Bible version debate
From Textus Receptus
There have been various debates concerning the proper medium and translation of the Bible since the first translations of the Hebrew Bible (Biblical Hebrew and Biblical Aramaic) into Greek (see Septuagint) and Aramaic (see Targum). Until the late Middle Ages the Western Church used the Latin Vulgate almost entirely while the Eastern Church centered in Constantinople mostly used the Greek Byzantine text, but from the 14th century there were increasing numbers of vernacular translations into various languages. With the arrival of printing these increased enormously. The English King James Version or "Authorized Version", published in 1611, has been one of the most discussed versions in English.
The first King James Version debate
See Also Early Modern English Bible translations, Tyndale Bible, King James Bible
Following the death of William Tyndale in 1536, there existed a complete translation of the New Testament from Greek into English for the first time, and in several editions. From this point on, with the English Reformation in full swing, other publications of English translations began to appear, often with sponsorship from businessmen on the continent (e.g., Jacob van Meteren for the Coverdale Bible).[] The most notable of these were the Great Bible, the Bishop's 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 the country[] 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 The resulting Bishop's Bible never superseded the popularity of the Geneva Bible—partly due to its enormous size, being even larger than the Great Bible.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 Bishop's Bible. Enter then James I, the first Scot to sit on the English throne.
James I began his reign in the hope that he could reconcile the huge Puritan/Anglican divide — a divide that was as much political as it was religious. This attempt was embodied by the Hampton Court Conference (1604) during which a Puritan from Oxford noted the imperfections of the current versions. This appealed strongly to James' sense of self-importance and he embarked on it with zeal. The KJV was probably the first Committee-translated English version. Perhaps James' best move was to give the translation to the universities, rather than to Canterbury, in order to keep the translation as clean as possible.
Thus, it should be seen as no surprise that it took some time for the translation to be accepted by all; in fact, it was not until 1661 that the Book of Common Prayer was finally updated with readings from the King James Version, rather than from the Bishop's Bible. Further, it was never, at least on record, as promised by James I, royally proclaimed as the Bible of the Church of England.
