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This article examines how the translators of the King James Bible (1611) appropriatedmuch of the wording from the prior tradition of the Bible in English(especially the Tyndale New Testament of 1526, the Coverdale Bible of 1535, theMatthew’s Bible of 1537, the Great Bible of 1539, the Geneva Bible of 1539, and theBishops’ Bible of 1568), but also diverged from that tradition in specific ways andfor specific purposes. Furthermore, by analyzing a selection of the marginal notes, itwill be shown how they were constructed to serve as subtle but powerful tools formediating between conflicting theological views and uniting religious partiesaround a single English Bible. The King James Version translators accepted only asmall fraction of the marginal notes that were used in some previous Englishtranslations. By utilising a technique of keeping silent about contemporary issuesand instead focusing on the basic principles of translation, the King James Versiontranslators used the metatextual marginal notes to regulate the reader’s mentalpreparation for a translation which diverges from the accepted sectarianinterpretations in order to ensure that broader, non-sectarian interpretations will beconsidered orthodox. In this respect, the King James translation adopted a stancetoward both metatext and translation strategy that was diametrically opposed to thatof the Geneva Bible, even though much of the specific wording of the King JamesVersion was drawn from the Geneva Bible

LAMENTATIONS IN THE ENGLISH BIBLE TRANSLATION TRADITION OF THE KING JAMES BIBLE (1611)