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Featured A Timeline of the KJV-Only Movement

Discussion in 'Bible Versions & Translations' started by John of Japan, Oct 9, 2024.

  1. John of Japan

    John of Japan Well-Known Member
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    Hey, this is my thread! :p I'm pretty much done with my timeline, so I asked myself, can it hurt to widen the discussion a little? And I answered myself, naw, go ahead.
     
  2. John of Japan

    John of Japan Well-Known Member
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    That's a pretty radical standard. But pursuant to the OP, did it start an actual movement, or was it a one off statement?
     
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  3. Logos1560

    Logos1560 Well-Known Member
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    It seems to be a rare usual claim by one group of Baptists. Baptists have not always considered the KJV the standard. Many early Baptists pointed out examples of episcopal bias in the KJV, and their early creeds appealed to the original-language Scriptures to support their view on congregational church government. Many early Baptists in the 1600's likely used editions of the 1560 Geneva Bible.

    The 1677 Second London Confession of Faith by Baptists maintained that a bishop or elder is “to be chosen thereunto by the common suffrage of the Church itself,” and it cited Acts 14:23 in the margin with the comment “See the original” (Lumpkin, p. 287; McGlothin, Baptist Confessions, p. 266). The 1742 Philadelphia Confession of Faith by Baptists retained the same words that had been based on Acts 14:23: “to be chosen thereunto by the common suffrage of the church itself” (Cathcart, Baptist Encyclopaedia, p. 1320). Baptists in England in the 1600’s had based at least a portion of their doctrine of church government on the original language text at Acts 14:23 with clear support from the Latin translation of Erasmus, the Latin translation of Beza, and the pre-1611 English Bibles.

    In 1842, Baptists in America produced a revision of the KJV that was printed several years. It used "immerse" instead of "baptize" in the NT.
     
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  4. John of Japan

    John of Japan Well-Known Member
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    Because of the accuracy of the translation and the beauty of the language. I once had a Japanese salesman come to our door in Asahikawa, and we got to talking about the Bible. He was a Buddhist, but had read the Japanese Bible, and so he commented, "A holy book should have dignity and beauty in the language. Your Bible does not have that." By way of comparison, the sutras in Japanese Buddhism are often in classical Chinese! What he probably had read was the Shinkaiyaku, the Japanese version financed by the Lockman Foundation and translated by the NASB method. It is too literal and wooden.

    The modern English version with the best literary English, IMO, is the NIV. But it has many inaccuracies, and I would not use it as a church version, though it is pleasant to read.

    I don't think this is "one size fits all." Every church has its own culture. If the church's culture includes homeschooled and Christian school kids in its mix, they will take the KJV quite easily.

    In our church there is no mandate for the KJV, and men often come to my small group table with other versions. My burden is not to correct their use of this or that version, but to make sure we all understand what the Scripture is saying.

    True enough. But I believe the KJV is quite understandable, not that different from modern English except in some of the vocabulary. The syntax is the same and most of the semantic content is the same. Once a newbie understands the vocabulary, it's not that hard.

    In Japanese we have the Classical Japanese Bible (CJB). I did some personal research once comparing the KJV and the CJB based on the semantic content, and decided that the CJB was 2 1/2 times more difficult to understand by a modern reader than the KJV.

    Got it. :)
     
  5. John of Japan

    John of Japan Well-Known Member
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    Excellent post. Thank you for the info

    William Carey and his team always translated baptizo with "immerse" in the many translations he did, and we have done so in our new Lifeline Japanese NT.
     
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