Perilous
Times
King James Bible still going strong at age 400
By ROBERT BARR - Associated Press | AP
Every Sunday, the majestic cadences of the King James Bible
resound in Her Majesty's Chapel Royal in London, in scattered
parish churches in Britain and in countless chapels, halls and
congregations around the world.
You may also hear it in a pub or on a street — "the skin of my
teeth," ''the root of the matter," and "turned the world upside
down" — or listening to the lyrics of Handel's "Messiah."
Still a best-seller, the King James Bible is being celebrated on
its 400th anniversary as a religious and literary landmark and
formative linguistic and cultural influence on the
English-speaking world.
You don't have to be a believer to appreciate it. When Britain's
most famous atheist, the evolutionary biologist Richard Dawkins,
read a chapter from the Book of Ruth for a YouTube Bible project,
he said "It is important that religion should not be allowed to
hijack this cultural resource."
The celebrations may be tempered by a sense of loss — the decline
of churches, a lack of awareness of the King James Bible's legacy
— yet that legacy has more than fulfilled the goal set by its team
of translators.
"Truly, good Christian reader, we never thought from the
beginning, that we should need to make a new translation, nor yet
to make of a bad one a good one ... but to make a good one better,
or out of many good ones, one principal good one," the translators
said in a preface to the first edition.
Says British academic Gordon Campbell: "Other translations may
engage the mind, but the King James Version is the Bible of the
heart."
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What did King James have to do with it?
James VI of Scotland, who also became King James I of England in
1603, took a keen interest in religion. James, in the estimation
of historian Christopher Hill, was "a learned man, shrewd and
pedantic rather than original."
James summoned a conference at Hampton Court Palace near London in
1604, hoping to thrash out differences between Church of England
bishops and Puritans.
Failing to make progress on other issues, Puritan leader John
Reynolds proposed a new translation and, as a contemporary account
says, "hereupon did his Majestie begin to bethink himself of the
good that might ensue."
The great work began.
The translation — the Old Testament from Hebrew, the New Testament
from Greek — was assembled by 47 translators in six committees
working in London, Oxford and Cambridge, and it emerged seven
years later at a propitious moment.
"English was in a particularly fluid state. Both the works of
Shakespeare and the King James Bible appeared around this
formative time and stamped their imprint on the newer forms of the
language," says Alister McGrath, professor of theology, ministry
and education at King's College, London.
The date in 1611 when the first edition emerged from the press is
uncertain — many celebrate anniversary on May 2 — but it was a
turning point. The King's Printers had a monopoly on printing
Bibles, and by 1650 the King James Version had driven the rival
Geneva Bible out of the market.
Jonathan Swift, writing in 1712, believed the King James Bible and
the Book of Common Prayer, "being perpetually read in churches,
have proved a kind of standard for language, especially to the
common people."
"I am persuaded that the translators of the Bible were masters of
an English style much fitter for that work, than any we see in our
present writings," said the author of "Gulliver's Travels" and
dean of St. Patrick's Cathedral in Dublin.
The King James Version was more of a popularizer than an innovator
in forming the English language.
"No other translation reached so many people over so long a period
as King James. And this probably explains why so many of its
usages entered public consciousness," David Crystal, honorary
professor of linguistics at the University of Wales, wrote in his
book, "Begat: The King James Bible and the English Language."
Crystal traced 257 expressions in modern English which are in the
King James Version, but only 18 were newly minted. The rest
originated in earlier versions. Among the KJV's unique
contributions are "east of Eden," ''how are the mighty fallen,"
''beat their swords into plowshares," ''get thee behind me," and
"a thorn in the flesh."
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Siding with the bishops against the Puritans, the translators were
instructed not to translate "church" as "congregation." They were
told to preserve as much as possible the text of the so-called
Bishops Bible of 1568, then the official English Bible, but they
were permitted to consult William Tyndale's partial translation,
Geneva and some other versions "when they better agree with the
text" in Greek or Hebrew.
Tyndale, who defied the law to publish an English New Testament in
1526, stands out as the genius; anywhere from 75 percent to 90
percent of his work was incorporated in the King James Bible.
Tyndale rendered Scripture in the common language of his time,
aiming to make it accessible even to a humble plowboy. His version
was based not on the Vulgate, the Latin translation which had been
the standard for Roman Catholics, but on Hebrew and Greek
manuscripts.
In doing so, he defied an English law of 1401 which forbade the
publication of any religious book without church permission.
Tyndale went abroad, while church authorities built bonfires
outside St. Paul's Cathedral in London with copies of his New
Testament translation. He was arrested and convicted of heresy in
the Netherlands, and was strangled and his body was burned in
October 1536.
Only a year later, King Henry VIII granted a license to a complete
Bible which included Tyndale's work, and his government urged
every church to have an English Bible.
The spread of Bibles in English had a profound influence on
Protestant English-speaking culture, says David Norton, professor
of English at Victoria University of Wellington, New Zealand.
"It was not just that the Bible was read, heard and known: the
Bible in English made the individualistic act of reading and
understanding primary, creating a culture wedded to the belief
that understood words were of the highest importance," Norton
wrote in his recent book, "The King James Bible."
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Though many translations are now permitted in the Church of
England, some parishes cling to the King James Bible. The
Scriptures may be available in dozens of languages at the click of
a mouse, but legions of today's readers, believer and nonbeliever
alike, find more solemnity in "For dust thou art, and to dust
shalt thou return" than in the Good News Bible's "you were made of
soil, and you will become soil again."
At its best, the prose is timeless and transparent: Folk singer
Pete Seeger took nearly all the words of "Turn! Turn! Turn!" from
the King James Version's Ecclesiastes ("A time to be born, and a
time to die. ...")
The language "makes you sit up and take notice," says the Rev.
Karl Przywala, who serves six Nottinghamshire churches. But it can
be a stumbling block today, as the Rev. John Wright found in using
the King James Bible at a service at St. Cuthman's Church,
Brighton.
"The readers were the mayor and the (member of Parliament), both
of whom we would have thought to be well educated men, but they
both complained that the readings were obscure and difficult to
understand," Wright said.
The Rev. Stephen Kerr, who serves eight churches in
Worcestershire, prefers modern versions, but doesn't argue with
those devoted to King James. "If that is the way God is speaking
to them, I don't want to interfere," he said.
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Does the King James Bible speak to a new generation? Some
educators in Britain complain that their students couldn't tell
Adam from Eve. Thus they miss the influence of the English Bible,
and specifically the King James, when they read John Milton or
Herman Melville, or the "I have a dream" speech in which Martin
Luther King Jr. quoted, almost exactly, from the King James
Version of Isaiah: "Every valley shall be exalted, every hill and
mountain shall be made low."