141 Sentences With "Geneva Bible" | Random Sentence Generator

A spokesman for Allegheny County District Attorney, Stephen A. Zappala, would not comment on who sold the Geneva Bible to the Dutch museum.

Of course I had the Geneva bible, because understanding theology was the reason that the Pilgrims even knew how to read in the first place.

The FBI displayed the Geneva Bible, published in 28503, on Thursday for the first time since it was discovered missing in 22019, the Pittsburgh Post-Gazette reported.

The rare Geneva Bible was discovered in the Netherlands in the possession of Jeremy Dupertuis Bangs, the director of the Leiden American Pilgrim Museum, who had acquired the book for the museum.

A 22017 Geneva Bible stolen two decades ago from the Carnegie Library in Pittsburgh in a long-running theft scheme has been recovered from a Dutch museum, the F.B.I. announced this week.

Prepositional than appears in the 1560 "Geneva Bible" translation ("a fool's wrath is heavier than them both"), Shakespeare ("a man no mightier than thyself or me"), Swift ("she suffers hourly more than me"), Samuel Johnson ("No man had ever more discernment than him") and so on.

They were echoed elsewhere, such as the famous glosses of the Geneva Bible.

See accented " uáh " of the Divine name 'Iehouáh' per the Geneva Bible 1560 at Psalms 83:18.

There the spirit of scholarship was untrammeled. They found material for scholarly study of the Bible, and there they made and published a new version of the Bible in English, the Geneva Bible. During Elizabeth's reign sixty editions of it appeared. The Geneva Bible was first published in 1560 (Herbert #107).

John PullainPullayne, Pullein, Pulleyne. (1517–1565) was an English churchman, a reformer and poet, Marian exile and Geneva Bible translator.

The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.

The original text comes from John 1:19 - 23. Gibbons uses the text of the Geneva Bible; it is very similar to that found in the Authorized Version, but (for example) AV has "one crying" in the third stanza, where the Geneva Bible (and Gibbons) have "him that crieth". The text concerns the prophecy of John the Baptist foretelling the coming of Jesus.

It failed to displace the Geneva Bible as a domestic Bible to be read at home, but that was not its intended purpose. The intention was for it to be used in church as what would today be termed a "pulpit Bible". The version was more grandiloquent than the Geneva Bible. The first edition was exceptionally large and included 124 full-page illustrations.

Hugh Edward Alexander (1884–1957) was a Scottish minister who worked mostly in Switzerland. Alexander was trained in as a minister in Glasgow. and highly influenced by Reuben A. Torrey, Dwight L. Moody and the Keswick movement,. but also the 1904–1905 Welsh Revival.. He launched missions to Switzerland, and was the founder of the Geneva Bible Society, Geneva Bible School and Action Biblique.

Under the leadership of John Calvin, Geneva became the chief international centre of Reformed Protestantism and Latin biblical scholarship. These English expatriates undertook a translation that became known as the Geneva Bible. This translation, dated to 1560, was a revision of Tyndale's Bible and the Great Bible on the basis of the original languages. Soon after Elizabeth I took the throne in 1558, the flaws of both the Great Bible and the Geneva Bible (namely, that the Geneva Bible did not "conform to the ecclesiology and reflect the episcopal structure of the Church of England and its beliefs about an ordained clergy") became painfully apparent.

Officially known as the Authorized Version to be read in churches, the new Bible would come to bear his name as the so-called King James Bible or King James Version (KJV) elsewhere or casually. The first and early editions of the King James Bible from 1611 and the first few decades thereafter lack annotations, unlike nearly all editions of the Geneva Bible up until that time. Initially, the King James Version did not sell well and competed with the Geneva Bible. Shortly after the first edition of the KJV, King James banned the printing of new editions of the Geneva Bible to further entrench his version.

In 2006, Tolle Lege Press released a version of the 1599 Geneva Bible with modernised spelling, as part of their 1599 Geneva Bible restoration project.. The original cross references were retained as well as the study notes by the Reformation leaders. In addition, the Early Modern English glossary was included in the updated version. The advisory board of the restoration project included several Protestant Christian leaders and scholars.

During the reign of Elizabeth I of England it was found that two versions of the Bible were in common use, the old Great Bible and the new Geneva Bible. There could be no way of gaining approval for the Geneva Bible. For one thing, John Knox had been a party to its preparation; so had Calvin. The Queen and many of the bishops detested them both, especially Knox.

Algum (sometimes rendered Almug or as its plural, Almuggim)The plural is used in the Geneva Bible: is a type of wood referred to in the Hebrew Bible.

Thomas Sampson (c. 1517-1589) was an English Puritan theologian. A Marian exile, he was one of the Geneva Bible translators. On his return to England, he had trouble with conformity to the Anglican practices.

The Geneva Bible was the first English Bible to use verse numbers based on the work of Stephanus (Robert Estienne of Paris, by this point living in Geneva). It also had an elaborate system of commentary in marginal glosses. This annotation was done by Laurence Tomson, who translated (for the 1560 Geneva Bible) L'Oiseleur's notes on the Gospels, which themselves came from Camerarius. In 1576 Tomson added L'Oiseleur's notes for the Epistles, which came from Beza's Greek and Latin edition of the Bible (1565 and later).

300 and see the Wikipedia article for David Daniell However, the Geneva Bible was the first English version in which all of the Old Testament was translated directly from the Hebrew (cf. Coverdale Bible, Matthew Bible).

Danner, Dan G. "Anthony Gilby: Puritan in Exile: A Biographical Approach." American Society of Church History 40.4 (1971): 412–422. Web. The Geneva Bible contained easy-to-read maps, indexes, and notes for the interested reader.

The newly crowned King James convened the Hampton Court Conference in 1604. That gathering proposed a new English version in response to the perceived problems of earlier translations as detected by the Puritan faction of the Church of England. Here are three examples of problems the Puritans perceived with the Bishops and Great Bibles: Instructions were given to the translators that were intended to limit the Puritan influence on this new translation. The Bishop of London added a qualification that the translators would add no marginal notes (which had been an issue in the Geneva Bible). King James cited two passages in the Geneva translation where he found the marginal notes offensive to the principles of divinely ordained royal supremacy : Exodus 1:19, where the Geneva Bible notes had commended the example of civil disobedience to the Egyptian Pharaoh showed by the Hebrew midwives, and also II Chronicles 15:16, where the Geneva Bible had criticized King Asa for not having executed his idolatrous 'mother', Queen Maachah (Maachah had actually been Asa's grandmother, but James considered the Geneva Bible reference as sanctioning the execution of his own mother Mary, Queen of Scots).

Cambridge: Cambridge UP, 2006. 99–101. Print. Later, after Mary's death, many of the exiles returned to England in 1558, but Gilby stayed in Geneva to complete the Geneva Bible, along with William Whittingham. Whittingham was the inspiration for this resourceful, yet prodigious task of translating the Bible because it was an extension of his New Testament of 1557. Gilby played an important role in Whittingham’s idea for the Bible. Whittingham himself gave witness to Gilby’s role in the translation of the Geneva Bible and recorded it in a piece entitled Livre des Anglais.

The resulting Bishops' Bible never superseded the popularity of the Geneva Bible—partly due to its enormous size, being even larger than the Great Bible. Thus it is clear that there were marked problems for the English monarchy and for Canterbury, both which wanted a united Church of England. Each faction appeared to have its own version: the exiled Catholics had the Douay-Rheims Version, the Puritans had the Geneva Bible, and the official book for Canterbury was the Bishops' Bible. Enter then James I, the first Scot to sit on the English throne.

The Geneva Bible remained popular among Puritans and remained in widespread use until after the English Civil War. The Geneva notes were surprisingly included in a few editions of the King James version, even as late as 1715.

His right hand rests upon a Geneva bible, open at 2 Kings, chapter xxiii.—a favourite passage with the puritans, as it describes Josiah's zeal for religious reformation; his left hand grasps a skull.’ It was engraved by Edward Scriven.

Following the practice of the Geneva Bible, the books of 1 Esdras and 2 Esdras in the medieval Vulgate Old Testament were renamed 'Ezra' and 'Nehemiah'; 3 Esdras and 4 Esdras in the Apocrypha being renamed '1 Esdras' and '2 Esdras'.

This nature of writing style dated back to the writing of William Tyndale, who also produced an English translation of the New Testament. The translators, including Anthony Gilby, created a piece of literature that was able to influence readers of all types during the sixteenth century, including Shakespeare and Milton. Many years later, the Geneva Bible was exchanged for the King James version of 1611, which was more acceptable to the King. Once the Geneva Bible was finished, Gilby finally returned to England in May 1560 and his masterpiece was published only a few weeks later.

In fact, the involvement of Knox and Calvin in the creation of the Geneva Bible made it especially appealing in Scotland, where a law was passed in 1579 requiring every household of sufficient means to buy a copy.. Some editions from 1576 onwards included Laurence Tomson's revisions of the New Testament. Some editions from 1599 onwards used a new "Junius" version of the Book of Revelation, in which the notes were translated from a new Latin commentary by Franciscus Junius. The annotations which are an important part of the Geneva Bible were Calvinist and Puritan in character, and as such they were disliked by the ruling pro-government Anglicans of the Church of England, as well as King James I, who commissioned the "Authorized Version", or King James Bible, in order to replace it. The Geneva Bible had also motivated the earlier production of the Bishops' Bible under Elizabeth I, for the same reason, and the later Rheims-Douai edition by the Catholic community.

Example of the blackletter version (1608) In 1604, the year after he claimed the throne of England in 1603, King James I hosted and presided over a conference pertaining to matters religious, the Hampton Court Conference. While the Geneva Bible was the preferred Bible of Anglican and Puritan Protestants during the Elizabethan Age, King James I disliked the Geneva Bible and made his views clearly known at the conference: "I think that of all [English Bibles], that of Geneva is the worst." Apparently, his distaste for the Geneva Bible was not necessarily caused just by the translation of the text into English, but mostly the annotations in the margins. He felt strongly many of the annotations were "very partial, untrue, seditious, and savoring too much of dangerous and traitorous conceits..." In all likelihood, he saw the Geneva's interpretations of biblical passages as anti-clerical "republicanism", which could imply church hierarchy was unnecessary.

Because the language of the Geneva Bible was more forceful and vigorous, most readers strongly preferred this version to the Great Bible. In the words of Cleland Boyd McAfee, "it drove the Great Bible off the field by sheer power of excellence"..

It was part of the 1537 Matthew Bible, and the 1599 Geneva Bible. It also appears in the Apocrypha of the King James Bible and of the original 1609/1610 Douai-Rheims Bible. Pope Clement VIII included the prayer in an appendix to the Vulgate.

John Calvin, Theologian and Protestant Reformer. Depicts him holding the Scriptures (Geneva Bible) which he declared as necessary for human understanding of God's revelation. Calvin's general, explicit exposition of his view of Scripture is found mainly in his Institutes of the Christian Religion. Calvinism is named after John Calvin.

The most notable of these were the Great Bible, the Bishops' Bible, and the Geneva Bible. The Great Bible, first published in 1539, was the only English Bible whose use was made compulsory in churches throughout England.Kenyon, "English Versions", in Dictionary of the Bible, ed. Hastings, (Scribner's Sons: 1909).

Lithograph of John Calvin, c. 1830. John Calvin, theologian and Protestant Reformer. Depicts him holding the Scriptures (Geneva Bible) which he declared as necessary for human understanding of God's revelation. Calvin's general, explicit exposition of his view of Scripture is found mainly in his Institutes of the Christian Religion.

The Geneva Bible : a facsimile of the 1560 edition (Peabody, MA : Hendrickson, 2007). According to the OED, Coverdale (1535) "does not use the phrase, either in the text or the chapter heading..., but he has it in 1 Chronicles 16:3 and Proverbs 15:7.", OED DRAFT REVISION Dec. 2009, s.v.

A. N. McLaren, Political Culture in the Reign of Elizabeth I: Queen and Commonwealth, 1558–1585 (1999), p. 12. His work on the Geneva Bible, which was published in 1560, was as one of the main assistants to William Whittingham.Donald K. McKim, David F. Wright, Encyclopedia of the Reformed Faith (1992), p. 150.

Like Tyndale's translation and the Geneva Bible, the Authorized Version was translated primarily from Greek, Hebrew and Aramaic texts, although with secondary reference both to the Latin Vulgate, and to more recent scholarly Latin versions; two books of the Apocrypha were translated from a Latin source. Following the example of the Geneva Bible, words implied but not actually in the original source were distinguished by being printed in distinct type (albeit inconsistently), but otherwise the translators explicitly rejected word-for-word equivalence. F. F. Bruce gives an example from Romans Chapter 5: The English terms "rejoice" and "glory" are translated from the same word καυχώμεθα (kaukhṓmetha) in the Greek original. In Tyndale, Geneva and the Bishops' Bibles, both instances are translated "rejoice".

The Geneva Bible followed the Great Bible of 1539, the first authorised Bible in English, which was the authorized Bible of the Church of England. During the reign of Queen Mary I of England (1553–58), a number of Protestant scholars fled from England to Geneva, Switzerland, which was then ruled as a republic in which John Calvin and, later, Theodore Beza, provided the primary spiritual and theological leadership. Among these scholars was William Whittingham, who supervised the translation now known as the Geneva Bible, in collaboration with Myles Coverdale, Christopher Goodman, Anthony Gilby, Thomas Sampson, and William Cole; several of this group later became prominent figures in the Vestments controversy. Whittingham was directly responsible for the New Testament, which was complete and published in 1557,.

Laurence Tomson (1539 - 29 March 1608) was an English politician, author, and translator. He acted as the personal secretary of Sir Francis Walsingham, the secretary of state to Elizabeth I of England. Tomson revised both the text and the annotations of the New Testament of the Geneva Bible. His revised edition appeared in 1576.

William Whittingham (c. 1524–1579) was an English Puritan, a Marian exile, and a translator of the Geneva Bible. He was well connected to the circles around John Knox, Bullinger, and Calvin, and firmly resisted the continuance of the English liturgy during the Marian exile. At last, he was ordained by the Presbyterians in Geneva.

Anthony Gilby (c.1510–1585) was an English clergyman, known as a radical Puritan and translator of the Geneva Bible, the first English Bible available to the general public. He was born in Lincolnshire, and was educated at Christ's College, Cambridge, graduating in 1535.Dan G. Danner, Anthony Gilby: Puritan in Exile: A Biographical Approach, Church History, Vol.

These explanatory notes presented a political view of the history of England. Gilby’s first attempt as a translator had occurred in 1551, when he wrote a commentary on Micah. This text and the preface, both the work of Gilby, are highly significant because they corresponded to the techniques used by the translators in translating the Geneva Bible.

The King James version slowly took over the place of the Geneva Bible had among the Puritans. The KJV of the Bible translation is noted for its "majesty of style", and has been described as one of the most important books in English culture and a driving force in the shaping of the English-speaking world.

The Geneva Bible (1557) became the "Bible of the Puritans" and made an enormous impression on English Bible translation, second only to Tyndale. Part of this was due to its issue as a small book, an octavo size; part due to the extensive commentary; and part due to the work and endorsement of John Calvin and Theodore Beza, two of the most important continental Christian theologians of the Reformation. The politics of the time were such that there was a marked frustration between the clergy of the continent and the clergy of England; there already was a formally accepted Great Bible used in the church, but the Geneva Bible was enormously popular. This sparked in the mind of both Elizabeth I and especially in Canterbury the concept of revising the Great Bible.

The Tyndale and Coverdale English biblical translations used "ten verses". The Geneva Bible used "tenne commandements", which was followed by the Bishops' Bible and the Authorized Version (the "King James" version) as "ten commandments". Most major English versions use the word "commandments". The stone tablets, as opposed to the commandments inscribed on them, are called , Lukhot HaBrit, meaning "the tablets of the covenant".

In 1709 a special edition of the Massachusett Bible was co-authored by Experience Mayhew and Thomas Prince with the Indian words in one column and the English words in the opposite column. The 1709 Massachusett Bible text book is also referred to as the Massachusett Psalter. This 1709 edition is based on the Geneva Bible, like the Eliot Indian Bible.

In the Geneva Bible and early printings of the King James Version, a double vertical bar is used to mark margin notes that contain an alternative translation from the original text. These margin notes always begin with the conjunction "Or". In later printings of the King James Version, the double vertical bar is irregularly used to mark any comment in the margins.

Translations of the Old Testament which use the phrase 'Guilt Offering' include the English Standard Version (ESV), New International Version (NIV) and Revised Standard Version (RSV). Translations which use the phrase 'Trespass Offering' include the 1599 Geneva Bible, King James Version (KJV) and New King James Version (NKJV), the Wycliffe Bible and the American Standard Version (ASV). The Good News Bible (GNT) uses the phrase 'Repayment Offering'.

However, Robert Barker continued to print Geneva Bibles even after the ban, placing the spurious date of 1599 on new copies of Genevas which were actually printed circa 1616 to 1625. Nicolson, Adam. God's Secretaries: The Making of the King James Bible (HarperCollins, 2003) Despite popular misconception, the Puritan Separatists or Pilgrim Fathers aboard the Mayflower in 1620 brought to North America copies of the Geneva Bible.

John Calvin in his later years. Depicts him holding the Scriptures (Geneva Bible) which he declared as necessary for human understanding of God's revelation. Calvin's general, explicit exposition of his view of Scripture is found mainly in his Institutes of the Christian Religion. Augustinian Calvinism is a term used to emphasize the origin of John Calvin's theology within Augustine of Hippo's theology over a thousand years earlier.

Translations of the Book of Esther's description of Haman's execution have treated the subject variously. Wycliffe's Bible referred both to a tre (tree) and a iebat (gibbet), while Coverdale's preferred galowe (gallows). The Geneva Bible used tree but the King James Version established gallows and hang as the most common rendering; the Douay–Rheims Bible later used gibbet. Young's Literal Translation used tree and hang.

One of the most popular early English versions was the Geneva Bible (1557). The most widely recognized version of the psalm in English today is undoubtedly the one drawn from the King James Bible (1611). In the Roman Catholic Church, this psalm is sung as a responsorial in Masses for the dead. The psalm is a popular passage for memorization and is often used in sermons.

The Bishop's Bible succeeded the Great Bible of 1539, the first authorized bible in English, and the Geneva Bible of 1557–1560. The thorough Calvinism of the Geneva Bible (more evident in the marginal notes than in the translation itself) offended the high-church party of the Church of England, to which almost all of its bishops subscribed. Though most mainstream English clergy agreed with much of Calvin's theology, the majority did not approve of his prescribed church polity, Presbyterianism, which sought to replace government of the church by bishops (Episcopalian) with government by lay elders. However, they were aware that the Great Bible of 1539 — which was the only version then legally authorized for use in Anglican worship — differed, in that much of the Old Testament and Apocrypha was translated from the Latin Vulgate, rather than from the original Hebrew, Aramaic and Greek.

This translation, and its concise footnotes and apparatus, has served as the basis for versions in many other languages besides French. Many Francophone Protestants now use the Louis Segond version, which was finished in 1880, and revised substantially between 1975 and 1978. The Revised Louis Segond Bible is published by the American Bible Society. In 2007 the Geneva Bible Society published an updated edition of the Segond text called Segond 21.

Like most English translations of the time, the Geneva Bible was translated from scholarly editions of the Greek New Testament and the Hebrew Scriptures that comprise the Old Testament. The English rendering was substantially based on the earlier translations by William Tyndale and Myles Coverdale (the Genevan Bible relies significantly upon Tyndale).Daniell, David (2003) The Bible in English: history and influence. New Haven and London: Yale University Press , p. .

The Reformation Study Bible is a study Bible published by Ligonier Ministries. The most recent edition (2015) is published in the English Standard Version and the New King James Version. Dr. R. C. Sproul is the general editor and author of the theological notes. The Reformation Study Bible was first begun in 1988 as an attempt to create a modern Geneva Bible with study notes done in the Reformed tradition.

Mark 16: 9-20 is first attested in the 2nd century. It is considered to be Canonical by the Roman Catholic Church, and was included in the Rheims New Testament, the 1599 Geneva Bible, the King James Bible and other influential translations. In most modern-day translations based primarily on the Alexandrian Text, the longer ending is included, but is accompanied by brackets or by special notes, or both.

90–98 (2014) The translation issue concerned Exodus 22:18, "do not suffer a ...[either 1) poisoner or 2) witch] ...to live." Both the King James and the Geneva Bible, which precedes the King James version by 51 years, chose the word "witch" for this verse. The proper translation and definition of the Hebrew word in Exodus 22:18 was much debated during the time of the trials and witch-phobia.

The chief advantage, or benefit, or responsibility, or superiority Interlinear Bible of the Jewish people is their possession of the Hebrew Bible (, ta logia tou theou, "the very words of God" in verse 2 New International Version). Traditional translations (the Geneva Bible, King James Version, American Standard Version and Revised Standard Version) refer to the "oracles of God". The Jewish "advantage" (, to perissov) is really an act of entrustment (Romans 3:2).

In the late 16th century it is likely that the Geneva New Testament cost less than a week's wages even for the lowest-paid labourers. The 1560 Geneva Bible contained a number of study aids, including woodcut illustrations, maps and explanatory 'tables', i.e. indexes of names and topics, in addition to the famous marginal notes. Each book was preceded by an 'argument' or introduction, and each chapter by a list of contents giving verse numbers.

VanderKam, "Jubilees, Book of" in L. H. Schiffman and J. C. VanderKam (eds.), Encyclopedia of the Dead Sea Scrolls, Oxford University Press (2000), Vol. I, p. 435. The attribution of Nineveh to Ashur is also supported by the Greek Septuagint, King James Bible, Geneva Bible, and by Historian Flavius Josephus in his Antiquities of the Jews (Antiquities, i, vi, 4). The Prophet Jonah before the Walls of Nineveh, drawing by Rembrandt, c.

John Calvin in his later years. Depicts him holding the Scriptures (Geneva Bible) which he declared as necessary for human understanding of God's revelation. Calvin's general, explicit exposition of his view of Scripture is found mainly in his Institutes of the Christian Religion. John Calvin at 53 years old in an engraving by René Boyvin Calvin's authority was practically uncontested during his final years, and he enjoyed an international reputation as a reformer distinct from Martin Luther.

It also specifies that the boy is "moonstruck" (, selēniazetai), translated as "a lunatic" in the Geneva Bible and the King James Version ("lunatick") and as "an epileptic" in the New King James Version and the Revised Standard Version. Strong's Concordance states that the condition of epilepsy was "supposedly influenced by the moon".Strong's Concorance, 4583: seléniazomai, accessed 29 January 2017 The version in Luke's gospel is also shortened, but here mention of the crowd is retained.

He was born in Glendale, California and was educated at Bethel College, where he graduated in 1960, and Berkeley Baptist Divinity School, where he obtained an MA in 1962.Richard L. Greaves, 'The Nature and Intellectual Milieu of the Political Principles in the Geneva Bible Marginalia', Journal of Church and State, Vol. 22, No. 2 (Spring 1980), p. 233. He was awarded a PhD in 1964 from the University of London, where his supervisor was Geoffrey Nuttall.

1879 saw the publication of Mrs. Dubosq's Bible, about a French Huguenot group in Spitalfields in the 18th century, and the possession of a 1650 Geneva Bible by a poor person. In 1880, Memoirs of a Cynic was a protest against cruelty and hypocrisy. This was followed in 1881 by Modern Wonders of the World, or the new Sinbad, a series of 10 stories told to London children by Hassan, the son of an Egyptian slave dealer.

The Roman Catholic Douay- Rheims Bible used "the Lord", corresponding to the Latin Vulgate's use of "Dominus" (Latin for "Adonai", "Lord") to represent the Tetragrammaton. The Authorized King James Version, which used "" in a few places, most frequently gave "the " as the equivalent of the Tetragrammaton. The form Iehouah appeared in John Rogers' Matthew Bible in 1537, the Great Bible of 1539, the Geneva Bible of 1560, Bishop's Bible of 1568 and the King James Version of 1611.

Christopher Goodman BD (1520–1603) was an English reforming clergyman and writer. He was a Marian exile, who left England to escape persecution during the counter-reformation in the reign of Queen Mary I of England. He was the author of a work on limits to obedience to rulers, and a contributor to the Geneva Bible. He was a friend of John Knox, and on Mary's death went to Scotland, later returning to England where he failed to conform.

English Bible translations have varied, with the King James Version and the English Standard Version retaining the phrase 'dove's dung', whereas the New International Version reads 'seed pods' and the New Jerusalem Bible 'wild onions'. The Geneva Bible suggests that the dung was used as a fuel for fire.Footnote at 2 Kings 6:25: "The Hebrews write, that they burned it in the siege for lack of wood". Jewish historian Josephus suggested that dove's dung could have been used as a salt substitute.

An emphasis was put on the Bible and the sermon, which was often longer than an hour, although many parishes, which had no minister, would have had only a "readers service", of psalms, prayers and Bible readings. The Geneva Bible was widely adopted.Dawson, Scotland Re-Formed, 1488–1587, pp. 227–9. Protestant preachers fleeing Marian persecutions in England had brought with them Edward VI's second Book of Common Prayer (of 1552), which was commended by the Lords of the Congregation.

Gilby graduated with a Bachelor and Master of Arts from Cambridge University in 1531-2 and 1535 respectively. Throughout his education he was well known for "his skill in the biblical languages of Latin, Greek and Hebrew," which proved to be obvious assets to him in the translation of the Geneva Bible. When Mary Tudor took the throne in 1553, life for the Protestants only became more turbulent. This led many to flee to religiously free states; including the Gilby Family in 1555.

Before this work, they were printed in the margins. The first English New Testament to use the verse divisions was a 1557 translation by William Whittingham (c. 1524–1579). The first Bible in English to use both chapters and verses was the Geneva Bible published shortly afterwards in 1560. These verse divisions soon gained acceptance as a standard way to notate verses, and have since been used in nearly all English Bibles and the vast majority of those in other languages.

Russell enthusiastically agreed, later financing the publication of French translations of Priestley's Institutes of Religion, and Alexander Geddes' Apology for the Catholics, and, in 1805, an edition of the Geneva Bible. In the meantime, Russell had been busy trying to establish a Unitarian church at Caen. The Protestant pastor, M. Fontbonne du Vernet, who had gone into seven years hiding during the Terror, was now holding services in a room in the rue de Bras, but few attended. Russell was outraged.

Bible translations into German#Pre- Lutheran German Bibles Traditions of these non-Protestant churches include the Bible, patristic, conciliar, and liturgical texts. Prior to the Protestant movement, hundreds of vernacular translations of the Bible and liturgical materials were translated throughout the preceding sixteen centuries. Some Bible translations such as the Geneva Bible included annotations and commentary that were anti-Roman Catholic. Before the Protestant Reformation, Latin was almost exclusively utilized in Latin Rite Catholic Churches, but was understood by only the most literate.

There are several persons commemorated in the modern Anglican calendars who were opposed to the Roman Catholic Church. Of particular note are John Wycliffe and William Tyndale, for beginning the full translation of the Bible into English (a project which led to the Geneva Bible), and for writings against the Catholic Church. The Oxford Martyrs, Thomas Cranmer, Nicholas Ridley, and Hugh Latimer, are also commemorated for the courage they showed in death, and for their belief in a free Church of England.

But according to Erasmus the text of this codex was altered from the Latin manuscripts, and had a secondary value.S. P. Tregelles, An Introduction to the Critical study and Knowledge of the Holy Scriptures, London 1856, p. 208. This edition was used by William Tyndale for the first English New Testament (1526), by Robert Estienne as a base for his editions of the Greek New Testament from 1546 and 1549, and by the translators of Geneva Bible and King James Version.

Kethe is thought to have been Scots-born, although this has never been confirmed. His name was first recorded as being among the Marian exiles in Frankfurt in 1555 and Geneva in 1557, suggesting he left with those who took John Knox's side in the troubles at Frankfurt. Kethe helped translate the Geneva Bible in 1560 and contributed twenty-five psalms to the 1561 Anglo-Genevan Psalter. Only ten of these were retained in the 1562 English Psalter, while the 1564 Scottish Psalter retained all 25.

Gilby is accredited with supervising the translation and writing the annotations. However, his weakness was textual criticism, since he relinquished this part of the process to the other translators - Thomas Sampson, Thomas Bentham, William Cole, and Whittingham. The key attributes of the Geneva Bible were its print-type and size, the separation into quartos and octavos, the sectioning into verses, and the use of italics to signify the addition of words. But to Gilby’s acclaim, the most meaningful of all the characteristics were the annotations.

As a Freeman, he owned property and would have been a devoted Puritan and believer of the Gospel as conveyed in the Geneva Bible. Certainly one of the town's most influential citizens, later historians have called him one of the "old war-horses"Thompson, Roger, Divided We Stand, Watertown, Massachusetts, 1630-1680, Amherst: University of Massachusetts Press, 2001, 122. of Watertown. Many of the surviving records from his time were written in his hand and often the government meetings were held in his home.

Most English-language versions of the Bible transliterate the term as Akeldama (e.g. American Standard Version (ASV), English Standard Version (ESV), Good News Translation (GNT), Modern English Version (MEV), and New International Version (NIV)) or as Akel Dama (New King James Version (NKJV) and 1599 Geneva Bible). Aceldama is used by the King James Version (KJV), Darby Bible and Wycliffe Bible. Hakeldama is used by the Common English Bible (CEB), New Revised Standard Version (NRSV) and Orthodox Jewish Bible (OJB), whilst the Complete Jewish Bible (CJB) uses Hakel-D'ma.

Thorn in the flesh is a phrase of New Testament origin used to describe an annoyance, or trouble in one's life, drawn from Paul the Apostle's use of the phrase in his Second Epistle to the Corinthians 12:7–9: – multi-version compare Other biblical passages where "thorn" is used as a metaphor are: – The standard English translation was popularised by the 1611 King James Version of the Bible. Among earlier translations, the 1526 Tyndale Bible uses "vnquyetnes" ("unquietness") rather than "thorn", and the 1557 Geneva Bible refers to a "pricke in the fleshe".

"This Is the Record of John" is a verse anthem written by the English composer Orlando Gibbons (1583-1625). It is based on a text from the Gospel of John in the Geneva Bible and is a characteristic Anglican-style composition of its time. "John" (whose record is being told) refers to John the Baptist. The piece is divided into three sections, each beginning with a verse for solo contratenor (more like a modern tenor, but often now sung by a countertenor) followed by a full section (consort of voices), echoing words of the verse.

Beginning in 1599 Franciscus Junius' notes on Revelation were added, replacing the original notes deriving from John Bale and Heinrich Bullinger. Bale's The Image of both churches had a great effect on these notes as well as Foxe's Book of Martyrs. Both the Junius and Bullinger-Bale annotations are explicitly anti-Roman Catholic and representative of much popular Protestant apocalypticism during the Reformation. The 1560 Geneva Bible was printed in Roman type—the style of type regularly used today—but many editions used the older black-letter ("Gothic") type.

Of the various later English Bible translations, the next to use Roman type was the Douay-Rheims Bible of 1582 (New Testament) and 1609–10 (Old Testament). The Geneva Bible was also issued in more convenient and affordable sizes than earlier versions. The 1560 Bible was in quarto format (218 × 139 mm type area), but pocketable octavo editions were also issued, and a few large folio editions. The New Testament was issued at various times in sizes from quarto down to 32º (the smallest, 70×39 mm type area).

One interesting variation of the Geneva Bible is the so-called "Breeches Bible", the first of which appeared in 1579. In the Breeches Bible, Genesis Chapter III Verse 7 reads: "Then the eies of them both were opened, and they knew that they were naked, and they sewed figge tree leaves together, and made themselves breeches." In the King James Version of 1611, "breeches" was changed to "aprons". Geneva Bibles with the "breeches" passage continued to be printed well into the time of the King James Bible of 1611.

In the original Greek version of the New Testament, the term porneia (πορνεία – "prostitution") is used 25 times (including variants such as the genitive πορνείας). In the late 4th century, the Latin Vulgate, a Latin translation of the Greek texts, translated the term as fornicati, fornicatus, fornicata, and fornicatae. The terms fornication and fornicators are found in the 1599 Geneva Bible, the 1611 King James Version, the 1899 Catholic Douay–Rheims Bible, and the 1901 American Standard Version. See Matthew 5:32 for usage of the word in English Bibles.

Christopher Barker (c.1529-1599) was the printer to Queen Elizabeth I. He was also the father of a printing dynasty that included his son Robert Barker, his grandsons Robert Constable and Francis Constable, and Richard Constable who is believed to be his grandson. He is most well-known for printing many editions of English Bibles during the Elizabethan Age, notably the Geneva Bible and the so-called Bishop's Bible. He was the official printer of the court of Elizabeth I of England and held exclusive patents to print Bibles.

Records of books purchased for Oxford in 1569 attest to his continued interest in history, as well as literature and philosophy. Among them were editions of a gilt Geneva Bible, Chaucer, Plutarch, two books in Italian, and folio editions of Cicero and Plato. In the same year Thomas Underdown dedicated his translation of the Æthiopian History of Heliodorus to Oxford, praising his 'haughty courage', 'great skill' and 'sufficiency of learning'. In the winter of 1570, Oxford made the acquaintance of the mathematician and astrologer John Dee and became interested in occultism, studying magic and conjuring.

During this period a number of Protestants fled the islands, Thomas Bertran, a Jersey Minister fleeing in 1556, a Guernsey merchant Guillaume de Beauvoir becoming a Dean of the English Church in Geneva in 1556, where John Knox and Christopher Goodman were the pastors. The highly influential English language Geneva Bible was first printed in that city in 1557. In Geneva John Calvin had people arrested, tortured, and executed. Suspected witches were also tortured and burnt by Protestant leaders, though more often they were banished from the city.

It was issued as two quarto volumes dated 1609 and 1610 (Herbert #300). Surprisingly these first New Testament and Old Testament editions followed the Geneva Bible not only in their quarto format but also in the use of Roman type. Title page of the 1582 Rheims New Testament, transcribed into Modern English "specially for the discovery of the corruptions of divers late translations, and for clearing the controversies in religion." As a recent translation, the Rheims New Testament had an influence on the translators of the King James Version (see below).

There were several reasons for this. One was that Henry VIII wanted to avoid the propagation of heresies--a concern subsequently justified by the marginal notes printed in Tyndale's New Testament and the Geneva Bible, for example. Another was the Roman Catholic doctrine of Magisterium which describes the Church as the final authority in the interpretation of the Scriptures; in the volatile years of the Reformation, it was not felt that encouraging private Scriptural interpretation, and thereby possible heresy, would be helpful. Several of the early printed English Bibles were suppressed, at least temporarily.

Translations of the books of the biblical apocrypha were necessary for the King James version, as readings from these books were included in the daily Old Testament lectionary of the Book of Common Prayer. Protestant Bibles in the 16th century included the books of the Apocrypha—generally, following the Luther Bible, in a separate section between the Old and New Testaments to indicate they were not considered part of the Old Testament text—and there is evidence that these were widely read as popular literature, especially in Puritan circles; The Apocrypha of the King James Version has the same 14 books as had been found in the Apocrypha of the Bishop's Bible; however, following the practice of the Geneva Bible, the first two books of the Apocrypha were renamed 1 Esdras and 2 Esdras, as compared to the names in the Thirty-nine Articles, with the corresponding Old Testament books being renamed Ezra and Nehemiah. Starting in 1630, volumes of the Geneva Bible were occasionally bound with the pages of the Apocrypha section excluded. In 1644 the Long Parliament forbade the reading of the Apocrypha in Church and in 1666 the first editions of the King James Bible without the Apocrypha were bound.

The Geneva Bible is one of the most historically significant translations of the Bible into English, preceding the King James Version by 51 years. It was the primary Bible of 16th-century English Protestantism and was used by William Shakespeare, Oliver Cromwell, John Knox, John Donne, and John Bunyan, author of The Pilgrim's Progress (1678).. It was one of the Bibles taken to America on the Mayflower. (Pilgrim Hall Museum has collected several Bibles of Mayflower passengers.) The Geneva Bible was used by many English Dissenters, and it was still respected by Oliver Cromwell's soldiers at the time of the English Civil War, in the booklet "Cromwell's Soldiers' Pocket Bible". This version of the Bible is significant because, for the very first time, a mechanically printed, mass-produced Bible was made available directly to the general public which came with a variety of scriptural study guides and aids (collectively called an apparatus), which included verse citations that allow the reader to cross-reference one verse with numerous relevant verses in the rest of the Bible, introductions to each book of the Bible that acted to summarize all of the material that each book would cover, maps, tables, woodcut illustrations and indices.

The "hill of Moreh" is mentioned in the Hebrew Bible three times, in , and .ra The Hebrew phrase elon moreh () has been subject to various translations in English versions of the Bible. Translators who consider elon moreh to be the name of a locality, render it as "the plain(s) of Moreh", e.g. King James Version and the Geneva Bible, but translators who consider the term to refer to a sacred tree or grove often render it as "terebinth" (Pistacia terebinthus), a tree which is notable for its size and age in dry landscapes of the region.

Skin of my teeth ( ‘ō-wr šin-nāy) is a phrase from the Bible. In Job 19:20, the King James Version of the Bible says, "My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth." In the Geneva Bible, the phrase is rendered as "I have escaped with the skinne of my tethe." The verse from Job 19:20 can be resolved as follows: In the first clause, the author uses the Hebrew `or in its usual sense of "skin", associating it with "flesh" and "bones".

In 1760, Voltaire left Les Délices for Ferney in France, and the house was then occupied by the Tronchin family. In the 1830s, when Colonel Henri Tronchin (1794–1865) was a lay president of the recently founded Evangelical Society of Geneva, Les Délices is reported to have been used as a repository for Bibles. In view of Voltaire's skeptical attitude to Christianity and its Bible, this ironic report continues to be widely circulated and embellished by religious apologists. Contrary to popular belief, Les Délices has never been occupied by the current incarnation of the Geneva Bible Society, which was only founded in 1917.

The new translation would reflect the episcopal structure of the Church of England and traditional beliefs about ordained clergy. James' instructions included several requirements that kept the new translation familiar to its listeners and readers. The text of the Bishops' Bible would serve as the primary guide for the translators, and the familiar proper names of the biblical characters would all be retained. If the Bishops' Bible was deemed problematic in any situation, the translators were permitted to consult other translations from a pre-approved list: the Tyndale Bible, the Coverdale Bible, Matthew's Bible, the Great Bible, and the Geneva Bible.

Title page of a Geneva Bible Apparently dated 1599 but probably printed circa 1616 to 1625. So when towards the end of the conference two Puritans suggested that a new translation of the Bible be produced to unify better the Anglican Church in England and Scotland, James embraced the idea. He could not only be rid of those inconvenient annotations, but he could have greater influence on the translation of the Bible as a whole. He commissioned and chartered a new translation of the Bible which would eventually become the most famous version of the Bible in the history of the English language.

The North Berwick Witches meet the Devil in the local kirkyard, from a contemporary pamphlet, Newes from Scotland Scottish Protestantism was focused on the Bible, which was seen as infallible and the major source of moral authority. Many Bibles were large, illustrated and highly valuable objects. The Genevan translation was commonly usedG. D. Henderson, Religious Life in Seventeenth-Century Scotland (Cambridge: Cambridge University Press, 2011), , pp. 1–4. until in 1611 the Kirk adopted the Authorised King James Version and the first Scots version was printed in Scotland in 1633, but the Geneva Bible continued to be employed into the seventeenth century.

It had full "notes on hard passages", some of which eventually proved controversial to King James and were thus a prompt to a new translation; the King James version. The work itself was completed after the accession of Elizabeth, when most of the religious leaders had returned to England from their exile under Mary. The Geneva Bible was compiled by William Whittingham, who had succeeded John Knox as pastor of the English congregation at Geneva, Switzerland. Whittingham was married to John Calvin's sister and the translation was viewed as too Calvinist by the Church of England.

Five editions of Novum Instrumentum omne were published, although its title was changed to Novum Testamentum omne with the second edition, and the name continued. Erasmus issued editions in 1516, 1519, 1522, 1527, and 1536. Notable amongst these are the second edition (1519), used by Martin Luther for his translation of the New Testament into German (the so-called "September Testament"), and the third edition (1522), which was used by William Tyndale for the first English New Testament (1526) and later by translators of the Geneva Bible and the King James Version. With the third edition, the Comma Johanneum was included.

On 16 December 1555, and again in December 1556, Whittingham was elected a Presbyterian elder; on 16 December 1558, he was ordained as a deacon, and in 1559 he succeeded Knox as Presbyterian minister at Calvin's insistence. Upon Queen Mary's death, most of the exiles at Geneva returned to England, but Whittingham remained to complete the translation of the Geneva Bible. He had laboured with other scholars in the review of earlier English editions—Tyndale's, Coverdale's, the Thomas Matthew's Bible and other versions. He had already produced a version of the New Testament, which was issued at Geneva by Conrad Badius on 10 June 1557.

St Mary's Church St Mary's Church None of the original church built by Llywelyn in the 13th century remains, except possibly for part of the wall of the south aisle, the result of heavy remodelling in the 15th and 16th centuries, and again in the 19th century. A 17th-century altar remains in the church, although the one used is a larger Victorian example. The carved hexagonal pulpit dates from 1633, and the church possesses a “Breeches” Bible of 1589, (another term for the Geneva Bible of 1560). There is also a silver chalice inscribed “the cuppe of Trefriw, 1701”, and registers date from 1594.

Mark states that the Passover was two days away, although Lutheran pietist Johann Bengel argues in his Gnomon of the New Testament that μετὰ δυὸ ἡμέρας (meta duo hēmeras) in means "on the following day".Bengel, J. A., Gnomon of the New Testament on Mark 14 If the Passover was on Friday (Good Friday) then this happened on Wednesday, the day celebrated by Christians as Holy Wednesday. Mark states that the chief priests were looking for a way "by craft",: Geneva Bible wording or "by trickery" to arrest Jesus. They determine not to do it during the feast, because they were afraid that the people would riot.

Philip Sidney had completed 43 of the 150 Psalms at the time of his death during a military campaign against the Spanish, in the Netherlands in 1586. She finished his translation of the psalms, composing Psalms 44 through 150 in a dazzling array of verse forms, using the 1560 Geneva Bible and commentaries by John Calvin and Theodore Beza. Hallett Smith has called the psalter a "School of English Versification" , of one hundred and seventy-one poems (Psalm 119 is a gathering of twenty-two separate poems). A copy of the completed psalter was prepared for Queen Elizabeth I in 1599, in anticipation of a royal visit to Wilton, but Elizabeth cancelled her planned visit.

Another sign of linguistic conservatism is the invariable use of -eth for the third person singular present form of the verb, as at Matthew 2:13: "the Angel of the Lord appeareth to Joseph in a dreame". The rival ending -(e)s, as found in present-day English, was already widely used by this time (for example, it predominates over -eth in the plays of Shakespeare and Marlowe). Furthermore, the translators preferred which to who or whom as the relative pronoun for persons, as in : "And Lot also which went with Abram, had flocks and heards, & tents" although who(m) is also found. The Authorized Version is notably more Latinate than previous English versions, especially the Geneva Bible.

In the Geneva Bible, a distinct typeface had instead been applied to distinguish text supplied by translators, or thought needful for English grammar but not present in the Greek or Hebrew; and the original printing of the Authorized Version used roman type for this purpose, albeit sparsely and inconsistently. This results in perhaps the most significant difference between the original printed text of the King James Bible and the current text. When, from the later 17th century onwards, the Authorized Version began to be printed in roman type, the typeface for supplied words was changed to italics, this application being regularized and greatly expanded. This was intended to de-emphasize the words.

After the English Restoration, the Geneva Bible was held to be politically suspect and a reminder of the repudiated Puritan era. Furthermore, disputes over the lucrative rights to print the Authorized Version dragged on through the 17th century, so none of the printers involved saw any commercial advantage in marketing a rival translation. The Authorized Version became the only current version circulating among English-speaking people. A small minority of critical scholars were slow to accept the latest translation. Hugh Broughton, who was the most highly regarded English Hebraist of his time but had been excluded from the panel of translators because of his utterly uncongenial temperament, issued in 1611 a total condemnation of the new version.

The second and subsequent editions were rather smaller, around the same size as the first printing of the King James Bible, and mostly lacked illustrations other than frontispieces and maps. The text lacked most of the notes and cross-references in the Geneva Bible, which contained much controversial theology, but which were helpful to people among whom the Bible was just beginning to circulate in the vernacular. The last edition of the complete Bible was issued in 1602, but the New Testament was reissued until at least 1617. William Fulke published several parallel editions up to 1633, with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations.

Erasmus first added the Greek version of the text to his Nouum instrumentum omne in 1522; the first two editions lack the phrase. Many subsequent early printed editions of the Bible include it, including the Coverdale Bible (1535) and the King James Bible revised from it (1611); the Geneva Bible (1560); and the Douay–Rheims Bible (1610). It was not always included in the first printed Latin translations of the Bible, but the editors of the Sixto-Clementine Vulgate (1592) chose to print it along with a number of other spurious passages. The text (in italics) reads: There are several variant versions of the Latin and Greek texts, reflecting their later addition.

Latin Vulgate was also utilized to a lesser degree and so was a French translation. The Brest Bible, produced by a group of Calvinist scholars, was preceded by the Luther Bible of 1534 and the Geneva Bible of 1560. The text of the translation, which stresses contextual and phraseological, rather than word-for-word translating, is highly reliable in respect to the originals and represents some of the finest Polish usage of the period. Among the leading theologians involved with the team translation project were Grzegorz Orszak, Pierre Statorius, Jean Thénaud of Bourges, Jan Łaski, Georg Schomann, Andrzej Trzecieski, Jakub Lubelczyk, Szymon Zacjusz, Marcin Krowicki, Francesco Stancaro of Mantua, and Grzegorz Paweł of Brzeziny.

In Scotland the offence is against the Criminal Law (Consolidation) (Scotland) Act 1995, the provisions of which effectively replaced the Incest and Related Offences (Scotland) Act 1986 (although the 1986 Act was not actually repealed until 2010). Prior to the 1986 Act the law was based on the Incest Act 1567 which incorporated into Scots criminal law Chapter 18 of the Book of Leviticus, using the version of the text of the Geneva Bible of 1562. In January 2016 a petition calling for "Adult Consensual Incest" to be decriminalised was submitted to the Scottish Parliament's Public Petitions Committee, but the petition was not debated and no change was made to the law.

Jesus speaking of himself as the bridegroom carries messianic overtones. There is no purpose in fasting as the messiah, Jesus, is already here and his coming is like a wedding celebration, at which people do not fast. Jesus then says the bridegroom will be "taken from them" and then his disciples will fast "on that day",Mark 2:20, in the Revised Standard Version and the New International Version or "on those days".Mark 2:20 in the Geneva Bible and the King James Version, reflecting the Textus Receptus All three synoptic gospels use the same phrase, απαρθη απ αυτων (aparthe ap auton), which does not appear elsewhere in the New Testament.

Title page of The English Hexapla, published in 1841. The English Hexapla is an edition of the New Testament in Greek, along with what were considered the six most important English language translations in parallel columns underneath, preceded by a detailed history of English translations and translators by S. P. Tregelles; it was first published 1841. The six English language translations provided are Wiclif's (1380), William Tyndale's (1534), Cranmer's (the Great Bible 1539), the Geneva Bible (1557), Rheims (1582), and the Authorised version, or King James Bible (1611), arranged in columns underneath. The term "hexapla" signifies "six-fold" or "six-columned", and describes the arrangement of the six English versions underneath the Greek text in the book.

The third edition of 1522 was probably used by Tyndale for the first English New Testament (Worms, 1526) and was the basis for the 1550 Robert Stephanus edition used by the translators of the Geneva Bible and King James Version of the English Bible. Erasmus published a fourth edition in 1527 containing parallel columns of Greek, Latin Vulgate and Erasmus's Latin texts. In this edition Erasmus also supplied the Greek text of the last six verses of Revelation (which he had translated from Latin back into Greek in his first edition) from Cardinal Ximenez's Biblia Complutensis. In 1535 Erasmus published the fifth (and final) edition which dropped the Latin Vulgate column but was otherwise similar to the fourth edition.

Abel-Shittim, Hebrew meaning "Meadow of the Acacias", is found only in the Book of Numbers (); but Ha-Shittim (Hebrew meaning "The Acacias"), evidently the same place, is mentioned in Numbers, Joshua, and Micah(, , ). It was the forty-second encampment of the Israelites, associated with Israelite cultural integration and inter-marriage with the Moabite residents, the heresy of Peor and the Covenant of Peace according to which God recognized the zeal of Phinehas and the permanence of the Aaronic priesthood (). It was also the final headquarters of Joshua before he crossed the Jordan. The location is translated as Shittim in the Geneva Bible, Jerusalem Bible, King James Version, New International Version and New Revised Standard Version.

Commenting on his contribution to the Geneva Bible (the exact details of which are scarce), Daniell says: ″Although his Hebrew, and ... now his Greek, could not match the local scholars' skills, Coverdale would no doubt have special things to offer as one who nearly two dozen years before had first translated the whole Bible ... the only Englishman to have done so, and then revised it under royal authority for the successive editions of the Great Bible.″ On 29 November 1558 Coverdale stood godfather to John Knox's son. On 16 December he became an elder of the English church in Geneva, and participated in a reconciling letter from its leaders to other English churches on the continent.

The Psalm gives its author as King David. David's supposed intention in writing the psalm was that it would be for anyone suffering from sickness or distress or for the state of the Kingdom of Israel while suffering through oppression.The Artscroll Tehillim page 8 The Geneva Bible (1599) gives the following summary: :When David by his sins had provoked God’s wrath, and now felt not only his hand against him, but also conceived the horrors of death everlasting, he desireth forgiveness. 6 Bewailing that if God took him away in his indignation, he should lack occasion to praise him as he was wont to do while he was among men. 9 Then suddenly feeling God’s mercy, he sharply rebuketh his enemies which rejoiced in his affliction.

Christ healing the paralytic at Bethesda, by Palma il Giovane, 1592. The Healing of a paralytic at Bethesda is one of the miraculous healings attributed to Jesus in the New Testament.The Miracles of Jesus by Craig Blomberg, David Wenham 2003 page 462 This event is recounted only in the Gospel of John, which says that it took place near the "Sheep Gate" in Jerusalem (now the Lions' Gate), close to a fountain or a pool called "Bethzatha" in the Novum Testamentum Graece version of the New Testament. The Revised Standard Version and New Revised Standard Version use the name "Bethzatha", but other versions (the King James Version, Geneva Bible, Revised English Bible, New Jerusalem Bible and New American Bible) have "Bethesda".

In some editions (like the Westminster), readers were warned that these books were not "to be any otherwise approved or made use of than other human writings." A milder distinction was expressed elsewhere, such as in the "argument" introducing them in the Geneva Bible, and in the Sixth Article of the Church of England, where it is said that "the other books the church doth read for example of life and instruction of manners," though not to establish doctrine. Among some other Protestants, the term apocryphal began to take on extra or altered connotations: not just of dubious authenticity, but having spurious or false content, not just obscure but having hidden or suspect motives. Protestants were (and are) not unanimous in adopting those meanings.

In 1611 the King James or Authorized version of the English Bible, begun in 1604, was published. It was essentially an official Anglican work, but there were many Puritans who contributed to the translation. It was first printed by Robert Barker, the King's Printer, and was the third translation into English approved by the English Church authorities: The first had been the Great Bible, commissioned in the reign of King Henry VIII (1535), and the second had been the Bishops' Bible, commissioned in the reign of Queen Elizabeth I (1568). In January 1604, King James I convened the Hampton Court Conference, where a new English version was conceived in response to the problems of the earlier translations perceived by the Puritans, who preferred the Geneva Bible.

The translators appear to have otherwise made no first-hand study of ancient manuscript sources, even those that—like the Codex Bezae—would have been readily available to them. In addition to all previous English versions (including, and contrary to their instructions, the Rheimish New Testament which in their preface they criticized); they made wide and eclectic use of all printed editions in the original languages then available, including the ancient Syriac New Testament printed with an interlinear Latin gloss in the Antwerp Polyglot of 1573. In the preface the translators acknowledge consulting translations and commentaries in Chaldee, Hebrew, Syrian, Greek, Latin, Spanish, French, Italian, and German. The translators took the Bishop's Bible as their source text, and where they departed from that in favour of another translation, this was most commonly the Geneva Bible.

In the period of the English Civil War, soldiers of the New Model Army were issued a book of Geneva selections called "The Soldiers' Bible". In the first half of the 17th century the Authorized Version is most commonly referred to as "The Bible without notes", thereby distinguishing it from the Geneva "Bible with notes". There were several printings of the Authorized Version in Amsterdam—one as late as 1715 which combined the Authorized Version translation text with the Geneva marginal notes; one such edition was printed in London in 1649. During the Commonwealth a commission was established by Parliament to recommend a revision of the Authorized Version with acceptably Protestant explanatory notes, but the project was abandoned when it became clear that these would nearly double the bulk of the Bible text.

Inglis' parents were practicing Protestants, and they left their home in France during the Protestant persecutions, which makes it likely that Inglis was raised Protestant as well. Inglis and her husband were known to be supporters of the Protestant religion. Many of Inglis's books were even given as gifts to members of the Protestant community around Elizabeth I and James VI. Out of around sixty different manuscripts that have been identified as the work of Inglis, most are copies of Protestant religious texts. These manuscripts included psalms from the Geneva Bible, as well as other versions of the bible, verses from the Proverbs and Ecclesiastes, and the Quatrains of Guy Du Faur, Seigneur de Pibrac, and Octonairs of Antoine de la Roche Chandieu, two renowned French sixteenth-century religious writers.

Coverdale's failure to translate from the original Hebrew, Aramaic, and Greek texts gave impetus to the Bishops' Bible. The Great Bible's New Testament revision is chiefly distinguished from Tyndale's source version by the interpolation of numerous phrases and sentences found only in the Vulgate. For example, here is the Great Bible's version of (as given in The New Testament Octapla [The eight English translations of the entire N.T. included (on quarter portions of facing pages) are those of the Bibles in English known as Tyndale's, Great Bible, Geneva Bible, Bishops' Bible, Douay- Rheims (the original Rheims N.T. thereof being included), Great Bible, Authorised "King James", Revised Version, and Revised Standard Version.]): The non-italicised portions are taken over from Tyndale without change, but the italicised words, which are not found in the Greek text translated by Tyndale, have been added from the Latin.

KJV: Two men shall be in the field; the one shall be taken, and the other left. Reason: It is possible that this verse is a repetition of Matthew 24:40. Even the King James Version had doubts about this verse, as it provided (in the original 1611 edition and still in many high quality editions) a sidenote that said, "This 36th verse is wanting in most of the Greek copies." This verse is missing from Tyndale's version (1534) and the Geneva Bible (1557). Among major Textus Receptus editions, this verse does not appear in the editions of Erasmus (1516–1535), Aldus (1518), Colinaeus (1534), Stephanus 1st – 3rd eds (1546–1550), but it did appear in the Complutensian (1514), and in the margins of Stephanus 4th ed (1551), and all of Elzivir's and Beza's eds (1565–1604).

In addition to metrical versions of all 150 psalms, the volume included versified versions of the Apostles' Creed, the Magnificat, and other biblical passages or Christian texts, as well as several non-scriptural versified prayers and a long section of prose prayers largely drawn from the English Forme of Prayers used in Geneva. Psalm 100 in the metrical setting, from a 1628 printing of the Sternhold & Hopkins Psalter Sternhold and Hopkins wrote almost all of their Psalms in the "common" or ballad metre. Their versions were quite widely circulated at the time; copies of the Sternhold and Hopkins psalter were bound with many editions of the Geneva Bible, and their versions of the Psalms were used in many churches. The Sternhold and Hopkins psalter was also published with music, much of it borrowed from the French Geneva Psalter.

In the late 1990s, Roger A. Stritmatter conducted a study of the marked passages found in Edward de Vere's Geneva Bible, which is now owned by the Folger Shakespeare Library. The Bible contains 1,028 instances of underlined words or passages and a few hand-written annotations, most of which consist of a single word or fragment. Stritmatter believes about a quarter of the marked passages appear in Shakespeare's works as either a theme, allusion, or quotation.. Stritmatter grouped the marked passages into eight themes. Arguing that the themes fitted de Vere's known interests, he proceeded to link specific themes to passages in Shakespeare.. Critics have doubted that any of the underlinings or annotations in the Bible can be reliably attributed to de Vere and not the book's other owners prior to its acquisition by the Folger Shakespeare Library in 1925,.

Wood started collecting Bibles in earnest in 1936. Her notebook records the purchase of a 1550 edition of Coverdale’s Bible as follows: ‘This was my first old Bible, bought purely out of interest, but the joy & benefit I found in studying it inspired me with the desire to possess a copy of every English translation & so started my ‘collection’.’ Over the next fourteen years Wood acquired an impressive library of English Bibles and books on biblical studies, through purchase (from the likes of Foyles, Sotheby’s and Maggs), gift (from, for example, the bibliographer Tim Munby), and chance (she found a 1592 Geneva Bible at Roehampton Priory). Wood acquired several exceptional volumes formerly owned by the famous Bible collector Francis Fry through the 1937 Sotheby’s sale of the library of H. H. Gibbs, Lord Aldenham, and her notebook records, with evident satisfaction, how much less she paid for them than Gibbs.

Ephesians 2 is the second chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome (around AD 62), but more recently it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. The 1599 Geneva Bible summarises the contents of this chapter: :The better to set out the grace of Christ, he (Paul) useth a comparison, calling them to mind, that they were altogether castaways and aliants, that they are saved by grace, and brought near, by reconciliation through Christ, published by the Gospel.Geneva Bible: Ephesians 2 This chapter contains the well-known verse For it is by grace you have been saved, through faith: and this is not from yourselves, it is the gift of God.

Within this structure, the anthology incorporates a number of thematically linked "clusters" of texts pertaining to significant contemporary concerns. For example, "The Sixteenth Century and The Early Seventeenth Century" contains four such clusters under the headings, "Literature of The Sacred", "The Wider World", "The Science of Self and World", and "Voices of the War". The first of these includes four contemporary English translations of an identical passage from the Bible, those of William Tyndale, the Geneva Bible, the Douay-Rheims Version, and the Authorized (King James) Version; selections from the writings of influential Protestant thinkers of the period, including Tyndale, John Calvin, Anne Askew, John Foxe and Richard Hooker; as well as selections from the Book of Common Prayer and the Book of Homilies. The eighth edition was also sold in two volumes, which simply compressed six eras into two larger volumes, or three eras in one volume.

In Galilee, Jesus returns to Cana,See John chapter 2 where a certain nobleman or royal official (, tis basilikos) from Capernaum asks him to heal his sick son. The King James Version describes the man as a "nobleman"; the Geneva Bible has "a certain ruler" and refers to Herod's court; the New Century Version has "one of the king's important officers"; and the Aramaic Bible in Plain English has "a servant of a certain King". Alfred Plummer, in the Cambridge Bible for Schools and Colleges, rejects the term "nobleman" as "inaccurate - the word has nothing to do with birth".Cambridge Bible for Schools and Colleges on John 4, accessed 1 March 2016 Chuza, King Herod's steward (whose wife was Joanna, one of Jesus' disciples mentioned in and ) and Manaen (a teacher and prophet in Antioch, mentioned in Acts 13:1, who had been brought up with Herod the Tetrarch) have both been identified as possibly being referred to in this section.

In the KJV, this is treated as the first half of 13:1: KJV: And I stood upon the sand of the sea, and saw a beast rise up ... Some versions, including pre-KJV versions such as the Tyndale Bible, the Geneva Bible, and the Bishops Bible, treat the italicized words as a complete verse and numbered as 12:18, with similar words. In several modern versions, this is treated as a continuation of 12:17 or as a complete verse numbered 12:18: RV: And he stood upon the sand of the sea. (Some say "it stood" – the he or it being the Dragon mentioned in the preceding verses) Among pre-KJV versions, the Great Bible and the Rheims version also have "he stood". Reasons: The earliest resources – including p47, א, A,C, several minuscules, several Italic mss, the Vulgate, the Armenian and Ethiopic versions, and quotation in some early Church Fathers – support "he stood" (or "it stood").

Nevertheless, the official instructions to the King James Version translators omitted the Rheims version from the list of previous English translations that should be consulted, probably deliberately. The degree to which the King James Version drew on the Rheims version has, therefore, been the subject of considerable debate; with James G Carleton in his book The Part of Rheims in the Making of the English BibleClarendon Press, Oxford 1902 arguing for a very extensive influence, while Charles C Butterworth proposed that the actual influence was small, relative to those of the Bishops' Bible and the Geneva Bible. Fortunately, much of this debate was resolved in 1969, when Ward Allen published a partial transcript of the minutes made by John Bois of the proceedings of the General Committee of Review for the King James Version (i.e., the supervisory committee which met in 1610 to review the work of each of the separate translation 'companies').

Retrieved 10 November 2011. He was educated at Evergreen State College (B.A. 1981) and the New School for Social Research (M.A., 1988)."Curriculum Vitae", Shake-speare’s Bible.com, accessed 10 Nov 2011. In 2001 he was awarded a PhD in comparative literature from the University of Massachusetts Amherst on the basis of a dissertation that assumed the authorship of Edward de Vere and accepted the work of Oxfordians J. Thomas Looney, B. M. Ward, and Charlton Ogburn, Jr., as sources on a par with peer- reviewed academic scholarship.Shapiro 2010, pp. 228-9 (215). It comprised a study of 1,043 marked passages found in de Vere's Geneva Bible, which is now owned by the Folger Shakespeare Library. Stritmatter claimed to find that 246 of those (23.6 percent) appear in Shakespeare's works as a theme, an allusion, or a quotation,"Bible FAQ". Shake-speare’s Bible.com. Retrieved 10 November 2011. which is presented as evidence for the Oxfordian theory.Anderson, Mark (2005).

The exceptionally low social status of a surviving English author has been remarked upon. According to Naomi Baker, a major scholar of Thurgood's work, Rose Thurgood's narrative is remarkable in giving "a rare and fascinating glimpse into the lives of puritan women in the early decades of the seventeenth century", "particularly significant as an almost unique opportunity to hear the voice of a seventeenth-century woman living in extreme poverty"; "economic desperation was by no means an exceptional experience in England in the first decades of the seventeenth century, yet texts articulating the agony of a woman who 'could not abide this life any longer' because she 'would not live to see [her] children starve' are extremely rare from this period". Baker has published several critical analyses of Thurgood's "Lecture of Repentance", often alongside Cicely Johnson's similar conversion narrative. Baker cites Thurgood's concurrent use of the Geneva Bible and King James Bible as evidence of "a somewhat more complicated picture of the use of the two versions of the Bible by English Puritans" than had previously been considered.

Where the Rheims translators depart from the Coverdale text, they frequently adopt readings found in the Protestant Geneva Bible or those of the Wycliffe Bible, as this latter version had been translated from the Vulgate, and had been widely used by English Catholic churchmen unaware of its Lollard origins. Nevertheless, it was a translation of a translation of the Bible. Many highly regarded translations of the Bible routinely consult Vulgate readings, especially in certain difficult Old Testament passages; but nearly all modern Bible versions, Protestant and Catholic, go directly to original-language Hebrew, Aramaic, and Greek biblical texts as their translation base, and not to a secondary version like the Vulgate. The translators justified their preference for the Vulgate in their Preface, pointing to accumulated corruptions within the original language manuscripts available in that era, and asserting that Jerome would have had access to better manuscripts in the original tongues that had not survived. Moreover, they could point to the Council of Trent’s decree that the Vulgate was, for Catholics, free of doctrinal error.

The King James Version (KJV), also known as the King James Bible (KJB), sometimes as the English version of 1611, or simply the Version (AV), is an English translation of the Christian Bible for the Church of England, commissioned in 1604 and completed as well as published in 1611 under the sponsorship of James VI and I. The books of the King James Version include the 39 books of the Old Testament, an intertestamental section containing 14 books of the Apocrypha, and the 27 books of the New Testament. Noted for its "majesty of style", the King James Version has been described as one of the most important books in English culture and a driving force in the shaping of the English-speaking world. It was first printed by John Norton & Robert Barker, both the King's Printer, and was the third translation into English approved by the English Church authorities: The first had been the Great Bible, commissioned in the reign of King Henry VIII (1535), and the second had been the Bishops' Bible, commissioned in the reign of Queen Elizabeth I (1568). In Geneva, Switzerland the first generation of Protestant Reformers had produced the Geneva Bible of 1560The Sixth Point Of Calvinism, The Historicism Research Foundation, Inc.

However, David Norton observes that the Rheims-Douay version extends the principle much further. In the preface to the Rheims New Testament the translators criticise the Geneva Bible for their policy of striving always for clear and unambiguous readings; the Rheims translators proposed rather a rendering of the English biblical text that is faithful to the Latin text, whether or not such a word-for-word translation results in hard to understand English, or transmits ambiguity from the Latin phrasings: This adds to More and Gardiner the opposite argument, that previous versions in standard English had improperly imputed clear meanings for obscure passages in the Greek source text where the Latin Vulgate had often tended to rather render the Greek literally, even to the extent of generating improper Latin constructions. In effect, the Rheims translators argue that, where the source text is ambiguous or obscure, then a faithful English translation should also be ambiguous or obscure, with the options for understanding the text discussed in a marginal note: The translation was prepared with a definite polemical purpose in opposition to Protestant translations (which also had polemical motives). Prior to the Douay-Rheims, the only printed English language Bibles available had been Protestant translations.