When Mary Tudor (Bloody Mary) became queen of England in 1553, she was determined to roll back the Reformation and reinstate Roman Catholicism. Mary had strong ties to Catholic Spain. She married Philip II of Spain and induced the English Parliament to recognize the authority of papal Rome. Mary met with a great deal of resistance from Protestant reformers in her own country. Mary showed no signs of compromise. The persecution of Protestants followed.
The era known as the Marian Exile drove hundreds of English scholars to the Continent with little hope of ever seeing their home and friends again. God used this exodus experience to advance the Reformation. A number of English Protestant divines settled in Calvin's Geneva: Miles Coverdale, John Foxe, Thomas Sampson, and William Whittingham. With the protection of the Genevan civil authorities and the support of John Calvin and the Scottish Reformer John Knox, the Church of Geneva determined to produce an English Bible without the need for the imprimatur of either England or Rome - the Geneva Bible.
Translation Work Begins In 1557
The Geneva translators produced a revised New Testament in English in 1557 that was essentially a revision of Tyndale's revised and corrected 1534 edition. Much of the work was done by William Whittingham, the brother-in-law of John Calvin. The Geneva New Testament was barely off the press when work began on a revision of the entire Bible, a process that took more than two years. The new translation was checked with Theodore Beza's earlier work and the Greek text. In 1560 a complete revised Bible was published, translated according to the Hebrew and Greek, and conferred with the best translations in divers languages, and dedicated to Queen Elizabeth I. After the death of Mary, Elizabeth was crowned queen in 1558, once again moving England toward Protestantism. The Geneva Bible was finally printed in England in 1575 only after the death of Archbishop Matthew Parker, editor of the Bishop's Bible.
England's Most Popular Bible
While other English translations failed to capture the hearts of the reading public, the Geneva Bible was instantly popular. Between 1560 and 1644 at least 144 editions appeared. For forty years after the publication of the King James Bible, the Geneva Bible continued to be the Bible of the home. Oliver Cromwell used extracts from the Geneva Bible for his Soldier's Pocket Bible which he issued to the army.
A THREAT TO KING JAMES
In 1620 the Pilgrims arrived at Plymouth with their Bibles and a conviction derived from those Bibles of establishing a new nation. The Bible was not the King James Version. When James I became king of England in 1603, there were two translations of the Bible in use; the Geneva Bible was the most popular, and the Bishops' Bible was used for reading in churches.
King James disapproved of the Geneva Bible because of its Calvinistic leanings. He also frowned on what he considered to be seditious marginal notes on key political texts. A marginal note for Exodus 1:9 indicated that the Hebrew midwives were correct in disobeying the Egyptian king's orders, and a note for 2 Chronicles 15:16 said that King Asa should have had his mother executed and not merely deposed for the crime of worshipping an idol. The King James Version of the Bible grew out of the king's distaste for these brief but potent doctrinal commentaries. He considered the marginal notes to be a political threat to his kingdom.
At a conference at Hampton Court in 1604 with bishops and theologians, the king listened to a suggestion by the Puritan scholar John Reynolds that a new translation of the Bible was needed. Because of his distaste for the Geneva Bible, James was eager for a new translation. "I profess," he said, "I could never yet see a Bible well translated in English; but I think that, of all, that of Geneva is the worst."
A THREAT TO ROME
In addition to being a threat to the king of England, the Geneva Bible was outspokenly anti-Roman Catholic, as one might expect. Rome was still persecuting Protestants in the sixteenth century. Keep in mind that the English translators were exiles from a nation that was returning to the Catholic faith under a queen who was burning Protestants at the stake. The anti-Roman Catholic sentiment is most evident in the Book of Revelation: "The beast that cometh out of the bottomless pit (Rev. 11:7) is the Pope, which hath his power out of hell and cometh thence." In the end, the Geneva Bible was replaced by the King James Version, but not before it helped to settle America.
Back in Geneva
Calvin knew that the job of reforming a city seemingly bent on destruction would not be easy. "There is no place in the world that I fear more," he confessed. Immorality was at an all-time high, with gambling, street brawls, drunkenness, adultery, and public indecency common everywhere. But not all was dark. When he arrived on September 13, 1541, a change had come over the city. The people actually wanted him to return. The city officials bestowed honors on him and apologized for the way he had been treated. The Council members assured Calvin that they would cooperate with him to restore the Gospel and moral order. The businessmen were equally relieved to learn that Calvin might return. Calvin was overwhelmed by the outward display of affection and decided to return to Geneva. On September 16th he wrote to Farel: "Your wish is granted. I am held fast here. May God give His blessing."
Calvin's Contributions
Calvin continued his work of reformation, not by a heavy-handed use of the civil magistrate, but with the preaching of God's Word and the building of the Church. Church government was lacking, not only in Geneva, but all over Protestant Europe. Calvin understood that only the Church, not the State, could define orthodox theology and bring about true long-term reform. According to the Bible, the State and the Church were jurisdictionally separate. Each had its God-ordained area of jurisdiction and authority - one civil (the State) and one ecclesiastical (the Church). Even so, Calvin insisted, both Church and State were ordained by God and obligated to follow His laws as they applied to their specific appointed jurisdictions.
Calvin's view that God reigns everywhere and over all things led him to develop the biblical idea that man can serve God in every area of life - church, civil government, education, art, music, business, law, journalism. There was no need to be a priest, a monk, or a nun to get closer to God. God is glorified in everyday work and family life. Calvin's teaching led directly to what has become known as the "Protestant work ethic." Individual initiative leads to economic productivity as Christians work out their faith in their callings before God.
Stricken with tuberculosis, Calvin preached his last sermon on February 6, 1564. Although bedridden until his death on May 27, 1564, Calvin continued to work, extending his legacy in the lives of those who sat under his teaching.
Thanks to the Institutes of the Christian Religion, his printed sermons, the Academy, his commentaries on nearly every book of the Bible (except the Song of Solomon and the Book of Revelation), and his pattern of Church and Civil government, Calvin shaped the thought and motivated the ideals of Protestantism in France, the Netherlands, Poland, Hungry, Scotland, and the English Puritans; many of whom settled in America. The great American historian George Bancroft stated, "He that will not honor the memory, and respect the influence of Calvin, knows but little of the origin of American liberty." The famous German historian, Leopold von Ranke, wrote, "John Calvin was the virtual founder of America." John Adams, the second president of the United States, wrote: "Let not Geneva be forgotten or despised. Religious liberty owes it most respect."
From American Vision's Biblical Worldview February 1997 (Used by permission)
The Geneva Bible is available at 1599 Geneva Bible Restoration Project. Visit their web page for more information.
Article Sourced from ~ www.reformed.org
*** Pertinant Historical Information ~
King James ~ He was officially King James VI of Scotland and King James I of England. His mother was Mary Queen of Scots�aka Bloody Mary who persecuted Protestants / Christians�King James dispised his Mother for her Pagan ways and after becoming King James I of England decided to Translate the Bible into the Common English of the times for the Common People. Some believe it was a Political move and others believe it was for the Good of All people�Hence the AV1611 or Authorized KJV�Some might ask how I know this�it is recorded in the Historical Linage of my Sir Name Family Bible�an AV1611�xo
Also to add to this information: John Wycliffe who was born aorund 1320, and was an Oxford theologian known as the "Morning-star of the Reformation" was the first to translate the Bible from Latin to English. Under his auspoces the New Teatment came out in 1380, and the Old Testament came out two years later.
This is a ery interesting spelling of words in the
reading of his translation of John chapter 1 as it read:
CAP 1
1 In the bigynnyng was the word, and the word was at God, and God was the word.
2 This was in the bigynnyng at God.
3 Alle thingis weren maad bi hym, and withouten hym was maad no thing, that thing that was maad.
4 In hym was lijf, and the lijf was the liyt of men; and the liyt schyneth in derknessis,
5 and derknessis comprehendiden not it.
6 A man was sent fro God, to whom the name was Joon.
7 This man cam in to witnessyng, that he schulde bere witnessing of the liyt, that alle men schulden bileue bi hym.
8 He was not the liyt, but that he schulde bere witnessing of the liyt.
9 There was a very liyt, which liytneth ech man that cometh in to this world.
10 He was in the world, and the world was maad bi hym, and the world knew hym not.
11 He cam in to his owne thingis, and hise resseyueden hym not.
12 But hou many euer resseyueden hym, he yaf to hem power to be maad the sones of God, to hem that bileueden in his name; the whiche not of bloodis,
13 nether of the wille of fleische, nether of the wille of man, but ben borun of God.
14 And the word was maad man, and dwellyde among vs, and we han seyn the glorie of hym, as the glorie of the `oon bigetun sone of the fadir, ful of grace and of treuthe.
15 Joon berith witnessyng of hym, and crieth, and seith, This is, whom Y seide, He that schal come aftir me, is maad bifore me, for he was tofor me;
16 and of the plente of hym we alle han takun, and grace for grace.
17 For the lawe was youun bi Moises; but grace and treuthe `is maad bi Jhesu Crist.
18 No man sai euer God, no but the `oon bigetun sone, that is in the bosum of the fadir, he hath teld out.
19 And this is the witnessyng of Joon, whanne Jewis senten fro Jerusalem prestis and dekenes to hym, that thei schulden axe hym, Who art thou?
20 He knoulechide, and denyede not, and he knoulechide, For Y am not Crist.
21 And thei axiden hym, What thanne? Art thou Elie? And he seide, Y am not. Art thou a profete? And he answeride, Nay.
22 Therfor thei seiden to hym, Who art thou? that we yyue an answere to these that senten vs. What seist thou of thi silf?
23 He seide, Y am a vois of a crier in deseert, Dresse ye the weie of the Lord, as Ysaie, the prophete, seide.
24 And thei that weren sent, weren of the Fariseis.
25 And thei axiden hym, and seiden to hym, What thanne baptisist thou, if thou art not Crist, nether Elie, nether a profete?
26 Joon answeride to hem, and seide, Y baptise in watir, but in the myddil of you hath stonde oon, that ye knowen not;
27 he it is, that schal come aftir me, that was maad bifor me, of whom Y am not worthi to louse the thwong of his schoo.
28 These thingis weren don in Bethanye biyende Jordan, where Joon was baptisyng.
29 Anothir day Joon say Jhesu comynge to hym, and he seide, Lo! the lomb of God; lo! he that doith awei the synnes of the world.
30 This is he, that Y seide of, Aftir me is comun a man, which was maad bifor me; for he was rather than Y.
31 And Y knew hym not, but that he be schewid in Israel, therfor Y cam baptisynge in watir.
32 And Joon bar witnessyng, and seide, That Y saiy the spirit comynge doun as a culuer fro heuene, and dwellide on hym.
33 And Y knew hym not; but he that sente me to baptise in watir, seide to me, On whom thou seest the Spirit comynge doun, and dwellynge on hym, this is he, that baptisith in the Hooli Goost.
34 And Y say, and bar witnessyng, that this is the sone of God.
35 Anothir dai Joon stood, and tweyne of hise disciplis;
36 and he biheeld Jhesu walkinge, and seith, Lo! the lomb of God.
37 And twei disciplis herden hym spekynge,
38 and folewiden Jhesu. And Jhesu turnede, and say hem suynge hym, and seith to hem, What seken ye? And thei seiden to hym, Rabi, that is to seie, Maistir, where dwellist thou?
39 And he seith to hem, Come ye, and se. And thei camen, and sayn where he dwellide; and dwelten with hym that dai. And it was as the tenthe our.
40 And Andrewe, the brother of Symount Petir, was oon of the tweyne, that herden of Joon, and hadden sued hym.
41 This foond first his brother Symount, and he seide to him, We han foundun Messias, that is to seie, Crist; and he ledde him to Jhesu.
42 And Jhesus bihelde hym, and seide, Thou art Symount, the sone of Johanna; thou schalt be clepid Cefas, that is to seie, Petre.
43 And on the morewe he wolde go out in to Galilee, and he foond Filip; and he seith to hym, Sue thou me.
44 Filip was of Bethsaida, the citee of Andrew and of Petre.
45 Filip foond Nathanael, and seide to hym, We han foundun Jhesu, the sone of Joseph, of Nazareth, whom Moyses wroot in the lawe and profetis.
46 And Nathanael seide to hym, Of Nazareth may sum good thing be?
47 Filip seide to hym, Come, and se. Jhesus siy Nathanael comynge to hym, and seide to hym, Lo! verili a man of Israel, in whom is no gile.
48 Nathanael seide to hym, Wherof hast thou knowun me? Jhesus `answerde, and seide to hym, Bifor that Filip clepide thee, whanne thou were vndur the fige tree, Y saiy thee. Nathanael answerde to hym,
49 `and seide, Rabi, thou art the sone of God, thou art kyng of Israel.
50 Jhesus answerde, and seide to hym, For Y seide to thee, Y sawy thee vndur the fige tre, thou bileuest; thou schalt se more than these thingis.
51 And he seide to hem, Treuli, treuli, Y seie to you, ye schulen se heuene opened, and the aungels of God stiynge vp and comynge doun on mannys sone.
You can go and read the very first Bible that was translated from Latin to English in 1380- New Testament, and in 1382 Old Testament by John Wycliffe, both New and Old Testamnets translations.
