Were the KJV Translators KJV-Only?

“Were the KJV Translators KJV-Only?” is a skewed question used as a means to an end. The better question is, “What did the KJV translators claim they accomplished?”

Here is what the translators (represented by Thomas Bilson & Miles Smith) write.

There are infinite arguments of this right Christian and Religious affection in your Majesty: but none is more forcible to declare it to others, than the vehement and perpetuated desire of the accomplishing and publishing of this Work, which now with all humility we present unto your Majesty. For when your Highness had once out of deep judgment apprehended, how convenient it was, That out of the Original sacred tongues, together with comparing of the labours, both in our own and other foreign Languages, of many worthy men who went before us, there should be one more exact Translation of the holy Scriptures into the English tongue; your Majesty did never desist, to urge and to excite those to whom it was commended, that the work might be hastened, and that the business might be expedited in so decent a manner, as a matter of such importance might justly require.

Epistle Dedicatory

Translators to the Reader

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, (for then the imputation of Sixtus had been true in some sort, that our people had been fed with gall of Dragons instead of wine, with whey instead of milk:) but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavor, that our mark. To that purpose there were many chosen, that were greater in other men’s eyes than in their own, and that sought the truth rather than their own praise.

What did the translators mean by what they wrote?

“A faithful student of the word of God looks up all kinds of words. The one’s they think they know, the ones they know, and the ones they do not know. Looking up ‘false friends’ falls within one of these three categories.” Peter Van Kleeck, Jr. to Mark Ward

The translators were called on to establish out of the previous translations one principal translation for the use of the English-speaking people. That was their goal they focused on accomplishing.

An Association Dissatisfied

“Upon questions of policy…”

“5th. That we disapprove of the policy of supplementing the Nacogdoches, Wichta (sic) Falls and other churches in their pastor’s salaries, when such churches do not come in the scope of destitution but are able to maintain and support a pastor; for if such churches are not able to afford the luxury of a $1200 preacher alone, we believe that they should be resigned to listen to the words of truth coming from the mouth of a $500 preacher.” 

The above is from a resolution adopted by the Mt. Zion Association in 1898, during very stiff dissension on policies and practices in the Baptist General Convention Texas. A resolution was presented by Elder W. H. Hendrix, then a substitute by Judge R. W. Priest. After discussion, the substitute offered by Priest was adopted. After a preamble, there was a “one-point” statement affirming “our allegiance to all time-honored and blood-bought Doctrines of our Lord and master, Christ Jesus, as are taught in his Holy Word and expressed in the Baptist Declarations of Faith and Church Covenants” (p. 13) – and then 15 points discussing state convention policies.

Excerpt from a report on the “denominational troubles” among Baptists in Texas, Minutes of the Forty-Second Annual Session of the Mt. Zion Baptist Association, October 1-3, 1898, p. 14.

Von Mastrict on Apographa

X. Isti autem utriusque Instrumenti libri, pro canonicis & authenticis non habentur, nisi in linguis suis primigeniis & authenticis: cum 1. Sint instrumenta publica, quae iis tantum linguis valent, quibus condita sunt. Ut apparet, in diplomatis Regum, in Testamentis aliisque: ubi, oborta controversia, solum exemplar originale, agnoscitur pro authentico. Cum 2. Soli Prophetae & Apostoli, quippe immediate & infallibili Spiritus S. duetu instructi 2 Pet. I. 21. Scripturam  θεόπνευστος & authenticam, edere potuerint 2 Tim. III. 16. Sed quaenam tandem sunt linguae istae authenticate? Vetus Testamentum, Ecclesiae Judicae particulari datum, lingua hebraea conditum, omnes agnoscunt nisiquod particulae ejus quaedam, in Esdra, Daniele, Esther, Jeremia, lingua prostent Chaldaea. Novum, Ecclesiae Christianae universali scriptum, sola lingua Graeca conscriptum agnoscitur. Proinde, istis solis linguis, Scripruram recipimus, pro canonica & authentica. Idque non in Autographis tantum, quas, multas ob causas, sapientissimo consilio, providentia divina, perire passa est: sed in Aprographis quoque. Et sie olim Ecclesia Israelitica, nullam, praeter Hebraam V. T. nee Christiana, praeter Gracam N. Test. Habuit pro authentica.

X. But these books of both Instruments are not considered canonical and authentic, except in their original and authentic languages: since 1. They are public instruments, which are valid only in those languages in which they were created. As appears, in the documents of Kings, in the Testaments, and others: where, when controversy arises, only the original copy is recognized as authentic. Since 2. Only the Prophets and Apostles, since instructed immediately and infallibly by the Holy Spirit (2 Pet. 1. 21.) could publish Scripture θεόπνευστος and authentic (2 Tim. III. 16). But what are these languages in terms of authenticity? The Old Testament, given to the Jewish Church in particular, was written in the Hebrew language, and is acknowledged by all, except some parts of it in Ezra, Daniel, Esther, and Jeremiah, are written in the Chaldean language. The New Testament, written for the universal Christian Church, is acknowledged to have been written solely in the Greek language. Therefore, in these languages alone, we receive Scripture, as canonical and authentic. And this not only in the Autographs, which, for many reasons, by the wisest counsel and providence of God, suffered to perish: but in the Apographs also. And the ancient Israelitish Church had none, besides the Hebrew Old Testament, nor the Christian, besides the Greek New Testament, as authentic.

XI. Neque tamen, istis linguis, adeol est affiz Scriptura S. ut non prossit, & debeat etiam, in alias linguas transundi, ad commune usum Ecclesiae: quibus itidem linguis, pro authenticis habentur, omnes versions, quatenus fontes exprimunt, ad quos semper sunt exigendae.

Yet, Holy Scripture is not so attached to these languages that it is not desirable, and should also be, translated into other languages for the common use of the Church: in which languages, likewise, all versions are considered authentic, insofar as they express the sources, to which they must always be referred.

Petro Van Mastricht (Petrus van Mastricht 1630 –1706), Dutch Reformed theologian, Theoretico-Practica Theologia (Theoretical-Practical Theology), The Rhine: W. Van de Water, et al., 1724, pp. 20-21.

The Baptists of England

The Baptists of England from this date [1575] to 1641 underwent severe persecutions, but they increased in numbers. After the abolition of the Court of High Commission and the Court of Star Chamber in 1641, when they were able to assert themselves, there were a surprising number of them in London and throughout England. Dexter himself gives the names of eleven churches in England as early as 1626. (The True Story of John Smyth, p. 42).

...

It is altogether possible that these ‘dissenters’ [mentioned in Kiffin manuscript] may not have known that there were immersionists in London, and that such persons may have lived on the same square with them. Under the persecutions of the Court of High Commission and the Court of Star Chamber it was not safe for one to announce himself a Baptist.

John T. Christian (1854-1925), Did They Dip? pp. 35, 156.

To Be With Christ

The author of the following hymn is unknown to me. At present, I earliest I have found it thus far is in The Christian Lyre (Joshua Leavitt, New York, NY: Sleight and Robinson Printers, 1830) – with the tune Whiting on page 146, and the entire hymn printed on page 147. The hymn is without attribution, in length eight stanzas of common meter, and is titled “The Saint’s Choice.” That title seems connected to Philippians 1:21-24, and that ultimately “the saint’s choice” is “to be with Christ.”

It seems most later hymn books abbreviated to use only 5 stanzas of the hymn. Many show the theme’s connection to Philippians 1:23, especially the last half – “…to be with Christ; which is far better.” I have posted the entire hymn, but numbering the stanzas as they appear in No. 383 in The Baptist Hymn Book by William C. Buck (Louisville, KY: J. Eliot & Co., 1842), and adding the other stanzas from The Christian Lyre in brackets.

1. Long have I tried terrestrial joys,
But here can find no rest:
Far from earth’s vanity and noise
“To be with Christ is best.”

[Fair is the Siren’s painted face,
And sin looks gaily drest
To cheat me; but I fly t’embrace,
“To be with Christ is best.”]

[Temptation, with malignant smart,
Betray the unguarded breast:
Safe from the poison of each dart,
“To be with Christ is best.”]

2. ’Tis desert here – and thorns and foes
Do all the road infest;
The danger of the journey’s short
“To be with Christ is best.”

3. When earth can no delights afford,
He spreads a heavenly feast;
Such dainties crown his royal board
“To be with Christ is best.”

4. By this I fly the desert through
And feel my soul refreshed;
What can obstruct me when I know,
“To be with Christ is best.”

5. There an eternity with thee,
I’ll think myself well blest;
I see thee here; but oh! to be—
“To be with Christ is best.”

[Loosed from my clog, I’ll dart the wing,
And seek on high my rest;
Sit in some heavenly grove and sing,
“To be with Christ is best.”]

This hymn has come down to us in the shape note tradition with the tune Communion (basically the same as Whiting) – for example on page 61 of The Social Harp.

Interesting comments by Joshua Leavitt about his tunebook and tunes:

When Joshua Leavitt sent out The Christian Lyre, he testified that “the work is not designed to please scientific musicians, so much as to profit plain christians…” He generally gave a melody and bass for the tune, but sometimes only the melody, writing, “As the number of parts is apt to distract the attention of an audience, or to occupy them with the music instead of the sentiment, the tunes here printed will generally be accompanied with only a simple bass, and sometimes not even with that. In a vast multitude of cases the religious effect of a hymn is heightened by having all sing the air only.”

He seems to have a good attitude about whether or not the work would be accepted by the public: “Possessing no musical skill beyond that of ordinary plain singers, I send out my work, without pretensions. If it aids the progress of Christ’s cause, I shall be rewarded. If not, I shall be accepted according to what I had, and not according to what I had not. And it will prepare the way for some other person to do it better.” (Preface, page 3)

If doctrine strengthens our minds, and other music quotes

The posting of quotes by human authors may usually, but does not necessarily, constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“If doctrine strengthens our minds, psalm-singing fortifies our souls.” -- From “Psalm Roar” website

“Some Christians listening to a subset of their number sing is nowhere commanded or exampled in New Testament churches.” -- Mark Dever

“I have no use for cranks who despise music, because it is a gift of God.” -- Martin Luther

“Though the open-throated harmonies violate every rule of classical counterpoint, there’s an anarchic spirit and an invigorating sense of energy about shape-note singing.” -- Alfred Hickling

“We sing because we’re created to, commanded to, and compelled to.” -- Keith Getty

“Your voice may not be of professional standard, but it is of confessional standard.” -- Keith Getty

“What do you want to remember when you’ve forgotten virtually everything else? Sing that.” -- Chad Bird

“Leading worship is a pastoral role before it’s a musical one.” -- Bob Kauflin

“Gospel music is not a sound; gospel music is a message. Gospel music means good news. It’s good-news music.” -- Kirk Franklin

“I play the notes as they are written, but it is God who makes the music.” -- Johann S. Bach

“Cheerfulness is like music to the soul, it excites to duty, it oils the wheels of the affections.” -- Thomas Watson

“Music is spiritual. The music business is not.” -- Van Morrison

“A painter paints pictures on canvas. But musicians paint their pictures on silence.” -- Leopold Stokowski

Haplotes

ἁπλότης haplotes

simplicity, sincerity, purity of mind, Romans 12:8 (ἁπλότητι, simplicity); Ephesians 6:5 (ἁπλότητι, singleness); Colossians 3:22 (ἁπλότητι, singleness); liberality, as arising from simplicity and frankness of character, 2 Corinthians 1:12 (ἁπλότητι, simplicity); 8:2 (ἁπλότητος, liberality); 9:11 (ἁπλότης, bountifulness), 9:13 (ἁπλότητι, liberal); 11:3 (ἁπλότητος, simplicity).

Meanings: singleness, simplicity, sincerity, mental honesty; the virtue of one who is free from pretense and hypocrisy; not self seeking, openness of heart manifesting itself by generosity.

“Something for you Greek professors to take note of here, consider the Greek word ‘Happilotese’. There are five different places in the Bible that Greek word is used, so we are told. All five places it is translated a different word. It is translated bountifulness, liberal, liberality, simplicity, and singleness. In II Corinthians 9:11 the King James translators put bountifulness. You look that up in your Greek lexicon, you are going to get all kinds of different definitions. How do you know which one is right? See, you don’t have God directing you to translate the Bible like they did, nor do you have the understanding of languages as they did. You can’t get the context of the Greek like they did to give us the perfect word of God. You may say, ‘Well I go to the Greek to get a deeper meaning.’ Do you mean coming up with different words than the translators, is that the deeper meaning of which you speak? Which one of those definitions is the real one in that verse? See, it is futile; you can’t do it. You will never do it. People who dig into the Greek always get something different than the translators got. Have you ever noticed that? I think I will stick to the King James Bible.” -- Dan Goodwin, Hath God Said?, page 85

Should we accept the putting forth of poor arguments if they come from a person in a position of authority? I hope not. 

I believe there is a good point garbled up within the paragraph, but too cumbersome to be clear. Many people go to the Greek and get it wrong for one reason or another, in such a case as haplotes, not realizing that (like most words) it has some range of meaning according to its context. (On the other hand, I think some of the English uses are synonymous.) Moving away from this example to something more generic. How often does someone look up in a concordance or lexicon and see that X (Greek word) is translated as Y (English word) 25 times. Then they may wrongly assume that when X is translated as Z that the translation is wrong. However, the translators rather are aware of a range of meaning that shows X should be translated as Z in certain contexts. In such a case, the Greek (or perhaps more aptly, thinking one knows more about the Greek than one does) has led the reader astray.

At Parbar westward

1 Chronicles 26:18 At Parbar westward, four at the causeway, and two at Parbar.

One preacher, trying to be funny, said that 1 Chronicles 26:18 is a verse that will solve your problems. How does that work? Well, by the time you find the verse and then figure out what it means, you will have forgotten about your problems!

There is perhaps some bit truth in that humor. Nevertheless, 1 Chronicles 26:18 is just as inspired and infallible as John 3:16 or Psalm 23. It is not just as perspicuous (clear, easy to understand).

“Happy are those who dwell in God’s house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev 21 12.” Matthew Henry

Coverdale Bible

Taverner: In the watch houses on the highway westward four: two in the house.

Great Bible: In Pharbar toward the west two at the going up, and two in Pharbar.

Geneva: In Parbar toward the West were four by the paved street, and two in Parbar.

(Geneva note: “Which was an house wherein they kept the instruments of the Temple.)

Bishops: In Parbar toward the west two at the going up, and two in Pharbar.

(Has the same note as Geneva.)

There are lots of ideas and opinions about what Parbar means: the annex, a building adjacent to the temple, the chamber of the vessels, the colonnade, the court, the courtyard, the covered courtyard, the large building, the portico, the western pavilion.

• “The word is supposed to be of Persian origin…”
• “It would seem that Parbar was…”
• “In 1 Chron 26:18 his structure was possibly…”
• “…the Jewish writers generally interpret it an outward place, but Dr. Lightfoot thinks…”

I like that the King James translators did not try to interpret Parbar, as many other translators have gone about doing.