https://time.com/4821911/king-james-bible-history/ How the King James Bible Came to Be 10th June 1953: The first issue of the first edition of the 'Authorised Version' of the English Bible, printed in London in 1611 by Robert Barker. Commissioned by King James I, it is also known as the King James Version. (Photo by Topical Press Agency/Hulton Archive/Getty Images) By Joel J. Levy / Center for Jewish History June 19, 2017 Precisely 451 years after the June 19, 1566, birth of King James I of England, one achievement of his reign still stands above the rest: the 1611 English translation of the Old and New Testaments that bears his name. The King James Bible, one of the most printed books ever, transformed the English language, coining everyday phrases like “the root of all evil.” But what motivated James to authorize the project? He inherited a contentious religious situation. Just about 50 years before he came to power, Queen Elizabeth I’s half-sister, Queen Mary I (“Bloody Mary”), a Catholic, had executed nearly 250 Protestants during her short reign. Elizabeth, as Queen, affirmed the legitimacy of her father Henry VIII’s Anglican Church, but maintained a settlement by which Protestants and Puritans were allowed to practice their own varieties of the religion. The Anglican Church was thus under attack from Puritans and Calvinists seeking to do away with bishops and their hierarchy. Eventually, in the 1640s, these bitter disputes would become catalysts of the English Civil War. But during James’ reign, they were expressed in a very different forum: translation. Translations of ancient texts exploded in the 15th century. Scholars in Italy, Holland and elsewhere perfected the Latin of Cicero and learned Greek and Hebrew. The “rediscovery” of these languages and the advent of printing allowed access to knowledge not only secular (the pagan Classics) but also sacred (the Bible in its original languages). The new market for translated texts created an urgent demand for individuals capable of reading the ancient languages. Its fulfillment was nowhere better seen than in the foundation at Oxford University in 1517, by one of Henry VIII’s personal advisors, of Corpus Christi College — the first Renaissance institution in Oxford, whose trilingual holdings of manuscripts in Latin, Greek and Hebrew Erasmus himself celebrated. At the same time, Protestant scholars used their new learning to render the Bible into common tongues, meant to give people a more direct relationship with God. The result, in England, was the publication of translations starting with William Tyndale’s 1526 Bible and culminating in the so-called “Geneva Bible” completed by Calvinists whom Queen Mary had exiled to Switzerland. This was the Bible most popular among reformers at the time of James’ accession. But its circulation threatened the Anglican bishops. Not only did the Geneva Bible supplant their translation (the co-called Bishops’ Bible), but it also appeared to challenge the primacy of secular rulers and the bishops’ authority. One of its scathing annotations compared the locusts of the Apocalypse to swarming hordes of “Prelates” dominating the Church. Others referred to the apostles and Christ himself as “holy fools,” an approving phrase meant to evoke their disdain for “all outward pompe” in contrast to the supposed decadence of the Anglican and Catholic Churches. In 1604, King James, himself a religious scholar who had re-translated some of the psalms, sought to unite these factions — and his people — through one universally accepted text. The idea was proposed at a conference of scholars at Hampton Court by a Puritan, John Rainolds, the seventh President of Corpus Christi College. Rainolds hoped that James would turn his face against the Bishops’ Bible, but his plan backfired when the King insisted that the new translation be based on it and condemned the “partial, untrue, seditious” notes of the Geneva translation. A translators' notes for the King James Bible Image reproduced by permission of the President and Fellows of Corpus Christi College, Oxford. Though disappointed, Rainolds pressed on and was charged with producing a translation of the Prophets. He set about his work with a committee in his rooms, still in daily use today, in Corpus Christi College, as five similar committees elsewhere rendered different books of the Bible. These scholars examined every word to determine the most felicitous turns of phrase before sending their work to colleagues for confirmation. The process, which one historian called a progenitor to modern “peer-review,” lasted seven years. Rainolds, dying in 1607, never saw the publication of his great work four years later. Organized to celebrate the quincentenary of Corpus Christi College (a secular institution in spite of its name), the new exhibition “500 Years of Treasures from Oxford” — now at Yeshiva University Museum at Manhattan’s Center for Jewish History — includes several Hebrew manuscripts almost certainly consulted by Rainolds and his colleagues, including one of the oldest commentaries by the great medieval rabbinical scholar, Rashi. A set of the translators’ own notes — one of only three surviving copies (seen above at left) — is also included. This precious text shows Greek, Latin and English lines, revealing the detailed craft behind the King James Bible — a testament not only to the tireless endeavor of John Rainolds, but to the importance of learning in one of humanity’s most prized religious works.
Doesn't really matter how we got the King James version. We have lots of other versions. There's even one an English version translated strictly from very early Aramaic texts. "The manuscripts consulted for the actual translation are various 5th-6th century manuscripts." https://www.thearamaicscriptures.com/ ~ The Text ~ The Aramaic Text used to translate here at TheAramaicScriptures.com, is from Eastern Aramaic Manuscripts, such as The Khabouris Manuscript, pictured above, it being a handwritten Eastern Aramaic New Testament, said to have been scribed in the ancient city of Nineveh, and which is thought to have taken place sometime between 800 to 1000 A.D. and said to have been officially certified by a Bishop of The Holy Apostolic Catholic Church of the East as being a faithful copy of a much older Eastern Aramaic New Testament Manuscript, likely scribed during the mid 5th century, which in turn likely was itself a faithful copy of The Original Aramaic New Testament Scriptures, believed to have been produced in the ancient City of Edessa in the late first, or early second century. A number of Eastern Peshitta Manuscripts have been examined for this translation, as well as the BFBS/UBS Text of the 1905/1920 Aramaic New Testament, which is said to be a Critical Text of about 70 to 80 Aramaic Manuscripts, consisting of both the Eastern and Western versions, and also the 5th-6th century Aramaic Manuscripts housed in the British Museum, numbered 14,470, 14,453, 14,473, and 14,475. The manuscripts consulted for the actual translation are various 5th-6th century manuscripts, like the Goodspeed MS 716, manuscripts no.17 & no.54 from Saint Catherine's Monastery, 7th century manuscripts like The Yonan Codex, 8th-9th century manuscripts like the Paris Syr. 342 Codex, 1oth-11th century manuscripts like the Vat.510 manuscript, and The Khabouris Codex, 12th-13th century manuscripts like the 1199 A.D. Houghton Codex, and the 1261 A.D. Syr. 9 Codex manuscript, and lastly the 1613 A.D. Mingana Codex which is known as "The Textus Receptus" of The Eastern Aramaic New Testament, these all were carefully compared when a scribal mistake in one of the manuscripts was made, while making certain that all the Original Eastern readings were present in this English translation, as preserved by The Holy Apostolic Catholic Church of the East since the time of the Apostles. It should be pointed out that The Aramaic Language is an older sister language of The Hebrew, a Semitic Language of The Middle Eastern region of the world, which it is very close to in its construction, alphabet, and vocabulary. Please note...The Aramaic Text is read from Right-to-Left like the Hebrew language. ~ Interactive Text ~ The English translation presented here, can be verified in its readings, when you click on the {Study Tool} at the start of each book, where you can examine the actual text itself, to make sure all is as it should be in this translation. This {Study Tool}, hosted by www.dukhrana.com will also allow you to look at each and every word in a number of Aramaic/English Dictionaries and Lexicons, where you can analyze each word for yourself, in detail, and thus learn more of the Language as you study. Also, one of the great features of the {Study Tool}, is the "show verse" section, where, when you click on it, it will show you every verse, where a particular word you are looking at is found in the rest of The Aramaic New Testament Scriptures. This is like a regular Concordance, and is very helpful to see how the same Aramaic word is used in other books and chapters. You will also find more uses from The Study Tool as you delve deeper into its features. ~ Translation/Transliteration ~ Unlike most other English translations of the Aramaic Scriptures, it was decided to make a very literal and faithful rendering into the English language, which is not only a Translation of the Aramaic words into English words which mean the same thing, but also to give the actual Aramaic words themselves in many places, as they read in the Aramaic language rendered in English letters, which is called transliterating. In this way, for Persons, Places, and Things, which are the most often mentioned, you can become acquainted with the actual Aramaic words which are used, and also see what they mean in the {bracketed} portion just following the original words or phrases. These transliterated words are phonetically rendered into English characters in as simple a way as it could be done. This Translation/Transliteration is thus a tool to help you learn the Aramaic language as you read through it. The English Translation/Transliteration you are reading here is rendered straight from The Eastern Aramaic New Testament Manuscripts. No Greek or Latin sources have been used, and no Western Peshitto readings have been used. This English Translation/Transliteration is as literal and faithful to The Aramaic source Texts as could possibly be made, while still being readable/understandable in The English language. Some Aramaic idioms are retained, while others, which are not very understandable in English, or which might alter the clear meaning of the Text, are rendered in a dynamic equivalent translation, which gives the sense. Also, many other Aramaic/English Translations produced during the 19th-21st centuries have been checked/consulted to see how they render the very difficult passages. Prayer for wisdom is always made to God for guidance, to come as close to the Aramaic meaning as possible, with its context always taken into consideration. It is asked that anyone who might see anything that needs to be corrected, please do, so we can have the words be as perfect as possible in the English language. This Translation/Transliteration effort was begun in 2010, and it's hoped that by 2017, God willing, it will be completed as an online edition, with printed editions available when everything is done and looked over carefully for any mistakes. The English translation portions found herein are under copyright law to protect the integrity of the translation. If these translations are used in quotations, either online, or in some printed form, you are asked to provide the copyright notice given here at the bottom of each page... along with a link, (online) or the address (printed), pointing to this website, namely, www.theAramaicScriptures.com.
Aramaic Scriptures, John 20:1-18: Chapter 20 ܒܚܕ ܒܫܒܐ ܕܝܢ ܐܬܬ ܡܪܝܡ ܡܓܕܠܝܬܐ ܒܨܦܪܐ ܥܕ ܚܫܘܟ ܠܒܝܬ ܩܒܘܪܐ ܘܚܙܬ ܠܟܐܦܐ ܕܫܩܝܠܐ ܡܢ ܩܒܪܐ 1 Now, in the first day in the shaba {i.e. in the 1st day in the seven-day week, i.e. on Sunday}, at daybreak, while dark, Maryam Magdalaytha {Mary of Magdala} came unto the beth qabura {the burial house} and she saw that the kepha {the rock} was removed from the qabra {the tomb}. ܘܪܗܛܬ ܐܬܬ ܠܘܬ ܫܡܥܘܢ ܟܐܦܐ ܘܠܘܬ ܗܘ ܬܠܡܝܕܐ ܐܚܪܢܐ ܕܪܚܡ ܗܘܐ ܝܫܘܥ ܘܐܡܪܐ ܠܗܘܢ ܕܫܩܠܘܗܝ ܠܡܪܢ ܡܢ ܗܘ ܒܝܬ ܩܒܘܪܐ ܘܠܐ ܝܕܥܐ ܐܢܐ ܐܝܟܐ ܣܡܘܗܝ 2 And she ran and came to Shimeun Kepha {Simeon, The Rock} and to that other Talmiyda {Disciple} whom Eshu {Yeshua} had loved, and she said to them that “They have taken Maran {Our Lord} from that beth qabura {burial house}, and I don’t know where they have placed Him!” ܘܢܦܩ ܫܡܥܘܢ ܘܗܘ ܬܠܡܝܕܐ ܐܚܪܢܐ ܘܐܬܝܢ ܗܘܘ ܠܒܝܬ ܩܒܘܪܐ 3 And Shimeun {Simeon}, and that other Talmiyda {Disciple}, went out, and they were coming unto the beth qabura {the burial house}. ܘܪܗܛܝܢ ܗܘܘ ܬܪܝܗܘܢ ܐܟܚܕܐ ܗܘ ܕܝܢ ܬܠܡܝܕܐ ܪܗܛ ܩܕܡܗ ܠܫܡܥܘܢ ܘܐܬܐ ܩܕܡܝܐ ܠܒܝܬ ܩܒܘܪܐ 4 And the two were running together, then that Talmiyda {Disciple} passed Shimeun {Simeon}, and came first unto the beth qabura {the burial place}. ܘܐܕܝܩ ܚܙܐ ܟܬܢܐ ܟܕ ܣܝܡܝܢ ܡܥܠ ܕܝܢ ܠܐ ܥܠ 5 And he looked in, and saw the kathane {the linen sheets} where they laid, yet, he didn’t enter. ܐܬܐ ܕܝܢ ܫܡܥܘܢ ܒܬܪܗ ܘܥܠ ܠܒܝܬ ܩܒܘܪܐ ܘܚܙܐ ܟܬܢܐ ܟܕ ܣܝܡܝܢ 6 Then Shimeun {Simeon} came after him, and entered into the beth qabura {the burial house}, and saw the kathane {the linen sheets}, where they laid. ܘܣܘܕܪܐ ܗܘ ܕܚܙܝܩ ܗܘܐ ܒܪܫܗ ܠܐ ܥܡ ܟܬܢܐ ܐܠܐ ܟܕ ܟܪܝܟ ܘܣܝܡ ܠܣܛܪ ܒܚܕܐ ܕܘܟܐ 7 And the sudara {the head cloth}, that which had been wrapped around His head, not with the kathane {the linen sheets}, but rather, where they were folded, and laying aside in a certain place. ܗܝܕܝܢ ܥܠ ܐܦ ܗܘ ܬܠܡܝܕܐ ܕܐܬܐ ܩܕܡܝܐ ܠܒܝܬ ܩܒܘܪܐ ܘܚܙܐ ܘܗܝܡܢ 8 Then that Talmiyda {Disciple} who came first unto the beth qabura {the burial house}, also entered, and saw; and he believed! ܠܐ ܓܝܪ ܥܕܟܝܠ ܝܕܥܝܢ ܗܘܘ ܡܢ ܟܬܒܐ ܕܥܬܝܕ ܗܘܐ ܠܡܩܡ ܡܢ ܡܝܬܐ 9 For, they were not yet understanding from The Kathabe {The Scriptures}, that He was destined to rise from the mithe {the dead}. ܘܐܙܠܘ ܗܢܘܢ ܬܠܡܝܕܐ ܬܘܒ ܠܕܘܟܬܗܘܢ 10 And they, The Talmiyde {The Disciples}, went away again unto their place. ܡܪܝܡ ܕܝܢ ܩܝܡܐ ܗܘܬ ܠܘܬ ܩܒܪܐ ܘܒܟܝܐ ܘܟܕ ܒܟܝܐ ܐܕܝܩܬ ܒܩܒܪܐ 11 But, Maryam {Mary} was standing at the qabra {the tomb}, and weeping, and while she wept, she looked into the qabra {the tomb}. ܘܚܙܬ ܬܪܝܢ ܡܠܐܟܐ ܒܚܘܪܐ ܕܝܬܒܝܢ ܚܕ ܡܢ ܐܣܕܘܗܝ ܘܚܕ ܡܢ ܪܓܠܘܗܝ ܐܝܟܐ ܕܣܝܡ ܗܘܐ ܦܓܪܗ ܕܝܫܘܥ 12 And she saw two Malake {Heavenly Messengers} in white, who were sitting, one from the head-rest, and one from the feet, where the body of Eshu {Yeshua} had been placed. ܘܐܡܪܝܢ ܠܗ ܐܢܬܬܐ ܡܢܐ ܒܟܝܐ ܐܢܬܝ ܐܡܪܐ ܠܗܘܢ ܕܫܩܠܘܗܝ ܠܡܪܝ ܘܠܐ ܝܕܥܐ ܐܢܐ ܐܝܟܐ ܣܡܘܗܝ 13 And they said unto her, “Anttha {Woman}, why do you weep?” She said unto them, “Because they have taken Mari {My Lord}, and I don’t know where they have placed Him.” ܗܕܐ ܐܡܪܬ ܘܐܬܦܢܝܬ ܠܒܣܬܪܗ ܘܚܙܬ ܠܝܫܘܥ ܕܩܐܡ ܘܠܐ ܝܕܥܐ ܗܘܬ ܕܝܫܘܥ ܗܘ 14 She said this, and turned her head around and saw Eshu {Yeshua}, who was standing, and she didn’t know that it was Eshu {Yeshua}. ܐܡܪ ܠܗ ܝܫܘܥ ܐܢܬܬܐ ܡܢܐ ܒܟܝܐ ܐܢܬܝ ܘܠܡܢ ܒܥܝܐ ܐܢܬܝ ܗܝ ܕܝܢ ܣܒܪܬ ܕܓܢܢܐ ܗܘ ܘܐܡܪܐ ܠܗ ܡܪܝ ܐܢ ܐܢܬ ܫܩܠܬܝܗܝ ܐܡܪ ܠܝ ܐܝܟܐ ܣܡܬܝܗܝ ܐܙܠ ܐܫܩܠܝܘܗܝ 15 Eshu {Yeshua} said unto her, “Anttha {Woman}, why do you weep, and whom do you seek?” But, she thought that He was the Ganana {the Gardener}, and she said unto Him, “If you have taken Mari {My Lord}, tell me where you have placed Him; I will go and take Him.” ܐܡܪ ܠܗ ܝܫܘܥ ܡܪܝܡ ܘܐܬܦܢܝܬ ܘܐܡܪܐ ܠܗ ܥܒܪܐܝܬ ܪܒܘܠܝ ܕܡܬܐܡܪ ܡܠܦܢܐ 16 Eshu {Yeshua} said unto her, “Maryam {Mary}!” And she turned around and said unto Him, in Ebrayith, {The Hebrew's language, i.e. Aramaic}, “Rabuli!” which means ‘Malphana’ {Teacher}. ܐܡܪ ܠܗ ܝܫܘܥ ܠܐ ܬܬܩܪܒܝܢ ܠܝ ܠܐ ܓܝܪ ܥܕܟܝܠ ܣܠܩܬ ܠܘܬ ܐܒܝ ܙܠܝ ܕܝܢ ܠܘܬ ܐܚܝ ܘܐܡܪܝ ܠܗܘܢ ܣܠܩ ܐܢܐ ܠܘܬ ܐܒܝ ܘܐܒܘܟܘܢ ܘܐܠܗܝ ܘܐܠܗܟܘܢ 17 Eshu {Yeshua} said unto her, “Don’t come near to Me, for, I haven’t yet ascended to Abi {My Father}, but, go to My brothers and tell them I ascend to Abi {My Father}, and Abukhun {your Father}, and Alahi {My God}, and Alahkun {Your God}.” ܗܝܕܝܢ ܐܬܬ ܡܪܝܡ ܡܓܕܠܝܬܐ ܘܣܒܪܬ ܠܬܠܡܝܕܐ ܕܚܙܬ ܠܡܪܢ ܘܕܗܠܝܢ ܐܡܪ ܠܗ 18 Then Maryam Magdalaytha {Mary of Magdala} came, and Declared unto The Talmiyde {The Disciples} that she had seen Maran {Our Lord}, and He had said these things unto her.
The early Aramaic version and the King James version basically say the same thing! King James Version John 20:1-18 20 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home. 11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
James was the son of Mary, Queen of Scots, and a great-great-grandson of Henry VII, King of England and Lord of Ireland, and thus a potential successor to all three thrones. He succeeded to the Scottish throne at the age of thirteen months, after his mother was compelled to abdicate in his favour. At 57 years and 246 days, James's reign in Scotland was the longest of any Scottish monarch. He achieved most of his aims in Scotland but faced great difficulties in England, including the Gunpowder Plot in 1605 and repeated conflicts with the English Parliament. Under James, the "Golden Age" of Elizabethan literature and drama continued, with writers such as William Shakespeare, John Donne, Ben Jonson, and Sir Francis Bacon contributing to a flourishing literary culture.[1] James himself was a prolific writer,[2] authoring works such as Daemonologie (1597), The True Law of Free Monarchies (1598), and Basilikon Doron (1599). He sponsored the translation of the Bible into English later named after him, the Authorized King James Version. James's father, Darnley, was murdered on 10 February 1567 at Kirk o' Field, Edinburgh, perhaps in revenge for the killing of Rizzio. James inherited his father's titles of Duke of Albany and Earl of Ross. Mary was already unpopular, and her marriage on 15 May 1567 to James Hepburn, 4th Earl of Bothwell, who was widely suspected of murdering Darnley, heightened widespread bad feeling towards her. In June 1567, Protestant rebels arrested Mary and imprisoned her in Loch Leven Castle; she never saw her son again. She was forced to abdicate on 24 July 1567 in favour of the infant James. James was anointed King of Scotland at the age of thirteen months at the Church of the Holy Rude in Stirling, by Adam Bothwell, Bishop of Orkney, on 29 July 1567.[18] The sermon at the coronation was preached by John Knox. In accordance with the religious beliefs of most of the Scottish ruling class, James was brought up as a member of the Protestant Church of Scotland, the Kirk. The Privy Council selected George Buchanan, Peter Young, Adam Erskine (lay abbot of Cambuskenneth), and David Erskine (lay abbot of Dryburgh) as James's preceptors or tutors.[19] As the young king's senior tutor, Buchanan subjected James to regular beatings but also instilled in him a lifelong passion for literature and learning.[20] Buchanan sought to turn James into a God-fearing, Protestant king who accepted the limitations of monarchy, as outlined in his treatise De Jure Regni apud Scotos.[21] On 8 August, James made Lennox the only duke in Scotland.[30] The king, then fifteen years old, remained under the influence of Lennox for about one more year.[31] Lennox was a Protestant convert, but he was distrusted by Scottish Calvinists who noticed the physical displays of affection between him and the king and alleged that Lennox "went about to draw the King to carnal lust".[26] In August 1582, in what became known as the Ruthven Raid, the Protestant earls of Gowrie and Angus lured James into Ruthven Castle, imprisoned him,[c] and forced Lennox to leave Scotland. During James's imprisonment (19 September 1582), John Craig, whom the king had personally appointed royal chaplain in 1579, rebuked him so sharply from the pulpit for having issued a proclamation so offensive to the clergy "that the king wept".[33] After James was liberated in June 1583, he assumed increasing control of his kingdom. One last Scottish attempt against the king's person occurred in August 1600, when James was apparently assaulted by Alexander Ruthven, the Earl of Gowrie's younger brother, at Gowrie House, the seat of the Ruthvens.[37] Ruthven was run through by James's page John Ramsay, and the Earl of Gowrie was killed in the ensuing fracas; there were few surviving witnesses. Given James's history with the Ruthvens and the fact that he owed them a great deal of money, his account of the circumstances was not universally believed.[38] Throughout his youth, James was praised for his chastity, since he showed little interest in women. After the loss of Lennox, he continued to prefer male company.[43] A suitable marriage, however, was necessary to reinforce his monarchy, and the choice fell on fourteen-year-old Anne of Denmark, younger daughter of Protestant Frederick II. James became concerned with the threat posed by witches and wrote Daemonologie in 1597, a tract inspired by his personal involvement that opposed the practice of witchcraft and that provided background material for Shakespeare's Tragedy of Macbeth.[52] James personally supervised the torture of women accused of being witches.[53 A dissident Catholic, Guy Fawkes, was discovered in the cellars of the parliament buildings on the night of 4–5 November 1605, the eve of the state opening of the second session of James's first English Parliament. He was guarding a pile of wood not far from 36 barrels of gunpowder. Some politicians, scared of Catholics, assumed Fawkes intended to use the barrels to blow up Parliament House the following day and cause the destruction, as James put it, "not only ... of my person, nor of my wife and posterity also, but of the whole body of the State in general".[98] The sensational discovery of the "Gunpowder Plot," as it quickly became known, aroused a mood of national relief at the delivery of the king and his sons. Salisbury exploited this to extract higher subsidies from the ensuing Parliament than any but one granted to Elizabeth.[99] Fawkes and other implicated minorities were tortured and executed. Throughout his life James had close relationships with male courtiers, which has caused debate among historians about their exact nature.[136] Some of James's biographers conclude that Esmé Stewart (later Duke of Lennox), Robert Carr (later Earl of Somerset), and George Villiers (later Duke of Buckingham) were his lovers.[139][140] Sir John Oglander observed that he "never yet saw any fond husband make so much or so great dalliance over his beautiful spouse as I have seen King James over his favourites, especially the Duke of Buckingham"[141] whom the king would, recalled Sir Edward Peyton, "tumble and kiss as a mistress."[142] Restoration of Apethorpe Palace undertaken in 2004–08 revealed a previously unknown passage linking the bedchambers of James and Villiers.[143] Some biographers of James argue that the relationships were not sexual.[144] James's Basilikon Doron lists sodomy among crimes "ye are bound in conscience never to forgive", and James's wife Anne gave birth to seven live children, as well as suffering two stillbirths and at least three other miscarriages.[145] Contemporary Huguenot poet Théophile de Viau observed that "it is well known that the king of England / fucks the Duke of Buckingham".[146][l] Buckingham himself provides evidence that he slept in the same bed as the king, writing to James many years later that he had pondered "whether you loved me now ... better than at the time which I shall never forget at Farnham, where the bed's head could not be found between the master and his dog".[148] Buckingham's words may be interpreted as non-sexual, in the context of seventeenth-century court life,[149] and remain ambiguous despite their fondness.[150] It is also possible that James was bisexual.[151] In his later years, James suffered increasingly from arthritis, gout and kidney stones.[164] He also lost his teeth and drank heavily.165 In early 1625, James was plagued by severe attacks of arthritis, gout, and fainting fits, and fell seriously ill in March with tertian ague and then suffered a stroke. He died at Theobalds House on 27 March during a violent attack of dysentery, with Buckingham at his bedside. Excerpts taken from: https://en.m.wikipedia.org/wiki/James_VI_and_I
%% I like the gospel of Matthew 28 also. WHEN the guards saw the earthquake angel/my comment .......................................................... Like lightening+ his raiment [garment ]was white as snow. And for fear of him the keepers did shake [trembled ]+ became as dead men KJV +[ AMPlified Bible classic edition]