Quran VS Bible , a thoroughly comparative study,arranged by items

[ardianto]

Allah is speaking to Moses here, right?

Wrong. Allah (swt) is telling stories about prophets in the past to Rasulullah Muhammad (saw) here. Prophet that mentioned in surah Al Ar'af is not only Moses (as). But also other prophets.

Did the Injil even exist in Moses' time?

It didn't. But Injil had been exist in the time when Qur'an was revealed.


Hiroshi. I guess you read this surah Al Ar'af in quick reading and not complete. If you want to know what is surah Al Ar'af about, you must read the whole surah, not only several verses.

 

[Hiroshi]

Wrong. Allah (swt) is telling stories about prophets in the past to Rasulullah Muhammad (saw) here. Prophet that mentioned in surah Al Ar'af is not only Moses (as). But also other prophets.

It didn't. But Injil had been exist in the time when Qur'an was revealed.


Hiroshi. I guess you read this surah Al Ar'af in quick reading and not complete. If you want to know what is surah Al Ar'af about, you must read the whole surah, not only several verses.

Well, thanks for responding Ardianto.

My Qur'an translated by Yusuf Ali has a footnote to Surah 7:157 which says: "In this verse is a pre-figuring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah." Did Yusuf Ali also do a quick and not complete reading of his own translation? And is this footnote completely wrong? It says that Allah is speaking in this verse "to Moses".

 

[Ramadhan]

My Qur'an translated by Yusuf Ali has a footnote to Surah 7:157 which says: "In this verse is a pre-figuring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah." Did Yusuf Ali also do a quick and not complete reading of his own translation? And is this footnote completely wrong? It says that Allah is speaking in this verse "to Moses".

Even if you read the verse alone and even if you are non-muslim you would not conclude it is Allah speaking to Musa a.s. In the verse Allah SWT gives information (i presume to the benefits of ahli kitab primarily) that the news of the coming of the unlettered prophet had already been related to prophet Musa (through taurat) and prophet Isa a.s. (through injeel)
Also, based on the footnote you claim above, it clearly does not say Allah is speaking to Musa a.s. in the verse.
"In this verse is a pre-figuring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah."
means that Allah SWT has revealed to Musa about prophet Muhammad SAW, and the revelation was recorded in the Torah, just as it was also revealed to Jesus pbuh, recorded in injeel.
It is interesting of you, Hiroshi, that you love cut and paste (even if it is only a footnote of a translation) and then tried to twist the meaning of it.
Back to old habit, eh?

 

[YusufNoor]

Well, thanks for responding Ardianto.

My Qur'an translated by Yusuf Ali has a footnote to Surah 7:157 which says: "In this verse is a pre-figuring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah." Did Yusuf Ali also do a quick and not complete reading of his own translation? And is this footnote completely wrong? It says that Allah is speaking in this verse "to Moses".

note to Hiroshi:

Yusuf Ali is NOT repeat NOT an Islamic Scholar! his translation is noted for it's literary value. you could call it the "King James" version of the Qur'an, it is filled with mistakes and his tafseer contains alot of his own opinion. i grew weary of reading his commentary. at least use Muhammad Asad if you want to use a translation.

for a more scholarly approach, go with ibn Kathir, at the least Muhsin Khan.

don't "pretend" that you've found mistakes "with Islam" when using Yusuf Ali, all you have done is find mistakes with Yusuf Ali.

:wa:

 

[Hiroshi]

note to Hiroshi:

Yusuf Ali is NOT repeat NOT an Islamic Scholar! his translation is noted for it's literary value. you could call it the "King James" version of the Qur'an, it is filled with mistakes and his tafseer contains alot of his own opinion. i grew weary of reading his commentary. at least use Muhammad Asad if you want to use a translation.

for a more scholarly approach, go with ibn Kathir, at the least Muhsin Khan.

don't "pretend" that you've found mistakes "with Islam" when using Yusuf Ali, all you have done is find mistakes with Yusuf Ali.

:wa:

Even if you read the verse alone and even if you are non-muslim you would not conclude it is Allah speaking to Musa a.s. In the verse Allah SWT gives information (i presume to the benefits of ahli kitab primarily) that the news of the coming of the unlettered prophet had already been related to prophet Musa (through taurat) and prophet Isa a.s. (through injeel)
Also, based on the footnote you claim above, it clearly does not say Allah is speaking to Musa a.s. in the verse.
"In this verse is a pre-figuring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah."
means that Allah SWT has revealed to Musa about prophet Muhammad SAW, and the revelation was recorded in the Torah, just as it was also revealed to Jesus pbuh, recorded in injeel.
It is interesting of you, Hiroshi, that you love cut and paste (even if it is only a footnote of a translation) and then tried to twist the meaning of it.
Back to old habit, eh?

Actually nothing was cut and pasted. I typed it out.

N. J. Dawood's translation reads:

[Moses says:] “Forgive us and have mercy on us: You are the noblest of those who forgive. Ordain for us what is good, both in this life and in the hereafter. To You alone we turn.”

He replied: “I will visit My scourge upon whom I please: yet My mercy encompasses all things. I will show mercy to those that keep from evil and give alms, and to those that in Our signs believe; to those that shall follow the Apostle – the Unlettered Prophet – whom they shall find described to them in the Torah and the Gospel. He will enjoin righteousness upon them and forbid them to do evil. He will make good things lawful to them and prohibit all that is foul. He will relieve them of their burdens and of the shackles that weigh upon them. Those that believe in him and honour him, those that aid him and follow the light sent down with him, shall surely triumph.”

Say*: “You people! I am God’s emissary to you all ... [etc.].”

*These words are addressed to Muhammad.



The footnote clearly shows that it is at the beginning verse 158 that words are being addressed to Muhammad. Until the end of verse 157 the passage is in inverted commas showing that the translator understood these words as being addressed to Moses after the words: "He replied" [to Moses].

 

[Al-manar]

verse 7:157 should be read in context ,

the chapter begins with the story of Adam then a mesage to the readers warning against Satan and misbehave ,then visiting Hell and heaven ,then verses related to creation,then story of Noah,Aad ,thamood ,Lut,Madian,Shuaib in brief then again a mesage to the readers of the lesson learned from the fate of such bad people.. then the story of Moses ....
we note that while telling the story ,some of the lines dedicated to the what God told or did with Moses and his people ....some other lines doesn't look like something related to the story lines eg; In verse 145

(145) And We ordained laws for him in the tablets in all matters, both commanding and explaining all things, (and said): "Take and hold these with firmness, and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked,- (How they lie desolate).
(146)Those who behave arrogantly on the earth in defiance of right - them will I turn away from My signs: Even if they see all the signs, they will not believe in them; and if they see the way of right conduct, they will not adopt it as the way; but if they see the way of error, that is the way they will adopt. For they have rejected our signs, and failed to take warning from them.


Though In verse 145 ,we have God telling Moses (Take and hold these with firmness,etc....),the saying of the very following verse (Those who behave arrogantly etc...) can be understood as not included in the words in verse 145 whom God told Moses....

similar case of the verse 155 and 156 ...there is a story line and .some other lines doesn't look like something related to the story lines


7:155 And Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking, he prayed: "O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt to stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive.
156 "And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee." He said: "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs;-

157 "Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper."

158 Say (O Muhammad): O mankind! Lo! I am the messenger of Allah to you all - (the messenger of) Him unto Whom belongeth the Sovereignty of the heavens and the earth. There is no Allah save Him. He quickeneth and He giveth death. So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His Words, and follow him that haply ye may be led aright.



the words in bold (He said)or (God said) is a beginning of a statement though has some connection to the story but isn't part of the story line.... after such statement (verse 156 till 160) the story lines goes on again ......

Yusuf Ali is NOT repeat NOT an Islamic Scholar! his translation is noted for it's literary value. you could call it the "King James" version of the Qur'an, it is filled with mistakes and his tafseer contains alot of his own opinion. i grew weary of reading his commentary. at least use Muhammad Asad if you want to use a translation.

The only cons with the translation of Muhammad Asad is some instances where he over used the metaphorical understanding ..... though such thing, still I recommend his translation as your first choice....

 

[Ramadhan]

Actually nothing was cut and pasted. I typed it out

Anyone with rudimentary understanding of the Qur'an would understand that the structure of the Qur'an is not linear. And indeed you should be careful in not cutting and pasting (although you used the old ways: retyping it).

The footnote clearly shows that it is at the beginning verse 158 that words are being addressed to Muhammad. Until the end of verse 157 the passage is in inverted commas showing that the translator understood these words as being addressed to Moses after the words: "He replied" [to Moses].

None of the translations from Quran.com translated it as "He replied", all of them translated as "He Said:", and clearly anyone with basic understanding of both Qur'an and Qur'an arabic could understand that the word "Qalaa" in this verse only mean "He says", addressed not specifically to Moses, but as a general statement (about his all-encompassing mercy, criteria of persons who He give rewards or punishments).

QS. 7:156
Sahih International
[ Allah ] said, "My punishment - I afflict with it whom I will, but My mercy encompasses all things." So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses -
Muhsin Khan
He said: (As to) My Punishment I afflict therewith whom I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqun (pious - see V.2:2), and give Zakat; and those who believe in Our Ayat (proofs, evidences, verses, lessons, signs and revelations, etc.);
Pickthall
He said: I smite with My punishment whom I will, and My mercy embraceth all things, therefore I shall ordain it for those who ward off (evil) and pay the poor-due, and those who believe Our revelations;
Yusuf Ali
He said: "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs;-
Shakir
He said: (As for) My chastisement, I will afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay the poor-rate, and those who believe in Our communications.
Dr. Ghali
Said He, "My torment, I afflict with it whomever I decide, and My mercy has embraced everything; so I will soon prescribe it to the ones who are pious and bring the Zakat, (i.e., pay the poor-dues) and the ones who (themselves) believe in Our signs, .

then continues to verse 157.

 

[Al-manar]

.
Yet, based upon what I've heard many Muslims express in the past, given their distrust of Paul's ministry, would those who came under Paul's influence with regard to this new faith even qualify to be called Christians in the Quranic sense of the word?
.

The Quran uses the word (Nasara) for christians ,it is the Arabic title the Arab used when refering to trinitarians,Paul or whoever ..... opposite to ( followers of the true message of Jesus ) when refering to anyone who held not the trinitarian theologies .....

 

[Insaanah]

N. J. Dawood's translation reads:

[Moses says:] “Forgive us and have mercy on us: You are the noblest of those who forgive. Ordain for us what is good, both in this life and in the hereafter. To You alone we turn.”

He replied: “I will visit My scourge upon whom I please: yet My mercy encompasses all things. I will show mercy to those that keep from evil and give alms, and to those that in Our signs believe; to those that shall follow the Apostle – the Unlettered Prophet – whom they shall find described to them in the Torah and the Gospel. He will enjoin righteousness upon them and forbid them to do evil. He will make good things lawful to them and prohibit all that is foul. He will relieve them of their burdens and of the shackles that weigh upon them. Those that believe in him and honour him, those that aid him and follow the light sent down with him, shall surely triumph.”

Say*: “You people! I am God’s emissary to you all ... [etc.].”

*These words are addressed to Muhammad.

The footnote clearly shows that it is at the beginning verse 158 that words are being addressed to Muhammad. Until the end of verse 157 the passage is in inverted commas showing that the translator understood these words as being addressed to Moses after the words: "He replied" [to Moses].

Muslim brothers and sisters, and peace to all,

Please be aware that the Nessim Joseph Dawood translation of the Qur'an, is one that is used quite often by answering islam. There are reasons that they like to quote from this one, though they do sometimes use others. I suspect this one suits their purposes quite nicely.

Please be aware of the following:

"N.J. Dawood is perhaps the only Jew to have translated the Qur'an into English. Available in the Penguin edition, Dawood's translation, The Koran (London, 1956) is perhaps the most widely circulated non-Muslim English translation of the Qur'an. The author's bias against Islam is readily observable in the Introduction. Apart form adopting an unusual Sura order in his translation, Dawood is guilty also of having mistranslated the Qur'an in places such as Baqara II:9 and A'raf VII:31, etc."
- A.R. Kidwai (The Muslim World Book Review, Vol. 7, No. 4 Summer 1987).

Source: http://www.goodreads.com/author/show/365385.N_J_Dawood

Consider, for example, the most widely available translation in English, by N J Dawood, the first edition of which was published by Penguin in 1956. This translation subverts the original in several ways. Often a single word is mistranslated in a verse to give it totally the opposite meaning. In 2:217, for example, we read: "idolatry is worse than carnage". The word translated as "idolatry" is "fitna", which actually means persecution or oppression. Dawood's translation conveys an impression that the Qur'an will put up with carnage but not idolatry. In fact, the Qur'an is making persecution and oppression a crime greater than murder. The extract should read: "oppression is more awesome than killing".

At other times, Dawood uses subtle mistranslation to give an undertow of violence to the language of the Qur'an. This is evident even in his translations of chapter titles. "Az-Zumar", which simply means "crowd", is translated as "The Hordes"; "As-Saff", which means "the ranks", is translated as "Battle Array". "Al-Alaq", which literally means "that which clings", and refers to the embryo as it attaches to the wall of the uterus, is translated as "Clots of Blood". Most Muslim translators simply call the chapter "The Clot". What is intended to convey the idea of birth, Dawood projects as the notion of death. Like previous orientalist translators, he also goes out of his way to suggest that the Qur'an is a sexist text. The Qur'an demands that humanity serve God; in Dawood's translation, this injunction applies only to men. Spouses become virgins. Conjuring witches appear from nowhere. Thus, readers of Dawood's version - and most other popular translations of the Qur'an - have come away with the impression that the Holy Book sanctions violence or sexual oppression.

Source: http://www.newstatesman.com/200408090035

 

[Al-manar]

Injeel ? p.2


looking for lost Injeel?

If you keep searching for it ,well ... the Quan tells you it has to be mostly within the New Testament .............

It has to be mostly the saying gospel (call it Q or whatever you like ) that is within the new testament ..... if there is something missed from it ,the Quran has already mentioned it (proverbs and what laws been modified)...in other words there is no Injeel secrets that is hidden from you ..... the Injeel is already available within the new testament and the Quran.......
the Quranic definition to Injeel won't exclude any discovered saying gospel ,in condition to be the same ideas of the Saying gospel within the new testament ....

.................................................................

Having visited what Quran means by Chistianity,Christians,gospel .....

let's now visit ,evaluate what the writers of the bible mean't by Chistianity,Christians,gospel .....


till next post

 

[Hiroshi]

Insaanah, thank you for you comments regarding Dawood's translation. I did not know that Muslims found it so objectionable. I have just six translations of the Qur'an in English and Dawood happens to be one of them.





Anyway, we may as well wrap up the discussion because it won’t go anywhere.

One Muslim that I spoke to explained things this way. He said that Allah is not limited by time in the way that we are. The past, present and future are all the same to him. So while Allah was replying to Moses’ prayer, Moses gradually faded into the past as Allah moved forward in time until, by the start of verse 157, Allah was finally addressing Muhammad and his contemporaries. That is kind of a nice idea.

Islamic Awareness say that there is an "insertion" of a comment (idraj), in harmony with the style language of the Qur’an, after the phrase “and those who believe in Our signs”

Quote:
He said: "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs;- "Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), ... [etc.]”

The Sahih International translation punctuates the passage so that the insertion comes after the phrase “but My mercy encompasses all things”.

Naidamar said: “None of the translations from Quran.com translated it as "He replied", all of them translated as "He Said:", and clearly anyone with basic understanding of both Qur'an and Qur'an arabic could understand that the word "Qalaa" in this verse only mean "He says", addressed not specifically to Moses, but as a general statement”.

And Ardianto said: “Allah (swt) is telling stories about prophets in the past to Rasulullah Muhammad (saw) here.”



So I count here 5 different explanations of Surah 7:157. Most of them, in line with Dawood’s translation, agree that the words: “He said” are to be taken to mean that Allah was indeed replying to Moses.

Reasonably, since Moses prayed for Allah to ordain good things, Allah is replying to this prayer when he says: “That (mercy) I shall ordain for those who ...” and goes on to list four requirements. I would say that is quite impossible to separate number four on the list (following the Prophet mentioned in the Torah and Injil) from the speech that went before it.

But let’s not argue.

 

[IAmZamzam]

Hiroshi, have you forgotten that there are no quotation marks in Arabic to mark where a quote begins and ends?

 

[Al-manar]

So I count here 5 different explanations of Surah 7:157. Most of them, in line with Dawood’s translation.

what 5 explanations? the verse has only 2 suggested understandings

1- the most acceptable esp;to the Arab readers is that there is a kind of an "insertion" of a comment (idraj).

2- Another one seems to be weaker, is that God told Moses about a future thing.....

the cases of idraj in the Quran are numerous , and me as native Arabic reader ,never understood the verse as God telling moses about the future....

whatever of the 2 possible meanings is more accurate ,is not a matter to argue ..... both are possible and both put an end to such objection....

 

[IAmZamzam]

Oh, for heaven's sake. Look at the passage without any quotation marks (as they are, again, always added in the translation, Arabic having none of its own):

Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking, he prayed: O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt to stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive. And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee. He said: With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs—those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the law and the Gospel; for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him—it is they who will prosper. (Yusuf Ali)

As you can see, there is no problem if you just assume that the quotation marks would go in a much more logical place than where some translators bizarrely choose to place them:

[Moses] prayed: “O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt to stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive. And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee.”

He said: “With My punishment I visit whom I will; but My mercy extendeth to all things.”

That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs—those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the law and the Gospel; for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him—it is they who will prosper.

 

[Hiroshi]

Hiroshi, have you forgotten that there are no quotation marks in Arabic to mark where a quote begins and ends?

Of course not. And I accept that there can be ambiguity where there is no punctuation.

 

[Hiroshi]

what 5 explanations? the verse has only 2 suggested understandings

1- the most acceptable esp;to the Arab readers is that there is a kind of an "insertion" of a comment (idraj).

2- Another one seems to be weaker, is that God told Moses about a future thing.....

the cases of idraj in the Quran are numerous , and me as native Arabic reader ,never understood the verse as God telling moses about the future....

whatever of the 2 possible meanings is more accurate ,is not a matter to argue ..... both are possible and both put an end to such objection....

The problem with the "insertion" explanation is that the words: "Those who follow the messenger" (to abbreviate what was said) do not make a sentence. They make a subject without a predicate (or part of a predicate without the subject). They need to be joined with what was spoken immediately before in order to make sense, thus: "That mercy I shall ordain for ... those who follow the messenger." Reasonably, they cannot be an insertion but must rather be connected with Allah's reply to Moses.

 

[Ramadhan]

The problem with the "insertion" explanation is that the words: "Those who follow the messenger" (to abbreviate what was said) do not make a sentence. They make a subject without a predicate (or part of a predicate without the subject). They need to be joined with what was spoken immediately before in order to make sense, thus: "That mercy I shall ordain for ... those who follow the messenger." Reasonably, they cannot be an insertion but must rather be connected with Allah's reply to Moses.

Now I am starting to wonder if you actually think that The Qur'an was conveyed and recorded in English, instead in Arabiyya.

 

[Insaanah]

Of course not. And I accept that there can be ambiguity where there is no punctuation.

There is no ambiguity about the message of that passage. And the message seems to be forgotten here. Even the Jews, who were well known for their hairsplitting over issues, knew very well what this passage was saying to them, and what was now required of them with advent of the Prophet they had been expecting.

Not only is the story of Prophet Moses (peace be upon him) being told in some of the verses, but also, the whole Qur'an is a narrative to mankind, including Jews and Christians. In the latter part of ayah 156, Allah tells of those he will decree His Mercy for; those who fear Him, give Zakat and believe in Allah's revelations. The Jews and Christians would say, "We fear God, we give our charity, and we believe in what was revealed to us, so we are fine."

An example of what they used to say (in this case the Jews) is:

And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. (Qur'an 2:91, part)

Allah goes on, in verse 157, to clarify beyond all doubt what Jews and Christians have to do to attain fulfilment of the latter half of verse 156; they must follow the unlettered prophet, descriptions of whom are in their book, the Torah and in the injeel. Allah then goes on to say at the end of verse 157, "Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him (Qur'an): they are the successful."

The message from Allah is very clear that if they claim to believe, then they must believe in and follow the Prophet and the revelation that God has now sent with him for them and for all of mankind; Prophet Muhammad (peace be upon him) and the Qur'an.

It is a clear message for all.

Peace.

 

[aadil77]

Now I am starting to wonder if you actually think that The Qur'an was conveyed and recorded in English, instead in Arabiyya.

one of the problems christians have with the bible

 

[Woodrow]

one of the problems christians have with the bible

I actually know a few (Non-mainstream) Christians who believe the Bible came down from heaven, fully bound and in Elizabethan English. There are some Christians who do believe Jesus(as) and his apostles spoke Elizabethan English. I do believe that is some, not the majority. Ann Richards when she was elected Governor of Texas was asked which bible did she want to take the oath of office on? She answered "The KJV, if it was good enough for Jesus(as), it is good enough for me."