Preface

THE TRANSLATORS TO THE READER

The best things have been calumniated

Zeal to promote the common good, whether by devising anything ourselves or revising that which hath been laboured by others, deserveth much respect and esteem, yet findeth but cold entertainment in the world. It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter (and cavil, if it do not find a hole, will make one), it is sure to be misconstrued and in danger to be condemned.

This will easily be granted by all who know history or have experience. For was there ever anything projected that savoured any way of newness or renewing, but the same endured many storms of gainsaying or opposition? One would think that civility, wholesome laws, learning and eloquence, synods, and church maintenance (to speak of no more things of this kind) should be as safe as a sanctuary, and out of shot [ἐκτὸς βέλους], as they say — that is, "beyond the reach of the arrow" — that no man would lift up the heel; no, nor dog move his tongue against the motioners of them.

Note: The phrase "ἐκτὸς βέλους" is Greek, meaning "out of shot" or "beyond the reach (of the arrow)."

Yet, experience shows otherwise. History testifies that those who have laboured to promote the public good, particularly in matters of faith and discipline, have often suffered resistance, slander, and even death. From ancient examples (like Anacharsis, Cato the Elder, and Gregory the Divine) to more recent ones, many have paid dearly for their efforts to instruct and improve.

Even worthy actions such as synods or provisions for the church have been misjudged and maligned. The translator notes that despite these challenges, their work in translating and refining the Scriptures was pursued not for private gain but for public benefit.

His Majesty’s constancy, despite opposition

King James, who now reigneth (and long may he reign), knew well that any public endeavor, especially concerning religion, would draw criticism. Yet he stood resolute "as a statue immovable, and an anvil not easy to be beaten into plates" (ὡςπερ τις ἀνδριὰς ἀπερίτρεπτος καὶ ἄκμων ἀνὴλατος, as Suidas saith).

He entrusted the translators to carry out their task faithfully, believing it would bring glory to God and build up the church.

Note: This ancient Greek metaphor compares firmness and resilience to a statue or anvil.

The praise of the Holy Scriptures

The Scriptures are praised as:

A source of wisdom and salvation (2 Tim. 3:15)
A guide to correct, instruct, and comfort
A panary of wholesome food, a physician’s shop (St. Basil), a treasury of jewels

The translators defend the sufficiency and necessity of the Scriptures, stressing their divine origin and eternal usefulness. They reference Church Fathers like St. Augustine, Jerome, Cyril, and Basil to affirm that the Scriptures alone are the basis for doctrine and spiritual life.

Necessity of translation

The translators emphasize the need for Scripture in the vulgar tongue (the common language), citing 1 Cor. 14:11. Without understanding, they say, the Word of God cannot be rightly received or practiced. Historical examples demonstrate that from ancient times, Christians translated Scripture into the languages of all nations — Dalmatian, Syrian, Gothic, Arabic, Saxon, French, and English.

They argue that to hide Scripture from the common people is to rob them of spiritual nourishment.

Objections from adversaries and defense of the work

The translators address objections:

Some ask why revise previous translations — was the former version faulty?
Others (especially Roman Catholics) accuse the translators of heresy and manipulation.

The translators respond:

They do not condemn former English translations but seek to make a good one better.
Even ancient scholars like Jerome and Augustine revised earlier versions.
Popes and Catholic scholars themselves have revised Latin editions many times.

Thus, the translators defend their revision as a continuation of faithful scholarship, aiming to refine and clarify — not to reinvent.

Approach to translation

They explain their methodology:

Sources: The Hebrew Old Testament and Greek New Testament
Goal: To create one principal translation that is accurate and accessible
Team: Scholars "learned, not to learn," chosen for wisdom and humility
Process: Collaborative, reverent, prayerful, and painstaking

They acknowledge that even the Septuagint and Vulgate had imperfections, but were still used by the early Church. They emphasize that their intent is not novelty but faithfulness.

Use of marginal notes and diverse renderings

Where the original allows for multiple interpretations, the translators include marginal notes to acknowledge alternative readings. This is not to introduce doubt but to enrich understanding and aid serious study.

They also reject rigid word-for-word translation in favor of sense-for-sense clarity, noting that strict uniformity of phrasing may hinder readability.

Conclusion

The translators commend the reader to God, affirming that their work was undertaken for the glory of God, the good of the Church, and the edification of all who seek truth. They humbly acknowledge that all human works are imperfect, but trust that God will use their labour for His purposes.

"Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night."

Formatted and adapted for clarity and modern readability from the 1611 KJV Preface.

Documentation