Does the 1611 KJV have the characteristic of true Reformation Bibles?

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Ruth Magnusson Davis maintained that "a characteristic shared by and unique to the Reformation Bibles is the translation of ecclesia by 'congregation'" (The Story of the Matthew Bible, Part 1, p. 243).

Ruth Magnusson Davis asserted: "The simple fact is that the Matthew Bible is the only English version that was bought by blood" (The Story of the Matthew Bible, Part 1, That Which We First Received, p. 239).

Ruth Davis wrote: "Tyndale and Coverdale, with John Rogers" were God's prophet-translators to England" (Story of the Matthew Bible, Part 2, The Scriptures Then and Now, p. 315).

Ruth Davis asserted: "One of the greatest lies today is that the original, blood-bought English Scriptures [referring to Tyndale's, Coverdale's, and Matthew's Bibles] were improved and perfected after the Reformation" (Part 2, p. 393).

This author is very critical of some of the changes made to the Matthew's Bible in the 1560 Geneva Bible and in the 1611 KJV, suggesting that those changes were for the worse or were sometimes corruptions.

Ruth Davis claimed that "the Geneva men were critics and revisers of the Scriptures" and that "they entered onto the field after the battle for the Bible was over" (Part 1, p. 244). Ruth Davis asserted: "All the evidence points to Calvin, Beza, and also Whittingham, who doctored Tyndale's New Testament, as very Antichrists" (Part 2, p. 383).
 
Does this mean that we're going to need a "Matthew's Bible Only" section?

--Rich
She is critical of KJV-onlyism, but at times she does sound like a Matthew's Bible-only advocate.

Ruth Magnusson Davis wrote: "PP [her abbreviation for Providential preservation and so-called Confessional Bibliology] and KJV-onlyism are really two sides of the same coin, in that both hold up the KJV as the touchstone" (The Story of the Matthew Bible, Part 2 The Scriptures Then and Now, p. 390).

Ruth Davis asserted: "In any case, PP is based on factual error. It wrongly assumes the KJV used only the MT and did not refer to the Septuagint" (Ibid.)
 
Ruth Magnusson Davis maintained that "a characteristic shared by and unique to the Reformation Bibles is the translation of ecclesia by 'congregation'" (The Story of the Matthew Bible, Part 1, p. 243).

Ruth Magnusson Davis asserted: "The simple fact is that the Matthew Bible is the only English version that was bought by blood" (The Story of the Matthew Bible, Part 1, That Which We First Received, p. 239).

Ruth Davis wrote: "Tyndale and Coverdale, with John Rogers" were God's prophet-translators to England" (Story of the Matthew Bible, Part 2, The Scriptures Then and Now, p. 315).

Ruth Davis asserted: "One of the greatest lies today is that the original, blood-bought English Scriptures [referring to Tyndale's, Coverdale's, and Matthew's Bibles] were improved and perfected after the Reformation" (Part 2, p. 393).

Just bizarre.

This author is very critical of some of the changes made to the Matthew's Bible in the 1560 Geneva Bible and in the 1611 KJV, suggesting that those changes were for the worse or were sometimes corruptions.

Ruth Davis claimed that "the Geneva men were critics and revisers of the Scriptures" and that "they entered onto the field after the battle for the Bible was over" (Part 1, p. 244). Ruth Davis asserted: "All the evidence points to Calvin, Beza, and also Whittingham, who doctored Tyndale's New Testament, as very Antichrists" (Part 2, p. 383).
 
Ruth Magnusson Davis asserted: "Tyndale would have abhorred what Geneva did to his translations" (Story of the Matthew Bible, part 2, p. 381).
 
I would appreciate some examples of readings from Tyndale or Matthew, compared to the KJV, to see for myself how corrupt or distorted the KJV version was.
 
Ruth Magnusson Davis maintained that "a characteristic shared by and unique to the Reformation Bibles is the translation of ecclesia by 'congregation'" (The Story of the Matthew Bible, Part 1, p. 243).

Ruth Magnusson Davis asserted: "The simple fact is that the Matthew Bible is the only English version that was bought by blood" (The Story of the Matthew Bible, Part 1, That Which We First Received, p. 239).

Ruth Davis wrote: "Tyndale and Coverdale, with John Rogers" were God's prophet-translators to England" (Story of the Matthew Bible, Part 2, The Scriptures Then and Now, p. 315).

Ruth Davis asserted: "One of the greatest lies today is that the original, blood-bought English Scriptures [referring to Tyndale's, Coverdale's, and Matthew's Bibles] were improved and perfected after the Reformation" (Part 2, p. 393).

This author is very critical of some of the changes made to the Matthew's Bible in the 1560 Geneva Bible and in the 1611 KJV, suggesting that those changes were for the worse or were sometimes corruptions.

Ruth Davis claimed that "the Geneva men were critics and revisers of the Scriptures" and that "they entered onto the field after the battle for the Bible was over" (Part 1, p. 244). Ruth Davis asserted: "All the evidence points to Calvin, Beza, and also Whittingham, who doctored Tyndale's New Testament, as very Antichrists" (Part 2, p. 383).
Meh. There are no congregations of the LORD's church truly concerned over this nonsense.
 
Some of the 1611 KJV edition’s Old Testament chapter headings may be the result of influence of the 1560 Geneva Bible, and those headings differ from the headings and notes in the 1537 Matthew's Bible.

Ruth Magnusson Davis claimed: “Following Calvin, the Geneva Bible taught that ‘the Church’ arose when God made his covenant with Abraham, and has existed continuously ever since” (Story of the Matthew Bible, Part 2, p. 194). Davis claimed: "The Geneva chapter summaries and notes everywhere manifest this doctrine. However, there is not a whisper of it in the Matthew Bible" (Ibid.).

The heading before Psalm 48 in the 1611 edition of the KJV was “the ornaments and privileges of the Church.” The heading for Psalm 68 maintained that this psalm was “an exhortation to praise God for his mercies” and “for his care of the Church.” At Psalm 76, the first heading is “a declaration of God’s majesty in the Church.” The second heading for the second half of Psalm 83 is the following: “A prayer against them that oppress the Church.” At Palm 87, the first heading is “the nature and glory of the Church.” “David professeth his joy for the Church” began the heading for Psalm 122. At Psalm 126, the first heading refers to “the Church celebrating her incredible return out of captivity.” The headings for Psalm 149 stated: “The prophet exhorteth to praise God for his love to the Church, and for that power, which he hath given to the Church to rule the consciences of men.” For verse 27 the chapter heading at Jeremiah 31 stated: “His care over the church.” “The Church” is also mentioned in the chapter heading for Micah 7. The heading before Isaiah 41 asserted: “God expostulateth with his people, about his mercies to the Church.” “God calleth Cyrus for his Churches sake” was the first heading before Isaiah 45. Before Isaiah 54, the 1611 KJV stated: “The Prophet for the comfort of the Gentiles, prophesieth the amplitude of their Church.” The first heading for Isaiah 62 stated: “the fervent desire of the prophet to confirm the Church in God’s promises.”

KJV-only author Douglas Stauffer asserted: “Contrary to the [KJV] translators’ biased headings, Isaiah is not primarily about or addressed to the Church” (One Book One Authority, p. 45). Stauffer added: “Each of these provided chapter headings reveals a post-millennial belief” (Ibid.). Stauffer commented: “From these 1611 notes it is obvious that they [the KJV translators] believed that the Church in the New Testament fulfilled the promises to Israel” (p. 43). Stauffer maintained that “their commentary displays a post-millennial and unscriptural replacement theology” (Ibid.). Donald Brake wrote: “The King James Version heading used in Isaiah 52:53, ‘The deliverance of the Church,‘ suggests replacement theology--a position that teaches that the New Testament church replaces Israel as God’s chosen people” (Visual History of the KJB, p. 190). W. H. Griffith Thomas wrote: “In the Authorized Version the headings of the chapters from Isaiah 40 to 66 frequently refer to ‘the Church‘ as though the various messages in that magnificent section had reference to the present dispensation, and to the body of Christ. But when the chapters are considered, it will be found that they have no reference to the Church at all, but to Israel“ (How We Got our Bible, p. 110). The KJV’s rendering “church” in the text at Acts 7:38 could be intended to provide support the translators’ Old Testament headings that refer to the Church.
 
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Ruth Magnusson Davis asserted: "The Geneva Bible is the fruit and proof of Calvin's thought" (Story of the Matthew Bible, Part 2, p. 195).

Ruth Davis claimed: "Calvin's new theology, so-called 'covenant theology,' undergirded these revisions" (the revisions made in the Geneva Bible to the Matthew's Bible, especially the revisions to the chapter summaries) (p. 200).
 
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