee included John Bois, Andrew Downes and John Harmar, and others known only by their initials, including "AL" (who may be Arthur Lake), and were paid for their attendance by the Stationers' Company. John Bois prepared a note of their deliberations (in Latin) – which has partly survived in two later transcripts.[53] Also surviving of the translators' working papers are a bound-together set of marked-up corrections to one of the forty Bishops' Bibles—covering the Old Testament and Gospels,[54] and also a manuscript translation of the text of the Epistles, excepting those verses where no change was being recommended to the readings in the Bishops' Bible.[55] Archbishop Bancroft insisted on having a final say making fourteen further changes, of which one was the term "bishopricke" at Acts 1:20.[56]Translation committees[edit]First Westminster Company, translated Genesis to 2 Kings:Lancelot Andrewes, John Overall, Hadrian à Saravia, Richard Clarke, John Layfield, Robert Tighe, Francis Burleigh, Geoffrey King, Richard Thomson, William Bedwell;First Cambridge Company, translated 1 Chronicles to the Song of Solomon:Edward Lively, John Richardson, Lawrence Chaderton, Francis Dillingham, Roger Andrewes, Thomas Harrison, Robert Spaulding, Andrew Bing;First Oxford Company, translated Isaiah to Malachi:John Harding, John Rainolds (or Reynolds), Thomas Holland, Richard Kilby, Miles Smith, Richard Brett, Daniel Fairclough, William Thorne;[57]Second Oxford Company, translated the Gospels, Acts of the Apostles, and the Book of Revelation:Thomas Ravis, George Abbot, Richard Eedes, Giles Tomson, Sir Henry Savile, John Peryn, Ralph Ravens, John Harmar, John Aglionby, Leonard Hutten;Second Westminster Company, translated the Epistles:William Barlow, John Spenser, Roger Fenton, Ralph Hutchinson, William Dakins, Michael Rabbet, Thomas Sanderson (who probably had already become Archdeacon of Rochester);Second Cambridge Company, translated the Apocrypha:John Duport, William Branthwaite, Jeremiah Radcliffe, Samuel Ward, Andrew Downes, John Bois, Robert Ward, Thomas Bilson, Richard Bancroft.[58]Printing[edit]Archbishop Richard Bancroft was the "chief overseer" of the production of the Authorized Version.The original printing of the Authorized Version was published by Robert Barker, the King's Printer, in 1611 as a complete folio Bible.[59] It was sold looseleaf for ten shillings, or bound for twelve.[60] Robert Barker's father, Christopher, had, in 1589, been granted by Elizabeth I the title of royal Printer,[61] with the perpetual Royal Privilege to print Bibles in England.[c] Robert Barker invested very large sums in printing the new edition, and consequently ran into serious debt,[62] such that he was compelled to sub-lease the privilege to two rival London printers, Bonham Norton and John Bill.[63] It appears that it was initially intended that each printer would print a portion of the text, share printed sheets with the others, and split the proceeds. 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.[64] There followed decades of continual litigation, and consequent imprisonment for debt for members of the Barker and Norton printing dynasties,[64] while each issued rival editions of the whole Bible. In 1629 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 1629,[65] and 1638.[66] The editors of these editions included John Bois and John Ward from the original translators. 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.[67]Two editions of the whole Bible are recognized as having been produced in 1611, which may be distinguished by their rendering of Ruth 3:15; the first edition reading "he went into the city", where the second reads "she went into the city";[68] these are known colloquially as the "He" and "She" Bibles.[69]The opening of the Epistle to the Hebrews of the 1611 edition of the Authorized Version shows the original typeface. Marginal notes reference variant translations and cross references to other Bible passages. Each chapter is headed by a précis of contents. There are decorative initial letters for each chapter, and a decorated headpiece to each book, but no illustrations in the text.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.[70] They set v for initial u and v, and u for u and v everywhere else. They used long ſ for non-final s.[71] The glyph j occurs only after i, as in the final letter in a Roman numeral. Punctuation was relatively heavy and differed from current practice. When space needed to be saved, the printers sometimes used ye for the, (replacing the Middle English thorn with the continental y), set ã for an or am (in the style of scribe's shorthand), and set & for and. On the contrary, on a few occasions, they appear to have inserted these words when they thought a line needed to be padded.[citation needed] Later printings regularized these spellings; the punctuation has also been standardized, but still varies from current usage norms.The first printing used a black letter typeface instead of a roman typeface, which itself made a political and a religious statement. Like the Great Bible and the Bishops' Bible, the Authorized Version was "appointed to be read in churches". 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.[citation needed] However, smaller editions and roman-type editions followed rapidly, e.g. quarto roman-type editions of the Bible in 1612.[72] This contrasted with the Geneva Bible, which was the first English Bible printed in a roman typeface (although black-letter editions, particularly in folio format, were issued later).In contrast to the Geneva Bible and the Bishops' Bible, which had both been extensively illustrated, there were no illustrations at all in the 1611 edition of the Authorized Version, the main form of decoration being the historiated initial letters provided for books and chapters – together with the decorative title pages to the Bible itself, and to the New Testament.[citation needed]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.[73] In the Geneva Bible, a distinct typeface had instead been applied to distinguish text supplied by translators, or thought needful for English grammar but not present in the Greek or Hebrew; and the original printing of the Authorized Version used roman type for this purpose, albeit sparsely and inconsistently.[74] This results in perhaps the most significant difference between the original printed text of the King James Bible and the current text. 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 regularized and greatly expanded. This was intended to de-emphasize the words.[75]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.[citation needed]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, ... but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavour, that our mark." They also give their opinion of previous English Bible translations, stating, "We do not deny, nay, we affirm and avow, that the very meanest translation of the Bible in English, set forth by men of our profession, (for we have seen none of theirs [Roman Catholics] of the whole Bible as yet) containeth the word of God, nay, is the word of God." As with the first preface, some British printings reproduce this, while most non-British printings do not. Almost every printing that includes the second preface also includes the first.[citation needed] The first printing contained a number of other apparatus, including a table for the reading of the Psalms at matins and evensong, and a calendar, an almanac, and a table of holy days and observances. Much of this material became obsolete with the adoption of the Gregorian Calendar by Britain and its colonies in 1752, and thus modern editions invariably omit it.[citation needed]So as to make it easier to know 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. Pilcrow marks are used to indicate the beginnings of paragraphs except after the book of Acts.[citation needed]Authorized Version[edit]The Authorized Version was meant to replace the Bishops' Bible as the official version for readings in the Church of England. No record of its authorization exists; it was probably effected by an order of the Privy Council, but the records for the years 1600 to 1613 were destroyed by fire in January 1618/19,[12] and it is commonly known as the Authorized Version in the United Kingdom. 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.In the 1662 Book of Common Prayer, the text of the Authorized Version finally supplanted that of the Great Bible in the Epistle and Gospel readings[76]—though the Prayer Book Psalter nevertheless continues in the Great Bible version.[77]The case was different in Scotland, where the Geneva Bible had long been the standard church Bible. It was not until 1633 that a Scottish edition of the Authorized Version was printed—in conjunction with the Scots coronation in that year of Charles I.[78] The inclusion of illustrations in the edition raised accusations of Popery from opponents of the religious policies of Charles and William Laud, Archbishop of Canterbury. 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.[79] F. F. Bruce reports that the last recorded instance of a Scots parish continuing to use the "Old Translation" (i.e. Geneva) as being in 1674.[80]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 1644 in editions carrying a false London imprint.[81] However, few if any genuine Geneva editions appear to have been printed in London after 1616, and in 1637 Archbishop Laud prohibited their printing or importation. In the period of the English Civil War, soldiers of the New Model Army were issued a book of Geneva selections called "The Soldiers' Bible".[82] In the first half of the 17th century the Authorized Version is most commonly referred to as "The Bible without notes", thereby distinguishing it from the Geneva "Bible with notes".[78] There were several printings of the Authorized Version in Amsterdam—one as late as 1715[83] which combined the Authorized Version translation text with the Geneva marginal notes;[84] one such edition was printed in London in 1649. 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.[citation needed] Furthermore, disputes over the lucrative rights to print the Authorized Version dragged on through the 17th century, so none of the printers involved saw any commercial advantage in marketing a rival translation.[citation needed] The Authorized Version became the only current version circulating among English-speaking people.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 1611 a total condemnation of the new version.[86] He especially criticized the translators' rejection of word-for-word equivalence and stated that "he would rather be torn in pieces by wild horses than that this abominable translation (KJV) should ever be foisted upon the English people".[87] Walton's London Polyglot of 1657 disregards the Authorized Version (and indeed the English language) entirely.[88] Walton's reference text throughout is the Vulgate. The Vulgate Latin is also found as the standard text of scripture in Thomas Hobbes's Leviathan of 1651,[89] indeed Hobbes gives Vulgate chapter and verse numbers (e.g., Job 41:24, not Job 41:33) for his head text. In Chapter 35: 'The Signification in Scripture of Kingdom of God', Hobbes discusses Exodus 19:5, first in his own translation of the 'Vulgar Latin', and then subsequently as found in the versions he terms "... the English translation made in the beginning of the reign of King James", and "The Geneva French" (i.e. Olivétan). 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 1700 that modern bilingual Bibles appeared in which the Authorized Version was compared with counterpart Dutch and French Protestant vernacular Bibles.[90]In consequence of the continual disputes over printing privileges, successive printings of the Authorized Version were notably less careful than the 1611 edition had been—compositors freely varying spelling, capitalization and punctuation[91]—and also, over the years, introducing about 1,500 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 1629 and 1638 attempted to restore the proper text—while introducing over 200 revisions of the original translators' work, chiefly by incorporating into the main text a more literal reading originally presented as a marginal note.[93] A more thoroughly corrected edition was proposed following the Restoration, in conjunction with the revised 1662 Book of Common Prayer, but Parliament then decided against it.[citation needed]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 1750 a revision of the 1610 Douay-Rheims Bible by Richard Challoner that was very much closer to the Authorized Version than to the original.[94] However, general standards of spelling, punctuation, typesetting, capitalization and grammar had changed radically in the 100 years since the first edition of the Authorized Version, and all printers in the market were introducing continual piecemeal changes to their Bible texts to bring them into line with current practice—and with public expectations of standardized spelling and grammatical construction.[95]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.[96] Literary attributes[edit]Translation[edit]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.[122] F. F. Bruce gives an example from Romans Chapter 5:[123]2 By whom also wee have accesse by faith, into this grace wherein wee stand, and rejoyce in hope of the glory of God. 3 And not onely so, but we glory in tribulations also, knowing that tribulation worketh patience:The English terms "rejoice" and "glory" are translated from the same word καυχώμεθα (kaukhṓmetha) 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". 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 8,500 places a marginal note offers an alternative English wording.[124] The majority of these notes offer a more literal rendering of the original (introduced as "Heb", "Chal", "Gr" or "Lat"), but others indicate a variant reading of the source text (introduced by "or"). 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: Tremellius for the Old Testament, Junius for the Apocrypha, and Beza for the New Testament.[125] At thirteen places in the New Testament[126] (e.g. Luke 17:36 and Acts 25:6) a marginal note records a variant reading found in some Greek manuscript copies; in almost all cases reproducing a counterpart textual note at the same place in Beza's editions.[127] A few more extensive notes clarify Biblical names and units of measurement or currency. 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 9,000 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.g. in the numbering of the Psalms.[128] At the head of each chapter, the translators provided a short précis of its contents, with verse numbers; these are rarely included in complete form in modern editions.Also in obedience to their instructions, the translators indicated 'supplied' words in a different typeface; but there was no attempt to regularize 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 1611 edition than would later be the case.[74] In one verse, 1 John 2:23, an entire clause was printed in roman type (as it had also been in the Great Bible and Bishop's Bible);[129] indicating a reading then primarily derived from the Vulgate, albeit one for which the later editions of Beza had provided a Greek text.[130]In the Old Testament the translators render the tetragrammaton YHWH by "the LORD" (in later editions in small capitals as LORD),[e] or "the LORD God" (for YHWH Elohim, יהוה אלהים),[f] except in four places by "IEHOVAH" (Exodus 6:3, Psalm 83:18, Isaiah 12:2 and Isaiah 26:4) and three times in a combination form. (Genesis 22:14, Exodus 17:15, Judges 6:24) However, if the tetragrammaton occurs with the Hebrew word adonai (Lord) then it is rendered not as the "Lord LORD" but as the "Lord God". (Psalm 73:28, etc.) In later editions as "Lord GOD" with "GOD" in small capitals indicating to the reader that God's name appears in the original Hebrew.Old Testament[edit]For the Old Testament, the translators used a text originating in the editions of the Hebrew Rabbinic Bible by Daniel Bomberg (1524/5),[131] but adjusted this to conform to the Greek LXX or Latin Vulgate in passages to which Christian tradition had attached a Christological interpretation.[132] For example, the Septuagint reading "They pierced my hands and my feet" was used in Psalm 22:16 (vs. the Masoretes' reading of the Hebrew "like lions my hands and feet"[133]). 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;[134] earlier versions had been more likely to adopt LXX or Vulgate readings in such places. Following the practice of the Geneva Bible, the books of 1 Esdras and 2 Esdras in the medieval Vulgate Old Testament were renamed 'Ezra' and 'Nehemiah'; 3 Esdras and 4 Esdras in the Apocrypha being renamed '1 Esdras' and '2 Esdras'.New Testament[edit]For the New Testament, the translators chiefly used the 1598 and 1588/89 Greek editions of Theodore Beza,[135][136] which also present Beza's Latin version of the Greek and Stephanus's edition of the Latin Vulgate. Both of these versions were extensively referred to, as the translators conducted all discussions amongst themselves in Latin. F.H.A. Scrivener identifies 190 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.[137] In about half of these instances, the Authorized Version translators appear to follow the earlier 1550 Greek Textus Receptus of Stephanus. 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.[138] For example, at John 10:16, the Authorized Version reads "one fold" (as did the Bishops' Bible, and the 16th-century vernacular versions produced in Geneva), following the Latin Vulgate "unum ovile", whereas Tyndale had agreed more closely with the Greek, "one flocke" (μία ποίμνη). The Authorized Version New Testament owes much more to the Vulgate than does the Old Testament; still, at least 80% of the text is unaltered from Tyndale's translation.[139]Apocrypha[edit]Unlike the rest of the Bible, the translators of the Apocrypha identified their source texts in their marginal notes.[140] From these it can be determined that the books of the Apocrypha were translated from the Septuagint—primarily, from the Greek Old Testament column in the Antwerp Polyglot—but with extensive reference to the counterpart Latin Vulgate text, and to Junius's Latin translation. The translators record references to the Sixtine Septuagint of 1587, which is substantially a printing of the Old Testament text from the Codex Vaticanus Graecus 1209, and also to the 1518 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.[140]

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