Holy Bible King
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In 1604, King James I of England authorized that a new translation of the Bible into English be started. It was finished in 1611, just 85 years after the first translation of the New Testament into English appeared (Tyndale, 1526). The Authorized Version, or King James Version, quickly became the standard for English-speaking Protestants. Its flowing language and prose rhythm has had a profound influence on the literature of the past 400 years. The King James Version present on the Bible Gateway matches the 1987 printing. The KJV is public domain in the United States.
The King James Version (KJV) of the holy Bible was first printed in 1611, but the main edition used today is the 1769 version. The King James Version (KJV) is also known as the Authorized (or Authorised) Version (AV) because it was authorized to be read in churches. For over 300 years it was the main English translation used in the English speaking world, and is much admired and respected. About 400 words and phrases coined or popularised by the King James Version are part the English language today.
The King James Version was printed with each new verse starting on a new line. In 1954 the British and Foreign Bible Society produced a new edition of the KJV, keeping the original 1769 text, but adding sub-titles and paragraphs, making it easier to read. In 2011 this was reprinted in a special edition, with other appendices such as a Glossary, and concordance, to mark the 400th anniversary of the King James Version. This is the text used in this on-line edition. The paragraphing, sub-headings from 1954, and other additions from 2011, are copyright the British and Foreign Bible Society.
King BibleOrbits around the character.WeaponIDHOLYBOOKTypeNormalEvolution Unholy VespersEvolved with SpellbinderMax level8Rarity80EffectsCooldown starts when active Duration ends.Scales with all stat bonuses.StatsBaseMaxDamage10Area1Speed1Amount1Duration3.0 secondsPierceArea of EffectCooldown3.0 secondsProjectile Interval0 secondsHitbox Delay1.7 secondsKnockback1Pool Limit50Blocked by wallsNoDamage30 (+20)Area1.5 (+50%)Speed1.6 (+60%)Amount4 (+3)Duration4.0 seconds (+1)King Bible is a weapon in Vampire Survivors. It is the starting weapon of Dommario. It is unlocked by default, and can be offered to the player from the start.
Additional bibles from Amount are added to the circle and spaced evenly. Projectile Speed affects how fast the books rotate, Duration affects how long they rotate before cooling down, and Area affects how far away from the player they spin which has a cap in size and increases the size of the bibles.
King Bible has a 1.7 seconds Hitbox Delay, meaning that the same enemy cannot be hit more often than every 1.7 seconds by the same bible. However, because all active delays are reset simultaneously as soon as any one elapses, some enemies may get hit more often.
In 1611, the new British state headed by King James I issued its translation of the complete Bible, "newly translated out of the original tongues, and with the former translations diligently compared and revised. By His Majesty's special command. Appointed to be read in churches." The book gave English-speaking Christians a common standard through which they could express their faith. Soon, the spread of printing technology meant that this translation above all became the definitive Bible that believers kept in their houses, and before too long, carried in their pockets. Although originally intended for Anglicans, the new translation soon spread its influence across the spectrum of emerging denominations and sects, as it gave voice to Presbyterians and Congregationalists, Quakers and Baptists. After all, King James's reign coincided with an astonishingly spiritual ferment, as Protestants debated furiously their relationship with the state and whether it was even possible for faithful Christians to accept the decisions of secular power. The year 1609, for instance, marked the beginning of the Baptist churches in the English-speaking world.
And of course, there was a vast global dimension. When we recall how English colonies were beginning to spread around the world in 1611 -- how a settlement was already developing tentatively in Virginia (from 1607), with Massachusetts only a few years away -- we realize how wonderfully the translators timed their work, how providentially. Over the coming centuries, the Christianity of the British Isles would become a driving force in Christian expansion worldwide -- in North America, in Africa, in the Caribbean, in South Asia -- and wherever those believers went, they brought with them the structures and cadences of the King James Bible. Whenever and wherever English-speaking Christians debated their faith, when they debated the nuances of words and phrases, the words over which they battled were those of a common Bible translation, the one that appeared in 1611.
The King James Bible formed the emerging Protestant Christianity of the Anglo-American world, and that claim is stunning in its own right. But the text had an impact even beyond that, shaping the whole culture of the English-speaking world. As even its bitterest detractors concede, the 1611 Bible is a literary masterpiece of the first order, a triumph of both prose and verse. If the year 1611 coincided with the beginnings of the British Empire, it also marked the high point of the English Renaissance. The new Bible translation appeared within a couple of years of the first performance of some of the greatest plays in English -- William Shakespeare's "The Tempest" and "The Winter's Tale," John Webster's "The White Devil" and "The Duchess of Malfi," Ben Jonson's "The Alchemist" -- and at the time of John Donne's poetry, and the philosophy and science of Sir Francis Bacon. (Even this list does not begin to mention the contemporary achievements in music, architecture and the visual arts.)
The Bible translators were working in an era of staggering literary accomplishment, but moreover at a time when writers felt no inhibitions about restructuring the language and its literary forms, or of coining hundreds of new words as it fitted their moods and met their purposes. Nor did they have the slightest hesitation about borrowing freely from foreign cultures, or about drawing from the humble plebeian forms they saw all around them; all was grist. In the hands of these linguistic entrepreneurs, the English language was passing through an intoxicating period of transformation and re-creation.
What a moment in history! Rudyard Kipling celebrated the making of England in a once-famous poem, which appeared in the tercentennial year of the King James Version, in 1911: "England's on the anvil! Heavy are the blows! (But the work will be a marvel when it's done.) ... England's being hammered, hammered, hammered into shape!"
The new Bible indeed shaped the emerging English language, and spread those patterns of speech, thought and meter throughout the world. And the fact that this Bible, of course, proclaimed the core Judeo-Christian message and worldview meant that those were the irreducible, foundational ideas of the English-speaking world. Noting the power that speech and language possess in shaping thought and behavior, linguistic scholars declare not that we speak language, but rather that "language speaks us." After the King James Bible, English speakers had no option but to declare that Scripture speaks us. The quirks of the King James translators became a basic part of our everyday speech and thought.
Most observers would say that this heritage has been vastly beneficial in linking religious truth so closely with linguistic majesty, aesthetic splendor and verbal precision. Among other things, the King James Bible established a universally familiar pattern of what "religious speech" should sound like in English. The model would be followed by virtually every alternative gospel and new prophetic revelation over the centuries to come, although the results would often represent a pastiche. Of course, it is implied, God must be speaking in this bold new text: Does He not sound like He did in 1611?
Scientists too, as well as literary giants, found their awestruck vision of the universe in this Bible. When Samuel Morse sent his first revolutionary telegraph message in 1844, it quoted the Book of Numbers in -- what else? -- King James English: "What hath God wrought!" Historians sometimes use that phrase to encapsulate the ecstatic spirit of joy in discovery that characterized 19th-century America, but the innovation was rooted in that ancient English-speaking past.
Given the central role of the 1611 translation, its quadricentennial naturally demands celebration, with an added sense of rededication. But beyond commemoration, the anniversary also calls for a rethinking of the text and its importance in the 21st century, and these themes have stimulated much recent writing and research. For example, the original King James Bible owed its success to the development of new media forms that massively democratized access to knowledge in the form of cheap printing. That era began the great era of printed text, an epoch that may be drawing to its end in our day. We must think just how the Bible adapts to new forms of media technology.
In wider terms, we look at the Christian world which relies on the Bible, whether the King James or some later version. For centuries, the King James stood at the heart of Christian culture in the Anglosphere, the English-speaking world. But what is the role of Christian culture in much of that world today, in the face of widespread secularization? Countries like Great Britain and Australia are today among the most secular on the planet. We must ask what relevance that history has in these post-Christian cultures: At what point does the Bible cease to be the anchor of a Christian culture?
Yet while Christianity might be on the defensive in some parts of the world, it is clearly thriving and expanding elsewhere. Indeed, we live at an astonishing time in the expansion of Christianity beyond its historic heartlands, as the church grows with astonishing rapidity in Africa, Asia and Latin America. Many of these, particularly in Africa, have tremendous devotion to the King James tradition, in a world in which English is becoming a lingua franca. As scholars, we must explore how the experiences of these newer churches compare with the historical record of the English-speaking world. What can we in the global North learn from them -- or they from us? 59ce067264