King James Version in the context of "Curse and mark of Cain"

In Christianity, the Logos (Greek: o Λόγος, lit. 'the word, discourse, or reason') is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. In the Douay–Rheims, King James, New International, and other versions of the Bible, the first verse of the Gospel of John reads:

In these translations, Word is used for Λόγος, although the term is often used transliterated but untranslated in theological discourse.

The original Jewish and Christian bibles did not have chapter and verse divisions—such divisions forming part of the paratext of the Bible. Since the early 13th century, most copies and editions of the Bible have presented all but the shortest of the scriptural books with divisions into chapters, generally a page or so in length. Since the mid-16th century, editors have further subdivided each chapter into verses – each consisting of a few short lines or of one or more sentences. Sometimes a sentence spans more than one verse, as in the case of Ephesians 2:8–9, and sometimes there is more than one sentence in a single verse, as in the case of Genesis 1:2. The Jewish divisions of the Hebrew text differ at various points from those used by Christians. For instance, Jewish tradition regards the ascriptions to many Psalms as independent verses or as parts of the subsequent verses, whereas established Christian practice treats each Psalm ascription as independent and unnumbered, resulting in 116 more verses in Jewish versions than in the Christian texts. Some chapter divisions also occur in different places, e.g. Hebrew Bibles have 1 Chronicles 5:27–41 where Christian translations have 1 Chronicles 6:1–15.

In textual criticism of the New Testament, the Alexandrian text-type is one of the main text types. It is the text type favored by the majority of modern textual critics and it is the basis for most modern (after 1900) Bible translations.Over 5,800 New Testament manuscripts have been classified into four groups by text type. Besides the Alexandrian, the other types are the Western, Caesarean, and Byzantine. Compared to these later text types, Alexandrian readings tend to be abrupt, use fewer words, show greater variation among the Synoptic Gospels, and have readings that are considered difficult. That is to say, later scribes tended to polish scripture and improve its literary style. Glosses would occasionally be added as verses during the process of copying a Bible by hand. From the ninth century onward, most surviving manuscripts are of the Byzantine type.

The King James Version and other Reformation-era Bibles are translated from the Textus Receptus, a Greek text created by Erasmus and based on various manuscripts of the Byzantine type. In 1721, Richard Bentley outlined a project to create a revised Greek text based on the Codex Alexandrinus. This project was completed by Karl Lachmann in 1850. Brooke Foss Westcott and F. J. A. Hort of Cambridge published a text based on Codex Vaticanus and Codex Sinaiticus in 1881. Novum Testamentum Graece by Eberhard Nestle and Kurt Aland, now in its 28th edition, generally follows the text of Westcott and Hort.

The (or an) Angel of the Lord (Hebrew: מַלְאַךְ יְהוָה mal’āḵ YHWH "messenger of Yahweh") is an entity appearing repeatedly in the Tanakh on behalf of the God of Israel.

The term malakh YHWH, which occurs 65 times in the text of the Hebrew Bible, can be translated either as "the angel of the Lord" or "an angel of the Lord". The King James Version usually translates it as "the angel of the Lord"; less frequently as "an angel of the Lord". The Septuagint (LXX) sometimes uses ἄγγελος Κυρίου (an angel of the Lord), sometimes ὁ ἄγγελος Κυρίου (the angel of the Lord): in Genesis 16:7–11, it gives first the form without the Greek article, then, in all the subsequent mentions with the article, as in the anaphoric use of the article.

The Textus Receptus (Latin for 'received text') is the succession of printed Greek New Testament texts starting with Erasmus' Novum Instrumentum omne (1516) and including the editions of Stephanus, Beza, the Elzevir house, Colinaeus and Scrivener.

Erasmus' Latin/Greek New Testament editions and annotations were a major influence for the original German Luther Bible and the translations of the New Testament into English by William Tyndale. Subsequent Textus Receptus editions constituted the main Greek translation-base for the King James Version, the Spanish Reina-Valera translation, the Czech Bible of Kralice, the Portuguese Almeida Recebida, the Dutch Statenvertaling, the Russian Synodal Bible and many other Reformation-era New Testament translations throughout Western, Northern and Central Europe.

Within many denominations of Christianity, Christian perfection is the theological concept of the process or the event of achieving spiritual maturity or perfection. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Other terms used for this or similar concepts include entire sanctification, holiness, perfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spirit, baptism by fire, the second blessing, and the second work of grace.

Understandings of the doctrine of Christian Perfection vary widely between Christian traditions, though these denominational interpretations find basis in Jesus' words recorded in Matthew 5:48: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (King James Version).

Jehovah (/dʒɪˈhoʊvə/) is a Latinization of the Hebrew יְהֹוָה‎ Yəhōwā, one vocalization of the Tetragrammaton יהוה‎ (YHWH), the proper name of the God of Israel in the Hebrew Bible / Old Testament. The Tetragrammaton is considered one of the seven names of God in Judaism and a form of God's name in Christianity.

The consensus among scholars is that the historical vocalization of the Tetragrammaton at the time of the redaction of the Torah (6th century BCE) is most likely Yahweh. The historical vocalization was lost because in Second Temple Judaism, during the 3rd to 2nd centuries BCE, the pronunciation of the Tetragrammaton came to be avoided, being substituted with Adonai ('my Lord'). The Hebrew vowel points of Adonai were added to the Tetragrammaton by the Masoretes, and the resulting form was transliterated around the 12th century CE as Yehowah. The derived form Iehovah first appeared in the 16th century. The form Jehovah began to printed following a 17th-century development leading J to become a separate letter for printing the consonantal I.

Psalm 137 is the 137th psalm of the Book of Psalms, beginning in English in the King James Version: "By the rivers of Babylon, there we sat down". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 136. In Latin, it is known by the incipit, "Super flumina Babylonis". The psalm is a communal lament about remembering Zion, and yearning for Jerusalem while dwelling in exile during the Babylonian captivity.

The psalm forms a regular part of liturgy in Jewish, Eastern Orthodox, Catholic, Lutheran, Anglican and other Protestant traditions. It has often been set to music and paraphrased in hymns.