King James Bible Research Articles

TEOS-10 and the climatic relevance of ocean–atmosphere interaction

Abstract. Unpredicted observations in the climate system, such as recent excessive ocean warming, are often lacking immediate causal explanations and are challenging numerical models. As a highly advanced mathematical tool, the Thermodynamic Equation of Seawater – 2010 (TEOS-10) was established by international bodies as an interdisciplinary standard and is recommended for use in geophysics, such as, and in particular, in climate research. From its very beginning, the development of TEOS-10 was supported by Ocean Science through publishing successive stages and results. Here, the history and properties of TEOS-10 are briefly reviewed. With focus on the air–sea interface, selected current problems of climate research are discussed, and tutorial examples for the possible use of TEOS-10 in the associated context are presented, such as topics related to ocean heat content, latent heat, and the rate of marine evaporation; properties of sea spray aerosol; or climatic effects of low-level clouds. Appended to this article, a list of publications and their metrics is provided for illustrating the uptake of TEOS-10 by the scientific community, along with some continued activities, addressing still pending, connected issues such as uniform standard definitions of uncertainties of relative humidity, seawater salinity, or pH. This article is dedicated to the jubilee celebrating 20 years of Ocean Science. This article is also dedicated to the memory of Wolfgang Wagner, who sadly and unexpectedly passed away on 12 August 2024. His contributions to TEOS-10 are truly indispensable constituents; Wolfgang was an essential co-author of various related documents and articles. He will be deeply missed. All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again. The King James Bible: Ecclesiastes, 450–150 BCE He wraps up the waters in his clouds, yet the clouds do not burst under their weight. Holy Bible: New International Version, Job 26:8 Of the air, the part receiving heat is rising higher. So, evaporated water is lifted above the lower air. Leonardo da Vinci: Primo libro delle acque, Codex Arundel, ca. 1508 Two-thirds of the Sun's energy falling on the Earth's surface is needed to vaporize … water … as a heat source for a gigantic steam engine. Heinrich Hertz: Energiehaushalt der Erde, 1885 The sea-surface interaction is obviously a highly significant quantity in simulating climate. Andrew Gilchrist and Klaus Hasselmann: Climate Modelling, 1986 The climate of the Earth is ultimately determined by the temperatures of the oceans. Donald Rapp: Assessing Climate Change, 2014

Subject‐Object Asymmetries and the Development of Relative Clauses between Late Middle English and Early Modern English

AbstractThis paper presents the results of a corpus study on the Wycliffe Bible and the King James Bible, examining the distribution of the pronouns who(m)/which and the complementiser that in relative clauses with a personal referent. The data indicate that the decisive factor in both periods was the function of the gap (subject vs. non‐subject): wh‐pronouns are preferred in object relative clauses, while that is preferred in subject relative clauses. In addition, the paper argues that the subject/non‐subject distinction was decisive not only regarding the major wh/that distribution but also regarding the who(m)/which distinction. While in the case of the wh/that distinction, a syntactic difference (relative pronoun versus relative complementiser) underlies the attested asymmetry, the pronouns who(m) and which do not differ in their core syntactic properties. The data clearly indicate that both the wh‐strategy in general and the pronoun who(m) in particular started to spread from the lower functions of the Noun Phrase Accessibility Hierarchy, whereby the spread of who(m) was one step behind the general spread of the wh‐strategy. The findings thus suggest that asymmetries along the lines of the Noun Phrase Accessibility Hierarchy are not necessarily paired up with syntactic asymmetries.

The Battle of Two Bibles: When and How Did the King James Bible Gain Its Popularity over the Geneva Bible?

This article addresses two questions: “When did the King James Bible gain a foothold of popularity among the English people?” and “How did the Geneva Bible lose its popularity to the King James Bible?” By reviewing the post-1611 printing of these two versions of the Bible and examining the texts of the Paul’s Cross sermons and the parliamentary sermons between 1612 and 1643, I find that the King James Bible was already more popular than the Geneva Bible by 1620, and that the rising trend of the popularity of the King James Bible had become irreversible by 1630. By 1640, the battle of the two Bibles was long over. I also refute the assumption that the political authorities’ suppression of the Geneva Bible caused its defeat. Rather, I argue that the decrease in consumer demand for exegetical notes led to the demise of the Geneva Bible.

Sociocultural Power of Biblical Translation in Early Modern Europe: The Cases of the Ostroh Bible (1581) and the King James Bible (1611)

This paper presents sociocultural profiles of the Ostroh Bible (1581) and the King James Version of the Bible (1611) in terms of their agency, authoritative status and regulative functions. Despite scholarly and popular attention given to both texts, no attempts have been made so far to compare them. This paper intends to break the mold and focuses on the causes and results of the collective agency of the two versions at the textual, paratextual and extratextual levels as well as on the gatekeeping role of these translations and the ways they affected the development of their respective cultures. It is also demonstrated that the OB and the KJV performed the function of “the second originals.” Also subject to analysis are the prefaces to the two editions, which disclose information about important translation figures and deal with issues of universal and sacred history.

An Analysis of Inflectional and Derivational Affixes on Psalms Chapters 1-10 From the Bible King James Version

The objective of this study is to identify the inflectional and derivational affixes present in Psalms chapters 1-10 of the King James Version, and to examine the manner in which these affixes are processed. This study employs a qualitative research approach characterized by a descriptive design. When examining the data, the author emphasizes the inflectional and derivational affixes found in the King James translation of the Bible, as outlined by Katamba's theory (1993:40) that states "derivation and inflection are two distinct methods of constructing words." The word formation mechanisms mentioned here can be categorized into two primary types of affix morphemes: derivational affixes and inflectional affixes. The study identified a total of 49 derivational affixes, consisting of 10 prefixes (8.20%), 39 suffixes (31.59%), and 73 inflectional affixes (59.84%). According to the findings of this study, the processing of inflectional affixes is more prevalent than that of derivational affixes when examining the text of Psalms in the King James translation, namely chapters 1-10. The dominance of the suffixes -ed/-d/-ied is due to the prevalence of past tense sentences in the text. This study can serve as a valuable resource for lecturers, particularly those teaching morphology, since it provides clear differentiation between roots and affixes, enabling a comprehensive understanding of the word formation process and the significance of affixes. This study can assist other scholars in analyzing the formation of derivational and inflectional affixes and their processes. This study can serve as a valuable resource for studying vocabulary and word building. Additionally, the study has broader implications, serving as a foundational reference for morphology education, linguistic analysis, and interdisciplinary studies. It enriches our understanding of the linguistic characteristics of the King James Bible, offering insights into the intricate dynamics of word formation within religious texts.

»[V]nnd yhr wort das frisset vmb sich wie der krebs«

Abstract Martin Luther’s 1522 translation of 2. Tim 2,17a, »vnnd yhr wort das frisset vmb sich wie der krebs«, is depicted as a paradigm shift in the history of cancer metaphors. This study aims to outline this turning point from a philological perspective by tracing this translation, its embedding in theological discourse, and its sources (especially the metaphor of ›creeping‹ cancer - »ut cancer serpit« in the Latin Vulgate, dominant in antiquity and the Middle Ages, and first introduced as a quotation from Ovid’s Metamorphoses -, and a sermon by Johannes Geiler von Kaysersberg). Furthermore, the article also traces its transmission into medical discourse and the English language in the 16thcentury, demonstrating how the primarily protestant and German metaphor of ›devouring‹ cancer becomes interdenominational, interdiscursive and translingual in just one century, being ultimately included in the 1611 King James Bible as »[a]nd their word will eat as doth a canker«.

The ‘Ands’ and ‘Buts’ in Kahlil Gibran’s English Works: A Corpus Stylistics Perspective

The sentence-initial coordinating conjunctions (and, but), referred to in the literature as SIA and SIB, have been well established as discourse markers beyond their syntactic function as connectors of related propositions. In reference to the proof-editing process of The Prophet, Kahlil Gibran’s most internationally acclaimed work in English, records show that Gibran tends to “overuse” “Ands” and “Buts”. In this context, this study traces Gibran’s use of sentence-initial coordinating conjunctions (and, but) in The Prophet and his seven other works in English, attempting to determine whether his use of SIA and SIB can be stylistically characterized. In this context, this study adopts a corpus stylistics approach to look into the frequency of SIA and SIB across Gibran’s English works. The findings of this study reveal that Gibran’s frequent use of SIA and SIB is statistically “meaningful” and his use of SIA and SIB is a “conscious” act of discourse marking, similar in nature to their “unique” use in King James Bible and William Blake’s Songs of Innocence and of Experience (Gibran’s most influential and inspirational literary sources). In addition, the collocational networks for both SIA and SIB display that Gibran depends heavily on the coordinating conjunction (and) to verbalize his arguments and points of view, shifting his prose-poetry as close as possible to “orality”—a biblical stylistic feature par excellence

“Through a Glass, Darkly”: Paradise Lost and Paul’s First Letter to the Corinthians

ABSTRACT To an extent unnoticed in previous scholarship, Milton frequently engages passages from Paul’s First Letter to the Corinthians in De Doctrina Christiana and Paradise Lost. This is attested not only in the exegesis that Milton undertakes in both works but also in Milton’s personal King James Bible in which a marginal annotation records his preference to translate Paul’s reference to seeing “through a glass, darkly” as “in a riddle” (1 Cor. 13:12). This essay argues that Milton’s wrestling with Pauline scripture during the composition of De Doctrina Christiana helps to explicate his recurring citation of 1 Corinthians 15:24–28 in Paradise Lost. In the poem’s scenes of heavenly council, God the Father and the Son predict—repeatedly, and without theological consensus—the apocalyptic state that Paul describes. This begets a Miltonic poetic style that conforms to Paul’s concept of divine mystery, or spiritual truth known imperfectly.

Usage and Understanding of Archaisms in King James Bible among Clergy and Laity in Ijebu-Ode, Nigeria

This study was a survey of usage and understanding of archaisms of personal pronouns and verb endings in the King James Bible among the clergy and laity of selected churches within Ijebu-Ode metropolis of Ogun State, Nigeria. The study adopted the survey method with a sample size of 40 respondents selected via simple random sampling technique and 10 recorded homilies/liturgies from the selected churches cutting across the two major denominational blocs (Pentecostal and Protestant) using the King James Bible within Ijebu-Ode metropolis. Questionnaire was the main instrument used to obtain relevant information from the respondents who cut across various demographic groupings. Transcription served as the supporting instrument to gather pertinent data from the recorded homilies/liturgies. Thereafter, the descriptive method was employed in analysing the data gathered. The findings of the study enunciated the fact that archaisms of the King James Bible are still being used in churches through different platforms but majority of congregants lacked the proper understanding of the lexico-semantic and grammatical values of these archaisms. It is then recommended that clergymen should engage in thorough investigation into the KJV archaisms and the advantages they offer and educate their people accordingly, among other recommendations.

Disraeli and the Bible

Abstract Benjamin Disraeli has often been represented as a mercurial self-fashioner who adopted various expedient personae over the course of his public life. The biographical emphasis on his eccentric personality has caused many historians to distance Disraeli from his nineteenth-century intellectual contexts in their analysis of his thought. Disraeli wrote within a literary culture that remained invested in the Bible as an important narrative authority. The poetry and fiction of the period inflected, transformed, and challenged this authority, but it also remained in purposeful conversation with the Bible as it forged new moral and literary territory. Disraeli participated in this discourse throughout his fiction, especially in two of his works: Alroy (1833) and Tancred (1847). In these novels Disraeli drew considerably on biblical patterns of kingship and nationhood and often used language from the King James Bible. In surfacing his interest in Scripture, this article suggests that Disraeli represented the Bible’s ancient wisdom as an important bulwark against some of the fast-paced social and political changes of his time and particularly against the ‘Whiggish’ tendencies of his political opponents.

Be Ye Transformed: The King James Bible as Black Placemaking in the Rural South

Be Ye Transformed: The King James Bible as Black Placemaking in the Rural South

And There Was Light: Abraham Lincoln and the American Struggle by Jon Meacham

Reviewed by: And There Was Light: Abraham Lincoln and the American Struggle by Jon Meacham Jon Diefenthaler And There Was Light: Abraham Lincoln and the American Struggle. By Jon Meacham. New York: Random House, 2022. 676 pp. Do we need another book on Abraham Lincoln? Among the multitude of others, what makes And There Was Light stand out is Jon Meacham's remarkable effort to let America's sixteenth President provide an illuminating perspective on a nation that is currently as deeply divided and struggling to survive as a democracy as it was before and during the Civil War. As helpful as this book may be for any American citizen to read, I am motivated to review it for this church-related journal because I believe the historical insights this noted author provides are potentially useful to Lutheran clergy and other ecclesiastical leaders seeking to navigate these same troubled waters and to address the socio-political divisions that continue to wash into their congregations and church bodies. Aptly subtitled "Abraham Lincoln and the American Struggle," Meacham's book covers most of the bases one would expect to find in a comprehensive biography, including Lincoln's family of origin, his hardscrabble upbringing, his first love Ann Rutledge, his turbulent marriage to Mary Todd and the loss of two of their progeny, his elections to office, as well as his anguished presidency and subsequent assassination. But in most every chapter on Lincoln's life, Meacham chooses to give us a measure of insight into the role religion played as the Illinois rail splitter sought to deal with the towering and divisive problem of slavery. At work in Lincoln's mind, in Meacham's estimation, were history, reason, and faith. For him, the Constitution, which viewed slaves as the property of their owners, took a back seat in America's history to the Declaration of Independence, which unequivocally stated that "all men are created equal." In contrast to historians who have stated that Lincoln's opposition to slavery evolved, Meacham provides ample evidence to substantiate the president's later [End Page 188] conscience-grounded claim that it was always in his nature to believe that "if slavery is not wrong, nothing is wrong." As Meacham sees it, what evolved was Lincoln's continuous search for a reasonable political solution to the problem. While African colonization of slaves piqued his interest, this proposal quickly proved to be less than feasible. Recognizing that various legislative compromises would only extend the Southern slave empire, he felt compelled to oppose them. The political necessity of gaining the support of Whites in order to outlaw slavery prompted his willingness to concede that Blacks were an inferior breed. The "popular sovereignty" solution advocated by Stephen Douglas in his campaigns for office only seemed to fan the flames of self-interest and secession. What Meacham in fact demonstrates is that as Lincoln's reliance on reason waned and as "war came," his faith in God took on a much greater role. According to Meacham, Lincoln's "creed was of his own making—and it was always evolving with enormous consequences for the nation he led and for the nation he left behind" (xxxv). His piety included regular reading of the King James Bible and, at his most critical hours, getting on his knees to pray to God. At the same time, his reading of Thomas Paine's Age of Reason ("my own mind is my own church") made him a "doubting Thomas" among believers, and for this reason, he never became the member of a Christian congregation. Lincoln found some of the Evangelical Protestant beliefs featured by the Second Great Awakening, such as the divinity of Jesus, too difficult to embrace. Instead, he favored the brand of theology set forth by the New England Transcendentalists. Theodore Parker in particular helped him focus on Nature's God and to believe that the universe was inherently moral, and that its history arced in the direction of justice. Nevertheless, Meacham reveals elements of Lincoln's religion that coincide with those of the Christian faith. For one thing, he recognized the pervasiveness of human depravity. Persistent awareness of his own shortcomings prevented any consideration...

A Holy Baptism of Fire and Blood: The Bible and the American Civil War by James P. Byrd, and: Millenarian Dreams and Racial Nightmares: The American Civil War as an Apocalyptic Conflict by John H. Matsui

Reviewed by: A Holy Baptism of Fire and Blood: The Bible and the American Civil War by James P. Byrd, and: Millenarian Dreams and Racial Nightmares: The American Civil War as an Apocalyptic Conflict by John H. Matsui C. David Dalton A Holy Baptism of Fire and Blood: The Bible and the American Civil War. By James P. Byrd. (New York: Oxford University Press, 2021. Pp. [x], 376. $34.95, ISBN 978-0-19-090279-7.) Millenarian Dreams and Racial Nightmares: The American Civil War as an Apocalyptic Conflict. By John H. Matsui. Conflicting Worlds: New Dimensions of the American Civil War. (Baton Rouge: Louisiana State University Press, 2021. Pp. x, 295. $50.00, ISBN 978-0-8071-7482-1.) Over the past several decades religion, specifically evangelical Protestantism, has become a focal point of Civil War–era scholarship. The denominational schisms, the influence of clerical sermons, and the interactions between religion, slavery, and politics have been extensively examined in studies by historians from C. C. Goen, David B. Chesebrough, and Richard J. Carwardine to Steven E. Woodworth, Mark A. Noll, Timothy L. Wesley, and George C. Rable. Two recent works by James P. Byrd and John H. Matsui make significant contributions to this area of study. Byrd, an associate professor of American religious history at Vanderbilt University Divinity School, previously authored Sacred Scripture, Sacred War: The Bible and the American Revolution (New York, 2013). He carries his work into the mid-nineteenth century with A Holy Baptism of Fire and Blood: The Bible and the American Civil War. Byrd argues that most Americans had a copy of the King James Bible, and that many looked to the book for guidance during the nation’s bloodiest conflict. Chaplains told soldiers to place their faith in God, whose divine guidance could be most easily discerned through a close reading of scripture. Both armies viewed victories on the battlefield as God’s will and defeats as tests of devotion—calls to rededication rather than signs of the Almighty’s eventual judgment. After all, the Bible revealed that God’s people had disobeyed His Word and had been punished in many ways, from being enslaved in Egypt to wandering in the wilderness for years. With its exhaustive analysis of references from thousands of sources, including sermons, diaries, letters, and newspapers, Byrd’s work is the most in-depth examination of the Bible’s presence and importance during the Civil War. The appendix includes a ranking of the most cited verses across these sources, revealing striking differences between how Confederates and Federals viewed the Bible. Northerners cited the Apostle Paul’s letter to the Romans— in which he condemns those who rebel against their rulers (Romans 13)—to defend the Union and its government, describing the United States as “God’s chosen nation” (p. 13). Abolitionists frequently invoked Acts 17:26, where Paul declares that God “hath made of one blood all nations of men,” to justify [End Page 363] their call for freedom and equality for slaves (p. 190). Confederate clergy countered with the Genesis story of the curse of Ham, asserting that even if God had created all people from one blood, the Almighty also had favored some races and cursed others. And as battlefield casualties mounted, and eventual defeat began to seem inevitable, Confederates continued to turn to the Bible for solace, comparing their plight to the trials of Job and reminding themselves that their ultimate reward was not of this earth. Byrd chronicles the pronouncements of both well-known and relatively obscure clergy, detailing their views on slavery, secession, and war. The author includes enough political and military detail, interspersed with biographical stories, writings, and sermons, to make for a smooth-flowing narrative. Some of these men of God were anything but blessed peacemakers, advocating for war while believing that God was on their side. They encouraged both their congregations at home and the companies they served on the battlefield to trust in the Lord, just as their revolutionary predecessors had done in 1776. But the slaughter often stirred mixed emotions among lay soldiers, especially those who put great emphasis on Christ’s injunction, from the Sermon on the Mount...

The Law of the Gospel: Shifting Interpretations of a Temple Covenant throughout Latter-day Saint History

The Law of the Gospel: Shifting Interpretations of a Temple Covenant throughout Latter-day Saint History

Jesus Built My Strawman: The Church of the Ecumenical Redemption International and “minister” Edward Jay Robin Belanger

The Canada-based Church of the Ecumenical Redemption International [CERI] falsely purports to be a community of strict King James Bible literalists. CERI’s religious claims are a strategic mask for the “church’s” true nature and objectives. CERI is a “legal cult,” a group organized around a central guru figure: “minister” Edward Jay Robin Belanger. This fake church’s doctrine combines stereotypic pseudolaw concepts derived from the US Sovereign Citizen movement, conspiratorial anti-government and anti-Semitic beliefs, with passages from the 1611 King James Bible. CERI and Belanger make no faith-based promises, but, instead, claim that a combination of esoteric paperwork, proclamations of Christian status, and demands for international treaty-based religious accommodation, grants CERI’s members special and extraordinary advantages (e.g., to defy and neutralize government authority, eliminate debts, and escape sanction for criminal misconduct). This study investigates CERI and Belanger’s nearly 25-year history of pseudolaw and criminal activity, using 21 Canadian legal proceedings conducted between 2009 2019 to develop a profile of CERI’s followers, CERI litigation tactics, and to explore the usually short-lived relationships between Belanger and his followers. CERI is the most aggressive and litigious Canadian pseudolaw group, but CERI adherents and Belanger consistently fail in court. CERI and Belanger are relevant to the developing understanding of the broader social impact and operation of pseudolaw, as an example of a long-duration but small population group. While many pseudolaw groups are true social communities, CERI functions primarily as a parasite/host pairing, where Belanger exploits those who adopt CERI strategies. This legal cult of personality operates chiefly within the broader Canadian pseudolaw ecosystem, but in a marginal, though remarkably persistent, manner.

The Witch in Flight

The Witch in Flight

The Pluralization of Scripture in Early American Protestantism: Competing Bible Translations and the Debate over Universal Salvation, ca. 1700–1780

ABSRACTThis article addresses a pervasive historiographic assumption about the supremacy of the King James Bible in British North America by proposing that a process we call the “pluralization of Scriptures” forced colonial Protestants to square their belief in “the Bible” with the undeniable reality of many “bibles.” While the KJV remained dominant among anglophone Protestant populations, by the early eighteenth century some heirs of New England Puritanism were challenging its adequacy and pushing for improved translations of key passages, as members of the clerical intelligentsia became immersed in cutting-edge textual and historical scholarship. Also, during the eighteenth century, non-English cultures of biblicism with their own religious print markets formed in the middle colonies, most importantly among diasporic communities of German Protestants, who brought the Luther Bible to America, and diverse “heterodox” Bibles associated with radical Pietist groups. This essay contends that, well before the American Revolution, the advent of Higher Criticism in American seminaries, and the first wave of English-language Bible production in the early republic, Scripture had ceased to be a static, monolithic entity. A considerable number of alternative translations and commentary traditions in a variety of different languages came to co-exist and, at some points, also interact with each other. Moreover, we argue that competing translations, even of passages speaking to core Christian doctrines, were inextricably bound up with some of the most significant controversies among colonial Protestants, such as the debate over the doctrine of universal salvation, our main case study.

Joseph Smith: History, Methods, and MemoryProphetic Authority: Democratic Hierarchy and the Mormon Priesthood

Joseph Smith: History, Methods, and MemoryProphetic Authority: Democratic Hierarchy and the Mormon Priesthood

The Parable of the Peanut Butter Sandwich: An Exercise in Artificial Intelligence and (Pseudo-) Bible Translation

The public release of artificial intelligence tools such as Microsoft’s Bing Chat built on OpenAI’s generative pre-trained transformer (GPT) continues to spark extensive interest—attracting headlines, prompting important interdisciplinary questions, and posing dilemmas both ethical and methodological. The aim of this paper is to provide a sampling and temporal snapshot of AI-powered Bing’s abilities through the creation, translation, and adaptation of pseudo-biblical content. We adopt as our source text an AI-generated parable in the style of the King James Bible—here entitled “The Parable of the Peanut Butter Sandwich”—originally prompted by software developer Thomas Ptacek. For the purposes of this paper, Bing adapted the original parable into multiple versions (Nida, poem, acrostic, and French), supplied it with paratext (introduction, illustrations, and glossary), and analyzed it from the perspectives of sociologist Pierre Bourdieu and the Documentary Hypothesis. Lastly, Bing generated a sermon outline in the style of renowned orator St. John Chrysostom. We hope that subsequent studies at the nexus of artificial intelligence and Bible translation will continue to build on the Parable of the Peanut Butter Sandwich to explore both the potential and the implications of emergent technology.

‘Crying’ and ‘Children’ in Translations of the one Fragment of the Book of Proverbs: Possible Interpretation or the Digression from the Original?

Relevance of the problem . The subject matter related to the rendering of the Holy Writ is relevant, which is backed up in recent decades with the emerging of a large number of the Bible translations into different languages, as well as with the presence of certain fragments in the original that allow for the ambiguous interpretation. The material for the research is a fragment from the Book of Proverbs ( yassēr binḵā kî yēš tiqwā wǝ’el hǎmîṯô ’al tiśśā’ nap̄šeḵā ) (19: 18) (“Punish your son while there is hope, and do not be indignant with his cry”) in a number of the Bible translations (the Synodal translation, the King James Bible, etc.) into various languages, as well as an analysis of comments on them related to different historical periods. Scientific novelty. The paper proves the groundlessness of the statement about the interpolation of the lexeme “cry”, supposedly contained in the Russian Synodal Bible, caused by subjective reasons, and also considers the validity / wrongfulness of replacing the word “son” in it with the inclusive form “children” based on Jewish written sources. The method of the research. The article uses the method of comparative study of various translations of this fragment, identifying its interpretations contained in them and correlating them with the exegetics available in the Jewish tradition. General results: 1) The coincidence of rendering this fragment with that which we find in the King James Bible, while being different from its representation in a number of translations into other languages, allows us to put forward a hypothesis about its possible influence on the Russian text. 2) The availability of such interpretation among some interpreters, both ancient and modern, indicates in this case the absence of any deliberate distortion of the original in the Synodal translation. 3) The use of inclusive and gender-neutral forms for male people in relation to this fragment instead of those presented in the original should be qualified as a deviation from the original, since according to the norms of Biblical Hebrew, such use is permissible only when the word “ son ” is used in the plural form ( bānîm ), while in the singular it is not used in a similar sense.