2011 marks the 400^th anniversary of the King James version of the Bible. Its influence upon the culture, the church and the English language cannot be overstated. Whatever you may think of the KJV you are indebted to it. Because of this I thought it might be helpful for us to trace the history of the English Bible leading up to the publication of the KJV in 1611 as well as beyond. Further, this provides opportunity for us to think through the implication of translation and translation philosophy. Most important, though, it is my prayer that we will ever be, with increasing fervor and devotion, people of the book; devoted to its words and message. Join with me in offering this historic prayer as we begin a new year.

Blessed Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience, and comfort of thy holy Word, we may embrace, and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.Book of Common Prayer: Collect for the Second Sunday in Advent

To be sure, there are warts in the KJV. So many, in fact, we choose not to use it for the public reading and preaching of the Scriptures in our church. Its language is archaic and antiquated, and its manuscript dependence is dated (which is to say, there have been significant discoveries since 1611, not the least of which is the Dead Sea Scrolls). Nevertheless, we do well to be gracious and cut the translators a little proverbial slack. As F.F. Bruce has well said, “I too have made my own private ventures into the field of Bible translation; and these ventures have at least taught me to deal very leniently with other translators” (History of the Bible in English, p. ix). Usually it is the people who know nothing of Greek and Hebrew vocabulary, grammar and syntax who are the most vociferous supporters of this translation or that. Only those who have drunk deeply of the Bible in the original languages – or who possess mastery of another foreign language – are taught some restraint. Bible translation is a difficult thing. Too often the lines are drawn between “literal” and “paraphrase.” If only it were that easy. As any bilingual person knows, however, there is so much more to it than that. To quote Bruce again as he speaks of the ultra-literal interlinear,

This interlinear rendering is not a translation, in the proper sense of the term; it is what schoolboys know as a “crib”. Its purpose is to show which Greek word corresponds to what English word, and if it achieves that purpose, good and well. But who would tolerate this if it were offered as a trustworthy translation of the opening words of St John’s Gospel? (pp. x-xi).  For certain limited purposes – purposes normally limited to the study of the classroom – a “crib” has its uses. But it can never be an acceptable translation, because the translator’s business is, as far as possible, to produce the same effect on readers of the translation as the original text produces or produced on those able to read it (p. xi).

For better or for worse this is the goal of all translations and we are at the mercy of them all. Therefore, rather than despise this one or that one, let us, with one voice, thank God for the Bible in our native tongue. And then, after thanking him, take it up and read it and digest it that it might come to have mastery over us.