I have long thought that the proper term for the King James Version is “the Authorized Version.” At times, I’ve wondered if that title isn’t more of a British title, since most Americans prefer “King James Version” or simply the “King James Bible.” But I recently read a historical essay by David Bebbington, professor of History at the University of Stirling, Scotland, in which he points out the fact that the King James Version was not always known as “The Authorized Version.” Bebbington’s essay, “The King James Bible in Britain from the Late Eighteenth Century,” appears in a collection of important historical essays published by Baylor University Press (2011) under the title, The King James Bible and the World It Made (edited by David Lyle Jeffrey).

Bebbington argues convincingly that the King James Bible did not enjoy universal acclaim in the eighteenth century until the very end of that period. In a post at my personal blog, I excerpted Bebbington’s conclusion, which argues that “the enthusiasm for the translation of 1611 rose and fell with the growth and decay of Romantic sensibility.” In the excerpt provided below, I would like to quote his description of how the title “the Authorized Version” came to be used for the King James Bible.

A fourth explanation of the rising tide of admiration for the translation of 1611 was its redefinition as “the Authorized Version.” The title emerged for the first time in a debate provoked by the creation of the [British and Foreign] Bible Society. Whereas the society’s evangelical supporters considered the new agency a bulwark of the existing social order, the High Church party thought it a sinister development. It threatened the work of the Society for Promoting Christian Knowledge, the established Anglican organization for circulating the Scriptures. Furthermore, the timing was unfortunate. During 1804, the year of the society’s foundation, Napoleon’s forces were poised to invade the country, and in the heightened alarm, the equal presence of Dissenters alongside Churchmen on the society’s committee seemed poentially subversive. Had not Dissenters once killed an English king, Charles I? Thomas Sikes, the High Church vicar of Guilsborough, Northamptonshire, warned that, when the production of the sacred text was being entrusted to “sectaries,” nobody could be confident that they would not tamper with the translations. In order to calm such fears, John Owen, one of the society’s secretaries, replied that the organization was limited to producing versions “printed by authority.” When an opponent pointed out that this restriction had not been stated formally, the society hastened in May 1805 to revise its constitution so as to read, “The only copies in the languages of the United Kingdom to be circulated by the Society, shall be the authorised version, without note or comment.” Thus the phrase “the authorized version” was launched on the world as an apologetic device for the Bible Society. By 1819 the phrase had been heard so often that it crept for the first time into the Times newspaper, though still with a lowercase “a,” showing that it was not yet a title. The steady growth of the usage is documented in the number of times in each subsequent decade the phrase occurred in the Times: 1820s, 7; 1830s, 41; 1840s, 61; 1850s, 91. By the last of these decades, the expression was starting to be capitalized, demonstrating that it had emerged as a title. Thereafter “the Authorized Version” became the standard term for the 1611 Bible in Britain, where the phrase “King James Bible” was hardly ever used. The new title surrounded this particular text, as it was originally intended to do, with an aura of unique legitimacy. It helped forward the process by which the version became embedded more deeply in the national culture. (pg. 53-54)

You can pick up a copy of this book at any of the following online retailers: CBD, Amazon, Barnes & Noble, or Baylor University Press.

Disclaimer: This book was provided by Baylor University Press for review. I was under no obligation to offer a favorable review.

John Chitty, known in the blogosphere as Captain Headknowledge, recently had the opportunity to attend a symposium on the St. Catherine’s monastery library and the significance of the Sinai manuscripts, held at the Center for the Study of New Testament Manuscripts (CSNTM).

Chitty has shared the text of Father Justin’s lecture: “St. Catherine’s Monastery: An Ark in the Wilderness”. I encourage you to take a look as the lecture covers the well known and the not so well known about St. Catherine’s Monastery. I’m not sure I had heard that they made some new manuscript discoveries there as late as 1975.

Here is an excerpt from the lecture notes, but I encourage you to go read the whole thing:

The monastery has never been destroyed or abandoned in all its centuries of existence. The climate at Sinai is surprisingly dry and stable, the humidity averaging from twenty to thirty percent. All of this, and the diligent care of the monks, account for the preservation of many manuscripts. The Sinai library is today a remarkable treasure for the antiquity and the significance of its volumes.

The library contains 3304 manuscripts, written in eleven languages. These are predominantly Greek, Arabic, Syriac, Georgian, and Slavonic. The manuscripts range in content from copies of the Scriptures, services, and music manuscripts, to sermons, writings of the Fathers, lives of the Saints, and books of inherited spiritual wisdom. The library also includes medical treatises, historical chronicles, and texts in classical Greek, which is the pinnacle of the Greek language.

A few of the manuscripts are splendid works of art, with gilded letters and brilliant illuminations, created in Constantinople in the tenth, eleventh, and twelfth centuries, when the City was at its height as the centre of culture and devotion. But no less significant are the humble manuscripts written at Sinai, often on reused parchment, bound between rough boards, the pages stained from long use, a witness to the deprivations and austerity of Sinai, to the generations of monks who have maintained the life of devotion and the cycle of daily services at this holy place.

But perhaps we would come to a greater appreciation of the Sinai library if I could describe four manuscripts in particular, all of which have been recently studied by scholars.

…

Saint Catherine’s Monastery is a treasury filled with things new and old. Scholars still have much to learn from its library, its numerous icons, vestments, ecclesiastical vessels, its architecture. In all of this, it is a veritable ark in the wilderness.

See also a few related posts from John Chitty on the Sinai manuscripts:

• Twenty-first Century Preservation of Ancient New Testament Manuscripts
• The Significance of the Sinai Texts for New Testament Study

I have a confession, I depended on Google to verify the publication date of the King James Bible when I posted my recent video review of Dr. Donald Brake’s A Visual History of the King James Bible. I had heard the date May 2, given for the publishing of the KJB from the Haven Today radio interview of Dr. Brake. I Googled and found that several other sites were saying May 2 was “the date”.

I came across this blog post, where the blogger directly asked Dr. Brake if May 2nd was the date. Here’s an excerpt from his post and I think this answers the question.

David Norton in his book A Textual History of the King James Bible says “The printing history of the KJB is plagued throughout by inadequate publishing records. Presumably because it was considered a revision rather than a new book, the first edition was not entered on the Stationers’ Registers, so we do not know when in 1611 it appeared.” (page 46)

Norton’s book was published in 2005 so I thought maybe some new evidence had surfaced which fixed the date to May 2nd. I immediately thought of Donald Brake. After reading his first book, A Visual History of the English Bible, I had emailed him a couple of questions and he quickly provided me with answers. Since he just published a book specifically on the history of the King James Version (A Visual History of the King James Bible) I thought I would try him again. Two days later came his reply. Here’s what he wrote:

“The actual date of the publication is unknown. Tradition has placed it in May but no specific date can be verified. We know it was being sold in November from a diary of a resident in England, a Mr. Throckmorton. I believe David Norton is correct and I too am puzzled by the fact it was not in Stationer’s Registers. They were generally disciplined to include all new publications. I question the reason ‘because it was considered a revision rather than a new book.’ While it was designed to be a revision of the Bishops’ Bible as clearly stated in the Introduction, few would consider it an actual revision of the Bishops’. The translators consulted most of the 16th century Bibles (as set forth in the 15 rules for translators) plus the Greek and Hebrew texts. Having said that, I don’t have a better explanation. Perhaps it was released over a period of time as the copies were sold.”

As it turns out Brake was in DC during May 2nd and 3rd for a celebration of the KJV anniversary. The date, he said, was a “date the anniversary committee decided as the official day.”…

[Read the whole post]

Westminster Bookstore has a special deal on the DVD documentary: KJB: The King James Bible – The Book that Changed the World. This DVD is a first-rate and tells the story of the making of the King James Bible well. I have reviewed the DVD in full here.

At 40% off the regular retail price, this may be the time to pick up this DVD. You can also compare the price at ChristianBook.com and Amazon.com.

Here is the trailer:

I stumbled upon this video tribute to the King James Bible, made by the folks at St. Helen’s Church in London. It looks at the history of the King James Bible and seeks to answer these questions:

Was the King James Version the first translation into English? (1:08)
Was the King James Version King James’ idea? (3:00)
Who was the King James Version against? (5:30)
Was the King James Version a fresh translation? (7:40)
Was the King James Version the most popular Bible of its time? (10:48)?

A Short History of the KJV from St Helen’s Church on Vimeo.

[HT: Adrian Warnock]

To continue our celebration of the 400th Anniversary of the King James Bible, we’re going to offer a giveaway of one copy of the King James Bible 1611 Commemorative Edition from Hendrickson Publishers to one of our readers. The contest details are below.

For the bonus question use one of these links (ChristianBook.com or Hendrickson.com), and view a sample chapter. You can also purchase your own copy of the 1611 KJB from those links or from Amazon.com as well.

Contest is now closed. Congratulations to Justin Matthews for winning the free KJB 1611 Bible.

Today is the 400th Anniversary of the printing of the King James Bible. In honor of that, I tried my hand at my first video book review. Below, you’ll find a video review of A Visual History of the King James Bible by Donald L. Brake. While there are a few audio glitches, the stunning visual beauty of Brake’s book is put on full display. I hope you’ll consider picking up a copy of this book as a way of celebrating this momentous occasion.

A Visual History of the King James Bible — A Video Review from Bob Hayton on Vimeo.

The book can be purchased from these retailers: Christianbook.com, Amazon.com or direct from Baker Books. Also, be sure to check out Dr. Brake’s other book: A Visual History of the English Bible (Baker Books, 2008).

Disclaimer: This book was provided by Baker Books. I was under no obligation to offer a favorable review.

~cross-posted from my personal blog, FundamentallyReformed.com.

At Haven Today, a nationally syndicated Christian radio show and podcast, Dr. Donald Brake was recently interviewed on the 400th Anniversary of the King James Bible. Dr. Brake is the author of A Visual History of the English Bible (Baker Books, 2008) and the recently released A Visual History of the King James Bible (Baker Books, 2011).

I just completed reading through this fascinating book and will be putting my review up soon. The 400th anniversary of the King James Bible is next week, May 2nd. Dr. Brake’s interview will be very informative. Here are the links to the interview: Part 1 (April 25, 2011), Part 2 (April 26, 2011). More information is available on the interview at HavenToday.org. These interviews are only about 15 to 20 minutes long minus the commercial breaks (which is just music on the web-player), but they’ll whet your appetite for this book.

To see an excerpt of Dr. Brake’s A Visual History of the King James Bible, click here. You can order the book through Amazon.com, Christianbook.com, or direct from Baker Books.

~cross-posted from my personal blog, Fundamentally Reformed.

In reading through a new book, The Sword of the Lord: The Roots of Fundamentalism in an American Family by Andrew Himes, grandson of John R. Rice, I came across a fascinating quote about the etymology of the English word “belief”. The quote comes from Karen Armstrong, The Case for God (New York: Alfred A. Knopf, 2009), pg. 86.

When the New Testament was translated from Greek into Latin by Saint Jerome (c. 342-420) pistis became fides (“loyalty”). Fides had no verbal form, so for pisteuo Jerome used the Latin verb credo, a word that derived from cor do, “I give my heart.” He did not think of using opinor (“I hold an opinion.”) When the Bible was translated into English, credo and pisteuo became “I believe” in the King James version (1611). But the word “belief” has since changed its meaning. In Middle English, bileven meant “to praise; to value; to hold dear.” It was related to the German belieben (“to love), liebe (“beloved”), and the Latin libido. So “belief” originally meant “loyalty to a person to whom one is bound in promise or duty.” …During the late seventeenth century, however, as our concept of knowledge became more theoretical, the word “belief” started to be used to describe an intellectual assent to a hypothetical–and often dubious–proposition. Scientists and philosophers were the first to use it in this sense, but in religious contexts the Latin credere and the English “belief” both retained their original connotations well into the 19th century.

This rings true to me. I looked to a quick online etymological tool, and found this entry for “belief” which seems to confirm this sense that the English word “belief” has shifted in meaning.

belief

late 12c., replaced O.E. geleafa “belief, faith,” from W.Gmc. *ga-laubon (cf. O.S. gilobo, M.Du. gelove, O.H.G. giloubo, Ger. glaube), from *galaub- “dear, esteemed.” The prefix was altered on analogy of the verb believe. The distinction of the final consonant from that of believe developed 15c. Belief used to mean “trust in God,” while faith meant “loyalty to a person based on promise or duty” (a sense preserved in keep one’s faith, in good (or bad) faith and in common usage of faithful, faithless, which contain no notion of divinity). But faith, as cognate of L. fides, took on the religious sense beginning in 14c. translations, and belief had by 16c. become limited to “mental acceptance of something as true,” from the religious use in the sense of “things held to be true as a matter of religious doctrine” (early 13c.).

This illustrates the difficulties of translation, and the reason why studying the original languages is so important. Any translation will of necessity be inferior to the original, and the receptor words will not always match up one-for-one with the original Greek or Hebrew. It also points out the problem of words changing meaning over time. In our scientific age, “belief” has many connotations that weren’t necessarily there when the King James Version was translated in 1611.

From a theological standpoint, I think the idea that belief is loyalty, covenant faithfulness stands up to Scriptural teaching. Being a believer is not merely assenting to a set of facts, it is committing to follow Christ your entire life long.

I’m interested to hear your thoughts on all this. It is especially appropriate given Easter weekend here, that we think a little more closely about what it means to believe. So feel free to discuss the theological takeaway, or the translational takeaway from this.

Most students of the King James Bible are familiar with the history of English Bible translation. They have heard of William Tyndale and his sacrifice in bringing us the New Testament in English, the first translation from the Greek ever in our language. Tyndale paid for his love of the Bible with his death and burning at the stake in 1536.

After Tyndale, there was the Coverdale Bible and then Matthew’s Bible, the first Bible actually endorsed by the nation of England. The jewel of the Reformation was of course, the Geneva Bible with its controversial study notes. This Bible reigned supreme for a hundred years or so.

The King James Bible took its place and gradually stole the hearts of all Englishmen. It is undoubtedly the finest translation of the bunch and continues to be used widely to this day.

I remember a little over ten years ago, when I had the privilege of opening an early printing of the King James Version — a 1612 text, I believe. I got to handle a 1535 Tyndale New Testament and see authentic pages from a 1611 King James. I was with a group of college students visiting the Rare Book Reading Room in the library at Colgate University. I still get shivers thinking about that experience. I got to see the “f”-s used as “s”-s, the “y” abbreviation used for “the”, and the strange Gothic block print, which is very hard to read. But that wasn’t what thrilled me. Thinking of the treasure of the Bible and the sacrifice of those who gave it to us, was what made that moment so special.

The next best thing to seeing the original Bibles yourself, is having a reprint edition. I have treasured a 1611 edition reprint from Hendrickson Publishers for several years now. The font is more friendly to the eye, than the original 1611 font, but other than that all the orthography is original. Seeing the marginal notes and reading the KJV translation of the Apocrypha are some of the unique pleasures that reading from the 1611 edition offers. Occasionally, comparing that edition with a more modern KJV will also reveal a place where later KJV’s improved the text (or possibly departed from it) — which appeals to my critical eye.

Hendrickson Publishers now has a commemorative 400th Anniversary edition, of the 1611 Bible. I will be giving away one copy of that Bible here on our site in the next few weeks. Details will be forthcoming. Hendrickson also has special reprint editions of Tyndale’s 1526 New Testament, Matthew’s 1537 Bible, and the 1560 edition of the Geneva Bible. Throughout the next month I’ll be posting a brief review of each of these historic Bibles, leading up to the special giveaway of the 1611 Anniversary Edition, King James Bible.