King James Bible

The uploaded version of the article is my PDF of the publication.
One of the new constellations which, in my opinion, will be much debated on in the post-pandemic time will be the theological interpretation of Creation and of the aims of Creation within the Christian tradition. In my view, this will represent a central subject within the theological debate, since this topic directly involves the goal as such of Creation, on the one hand, and the position, value, right, and duty of mankind within Creation, on the other. The related questions are whether God’s action of Creation is directed to affirming the pre-eminence of mankind and the right of domination of man over all other created entities, or whether God’s action of Creation includes all the created entities in an equal way without God designating superiority to any created entity over any other entity.
In my contribution, I am therefore going to deal with two mutually opposed interpretations of Creation and of the corresponding relations existing among God, mankind, and all the other creatures. The first interpretation could be synthesised in the formula Dominium Terrae of man over other creatures. The second interpretation could be described as God designating to humankind the stewardship of nature. The notions of the two interpretations of God’s Creation have consequences – for mankind’s attitudes and orientations towards nature – which are completely different from each other.
- The first interpretation, which has, as its central feature, foundation, and principle, the notion of man as the image of God, considers mankind as the centre of creation. This interpretation confers to mankind a position of absolute privilege over all of the other creatures; all of nature bows to mankind. The direction of God’s Creation is anthropocentric meaning all creatures and nature in its entirety are at the disposal of mankind, since mankind has received from the very word of God the legitimation for the dominion over nature. Nature is regarded as an object to be used and which can be used. It has no actual worth, no actual value as such; it has no independent position in reality.
- The second interpretation, which insists on the commonality among all creatures, assigns a common dignity to all creatures. God is seen as being present in all of Creation: through Creation, mankind is assigned the duty of stewardship over all of nature. The direction of God’s Creation is not anthropocentric. Mankind is assigned and has thus a precise responsibility towards nature. This responsibility outlines exact limits as regards the use which mankind can make of nature: mankind may exercise no dominion over nature.
Hence, the two interpretations of the Theology of Creation bring about different considerations of nature and of the relationships between mankind and nature. Furthermore, they express different conceptions of mankind as such. In my opinion, the debate on the interpretation of God’s relationship with the created entities and, within this general relationship, the mutual opposition between an anthropocentric and non-anthropocentric Creation will be more present than ever in the post-pandemic time due to its relevance for the general orientation of mankind towards nature. The Theology of Creation involves furthermore a general meditation on the aims and the limits of the technical power towards nature.
For my analysis, I shall concentrate my attention on some passages taken from Genesis, the Wisdom of Solomon, and from Paul the Apostle. To find ideas and suggestions for my analysis, I have referred to the books of Robin Attfield, Environmental Ethics: An Overview for the Twenty-First Century, and of Jürgen Moltmann, Ethik der Hoffnung.
I take full responsibility for the ideas expressed in the analysis.

Perhaps nothing better exemplifies the scholarly character of the King James Version of the Bible than the decision to exclude Hugh Broughton from among its rank of translators. Scholars have generally accounted for this omission by pointing out Broughton's volatile personality, with some claiming that the integrity of the translation enterprise suffered owing to the exclusion of the eminent Hebraist. This essay offers a more nuanced evaluation of Broughton's persona and scholarship. Taking his erudition as a given, it seeks to evaluate Broughton's scholarly output and the route that brought him to advocate a Bible translation against the backdrop of his vehement efforts to defend his writings against critics and his incessant quest for patronage. Keywords Hugh Broughton-King James Bible-biblical scholarship-patronage Perhaps nothing better exemplifies the scholarly character of the King James Version of the Bible than the decision to exclude Hugh Broughton from among its rank of translators. Scholars have generally accounted for this omission by pointing out Broughton's volatile personality. His 'quarrelsome disposition' , one scholar conjectured, prevented Broughton from acquiring an 'important place in the history of the English Bible'. Another surmised that Broughton's 'cantankerous nature and controversial writings won little recognition in scholarly circles'. A third concluded that as 'one of England's most learned He-braists, and as an outspoken advocate of a new Bible translation, Broughton

The King James Only Controversy James R. White, in his book, The King James Only Controversy, has produced a thorough, fair, clear, and concise argument on a debate that has been wrought by confusion and emotion for decades. White discusses deep issues on a level that someone

BIBLE of our PATHOS
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I John 19 v.5

5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, “Behold the man!”

[Aren’t all our lives scarred by the emotional thorns of our experience?].
But, if we aren’t so absorbed in our dejection, we encounter portals of
redemption for ourselves. My dreams-and, possibly, your dreams-are
the tough-love, but enduring empathetic companion, which provide the
insight for our wearied self-esteem. My dreams were the ground-zero for the experiences and the conclusions I chose for the direction of my
life path. In the end, they became the  central core for my existence.
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                            ~Postscript~
These dreams are the ‘integrals’, the genesis pathos, for all ‘the ‘derivative’ behavioral products of those ground-zero conceptions that I will note in the following texts. That these pathos came in idiosyncratic ways to bring me ‘kicking and screaming’ to the point of acknowledging this ‘reality’ as the valid origin of these inspirations is the point of this narrative. Because these pathos are now the catalyst of my every breath of my journey on this path of “logic”.

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But those extreme behaviors, for which I am in a shamed atonement were not as mundanely and universally disdained by others as my being that iconoclast and not being ‘in an adherence of thought’ with the mannerisms and ways of my local micro-social provincials. Either by my verbal declarations or by my acts, I was the secular heretic.

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Genesis 28: 12-
12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of “God” ascending and descending on it.

The alternatives to the divine creation stories of any sort- the molecular incarnation of past forms, or the GMO’ed descendents of extraterrestrials- have been part of our human ontological, narrative myth. 

One narrative is that long before men could put their imaginations into written symbols and dissemination, there existed a race of people from the other side of the universe whose world was decimated by the ravages of their hubris. The survivors were seeking a new world for themselves and their posterity. They came across this out of the way galaxy, the Milky Way, and located this minor solar system of our Sun and this planet, Earth.
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Garden of Eden-Genesis 2:16-22 King James Version (KJV)
But with ‘Alien intervention’, A few people believe that an alien race may have created humans from something like a chimp, elevating humans above other animals. If aliens created humans, they may have modified the course of life on Earth for the lifeforms already existing on the planet-as we have with our literal and figurative industriousness.
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              Genesis 3:1-6 King James Version (KJV):
I think this may account for Eve’s narrated role in the Garden-of-Eden allegory. For the 6th century BCE male, the females- outside of the “Divinely imposed” domestic duties-had the feminine greater tendency of intellectual acuity towards the aesthetic conveniences of existence than their more uncouth male counterparts. Eve’s encounter with ‘the serpent’ was her being made aware of what was more than for mere survival for sustenance and maintenance.

I’m suggesting that the intervening extraterrestrials could be the substitutes for the ‘serpent’.
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                            The Horsemen
I dreamt that I was on the sidewalk in front of the side yard of my parents’ residence at 128 Cambridge (13210) with some people who were going to be traveling somewhere with me. From out of  the bushes on the other side of the lawn, seemingly from no-where, came alien looking riders on large steeds. They appeared to be warriors by their dress and armaments. They came across the lawn onto the driveway and the sidewalk where we were standing. They just ignored us as if we were invisible or, more likely, insignificant.
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~Revelations 1: 18~
I am he that liveth, and is dead; and, behold, I am alive for evermore-Amen.
From those speculative options of our ontological and contemporary origins emerges a synthesis that accounts for the present, and maybe a path to our ‘true’ ontological beginnings. The heterodoxy of descriptions of our origin are the inter-woven strands of our past. That past is a weave of diverse thoughts and helps expand our perspective of the dimensions of our capabilities into an ironic ’singularity’.[1]

Singularity exists as an existential consequence [2] of that condition of synthesis between the thesis and antithesis. It is the inevitable, intended or unintended, consequence-the composite of incidental tandem incongruities to each other, but as different versions of each other.
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Goddess Kali
We are the projected, arms-extensions of Creation itself, who is most closely represented by the image of the Goddess Kali. We are creations of outcroppings of that entity’s forms of its various configurations of its nature and qualities. We are witnessing the ‘revelations’ of ourselves in the singularity of this reality.
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John 1:1
In the beginning was the Word, and the Word was with God,
and the Word was God.
That agency of our temporal carnality is under ​the veneer of the ​skin of our “civilized sophistication”. Under that being ​of​ our social​ ​expediency is the realization that other than the “agency”, all else is a ‘sideshow” of pretensions. Those pretensions create the blind spots of human cultures. We’ve made ourselves the preening peacocks for whatever status we’ve accomplished in this rat-race.  Too bad that ‘Pontius Pilate’s “Truth” ’ is just the sideshow of existence..!
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                  Physical and Anatomical-Physiological Fitness
Our need for physical and anatomical-physiological fitness is so that the vessel-body is capable of being a conduit for those intensely focused emotional, ‘seismic’ and ‘eruptive’ activities. That fitness is as much for our bodies needing to handle the physiology of strong emotional pulses which would course through our body 12 , as our need for ambulatory and kinetic mobility.

Our culture has been diverted from these possibilities. In doing kinetic pursuits for the tangible components of a secular and temporal conveniences, then for the feral use of supplying the vibratory energy of transmission and feedback for trans-dimensional signaling: in the absence of ambient noise, we belabor the subconscious by those distractions 13 .
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              Having a Sense of One’s Unique Individual Aesthetics
Having a sense of one’s unique individual aesthetics, rather than being a product of a consciously-accepted, imposed aesthetic that’s outside your own experiential aesthetics, hearkens to the exhortations of the Bhagavad Gita 10 . In acting upon one’s aesthetic resonance, one has a stronger emotional feel of an empowered relationship with an entity than something that is externally alien to that entity,  no matter how tolerably it is acknowledged.
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Man shall ​not​ ​live​ ​by​ ​bread​ alone, but ​by​ every word that proceedeth out of the mouth of God...”
As was said in physical and anatomical-physiological fitness ​“But [He] answered  and said, It is written, Man shall ​not​ ​live​ ​by​ ​bread​ alone, but ​by​ every word that proceedeth out of the mouth of God...”

We’re not talking about the literal or inspired words from a divinity, but that which is subjectively held as meaningful as an idea for being is ‘the manna of vitality’ which expresses itself as charisma, allure, and aura. That subjective    and esoteric meaning of “manna” for an individual is the ‘jewel-joule’ of energy related to the ontological force which began this epoch in its metaphorical    symbol [of noise] in an explosive bang of insight and that extends organically throughout our anatomy. 
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                              Footnotes
1  Why Hierarchies are Natural, and Inevitable.  Laurens Martens: Extrapolist, philosopher, imagineer.          http://www.mindmedley.com/blog/why-hierarchies-are-natural-and-inevitable/  <-2.See above footnote  3.Metaphysics of the genetic code blob :https://twitter.com/92946a83-3396-4bfd-8def-0e0e2a3c89f7.   
Communication through dimensions- blob https://twitter.com/f74c2e3e-934c-4845-b7c8-d0c10dbb6ac7
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              Subconscious mind as a digital processor
Is it possible to use our subconscious mind to control a digital device?          Doug Hilton. According to the best science, the subconscious is responsible for every thought, decision, and everything ever imagined. It’s a data processing machine and has no awareness. If it did, then it would be able to override    millions of years of evolution. Such a species could never survive.. https://www.quora.com/profile/Doug-Hilton
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[Sale for the full text: $11.50. Contact this writer for inquiries on the means of payment]

An examination of fundamentalism undue exaltation of the KJV as the divinely sanction English Bible translation. This paper was written to the 2011 Baylor Anniversary on the King James Bible and subsequently delivered at the 2011 Liberty University Conference on the King James Bible. It was published in both the Detroit Baptist Seminary Journal and the Southern Baptist Journal of Theology

Английский перевод Священного Писания, выполненный Уильямом Тиндейлом, но при этом носящий официальное имя никогда не авторизовавшего его английского монарха Иакова I Стюарта, впервые увидел свет в конце XVI века, а его создатель был сожжен на костре в 1536 году за богохульство. Далее автора прекрасного английского текста, хорошо понятного как знатному вельможе, так и простолюдину, на некоторое время забыли, а затем созданный им текст вновь «оживили» в 1611 году, благодаря усилиям руководимого настоятелем Вестминстерского аббатства Ланселотом Эндрюсом комитета по переводу Священного Писания, созванного в 1604 году по поручению Короля Иакова.

The starting question was: What is the historical and theological concept that is covered by the term Scripture? The answer I tried to develop: In accordance with early Jewish tradition (which is reflected also in the writings that later formed the New Testament), Scripture designates the written form of what was finally regarded by a community as a revelation of God with an ongoing meaning. In this sense Scripture is the written deposit of revelation.

A comparison of English Bibles from 1537 to today, and how they chose between the Masoretic Text and the Septuagint to translate key passages in the Old Testament. Also considers the Orthodox Study Bible, which is translated from the Septuagint.

Translation is simple only to the uninformed. To anyone who has done it or who has evaluated various translations of a well-known text or who attempts to translate a text claimed as sacred in differing ways by influential groups, complexities rush to the surface. In fact, only fools rush in. What professional translators know is that the beliefs and prejudices and hopes of the translators affect the translation in both conscious and unconscious ways. What some think is simply accurate others think biased. And the evaluator, too, is biased. The translation and publication of the Bible among various Christians groups demonstrates this point. The NIV and the NLT are evangelical-shaped translations, while the NRSV and CEB are mainline-translations and the NJB is a Roman Catholic-shaped translation. Our premise then is simple: All translations betray the theology of the translators (and power brokers who generate the translation). Our goal in this study is to offer a sketch the " theology " of the King James translation of the New Testament. One could begin such an endeavor with the individual translators, but neither do we have sufficient evidence for each one nor do I have the expertise to examine the specific theology of someone like Thomas Ravis, the director of the Second Oxford Company that

The King James-only Movement, a significant factor in many Independent Baptist churches in America, began in print in 1964 with the publication of the book, Bible Babel, written by Peter S. Ruckman. Ruckman was a pastor in Pensacola, Florida, who received a PhD from the prestigious fundamentalist school known as Bob Jones University. The movement he began and figured prominently in affected hundreds of congregations, exalting the version of the Bible known as the Authorized Version or the King James Version. This movement, at least in writing, had no historical precedent prior to 1964, contrary to the movement's own declarations.

King James I of England, known for that version of the Bible, was a direct descendant of those who had originally authored it. This is one reason why he knew that among all other royals, he had the 'right' to make the changes he did to it. But WHY did he do it? He was descended from popes & emperors...

The King James Version is the Bible of the people, but it has received short shrift among
the academic elite. The Authorized Version (KJV) is demonstrably superior to all late-modern translations and critical Greek texts such that no Christian should use any other Bible as sacred scripture. An exhaustive proof of this claim is beyond the scope of this paper. Instead, this paper is a call to action. The debate over which Bible we read is depicted as a simple matter of personal choice, but it is of grave importance. The modernism that leads us to produce “modern” translations allows for the postmodern idea that which Bible we read is subjective, i.e. truth is subjective. The Christian faith is in one God. God has one Son, one Spirit, and one Bible: The Authorized Version.

Tätä tutkielmaa voi kutsua biografis-kriittiseksi esseeksi, sillä se palauttaa ensinnä mieliin William Blaken (1757-1827) elämäkerran ja taiteellisen kehityksen ääriviivat; Pyrin siis tässä  hahmottamaan joitakin suuntaviivoja siitä, miten William Blaken intellektuaalinen ja moraalinen persoonallisuus muuttuu, kehkeytyy, edistyy hänen elämänsä mittaisella taipaleella kohdusta hautaan samalla kun hänen esteettiset ja hengelliset ambitionsa kehkeytyvät, varioivat ja muovautuvat. Matkan varrella vertailen Blaken aatteita sellaisten modernin aikakauden huomattavien intellektuellien kuten mm.  Arthur Schopenhauerin, G. W. F. Hegelin, Karl Marxin, Friedrich Nietzschen, Sigmund Freudin ja C. G. Jungin keskeisiin oivalluksiin. Tärkeä metodologinen viitekehys tässä tutkielmassani on ollut jungilainen syvyyspsykologia. Tämä tarkoittaa, että tutkimusmetodini on paikoin pikemminkin ”assosioiva”, ei niinkään historiallis-kriittinen:  Etsin Blaken runouden ja taiteen aatteellisia yhtymäkohtia ja samankaltaisuuksia maailman uskontojen pyhien kirjoitusten ja arkaaisten mytologisten lähteiden kanssa, mutta en aina niinkään pyri kriittisesti todentamaan aatehistoriallisia vaikutussuhteita. Tutkimusotteeni siis olettaa jungilaisittain ilmaisten kollektiivisen piilotajunnan vaikutuksen sekä William Blaken tajuntaan ja runolliseen ilmaisuun että arkaaisempiin mytologisiin ja hengellisiin lähteisiin, jonka tässä kontekstissa oletetaan selittävän niiden väliset, enemmän tai vähemmän ilmeiset samankaltaisuudet. Jungilaisen syvyyspykologian soveltaminen Blaken runouden ja taiteen tutkimukseen ei ole täysin uutta, sillä tätä metodologista viitekehystä ovat edellä soveltaneet mm. Kathleen Raine (1969; 1982, 267-298), Christine Gallant (1978), Edward F. Edinger (1986), June Singer (2000), Marko Hautala (2003), joista varsinkin Kathleen Rainen(1969) huomiot ovat olleet itselleni merkittäviä. Painotan tässä tutkielmassani etenkin Blaken kaunokirjallista ilmaisua kun taas hänen visuaalinen ilmaisunsa on tässä yhteydessä saanut verraten vähän huomiota osakseen.  Tutkimusmetodini voi nähdä kuuluvan sekä vertailevan uskontotieteen että vertailevan kirjallisuustieteen mutta myös vertailevan filosofian piiriin. Tutkimusongelmani voidaan määritellä siten, että tarkoitukseni tässä on luodata menneisyyden enteitä, nykyhetken enteitä ja tulevaisuuden enteitä 1700-1800-lukujen taitteessa industrialismin aikakaudella Iso-Britanniassa eläneen William Blaken profetiallisessa taiteessa ja runoudessa.


2020.
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ENGLISH SUMMARY


William Blake (1757-1827), who occasionally has been characterized as ”a Pre-Romantic” poet and graphic artist, can be seen in the perspective of intellectual history as a prophetic visionary and an individualistic forerunner in the crux of 18th century Enlightenment and 19th century Romanticism, located somewhere in the land of eternal twilight between light and shadow, Apollonian and Dionysian, Day and Night. Blake’s mode of thought can be seen as a representative of the Marriage of Enlightenment and Romanticism, because it has elements from both Enlightenment and Romanticism (even though those two are often seen in intellectual history as each others’ antithesis). Closer study of Blake’s art and life shows very clearly that in his case this marriage was real yet rather turbulent, since Blake had significant polemics with both the philosophers of Enlightenment and the poets of Romanticism of his own historical epoch. 

This study shows that the development of the life and art of poet & visual artist William Blake consists of seven distinctive phases, which are here entitled: 1. Childhood and Youth (1757-1784), 2. Illuminated Printing (1784-1789), 3. Anti-Swedenborgian Turn (1789-1790), 4. Lambeth of London (1790-1795), 5. Felpham of Sussex (1796-1803), 6. Visions of Albion Trilogy (1803-1820), 7. Old Age  (1820-1827). As main sources for this biographical-critical dissertation I have used the biographies of William Blake written by Gilchrist (1863), Wilson (1927), Lindsay (1978), King (1991), Ackroyd (1995), Bentley  (2001), and Churton (2015). In this task, the commentaries of William Blake’s creative writings by Ostriker (1977), Bloom (1988), and Summerfield (1998) have also proved to be highly useful to me. I’m significantly indebted here also to meritorious books like S. Foster Damon: William Blake – His Philosophy and Symbols (1924) and S. Foster Damon: A Blake Dictionary – The Ideas and Symbols of William Blake (1965).

The focus of this study is in understanding the development of Blake’s poetical ideas in light of Comparative Religious Studies, Comparative Literature and Comparative Philosophy. The methogological framework of this dissertation is significantly based on Jungian depth psychology. This means that my methodology here is not so much as historical-critical, but it is based more on the free association: I seek for parellelism and similarities in the holy scriptures of world religions and archaic mytological sources with Blake’s arts and creative writings, but I do not always try to critically prove intellectual historical influence backgrounds. So, in Jungian terminology my research methodology supposes the influence of collective unconsciousness on both Blake’s mind and arts and also the more archaic mythological and spiritual sources, which is seen here as an explonation for their more or less apparent similarities and parallelism. 

Blake’s epic poetry was influenced by the ancient religious philosophy of Jewish, Christian, Gnostic and Neoplatonist kind. There is parallelism in Blake’s Lambeth Prophecies with the religious philosophies of Hindu mythology, Vedanta, Buddhism, Zoroastrianism, Ismailism, Kabbalah and Alchemy. There can be found also a synthesis of Ophite, Naassene, Cainite, Sethian, Nicolaite, Valentian and Manichaean Gnosticism in Blake’s poetical ideas. Blake’s tendency to Non-duality, Non-Violence, Pacifism, Mystical Anarchism and criticism of Moralism finds its parallel in the ancient philosophy of Classical Taoism. I have also observed that Blake’s ”Dialectical Idealism” anticipates some of the major themes in the German history of philosophy in the 19th and 20th centuries; I have proved here also that the dialectical elements in the thought of Blake, Hegel and Marx are significantly indebted to the mystical theology of Jacob Boehme.

There can be found a fourfold criticism in William Blake’s poetical philosophy: First of all, a criticism of Emanuel Swedenborg’s theological works, which can be seen almost as if an echo of Immanuel Kant’s critique of metaphysical dogmatism. Secondly, a criticism of rationalizing materialistic and reductionistic tendencies of the 18th century French Enlightenment, which can be seen as an anticipation of Romanticism of Novalis and his generation. Thirdly, a criticism of the social defects of the early phase of British Industrialism, which can be seen as anticipation of the sociological observations of Karl Marx. Fourthly, a criticism of the (mainstream) dogmatic Christian theology, which can be seen as anticipation of the Anti-Christian fin de siècle philosophy of Friedrich Nietzsche. Some of William Blake’s poetical ideas bring in mind some of the essential findings of Sigmund Freud  and Carl Gustav Jung in the field of psychology.



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In retelling the classical tale of Orpheus and Eurydice, the text Sir Orfeo-as found in the Auchinleck Manuscript at "folios 229 recto to 303 recto" (Treharne, Old and Middle English 550)-is subject to various deviations from the classical myth as delivered to us by Ovid, Virgil and Boethius. This essay will examine the ways in which the Middle English tale differs from the classical Greek myth-due to the length of this essay limited to Ovid-and has been medievalised in order to conform to a perspective that suits a contemporary, medieval audience.

This study explores the influence of the King James Bible (KJV) on the Book of Mormon (BM) by examining how the BM appropriates and adapts the text of the J source of the Pentateuch–a narrative strand from Genesis to Deuteronomy–and weaves phrases, ideas, motifs, and characters into the text. I identify the full range of influence of the J source of the Pentateuch on the text of the BM in Part II, and then analyze the use of Gen. 2-4 in its own literary context, in ancient sources, and finally in the BM. Through close reading and analysis the study highlights the gaps between the meaning of Gen. 2-4 in its own literary context and the way that the BM interprets its themes and overall message. The BM employs a thoroughly 19th century American-Christian worldview in both its use of the J source and its interpretation of that important text.
This study has important implications for BM studies broadly and for historical-critical studies of the BM in particular. Moving forward, BM studies will need to grapple with the heavy influence that the KJV had on the composition of the BM. Past studies have identified limited influence of the KJV on the text for several reasons, but whatever the reasons it is clear that there are specific ways to move the field forward. Studies have focused on the block quotations of Isaiah in the BM, and some have explored the use of Sermon on the Mount in 3 Nephi and other portions of the text. Unfortunately, there are very few studies that have attempted to broaden the scope and look at the influence of a larger section of the KJV and its more subtle uses throughout the entire BM.
It is my hope that this study can be a stepping-stone of sorts for future work. I have looked specifically at how the BM uses parts of Genesis through Deuteronomy, but this leaves the door open to exploring the influence of any and all of the other parts of the KJV and their influence on the text of the BM.

The purpose of this dissertation is chiefly to examine two periods of Scottish history - the Reformation period, and the period surrounding the Union of the Crowns - and try to ascertain at which point the English language can be said to have overtaken or the Scots language as the language used in the vernacular and the writing of the Scottish Lowlands. Utilising contemporary sources such as manuscripts, publications and correspondence, in addition to modern scholarship from linguists and historians, this dissertation examines the journey that Scots has undergone from a recognised and respected language used in royal, legal and common venues to what became regarded as a dialect of English or even merely slang. Special attention is also paid to the attitudes that important figures in Scottish history had towards Scots, and how these attitudes might have affected its use and disuse in wider Scottish society.

Several verses in the Book of Mormon are dependent on the Book of Malachi, although the traditional and academic dating of Malachi agrees that Malachi was written after the time the Book of Mormon describes the Nephite people left Jerusalem, ca 600 BCE. Past studies have largely been centered around either attacking or defending the Book of Mormon, with no discussion of taking seriously the themes and verbal connections between the King James Bible of Malachi and the Book of Mormon. This essay offers a close look at forty verses throughout the Book of Mormon and discusses their textual dependence on the King James Bible.

This is a correspondence between myself and a KJV only advocate back in 2013. It concerns specifically the innovations of Erasmus in Rev 22:16-21. I found 20 of such things and I asked if this KJV advocate would be interested in revising the KJV based simply on these mistakes alone. Well, things get testy. This is a polemical piece and sarcasm (on my part) is evident in several places.

This article marks the 400th anniversary in 2011 of the publication of the King James Bible, also known as the "Authorized Version", by considering the theories of translation that were dominant in Tudor England, and how these impacted on the shaping of this highly influential English translation of the Bible.

The essays collected in Revelation and Leadership in the Kingdom of God intend to honor Professor Ian Arthur Fair, a distinguished biblical scholar and leader in Christian education, known for his groundbreaking research on the Book of Revelation and church leadership. Scholarly contributions included in the Festschrift mirror Fair’s own scholarly interests, including biblical studies, with particular attention to the New Testament apocalyptic traditions, philosophy of missions, theology of worship, history of the Restoration movement, and modern theology. The content of the Festschrift thus closely follows Fair's own spiritual and scholarly journey and also reflects the breadth and scope of his influence on the church and the academy. 
https://www.gorgiaspress.com/revelation-and-leadership-in-the-kingdom-of-god-2

The paper examines the use of the familiar (“the T form”) and the polite (“the V form”) personal pronouns in prayers, such as we find in the New Testament Greek and Hebrew/Aramaic text, in Jerome’s Vulgate and in several French translations, in the King James version and several other English version. The meaning of T/V alternation in this context is analyzed within the theoretical framework of Politeness theory (BROWN and LEVINSON, 1987; LEECH, 1983; MILLS, 2009. In addition, the spatial aspect of prayer (close/distant) is compared to the personal zones of Edward T. HALL’s “Proxemics” (The Hidden Dimension, 1966), belonging to our “body language” (A. PEASE, 1981). We argue that the use of the T pronoun in prayer corresponds to closeness to deity as desirable (Positive Face) and the V form to such a facework aiming at keeping distance from God as desirable, according to the formula Protect/Respect (Negative Face).

The King James Bible: The Story of a Translation There have been many translations of the Bible throughout the ages, but one translation has served as the definitive English translation for many years: the King James Version. This bible was originally referred to as the "Authorized Translation", as it was authorized by King James and the Church of England. The formal title of the first (and successive) printings of this bible was "The Holy Bible, Conteyning the Old Testament, and the New: Newly Translated out of the Original tongues: & with the former Translations diligently compared and revised, by his Majesties Special Commandment. Appointed to be Read in Churches'' (Herbert, 1968, p. 130). This long title describes exactly what it is and what it is meant for. It stood as the definitive translation until a revision was created in 1881. The political realities of seventeenth-century England enabled the creation of this translation and helped it to become the most influential english translation of the Bible. The events that lead up to its translation, the translation process itself, and the printing and distribution of the Bible all had an influence on its rise. The History of the King James Bible's Creation English Translations that Paved the Way The King James Bible was certainly not the first English translation of the Bible, and was not the first to be used by the Church of England. There are three English translations that are considered to have led to the creation of the King James Bible. The first English translation of

Paul tells us in Heb 4:12, "For the word of God [is] quick, and powerful, and sharper than any twoedged sword…" In the Revelation we are told, Rev. 19:11-16 "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. John, speaking of this Word states,

A conservative revolutionary if ever there was one, Francis Bacon strategically designed and promoted his new science within a normative rhetorical framework of old metaphors. Focusing on one of these master tropes, the book of nature, this chapter argues that Bacon styled his oeuvre as an improved translation of God's works, "a kind of second Scripture," in order to align his interest in natural philosophy with Protestant emphasis on biblical exegesis. More specifically , Bacon sought to appeal to King James I, to whom he dedicated The Advancement of Learning (1605), by establishing continuity and complementarity between his plan for a new "natural history" and the crown's ambitious plan for a new English Bible, conceived at the Hampton Court Conference the year before. Tracing the nuances of the book of nature trope across Bacon's philosophical writings, I show how he used the metaphor in an attempt to unite seemingly conflicted, contradictory ends. On the one hand, Bacon the progressive idealist desired to help more people "read" God's creation accurately for themselves; on the other hand, Bacon the pragmatic royalist needed to assure James that the precious secrets of God and king would remain hidden safely away from "vulgar" understandings. It is no coincidence that Bacon's conception of his natural philosophic project sounds like the conception of the King James Bible: a vast labor whose fruits would benefit all, but whose work of translation would remain the province of a wise elect. In what follows, I explain the reciprocity between the Baconian program of scientific reform and the Jacobean program of scriptural reform. By focusing on how Bacon relates the metaphorical book of nature to the literal book of Scripture, I illustrate how metaphor worked to negotiate the ideological and political tensions that made innovation difficult in seventeenth-century England.

Genealogical chart showing the descent of King James (of the King James version of the Bible) from Arrius Calpurnius Piso, the main author of the gospels & creator of Christianity. Also see the paper 'The Audacity Of King James' in AcademiaEdu as well as related papers RE: the Roman creation of Christianity.

The opinion of this writer is that those who teach versions of KJV-Onlyism have gone far beyond simply teaching that it the best translation, or the most favored translation: The position that I was taught. The KJV was also the version most often used in the Churches I pastored. I have been preaching for over 64-years. I preached as late as 2018 from a pulpit in a Church I had pastored for over 44-years. I used a King James version of the Bible. In fact, every revival that I have preached, or on every other type of occasion in which I spoke, I used a King James version of the Bible, including an opportunity to preach in a cave in the Piedmont Mountains, as well as, the plains of South France, and in open-air missions of Kerala, India. I began preaching at the age of 19 and am now 86-years old. If the Lord wills, then I shall continue to preach on every occasion afforded to me until my death. Why do I now write this book? I write this book, because many brethren are accused, and even denied fellowship for their unwillingness to condemn translations other than the KJV as heretical. Word-for-Word translations like the (NASB) the New American Standard Bible, the King James Version (KJV), the English Standard Version (ESV), and the New English Translation (NET) are the most useful, and reliable English versions for historical, grammatical, lexical analysis. Thought

Il est certain que la pensée des hommes, depuis ses premières expressions symboliques relevées par les historiens des religions jusqu’aux formes les plus sophistiquées de l’herméneutique contemporaine,  n’a pas attendu le christianisme pour s’interroger sur la capacité de la représentation pictographique,  idéographique, ou alphabétique, à former des phrases lisibles et à organiser par elles la communication durable entre les humains d’une intention d’esprit invisible et fugitive. Mais l’événement prophétique de l’avènement dans l’histoire de la parole de Dieu lui-même, selon la revendication de la foi d’Israël, et sa transcription littéraire dans le corpus canonique d’une langue déterminée, a conféré au problème ancien du rapport de l’esprit à la lettre une profondeur de champ insoupçonnée : la lettre, désormais, saurait transcrire la pensée infinie de Dieu dans ses formats finis. Que le corpus canonique ait pu être traduit sans perte de sens dans d’autres langues pouvait témoigner, par surcroît, de l’inspiration infinie de la lettre et
de sa fécondité.
Au jugement de la foi chrétienne, le dogme de l’incarnation du Verbe, au sommet du processus de révélation, prétend reconnaître la lettre corporelle de la parole de Dieu dans les faits et gestes de Jésus
de Nazareth, dans ses paroles et ses paraboles, dans les récits et aussi les silences où l’Esprit de Dieu qui l’animait incorpora littéralement le message universel du salut. L’événement de la résurrection du Crucifié
entend manifester la victoire eschatologique de l’Esprit sur toutes les équivoques et toutes les iniquités de la lettre qui « tue » (2 Co 3,6-7).
L’effort convergent des disciplines de l’UR 4377 de théologie catholique visera à décliner cette mystérieuse connexion de l’esprit à la lettre et de la lettre à l’esprit qui structure comme un langage et
comme un dialogue les innombrables expressions de l’existence chrétienne. Il n’est pas indifférent à notre contexte immédiat que cette recherche collective en théologie catholique manifeste l’inanité, pour une pensée qui se propose dans la conversation culturelle et religieuse, d’y avoir « le dernier mot ».
Père Philippe VALLIN
Faculté de Théologie catholique

2011 was the 400th anniversary of the publication of the Authorized Version, popularly known as the King James Version of the Bible. The translators prefaced the 1611 edition with a long essay addressed to the reader in which they say what they were about. The essay was dropped from current editions and it is too bad, for if it were read, it would prevent the absurdity of  claiming infallible inspiration for the translation. The essay claims no such inspired work.

Translation is simple only to the uninformed. To anyone who has done it or who has evaluated various translations of a well-known text or who attempts to translate a text claimed as sacred in differing ways by influential groups, complexities rush to the surface. In fact, only fools rush in. What professional translators know is that the beliefs and prejudices and hopes of the translators affect the translation in both conscious and unconscious ways. What some think is simply accurate others think biased. And the evaluator, too, is biased. The translation and publication of the Bible among various Christians groups demonstrates this point. The NIV and the NLT are evangelical-shaped translations, while the NRSV and CEB are mainline-translations and the NJB is a Roman Catholic-shaped translation. Our premise then is simple: All translations betray the theology of the translators (and power brokers who generate the translation). Our goal in this study is to offer a sketch the " theology " of the King James translation of the New Testament. One could begin such an endeavor with the individual translators, but neither do we have sufficient evidence for each one nor do I have the expertise to examine the specific theology of someone like Thomas Ravis, the director of the Second Oxford Company that

Many mythologies and religious doctrines showcase the "War in Heaven" motif to make commentary on internal conflict within the society at the time it was written. Revelation, the final book in the King James Bible, describes Jesus' victory over the Satanic "Beast" with the help of angels to impart moral commentary and pro-Christian sentiments in an era of persecution and religious divide. Both the works of Cassandra Clare and Laini Taylor represent and rework represent and rework the theme of godly angels combatting demonic entities as a way of responding to modern moral dilemmas. Clare’s The Mortal Instruments series and Taylor’s Daughter of Smoke and Bone illustrate conflict between heaven and hell beyond the everyday in order to project messages about war in our own world. Clare’s strict divisions of morality between warriors of angelic blood and hellish demons are rectified by a human girl to prove to readers that anyone can overcome evil. Adversely, Taylor’s protagonist’s, thrust into a morally grey battle between angels and chimera, exposes awful sacrifices that sustain enmity when both sides feel they are justified.

1611 King James Bible
Great and manifold were the blessings (most dread Soveraigne) which Almighty GOD, the Father of all Mercies, bestowed upon us the people of ENGLAND, when first he sent your Majesties Royall person to rule and raigne over us. For whereas it was the expectation of many, who wished not well unto our ZION, that upon the setting of that bright Occidentall Starre Queene ELIZABETH of most happy memory, some thicke and palpable cloudes of darkenesse would so have overshadowed this land, that men should have bene in doubt which way they were to walke, and that it should hardly be knowen, who was to direct the unsetled State: the appearance of your MAJESTIE, as of the Sunne in his strength, instantly dispelled those supposed and surmised mists, and gave unto all that were well affected, exceeding cause of comfort; especially when we beheld the government established in your HIGHNESSE, and your hopefull Seed, by an undoubted Title, and this also accompanied with Peace and tranquillitie, at home and abroad. But amongst all our Joyes, there was no one that more filled our hearts, then the blessed continuance of the Preaching of GODS sacred word amongst us, which is that inestimable treasure, which excelleth all the riches of the earth, because the fruit thereof extendeth it selfe, not onely to the time spent in this transitory world, but directeth and disposeth men unto that Eternall happinesse which is above in Heaven. Then, not to suffer this to fall to the ground, but rather to take it up, and to continue it in that state, wherein the famous predecessour of your HIGHNESSE did leave it; Nay, to goe forward with the confidence and resolution of a man in maintaining the trueth of CHRIST, and propagating it farre and neere, is that which hath so bound and firmely knit the hearts of all your MAJESTIES loyall and Religious people unto you, that your very Name is precious among them, their eye doeth behold you with comfort, and they blesse you in their hearts, as that sanctified person, who under GOD, is the immediate authour of their true happinesse. And this their contentment doeth not diminish or decay, but every day increaseth and taketh strength, when they observe that the zeale of your Majestie towards the house of GOD, doth not slacke or goe backward, but is more and more kindled, manifesting it selfe abroad in the furthest parts of Christendome, by writing in defence of the Trueth, (which hath given such a blow unto that man of Sinne, as will not be healed) and every day at home, by Religious and learned discourse, by frequenting the house of GOD, by hearing the word preached, by cherishing the teachers therof, by caring for the Church as a most tender and loving nourcing Father. There are infinite arguments of this right Christian and Religious affection in your MAJESTIE: but none is more forcible to declare it to others, then the vehement and perpetuated desire of the accomplishing and publishing of this Worke, which now with all humilitie we present unto your MAJESTIE. For when your Highnesse had once out of deepe judgment apprehended, how convenient it was, That out of the Originall sacred tongues, together with comparing of the labours, both in our owne and other forreigne Languages, of many worthy men who went before us, there should be one more exact Translation of the holy Scriptures into the English tongue; your MAJESTIE did never desist, to urge and to excite those to whom it was commended, that the worke might be hastened, and that the businesse might be expedited in so decent a maner, as a matter of such importance might justly require.

Hugh Broughton (1549-1612) is best known today as the eccentric puritan who, having been excluded from the translation committees of the King James Bible, published a vicious attack on the final product. While this has been enough to guarantee Broughton a passing mention in most histories of the topic, there remain few systematic analyses of the complex and shifting reasons behind his strong dislike of the new translation. This article expands our understanding of Broughton’s attitude to the English Bible through the analysis of four previously unknown manuscript sources, preserved in British Library MS Sloane 3088 and Egerton 791. After introducing the sources and giving an overview of their provenance, the article highlights some of their most remarkable features and explains their significance both for our knowledge of Hugh Broughton in particular as well as for studies of vernacular translation more broadly.