Bishop's Bible, The - Revision history

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	The Bishops' Bible was an English translation of the Bible produced under the authority of the established Church of England in 1568. It was substantially revised in 1572, and this revised edition was to be prescribed as the base text for the Authorized King James Version of 1611.		#REDIRECT [[The Bishops' Bible]]

	~~'''HISTORY'''~~

	The thorough Calvinism of the Geneva Bible (not so much displayed in the translation, which was acknowledged to be an excellent one, but in the marginal notes), offended the high-church party of the Church of England, to which almost all of its bishops subscribed. They associated Calvinism with 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—was severely deficient; in that much of the Old Testament was translated from the Latin Vulgate, rather than from the original Hebrew, Aramaic, and Greek. In an attempt to replace the objectionable Geneva translation, they circulated one of their own, which became known as the Bishops' Bible.

	The promoter of the exercise, and the leading figure in translating was Matthew Parker, Archbishop of Canterbury. It was at his instigation that the various sections translated by Parker and his fellow bishops were followed by their initials in the early editions. For instance, at the end of the book of Deuteronomy, we find the initials "W.E.", which, according to a letter Parker wrote to Sir William Cecil, stands for William Alley, Bishop of Exeter. Parker tells Cecil that this system was "to make [the translators] more diligent, as answerable for their doings."[1] Unhappily, Parker failed to commission anyone to act as supervisory editor for the work completed by the various translators—and was too busy to do so himself, and accordingly translation practice varies greatly from book to book. Hence, in most of the Hebrew Bible (as is standard in English Versions) the tetragrammaton YHWH is represented by "the Lord", and the Hebrew "Elohim" is represented by "God". But in the Psalms the practice is the opposite way around. The books that Parker himself worked on are fairly sparingly edited from the text of the Great Bible, while those undertaken by Grindal of London emerged much closer to the Geneva text.

	The bishops deputed to revise the Apocrypha appear to have delivered very little, as the text in these books reproduce that of the Great Bible broadly the same. As the Apocrypha of the Great Bible was translated from the Latin Vulgate, the Bishops' Bible cannot strictly claim to have been entirely translated from the original tongues.


	The Bishops' Bible was first published in 1568,[2] but was then re-issued in an extensively revised form in 1572. In the revision a number of switches were made to the New Testament in the direction of more "ecclesiastical" language (e.g. introducing the term "charity" into I Corinthians 13), but otherwise to correct the text more in line with that found in the Geneva Bible; and in the Old Testament, the Psalms from the Great Bible were printed alongside those in the new translation—which had proved impossible to sing. From 1577 the new psalm translation was dropped altogether; while further incremental changes were made to the text of the New Testament in subsequent editions. The Bible had the authority of the royal warrant, and was the second version appointed to be read aloud in church services (cf. Great Bible, King James Bible). 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. 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,[2] but the New Testament was reissued until at least 1617.[~~2] William Fulke published several parallel editions up to 1633,~~[2] with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations. The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.

	~~'''Legacy'''~~

	The translators of the King James Version were instructed to take the 1602 edition of the Bishops' Bible as their basis, although several other existing translations were taken into account. After it was published in 1611, the King James Version soon took the Bishops' Bible's place as the de facto standard of the Church of England. Later judgments of the Bishops' Bible have not been favorable; David Daniell, in his important edition of William Tyndale's New Testament, states that the Bishops' Bible ~~"was, and is, not loved. Where it reprints Geneva it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity".[3~~]

	Unlike Tyndale's translations and the Geneva Bible, the Bishops' Bible has rarely been reprinted. The most available reprinting of its New Testament portion (minus its marginal notes) can be found in the fourth column of the New Testament Octapla edited by Luther Weigle, chairman of the translation committee that produced the Revised Standard Version.[4]

	The Bishops' Bible is also known as the "Treacle Bible" because of its translation of Jeremiah 8:22 which reads "Is there not treacle at Gilead?", a rendering also found in several earlier versions as well. In the Authorized Version of 1611, "treacle" was changed to "balm".

	~~'''References'''~~

	~~1.^ Pollard, Alfred W. (2003). The Holy Bible: 1611 Edition, King James Version.. Peabody, MA: Hendrickson. pp. 22–3. ISBN 1-56563-160-9.~~

	~~2.^ a b c d Herbert, A. S. (1968). Historical Catalogue of Printed Editions of the English Bible 1525–1961. New York: American Bible Society. pp. 125–480. ISBN 564-00130-9.~~

	~~3.^ Daniell, David (1989). Tyndale's New Testament. New Haven: Yale. ISBN 0-300-04419-4.~~

	~~4.^ Weigle, Luther A. (1962). The New Testament Octapla: Eight English Versions of the New Testament in the Tyndale-King James Tradition. NY: Thomas Nelson.~~


	~~Related links:~~

	~~http://biblehistory.ca/article.php?fragid=22&year=1568~~

	~~http://www.bible-researcher.com/bishops.html~~

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	4.^ Weigle, Luther A. (1962). The New Testament Octapla: Eight English Versions of the New Testament in the Tyndale-King James Tradition. NY: Thomas Nelson.		4.^ Weigle, Luther A. (1962). The New Testament Octapla: Eight English Versions of the New Testament in the Tyndale-King James Tradition. NY: Thomas Nelson.


			Related links:

			http://biblehistory.ca/article.php?fragid=22&year=1568

			http://www.bible-researcher.com/bishops.html

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	1.^ Pollard, Alfred W. (2003). The Holy Bible: 1611 Edition, King James Version.. Peabody, MA: Hendrickson. pp. 22–3. ISBN 1-56563-160-9.		1.^ Pollard, Alfred W. (2003). The Holy Bible: 1611 Edition, King James Version.. Peabody, MA: Hendrickson. pp. 22–3. ISBN 1-56563-160-9.

	2.^ a b c d Herbert, A. S. (1968). Historical Catalogue of Printed Editions of the English Bible 1525–1961. New York: American Bible Society. pp. 125–480. ISBN 564-00130-9.		2.^ a b c d Herbert, A. S. (1968). Historical Catalogue of Printed Editions of the English Bible 1525–1961. New York: American Bible Society. pp. 125–480. ISBN 564-00130-9.

	3.^ Daniell, David (1989). Tyndale's New Testament. New Haven: Yale. ISBN 0-300-04419-4.		3.^ Daniell, David (1989). Tyndale's New Testament. New Haven: Yale. ISBN 0-300-04419-4.

	4.^ Weigle, Luther A. (1962). The New Testament Octapla: Eight English Versions of the New Testament in the Tyndale-King James Tradition. NY: Thomas Nelson.		4.^ Weigle, Luther A. (1962). The New Testament Octapla: Eight English Versions of the New Testament in the Tyndale-King James Tradition. NY: Thomas Nelson.

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	The Bishops' Bible was first published in 1568,[2] but was then re-issued in an extensively revised form in 1572. In the revision a number of switches were made to the New Testament in the direction of more "ecclesiastical" language (e.g. introducing the term "charity" into I Corinthians 13), but otherwise to correct the text more in line with that found in the Geneva Bible; and in the Old Testament, the Psalms from the Great Bible were printed alongside those in the new translation—which had proved impossible to sing. From 1577 the new psalm translation was dropped altogether; while further incremental changes were made to the text of the New Testament in subsequent editions. The Bible had the authority of the royal warrant, and was the second version appointed to be read aloud in church services (cf. Great Bible, King James Bible). 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. 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,[2] but the New Testament was reissued until at least 1617.[2] William Fulke published several parallel editions up to 1633,[2] with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations. The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.		The Bishops' Bible was first published in 1568,[2] but was then re-issued in an extensively revised form in 1572. In the revision a number of switches were made to the New Testament in the direction of more "ecclesiastical" language (e.g. introducing the term "charity" into I Corinthians 13), but otherwise to correct the text more in line with that found in the Geneva Bible; and in the Old Testament, the Psalms from the Great Bible were printed alongside those in the new translation—which had proved impossible to sing. From 1577 the new psalm translation was dropped altogether; while further incremental changes were made to the text of the New Testament in subsequent editions. The Bible had the authority of the royal warrant, and was the second version appointed to be read aloud in church services (cf. Great Bible, King James Bible). 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. 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,[2] but the New Testament was reissued until at least 1617.[2] William Fulke published several parallel editions up to 1633,[2] with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations. The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.

			'''Legacy'''
	'''
	Legacy'''


	The translators of the King James Version were instructed to take the 1602 edition of the Bishops' Bible as their basis, although several other existing translations were taken into account. After it was published in 1611, the King James Version soon took the Bishops' Bible's place as the de facto standard of the Church of England. Later judgments of the Bishops' Bible have not been favorable; David Daniell, in his important edition of William Tyndale's New Testament, states that the Bishops' Bible "was, and is, not loved. Where it reprints Geneva it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity".[3]		The translators of the King James Version were instructed to take the 1602 edition of the Bishops' Bible as their basis, although several other existing translations were taken into account. After it was published in 1611, the King James Version soon took the Bishops' Bible's place as the de facto standard of the Church of England. Later judgments of the Bishops' Bible have not been favorable; David Daniell, in his important edition of William Tyndale's New Testament, states that the Bishops' Bible "was, and is, not loved. Where it reprints Geneva it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity".[3]

Textus Receptus at 02:55, 4 February 2010

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	The Bishops' Bible was first published in 1568,[2] but was then re-issued in an extensively revised form in 1572. In the revision a number of switches were made to the New Testament in the direction of more "ecclesiastical" language (e.g. introducing the term "charity" into I Corinthians 13), but otherwise to correct the text more in line with that found in the Geneva Bible; and in the Old Testament, the Psalms from the Great Bible were printed alongside those in the new translation—which had proved impossible to sing. From 1577 the new psalm translation was dropped altogether; while further incremental changes were made to the text of the New Testament in subsequent editions. The Bible had the authority of the royal warrant, and was the second version appointed to be read aloud in church services (cf. Great Bible, King James Bible). 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. 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,[2] but the New Testament was reissued until at least 1617.[2] William Fulke published several parallel editions up to 1633,[2] with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations. The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.		The Bishops' Bible was first published in 1568,[2] but was then re-issued in an extensively revised form in 1572. In the revision a number of switches were made to the New Testament in the direction of more "ecclesiastical" language (e.g. introducing the term "charity" into I Corinthians 13), but otherwise to correct the text more in line with that found in the Geneva Bible; and in the Old Testament, the Psalms from the Great Bible were printed alongside those in the new translation—which had proved impossible to sing. From 1577 the new psalm translation was dropped altogether; while further incremental changes were made to the text of the New Testament in subsequent editions. The Bible had the authority of the royal warrant, and was the second version appointed to be read aloud in church services (cf. Great Bible, King James Bible). 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. 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,[2] but the New Testament was reissued until at least 1617.[2] William Fulke published several parallel editions up to 1633,[2] with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations. The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.


	'''		'''
	Legacy'''		Legacy'''


	The translators of the King James Version were instructed to take the 1602 edition of the Bishops' Bible as their basis, although several other existing translations were taken into account. After it was published in 1611, the King James Version soon took the Bishops' Bible's place as the de facto standard of the Church of England. Later judgments of the Bishops' Bible have not been favorable; David Daniell, in his important edition of William Tyndale's New Testament, states that the Bishops' Bible "was, and is, not loved. Where it reprints Geneva it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity".[3]		The translators of the King James Version were instructed to take the 1602 edition of the Bishops' Bible as their basis, although several other existing translations were taken into account. After it was published in 1611, the King James Version soon took the Bishops' Bible's place as the de facto standard of the Church of England. Later judgments of the Bishops' Bible have not been favorable; David Daniell, in his important edition of William Tyndale's New Testament, states that the Bishops' Bible "was, and is, not loved. Where it reprints Geneva it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity".[3]

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	~~Moved~~ to [[~~Bishop~~'s Bible]]		The Bishops' Bible was an English translation of the Bible produced under the authority of the established Church of England in 1568. It was substantially revised in 1572, and this revised edition was to be prescribed as the base text for the Authorized King James Version of 1611.

			'''HISTORY'''

			The thorough Calvinism of the Geneva Bible (not so much displayed in the translation, which was acknowledged to be an excellent one, but in the marginal notes), offended the high-church party of the Church of England, to which almost all of its bishops subscribed. They associated Calvinism with 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—was severely deficient; in that much of the Old Testament was translated from the Latin Vulgate, rather than from the original Hebrew, Aramaic, and Greek. In an attempt to replace the objectionable Geneva translation, they circulated one of their own, which became known as the Bishops' Bible.

			The promoter of the exercise, and the leading figure in translating was Matthew Parker, Archbishop of Canterbury. It was at his instigation that the various sections translated by Parker and his fellow bishops were followed by their initials in the early editions. For instance, at the end of the book of Deuteronomy, we find the initials "W.E.", which, according to a letter Parker wrote to Sir William Cecil, stands for William Alley, Bishop of Exeter. Parker tells Cecil that this system was "to make [the translators] more diligent, as answerable for their doings."[1] Unhappily, Parker failed to commission anyone to act as supervisory editor for the work completed by the various translators—and was too busy to do so himself, and accordingly translation practice varies greatly from book to book. Hence, in most of the Hebrew Bible (as is standard in English Versions) the tetragrammaton YHWH is represented by "the Lord", and the Hebrew "Elohim" is represented by "God". But in the Psalms the practice is the opposite way around. The books that Parker himself worked on are fairly sparingly edited from the text of the Great Bible, while those undertaken by Grindal of London emerged much closer to the Geneva text.

			The bishops deputed to revise the Apocrypha appear to have delivered very little, as the text in these books reproduce that of the Great Bible broadly the same. As the Apocrypha of the Great Bible was translated from the Latin Vulgate, the Bishops' Bible cannot strictly claim to have been entirely translated from the original tongues.


			The Bishops' Bible was first published in 1568,[2] but was then re-issued in an extensively revised form in 1572. In the revision a number of switches were made to the New Testament in the direction of more "ecclesiastical" language (e.g. introducing the term "charity" into I Corinthians 13), but otherwise to correct the text more in line with that found in the Geneva Bible; and in the Old Testament, the Psalms from the Great Bible were printed alongside those in the new translation—which had proved impossible to sing. From 1577 the new psalm translation was dropped altogether; while further incremental changes were made to the text of the New Testament in subsequent editions. The Bible had the authority of the royal warrant, and was the second version appointed to be read aloud in church services (cf. Great Bible, King James Bible). 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. 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,[2] but the New Testament was reissued until at least 1617.[2] William Fulke published several parallel editions up to 1633,[2] with the New Testament of the Bishops' Bible alongside the Rheims New Testament, specifically to controvert the latter's polemical annotations. The Bishops' Bible or its New Testament went through over 50 editions, whereas the Geneva Bible was reprinted more than 150 times.

			'''
			Legacy'''

			The translators of the King James Version were instructed to take the 1602 edition of the Bishops' Bible as their basis, although several other existing translations were taken into account. After it was published in 1611, the King James Version soon took the Bishops' Bible's place as the de facto standard of the Church of England. Later judgments of the Bishops' Bible have not been favorable; David Daniell, in his important edition of William Tyndale's New Testament, states that the Bishops' Bible "was, and is, not loved. Where it reprints Geneva it is acceptable, but most of the original work is incompetent, both in its scholarship and its verbosity".[3]

			Unlike Tyndale's translations and the Geneva Bible, the Bishops' Bible has rarely been reprinted. The most available reprinting of its New Testament portion (minus its marginal notes) can be found in the fourth column of the New Testament Octapla edited by Luther Weigle, chairman of the translation committee that produced the Revised Standard Version.[4]

			The Bishops' Bible is also known as the "Treacle Bible" because of its translation of Jeremiah 8:22 which reads "Is there not treacle at Gilead?", a rendering also found in several earlier versions as well. In the Authorized Version of 1611, "treacle" was changed to "balm".

			'''References'''

			1.^ Pollard, Alfred W. (2003). The Holy Bible: 1611 Edition, King James Version.. Peabody, MA: Hendrickson. pp. 22–3. ISBN 1-56563-160-9.
			2.^ a b c d Herbert, A. S. (1968). Historical Catalogue of Printed Editions of the English Bible 1525–1961. New York: American Bible Society. pp. 125–480. ISBN 564-00130-9.
			3.^ Daniell, David (1989). Tyndale's New Testament. New Haven: Yale. ISBN 0-300-04419-4.
			4.^ Weigle, Luther A. (1962). The New Testament Octapla: Eight English Versions of the New Testament in the Tyndale-King James Tradition. NY: Thomas Nelson.

Nick: Protected "Bishop's Bible, The" [edit=autoconfirmed:move=autoconfirmed]

2009-05-31T04:00:19Z

Protected "Bishop's Bible, The" [edit=autoconfirmed:move=autoconfirmed]

← Older revision	Revision as of 04:00, 31 May 2009
(No difference)

Nick: Replacing page with 'Moved to Bishop's Bible'

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	[[Bishop's Bible]]~~, The~~		Moved to [[Bishop's Bible]]



	The 1568 Bishops' Bible was a revision of the Great Bible made under the direction of Archbishop Matthew Parker. Laurence Vance asserted that one of the rules given the translators of the Bishops’ Bible was the following: “First, to follow the common English Translation used in the Churches [the Great Bible] and not to recede from it but where it varieth manifestly from the Hebrew or Greek original” (''Brief History'', p. 20; Dore, ''Old Bibles'', p. 273). Edward F. Hills confirmed that the Bishops’ Bible came from “the English prelates under the direction of Archbishop Parker” (''KJV Defended'', p. 214). MacCulloch noted that “Matthew Parker had conformed outwardly to the traditional Catholic Church under Queen Mary” (''Reformation'', p. 282). Kenneth Bradstreet claimed that “Parker had been ordained in the Roman Catholic Church and was still quite Romish if not popish” (''KJV in History'', p. 53). Parker is said to have translated the following portions of the Bishops’ Bible: Genesis, Exodus, Matthew, Mark, 2 Corinthians to Hebrews. Along with Parker, its revisers or translators are said to have included: Edmund Grindal (Bishop of London), Edwin Sandys (Bishop of Worcester), Richard Cox (Bishop of Ely), William Alley (Bishop of Exeter), Richard Davies (Bishop of St. Davids), Gabriel Goodman (Dean of Westminster), Andrew Pierson or Pearson (Canon of Canterbury), Robert Horne (Bishop of Winchester), Andrew Perne (Canon or Dean of Ely), John Parkhurst (Bishop of Norwich), Thomas Bentham (Bishop of Linchfield and Coventry), Edmund Scambler (Bishop of Peterborough), Nicholas Bullingham (Bishop of Lincoln), William Barlow (Bishop of Chichester), and Thomas Bickley (Parker’s chaplain and afterwards Bishop of Chichester) or Thomas Becon [one of which replaced Edmund Guest (Bishop of Rochester) as translator of the Psalms]. It may be that Hugh Jones (Bishop of Llandaff) completed the work stated by Nicholas Bullingham. Concerning these translators, David Norton maintained that “many of the Bishops were still close to Roman Catholicism in spirit” (''History'', p. 37). The Church of England doctrinal views of the translators of the Bishops’ Bible were similar to the views of many of the translators of the KJV. David Daniell observed: “Matthew Parker proposed, and completed, the Bishops’ Bible as a means of blocking the advance of Geneva into churches” (''Bible in English'', p. 342).

	The Bishops' Bible is sometimes called "Matthew Parker's Bible." Christopher Anderson asserted that Matthew Parker “had slipped his paternal arms, empaled with those of Christ Church, Canterbury, into an initial letter T at the genealogical table in the Old Testament, and at the preface to the New” (''Annals of the English Bible'', II, p. 333). The Bishops’ Bible was published with an engraved portrait of Queen Elizabeth on its title page and of Robert Dudley, the Earl of Leicester, at the beginning of the book of Joshua and of William Cecil, the baron of Burghley, at the beginning of the book of Psalms. It included 143 woodcuts and maps. It included a preface by Parker, but it also kept Cranmer’s preface to some Great Bible editions. The title of the fourth O. T. in the 1568 Bishops’ Bible was given in Latin as “Numeri” while the title of the fifth book was “Deuteronomium.” Ezra is identified as “the first book of Esdras” while the next book is identified as “the book of Nehemias, or second book of Esdras.” The book before “the book of the Prophet Isay” has the title “The Ballet of Ballets of Solomon, called in Latin, Canticum Canticorum.” After Daniel, it has “Osee.” After Amos, it has “Abdias.” After Nahum, it has “Habacuc,” then “Sophonia,” and then “Aggeus.” In the N. T., it has titles such as “The Gospel of Saint Matthew” and “the Epistle of the Apostle Saint Paul to the Romans.” In an article entitled “The Bible in the British Museum,” the ''Quarterly Review'' maintained that “the notes [of the Bishops’ Bible] are for the most part, where they are not adopted from the Geneva Bible, very commonplace, and in many cases absolutely silly, e.g. Genesis 21:7: ’It is the duty of the mother, if she may, to nurse her child” (Vol. 178, January-April, 1894, p. 169).

Nick at 03:59, 31 May 2009

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Nick at 03:49, 31 May 2009

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	The 1568 Bishops' Bible was a revision of the Great Bible made under the direction of Archbishop Matthew Parker. Laurence Vance asserted that one of the rules given the translators of the Bishops’ Bible was the following: “First, to follow the common English Translation used in the Churches [the Great Bible] and not to recede from it but where it varieth manifestly from the Hebrew or Greek original” (''Brief History'', p. 20; Dore, ''Old Bibles'', p. 273). Edward F. Hills confirmed that the Bishops’ Bible came from “the English prelates under the direction of Archbishop Parker” (''KJV Defended'', p. 214). MacCulloch noted that “Matthew Parker had conformed outwardly to the traditional Catholic Church under Queen Mary” (''Reformation'', p. 282). Kenneth Bradstreet claimed that “Parker had been ordained in the Roman Catholic Church and was still quite Romish if not popish” (''KJV in History'', p. 53). Parker is said to have translated the following portions of the Bishops’ Bible: Genesis, Exodus, Matthew, Mark, 2 Corinthians to Hebrews. Along with Parker, its revisers or translators are said to have included: Edmund Grindal (Bishop of London), Edwin Sandys (Bishop of Worcester), Richard Cox (Bishop of Ely), William Alley (Bishop of Exeter), Richard Davies (Bishop of St. Davids), Gabriel Goodman (Dean of Westminster), Andrew Pierson or Pearson (Canon of Canterbury), Robert Horne (Bishop of Winchester), Andrew Perne (Canon or Dean of Ely), John Parkhurst (Bishop of Norwich), Thomas Bentham (Bishop of Linchfield and Coventry), Edmund Scambler (Bishop of Peterborough), Nicholas Bullingham (Bishop of Lincoln), William Barlow (Bishop of Chichester), and Thomas Bickley (Parker’s chaplain and afterwards Bishop of Chichester) or Thomas Becon [one of which replaced Edmund Guest (Bishop of Rochester) as translator of the Psalms]. It may be that Hugh Jones (Bishop of Llandaff) completed the work stated by Nicholas Bullingham. Concerning these translators, David Norton maintained that “many of the Bishops were still close to Roman Catholicism in spirit” (''History'', p. 37). The Church of England doctrinal views of the translators of the Bishops’ Bible were similar to the views of many of the translators of the KJV. David Daniell observed: “Matthew Parker proposed, and completed, the Bishops’ Bible as a means of blocking the advance of Geneva into churches” (''Bible in English'', p. 342).		The 1568 Bishops' Bible was a revision of the Great Bible made under the direction of Archbishop Matthew Parker. Laurence Vance asserted that one of the rules given the translators of the Bishops’ Bible was the following: “First, to follow the common English Translation used in the Churches [the Great Bible] and not to recede from it but where it varieth manifestly from the Hebrew or Greek original” (''Brief History'', p. 20; Dore, ''Old Bibles'', p. 273). Edward F. Hills confirmed that the Bishops’ Bible came from “the English prelates under the direction of Archbishop Parker” (''KJV Defended'', p. 214). MacCulloch noted that “Matthew Parker had conformed outwardly to the traditional Catholic Church under Queen Mary” (''Reformation'', p. 282). Kenneth Bradstreet claimed that “Parker had been ordained in the Roman Catholic Church and was still quite Romish if not popish” (''KJV in History'', p. 53). Parker is said to have translated the following portions of the Bishops’ Bible: Genesis, Exodus, Matthew, Mark, 2 Corinthians to Hebrews. Along with Parker, its revisers or translators are said to have included: Edmund Grindal (Bishop of London), Edwin Sandys (Bishop of Worcester), Richard Cox (Bishop of Ely), William Alley (Bishop of Exeter), Richard Davies (Bishop of St. Davids), Gabriel Goodman (Dean of Westminster), Andrew Pierson or Pearson (Canon of Canterbury), Robert Horne (Bishop of Winchester), Andrew Perne (Canon or Dean of Ely), John Parkhurst (Bishop of Norwich), Thomas Bentham (Bishop of Linchfield and Coventry), Edmund Scambler (Bishop of Peterborough), Nicholas Bullingham (Bishop of Lincoln), William Barlow (Bishop of Chichester), and Thomas Bickley (Parker’s chaplain and afterwards Bishop of Chichester) or Thomas Becon [one of which replaced Edmund Guest (Bishop of Rochester) as translator of the Psalms]. It may be that Hugh Jones (Bishop of Llandaff) completed the work stated by Nicholas Bullingham. Concerning these translators, David Norton maintained that “many of the Bishops were still close to Roman Catholicism in spirit” (''History'', p. 37). The Church of England doctrinal views of the translators of the Bishops’ Bible were similar to the views of many of the translators of the KJV. David Daniell observed: “Matthew Parker proposed, and completed, the Bishops’ Bible as a means of blocking the advance of Geneva into churches” (''Bible in English'', p. 342).

	The Bishops' Bible is sometimes called "Matthew Parker's Bible." Christopher Anderson asserted that Matthew Parker “had slipped his paternal arms, empaled with those of Christ Church, Canterbury, into an initial letter T at the genealogical table in the Old Testament, and at the preface to the New” (''Annals of the English Bible'', II, p. 333). The Bishops’ Bible was published with an engraved portrait of Queen Elizabeth on its title page and of Robert Dudley, the Earl of Leicester, at the beginning of the book of Joshua and of William Cecil, the baron of Burghley, at the beginning of the book of Psalms. It included 143 woodcuts and maps. It included a preface by Parker, but it also kept Cranmer’s preface to some Great Bible editions. The title of the fourth O. T. in the 1568 Bishops’ Bible was given in Latin as “Numeri” while the title of the fifth book was “Deuteronomium.” Ezra is identified as “the first book of Esdras” while the next book is identified as “the book of Nehemias, or second book of Esdras.” The book before “the book of the Prophet Isay” has the title “The Ballet of Ballets of Solomon, called in Latin, Canticum Canticorum.” After Daniel, it has “Osee.” After Amos, it has “Abdias.” After Nahum, it has “Habacuc,” then “Sophonia,” and then “Aggeus.” In the N. T., it has titles such as “The Gospel of Saint Matthew” and “the Epistle of the Apostle Saint Paul to the Romans.” In an article entitled “The Bible in the British Museum,” the ''Quarterly Review'' maintained that “the notes [of the Bishops’ Bible] are for the most part, where they are not adopted from the Geneva Bible, very commonplace, and in many cases absolutely silly, e.g. Genesis 21:7: ’It is the duty of the mother, if she may, to nurse her child” (Vol. 178, January-April, 1894, p. 169).		The Bishops' Bible is sometimes called "Matthew Parker's Bible." Christopher Anderson asserted that Matthew Parker “had slipped his paternal arms, empaled with those of Christ Church, Canterbury, into an initial letter T at the genealogical table in the Old Testament, and at the preface to the New” (''Annals of the English Bible'', II, p. 333). The Bishops’ Bible was published with an engraved portrait of Queen Elizabeth on its title page and of Robert Dudley, the Earl of Leicester, at the beginning of the book of Joshua and of William Cecil, the baron of Burghley, at the beginning of the book of Psalms. It included 143 woodcuts and maps. It included a preface by Parker, but it also kept Cranmer’s preface to some Great Bible editions. The title of the fourth O. T. in the 1568 Bishops’ Bible was given in Latin as “Numeri” while the title of the fifth book was “Deuteronomium.” Ezra is identified as “the first book of Esdras” while the next book is identified as “the book of Nehemias, or second book of Esdras.” The book before “the book of the Prophet Isay” has the title “The Ballet of Ballets of Solomon, called in Latin, Canticum Canticorum.” After Daniel, it has “Osee.” After Amos, it has “Abdias.” After Nahum, it has “Habacuc,” then “Sophonia,” and then “Aggeus.” In the N. T., it has titles such as “The Gospel of Saint Matthew” and “the Epistle of the Apostle Saint Paul to the Romans.” In an article entitled “The Bible in the British Museum,” the ''Quarterly Review'' maintained that “the notes [of the Bishops’ Bible] are for the most part, where they are not adopted from the Geneva Bible, very commonplace, and in many cases absolutely silly, e.g. Genesis 21:7: ’It is the duty of the mother, if she may, to nurse her child” (Vol. 178, January-April, 1894, p. 169).