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Academic literature on the topic 'Bibles, new king james version, text'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Bibles, new king james version, text"

1

Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.

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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make of it and all its successor editions in the nineteenth century – at least a dozen, often in connection with an edition of the Catholic Douai-Rheims Bible (DRB). Ward's Errata, first published in 1688, was based on a 1582 book by Catholic translator and biblical scholar Gregory Martin. The book and its accompanying argument, that all Protestant English Bibles were ‘heretical’ translations, then experienced a prosperous career in nineteenth-century Ireland, employed to battle the British and Foreign Bible Society's campaign to disseminate the Protestant King James Bible as widely as possible. On the American career of the Counter-Reformation text, the article discusses early editions in Philadelphia, when the school Bible question entered the American scene. In the mid-nineteenth century, led by Bishop John Purcell in Cincinnati, Bishop Francis Patrick Kenrick in Philadelphia and Bishop John Hughes in New York City, many Catholics began opposing the use of the KJB as a school textbook and demanding use of the Douai Rheims Bible instead. With reference to Ward's Errata, they argued that the KJB was a sectarian version, reflecting Protestant theology at the expense of Catholic teachings. These protests culminated in the then world-famous Bible-burning trial of Russian Redemptorist priest, Fr Vladimir Pecherin in Dublin, in late 1855. The Catholic criticisms of the KJB contained in Ward's Errata, which was reprinted for the last time in 1903, reminded the English-speaking public that this famous and influential Protestant version was not the most perfect of versions, and that it was not and never had been THE BIBLE for everyone.
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NORTON, DAVID. "‘Never perfectly printed’: the Authorized Version of the Bible." English Today 21, no. 1 (January 2005): 17–20. http://dx.doi.org/10.1017/s0266078405001057.

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The text is the editor's introduction to The New Cambridge Paragraph Bible to be published in 2004.THOUGH it is the most important book in the religious life and the culture of the English-speaking world, the King James Bible or Authorised Version of 1611 has never been perfectly printed. This is not to say either that it is badly printed or that absolute perfection can be achieved, but that the text and its presentation can be improved. First, what we now read as the King James Bible contains numerous deliberate and some accidental changes to the text, and these can be revised to make it more faithful to the King James translators' own decisions as to how it should read. Second, the presentation of the text – spelling, punctuation and formatting – interferes with the clarity with which it speaks to the minds and souls of present-day readers. Unnecessary background noise gets in the way. To use another image, there is dust and dirt on the old master, the paint is darkened and cracked: we can still see that the picture is a great one, but not how great it is. This article continues to explore the criteria used behind the publication of this new work.
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Thuesen, Peter J. "Some Scripture Is Inspired by God: Late-Nineteenth-Century Protestants and the Demise of a Common Bible." Church History 65, no. 4 (December 1996): 609–23. http://dx.doi.org/10.2307/3170389.

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“A New Testament which Needs neither a Glossary nor a Commentary.” So proclaimed the New York Evening Post on 21 May 1881, in a front-page story announcing the publication of the Revised Version of the Scriptures. The first major English translation since the King James Bible, the Revised New Testament was billed as the most accurate version ever, and the Post writer did not hesitate to hyperbolize. The printing of the Revision, the reporter declared, would probably “rank among the great events of the nineteenth century.” Meanwhile, as buyers snatched up the first Testaments in New York, a bigger sensation was building in Chicago. Dubbing the new translation nothing other than “the Bible as it is,” the Chicago Tribune printedthe entire Revised New Testament—from Matthew to Revelation—in its regular Sunday edition. Although the Tribune pilfered its scriptural text from the Bible's authorized publishers, the paper lambasted the rival Chicago Times (“the fraudulent newspaper concern on Wells Street”) for printing a “forged” Testament of its own. The unsavory competition in Chicago's fourth estate did not deter an eager public, who bought 107,000 copies of theTribune'sTestament alone. Demand for bound editions of the updated Bible was no less intense, with nationwide sales figures quickly surpassing one million.
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Sharov, Konstantin S. "Gender-Neutral Linguistic Transformations of Messianic Scriptures in the Modern Anglican Homiletic Literature." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 523–43. http://dx.doi.org/10.22363/2312-9182-2019-23-2-523-543.

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Actuality. Our time is characterised by the penetration of egalitarian ideas of Western liberalism and political correctness in the sphere of language. Language, speech, communication practices are reviewed and revised to determine if they are politically correct. Religious and sacred texts of Christianity and Judaism do not stand aside from the careful examination of the followers of the ideas of compiling a politically correct Bible. The purpose of this article is to find out if it is possible to change the texts of English translations of the Christian Bible, from a theological and linguistic point of view, and if it is possible to consider gender-neutral versions of Messianic passages of the English Bible as authentic, suitable for the correct transmission of meaning, i.e. reading, theological and historical analysis, as well as liturgical practice. The object of the research is represented by the texts of several widely used in modern Anglicanism gender-neutral English versions of the Bible: The Inclusive Bible: The First Egalitarian Translation by Priests for Equality (IBFET, 2009); New English Translation (NET, 1998); New International Version Inclusive Language Edition (NIVI, 1995). King James’ Bible original version (KJV) of 1611 edition is used as a reference point. Research techniques include the method of contextual analysis, comparative method, structural method, comparative historical method. Such taxonomic units of sacred Messianic texts as son of God, son of man, the lord, the master, the king, heaven kingdom , constructions of common grammatical gender are analysed. It is demonstrated that in almost all cases of gender-neutral constructions use, the meaning of the text changes: from insignificant changes to the reproduction of openly heretical views from the viewpoint of traditional Anglicanism. Our study shews that gender-neutral language introduces new feminist meanings into Messianic sacred texts, which were not previously contained there. Gender-neutral English translations of the Christian Bible cease to be canonical from the point of view of Christian theology. Nevertheless, gender-neutral philological strategies of modifying the ways of modern Anglican preaching can be an extremely interesting and instructive example of the fact that in the modern world certain social and political discourses can stand behind Christian homiletics.
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Cheely, Daniel. "Legitimating Other People's Scriptures: Pasquier Quesnel'sNouveau TestamentAcross Post-Reformation Europe." Church History 82, no. 3 (August 30, 2013): 576–616. http://dx.doi.org/10.1017/s0009640713000644.

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This study traces the evolution of one version of the New Testament across two early modern kingdoms and three confessional communities. The Oratorian priest Pasquier Quesnel salvaged the text of theNouveau Testament“de Mons,” which was condemned in 1667 for infidelity to the Vulgate, by attaching “Christian thoughts” to each verse and framing the new product as a moral commentary. The French Jesuit Michel Le Tellier revived the charges against the “Mons” scriptures, but he could not prevent their redistribution in Quesnel'sL'Abrégé de la morale de l'Evangile(1672) andNouveau Testament(1692) for more than three decades until he shifted his attack away from the translation toward the legitimating paratexts. Long before then, Le Tellier plunged the French Jesuits into the competition for marketing vernacular scripture-books. Though they first proposed an alternative model of scripture-reading, they increasingly borrowed from Quesnel's model as they had more success proscribing his book. Meanwhile in England, both Catholics and Protestants attempted to fit Quesnel's scripture-books to the standards of their geo-confessional communities, conforming enough to make transgression possible. The Catholic physician Richard Short represented Quesnel's book as the “Jesuit” Rheims version while the Anglican divine Richard Russel re-packaged it as a deluxe King James Bible. The struggles of all these competitors illuminate the informal processes of authorization that enabled scripture-books to shadow the Authorized Versions and to expand the space for publisher adaptation and reader appropriation between them. By analyzing the permutations ofbooks, scholars might enrich their understanding of confessional differences, often limited to comparisons oftextualaccess, and more precisely discern the varieties of historical relationships that particular Christian communities sought with their sacred scriptures.
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Heny, Heny. "Studi Eksegesis Terhadap Kata ‘Tanpa Alasan’ (εἰκῇ ) Pada Kata ‘Marah’ Dalam Matius 5:22 Menurut Naskah Byzantium Dan Komparasinya Terhadap Novum Testamentum Graece (Nestle-Aland Edisi Ke-27)." Kaluteros Jurnal Teologi Dan Pendidikan Agama Kristen 3, no. 2 (November 7, 2021): 81–107. http://dx.doi.org/10.60146/.v3i2.32.

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Based on observations on the theological issues that occur at then current writer mendiskripsi is it some thing as background writing this work, including the following: first, the interpretation of the difference resulting from the use of the original language of the Bible is well seen from outside parties i.e. the view of the Islamic religion and views the Jewish religion, as well as from Parties within the IE view of Christianity itself, Second, more specifically the views of Islamic religious figures who say that the Bible is corrupted. K etiga, from among the Christian religion itself there is the memasalahkan process of translation and the translation of results from the original language texts are taken from the existing texts, translations and consider which one is superior (the original script approach) than others. For example there is one book called "The KJV (King James Version)-NIV (New International Version) the Debate" by Jeffrey Khoo of Far Eastern Bible College, Singapore. In addition, the Jehovah's witnesses also issued a statement that there is ' 50,000 errors in the Gospel ' from the magazine Awake (Awake) volume 38 No. 17 September 8, 1957, and much material delivered through another edition. And the program used by the Islamic religious figures, one of them Late. Ahmed Deedat in his book 'Is the Bible God's Word?' who use the resources of the Jehovah's witnesses in his book, even in other books as well. The writing of history sources: written sources. Written materials are usually the most important source for historians to reconstruct history. This resource is divided into two categories: (1) history written in passing or official, and (2) the history of written carefully according to the rules of writing of history (based on the library). History written in passing include the ' raw data ' of history, from the records produced by all levels of society, starting with an individual level to the international level. In doing research there are some which are used to examine cases that are in the books that will be examined. Because covered are comparing the two texts are actually related, so the methods that used a combination of several methods. Moreover, comparing the texts of Scripture, so keep in mind the previous method used, i.e. as follows: form criticism, Literary Criticism and critique texts. Criticism of the Bible can be divided into two parts; i.e. High Criticism and critique. This type of study could be applied to the Bible, because it is named after the biblical research. Christian Encyclopedia defines: "science to achieve a satisfactory knowledge of the origin, history, and circumstances of the original text of the Bible." I need to know the history of high criticism and criticism of low as well as its development, namely as follows: the term "criticism" always refers to a negative connotation. Though not always have to be so. The sense of the term principal criticism was the examination or testing of an issue, or a problem with the intention of determining the keotentikannya, the keterandalannya, or its significance. " Criticism of the term basically means an opinion, or an act of judgment; derived from the verb in the language of Greece (... [crino]) means of judging, or testing, or forward tudingan or charges against, or sets, a row of the meaning of the above meaning. If used in the fields of literature, he suggests thinking – not an attempt at finding errors – but with a fair and properly assess the goodness and evil things openly and objectively. In other words, is an impartial appraisal, or anything similar to that for example it anything that could be considered by certain critics. " Both methods above criticism in a high Criticism that is form criticism and criticism of literature. While the Text Criticism is Criticism.
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Hitchin, Neil W. "The Politics of English Bible Translation in Georgian Britain (The Alexander Prize)." Transactions of the Royal Historical Society 9 (December 1999): 67–92. http://dx.doi.org/10.2307/3679393.

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The eighteenth century is a lost era in the history of English bible translation. The long tenure of the King James, or Authorised Version (AV), has caused historians to overlook the existence of the scores of translations which were attempted between 1611 and 1881–5, when the Revised Version was published. Darlow and Moule'sHistorical Catalogue of English Bibleslists the publication of at least forty-four new English translations of bibles, testaments, individual books, or groups of books between 1700 and 1800. There were many more translations of biblical texts than these, however, as the recent and more comprehensive catalogue by W. Chamberlin has conclusively demonstrated. Many have been lost to historical sight, or were never published, which could have easily been the fate of the celebrated translation by Anthony Purver, were it not for the patronage of the wealthy physician and fellow Quaker, Dr John Fothergill.
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Thomas, Darrin, and Roger O’Connor Valenzuela. "Text Mining Analysis of the King James Version & New International Version: Concerns and Implications for ESL Readers." Journal of Research on Christian Education 29, no. 3 (September 1, 2020): 259–71. http://dx.doi.org/10.1080/10656219.2020.1837696.

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Khukhuni, Georgy T., Irina I. Valuitseva, and Anna A. Osipova. "Cultural Words in Sacral Text and their Translation: Linguistic and Extra-Linguistic Factors." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 487–508. http://dx.doi.org/10.22363/2312-9182-2019-23-2-487-508.

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The purpose of this article is to study the issue of key features of the so-called cultural words (realia) in sacred texts (the Bible is taken as an example) as well as a distinctive nature of their cross-language transfer. This problem is essential not only for the Bible translation as such but it also enables to clarify some aspects related to the representation of the vocabulary with cultural identity in the target language that is explained by the very nature of the Old and New Testaments containing a wide variety of the realia that refer directly to a religious cult and to the everyday life of Palestinian people and their neighborhood in the Bible times. The material for the present research includes versions of the Holy Writ created in different periods in a number of languages (Latin, Church Slavonic, Russian and English). While analyzing, the classical translations labelled often as “national” ones have been used (the King James Bible, Synodal Translation), as well and the versions created in the 20th and 21st centuries. The main approach applied herein is the identifying of the corresponding units in the said Bible texts, the ascertainment of the possibility of their ambivalent interpretation, the correlation within the considered versions of translation, the determination of translation strategies used for representing the realia and their comparative analysis. When considering the options presented, special attention has been paid to extra-linguistic factors, since they often play a decisive role in solving the said task. The key results of the made survey can be formulated as follows: 1) since translations could have been made from different versions of the source text, there are cases when certain realia are available in some translations but are missing in others; 2) the use of transcription / transliteration of the realia in Russian versions of the Old Testament in some cases is determined by their representation in the Greek and Church Slavonic texts of the Bible and therefore in both the Synodal and the new translations they can be presented in a form different from that available in European languages; 3) the representation of the Greek word diopetês ( fallen from heaven ) as the proper name Diopet in the Synodal Translation is usually qualified as an elementary mistake, but it could have been also provoked by an intention to follow Greek and Church Slavonic traditions; 4) the existence of the so-called ‘undefined realia’ in the source text, an exact meaning of which is not known, causes their various interpretations in the target language; 5) during the analysis of the units of the target language used in the translation of the Holy Writ, the diachronic aspect must be taken into account considering, on the one hand, the possibility of losing or changing the meaning in the course of linguistic evolution, and on the other hand, avoiding vesting the reality with the meaning that it could not have; 6) a number of translations made in recent decades are characterized by a pronounced pragmatic orientation, in some cases causing a significant neutralization of the national-cultural specificity or its adaptation to the corresponding cultural environment, the degree of admissibility of which in some cases is controversial. The above items enable to clarify a number of aspects related to the methods of translating the realia and the importance of such aspects for attaining the translation adequacy.
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Naudé, Jacobus A., and Cynthia L. Miller-Naudé. "Alternative revisions of the American Standard Version (1901) and retranslations within the Tyndale–King James Version tradition." HTS Teologiese Studies / Theological Studies 78, no. 1 (September 13, 2022). http://dx.doi.org/10.4102/hts.v78i1.7650.

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In this essay, we demonstrate that in addition to the Revised Standard Version and its revisions as part of the linear emergence of the Tyndale–King James Version tradition in the 20th and 21st centuries, there are also alternative revisions and retranslations of the King James Version (KJV) of 1611 as literal or word-for-word translations, which emerge as divergent branches. The revisions of the American Standard Version (ASV) (1901) emerged in the following branches, namely the New American Standard Bible (NASB) and its revisions, The Amplified Bible (AB) and its revisions, as well as The Living Bible, Paraphrased and its retranslation, the New Living Translation (NLT). Then there are revisions that emerged as alternatives to the Revised Standard Version (1946–1952/1971) by reverting to the King James Revised (Blayney) Edition (1769) as their incipient text rather than the ASV, namely The Modern King James Version (MKJV) (and similar revisions), The New King James Version (NKJV) and the New Cambridge Paragraph Bible. Finally, there are retranslations within the Tyndale–King James Version tradition, namely the Contemporary English Version (CEV), and the Common English Bible (CEB). The diversity reflects the search for individual identity to satisfy particular reader expectations in an age of digital-media interpretive culture featuring broad universal values.Contribution: Instead of viewing the revisions and retranslations within the Tyndale–King James Version tradition since the second half of the 20th century as new and independent, it is demonstrated that the various branches and their versions rather continue the emergence of the pre-20th century translation complex within this tradition to satisfy particular reader expectations.
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Books on the topic "Bibles, new king james version, text"

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Gift Bible New King James Version. Thomas Nelson Publishers, 2010.

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Compact Text Bible. Thomas Nelson, 2002.

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Compact Text Bible. Thomas Nelson, 2002.

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Publishing, Barbour. Personal Reflections KJV Bible (new Cover Material). Barbour Publishing, Incorporated, 2020.

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NKJV Compact Text Bible. Thomas Nelson, 2003.

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UltraThin Classic Bible (NKJV)-Burgundy (Holman UltraThin Classic Bibles). B&H Publishing Group, 2000.

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UltraThin Classic Bible (NKJV)-Black (Holman UltraThin Classic Bibles). B&H Publishing Group, 2000.

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Ultrathin Classic Bible: New King James Version. B&H Publishing Group, 2002.

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Compact Text Bible (Bible Nkjv Black). Thomas Nelson, 2002.

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Compact Text Bible (Bible Nkjv Burgundy). Thomas Nelson, 2002.

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Book chapters on the topic "Bibles, new king james version, text"

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Torrance, Iain R. "The Bible in Sixteenth-Century Scotland." In The History of Scottish Theology, Volume I, 160–72. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759331.003.0012.

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The Geneva Bible is commonly thought of as a single version produced by the Marian exiles with marginal notes which was disliked by King James VI and superseded by the Authorized or King James Version after 1611. The chapter shows that there were three major text forms in the Geneva Bible tradition: the ‘pure’ Genevans, the Geneva Tomson version which followed Beza’s Latin New Testament, and finally the Geneva Tomson Junius version which added a very extensive commentary to the Book of Revelation. Moreover, study of the material culture of what must be understood as the Geneva Bible ‘project’ shows that different typefaces and different bundling of paratextual additions were designed to appeal to different readerships. Two distinctive Geneva Bible versions were published in Scotland (the Arbuthnot/Bassandyne text of 1579 and the Andro Hart text of 1610). It is suggested that use of the Geneva tradition flourished in Scotland until about 1640 and fostered a highly informed, argumentative sense of separate religious identity.
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Noll, Mark A. "Still a Bible Nation." In America's Book, 585–602. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197623466.003.0028.

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Despite the fragmentation of the nation’s earlier Bible civilization, Scripture remained ever present in the society. Voluntary organizations like the American Bible Society continued to print huge numbers of texts. Immense public fascination attended the publication of the English Revised Version (New Testament, 1881), the first major effort to modernize the King James Version (though this translation did not catch on). Meanwhile, publication of Scripture in a multitude of foreign languages continued. New religious expressions (Adventism, the Latter-day Saints, Christian Science) usually retained a high regard for the traditional Bible but with additions of their own to supplement or complement the given text.
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Wendorf, Richard. "Religious Texts." In Printing History and Cultural Change, 87–120. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192898135.003.0003.

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Like poetical texts, religious tracts and sermons were also more likely to move more quickly to the new style of printing conventions. Why should this have happened? The answer lies in the printing of the Book of Common Prayer and the Bible in the eighteenth century. This chapter provides a thorough examination of English Bibles from their earliest printed forms until the end of the eighteenth century, including the work of John Wesley and Methodism. The single most important event was the printing of the King James Bible (the Authorized Version) in 1611 and 1612; the major figures in the eighteenth century were John Baskett and his family, John Baskerville, Benjamin Blaney, Daniel Mace, Anthony Purver, Joseph Brown, John Worsley, and Edward Harwood. This chapter also addresses the movement from black-letter (gothic) typefaces to roman ones, the evolution of biblical texts on the continent, and the increase in pervasive capitalization of common nouns in English texts beginning in the middle of the seventeenth century.
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Rosenblatt, Jason P. "Selden and Milton on the Bible." In John Selden, 92–138. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192842923.003.0003.

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The Bible provides the scope for Selden and Milton to display their brilliance: one as a great scholar boldly following his vision of the truth wherever it leads, the other as a creative genius finally overcoming his strong precursor, the King James Bible, to become the supreme poet of the hexaëmeron. Selden focuses his biblical Hebraic and post-biblical rabbinic scholarship on New Testament passages, offering immensely learned and sometimes startlingly original readings of the Apostolic Decree (Acts 15:20, 29; and 21:25) and four events in the life of Jesus: his rebuke of the Jews regarding korban (Mark 7:9–12); his pronouncement that “the truth shall make you free” (John 8:31–2; his driving the money-changers from the temple (John 2:13–17); and his trial (Matt. 26:63–6). If God is Milton’s father, and his scriptural word is the strongest of all precursor texts, then the King James Bible is the most intimidating version of that text. Milton’s marginal Hebrew substitutions for the KJB Psalm translations (1648) reveal anxiety and defensiveness. But the creation account in book 7 of Paradise Lost compresses the verses of Genesis 1, reducing them to their constituent elements and then outdoing them with the energy and magnificence of his interlinear poetic commentary. The poet’s anxiety-free transcendence of the KJB in book 7 can be seen as part of a general sense of joyous creativity.
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France, Peter, and Kenneth Haynes. "Sacred and Religious Texts." In The Oxford History Of Literary Translation In English, 443–72. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199246236.003.0010.

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Abstract From about 1780, in sharp contrast with the first part of the century, a new interest in translating the Bible was widely evident in Britain, prompted in part by recent German biblical criticism. Although this initial enthusiasm did not endure in the face of the French Revolution and the Napoleonic wars (see Sheehan 2005: 241–7), throughout our period, new and revised biblical translations were made quite often in both Britain and America. The most significant of these was the Revised Version of the King James Bible (the subject of § 10.2, below). Devotional texts were also frequently translated, to serve sectarian ends as well as personal needs, and a handful of these endured into the twentieth century. Finally, the massive task of translating the Church Fathers in bulk was largely accomplished at this time, and these translations continue even now to be in use.
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Shuger, Debora. "The Royal Printer’s Tale, 1577 to 1611." In Paratexts of the English Bible, 1525-1611, 258–306. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192843579.003.0006.

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The final chapter traces the Elizabethan bibles’ subsequent printing history, when, the story goes, the Geneva and Tomson, their Calvinist marginalia treasured by a people hungry for God’s word, started dramatically outselling the Bishops’. The story, however, misconstrues the statistics: first, by assuming that later editions of a bible will resemble the initial one; and second, by failing to realize that after 1559 all bibles (unless imported) came from the press of a single printer—the printer who owned the bible patent. In 1578, the patent was purchased by Christopher Barker, client of those urging Genevan-style reforms. Over the next five years Barker seems to have enlisted his press in the service of this project. In 1583, however, a new archbishop having entered the picture, the Geneva and Tomson shed their militantly Calvinist prefaces, and the Bishops’ came back in print, albeit only the massive folio and stripped of its distinctive paratexts. The Geneva quartos outsold their Bishops’ counterpart because the latter was not for sale. But Barker’s Geneva quartos differ considerably from earlier Genevas, the banished Calvinist preface having been replaced with a flock of mere Christian paratexts. The increasingly popular small-format editions have no notes; between 1583 and 1611 nearly half the Genevas and three-quarters of the Tomsons provide just the translation. These are not Calvinist bibles but forerunners of the King James, their popularity indicative of a broadly based preference for bibles that did not encase the text in confessionalized orthodoxies but did fit comfortably in one’s pocket.
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Hefling, Charles. "Establishment." In The Book of Common Prayer: A Guide, 179–201. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0009.

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The text of the Book of Common Prayer as it now stands in the Church of England was established in 1662 as part of the Restoration settlement of religion. A great many amendments were included in the final version of the text, notably the adoption of the Authorized or King James Version for many of the biblical extracts. Some of the revisions had been agreed to by both parties at the Savoy Conference, convened in response to long-standing puritan objections to the Prayer Book. While most of the changes had no effect on the meaning of the text, a few did modify the Communion service in a conservative direction. A number of new services were added as well; and with that the Book of Common Prayer arrived at the form it has had in England ever since.
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"Ben Jonson, The faults of contemporary drama (1612)." In English Renaissance Literary Criticism, edited by Brian Vickers, 526–27. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198186793.003.0029.

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Abstract Text. From Every Man In His Humour, the revised (or ‘ English’ ) version, as printed in the first Folio edition of Jonson’ s Works (1616). The first version of this comedy, in which the characters have Italian names, was performed by the Lord Chamberlain’ s Men in 1598, and printed as a separate Quarto in 1601. The play is known to have been revived at court in February 1605 by the King’ s Men (as the company was named after King James l’ s accession), and the wholesale rewriting of it may have taken place on that occasion; if not, then at some time between 1607 and 1612. The Prologue appears for the first time in the Folio, and some scholars have assigned it to the 1605 revi sion; but Gabriele Jackson, in her edition of the play for the Yale Ben Jonson (New Haven and London, 1969) argues persuasively (pp. 186ff, 221 ff) for a dating to 1612. In editing this text I have benefited from her edition and from C.H. Herford, P. and E. Simpson (eds.), Ben Jonson, 11 vols. (Oxford, 1925-52). The play is dedicated to William Camden, Jonson’ s master at Westminster School (see pp. 454, 534).
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"himself the title ‘Defender of the Faith’ and it has remained as a title of English monarchs since. Christianity has played an influential role within English politics since the 8th century. The laws of Alfred the Great are prefaced by the Decalogue, the basic ten commandments to which Alfred added a range of laws from the Mosaic code found in the old testament. So, even at this stage there was a strong Judeo-Christian stamp on the law. But it was the close connection between Crown and Church which developed after Henry’s break from Rome that allowed English law to be greatly influenced by Christianity This has led to the situation that now prevails in contemporary England that there is a close interdependency between the norms of Christianity, the law and the constitution. In the coronation oath, the monarch promises to uphold the Christian religion by law established. The Archbishop of Canterbury asks the monarch ‘Will you to the utmost of your power maintain the laws of God, the true profession of the Gospel and the Protestant reformed religion established by law?’ To which the Monarch responds ‘All this I promise to do’. No monarch can take the throne without making the oath. The next section brings together the issue of language, Christianity and law to draw out some of the problems of language. 2.4.1 Sacred texts, English law and the problem of language The sacred texts of the Old Testament and the New Testament collected in the Bible have been translated into numerous languages. Many misunderstandings of texts can be caused by mistranslations. English translations of the Bible are translations of translations. The Aramaic of the original speakers of the Christian message was written in Greek during the first century and from there translated into other languages. The historical Jesus did not, so far as we know, speak to people in Greek; he most likely spoke Aramaic. A few fragments were written in Aramaic, yet the English translations are made from the ‘original’ Greek! The Old Testament was written in Hebrew. However, the English translation is from an ‘original Greek translation’ of the Hebrew. To suggest why the source of translation might matter is also to illustrate the importance of other readings, other interpretations. Other readings and other interpretations are core issues for lawyers: what do these words mean for this situation rather than what do these words mean for ever. To illustrate this point within religion the first phrase in the first sentence from a Christian prayer known as the ‘Our Father’ or ‘The Lord’s Prayer’ will be considered. The English translation found in the ‘King James Version’ from the ‘original’ Greek will be compared to an English translation from an Aramaic version dating from 200 AD. The King James version is authorised by law for use by the Anglican church established by law. The King James Version of the Bible was developed after much bloodshed in the 17th century, and the Aramaic comparison is derived from Douglas Koltz who tried a reconstitution of the Aramaic from the Greek. This latter translation is, therefore, a little suspect as Aramaic is far more open textured than Greek (or indeed English) as will be discovered. However, the exercise provides a useful illustration of the flexibility of language, as well as the manipulation of language users!" In Legal Method and Reasoning, 28. Routledge-Cavendish, 2012. http://dx.doi.org/10.4324/9781843145103-15.

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