What did Joseph's coat of many colours look like? Genesis 37 never says. Here is what the Hebrew means, how the old translations read it, what we know and what remains uncertain.
כְּתֹנֶת פַּסִּים
kĕtōnet passîm
“a tunic of passim”
Hebrew reads right to left: ketonet first, then passim.
tunic of…
Noun · common · feminine · singular · construct
Ketonet is the ordinary word for a tunic. God clothes Adam and Eve in ketonot of skin (Genesis 3:21), and the priests wear a linen ketonet (Exodus 28:4, 39). The word travelled widely: it is related to Akkadian kitû ('linen') and is commonly thought to lie behind Greek chitōn.
The construct form links it to the next word: 'a tunic of passim'.
pas-es: palms? strips? ornaments?
Noun · common · masculine · plural · absolute
Pas occurs in biblical Hebrew only in the phrase ketonet passim (Genesis 37 and 2 Samuel 13). In biblical Aramaic, pas yeda is the 'palm' or back of the hand that writes on Belshazzar's wall (Daniel 5:5, 24), which supports 'extremities' (palms and soles). In post-biblical Hebrew pas means a strip or stripe, which supports 'stripes' or 'pieces'. An Akkadian link to pišannu, ornaments sewn onto fine garments, supports 'decorated'.
Plural of pas. The doubled s (dagesh) is regular for this kind of noun. The meaning is the whole puzzle.
Hebrew: Westminster Leningrad Codex (public domain). Morphology: Open Scriptures Hebrew Bible Project (CC BY 4.0).
Explore in the Hebrew Word Explorer →The phrase occurs only for Joseph in Genesis 37 and for Tamar, King David’s daughter, in 2 Samuel 13. Tamar’s story adds the one explanation the Bible gives: this was what the king’s unmarried daughters wore. Note that the KJV, quoted here, follows the “many colours” tradition in its English.
3Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. 4And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
23And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;
31And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood; 32And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no. 33And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
18And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. 19And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.
Scripture quotations: King James Version (1769) (KJV), public domain outside the united kingdom.
Stated in the text.
Jacob (Israel) made the robe for Joseph because he loved him more than all his sons.
Stated directly in the text. (Genesis 37:3)
The Hebrew text never states the robe's colours, length or decoration; it only calls it a ketonet passim.
None of the four mentions in Genesis 37 adds a description. English 'many colours' comes from the Greek and Latin translations, not from a Hebrew colour word. (Genesis 37:3; Genesis 37:23; Genesis 37:32)
The robe marked Joseph out as his father's favourite, and his brothers stripped it from him and used it to deceive Jacob.
Genesis 37:4 ties the brothers' hatred to Jacob's favouritism; verses 23 and 31–33 tell how the robe was taken, dipped in goat's blood and recognised. (Genesis 37:4; Genesis 37:23; Genesis 37:31–33)
Joseph was seventeen, working with the flocks, when Jacob gave him the robe.
Stated directly in the text. (Genesis 37:2; Genesis 37:3)
Jacob recognised the bloodied robe as Joseph's and concluded he had been killed by an animal.
Stated directly in the text. (Genesis 37:33)
The king's virgin daughters wore the ketonet passim.
Stated directly in the text. (2 Samuel 13:18)
Tamar tore her ketonet passim, put ashes on her head and went away crying.
Stated directly in the text. (2 Samuel 13:19)
In biblical Hebrew, passim appears only in the phrase ketonet passim, in Genesis 37 and 2 Samuel 13.
Five verses in the Westminster Leningrad Codex (OSHB lemma 6446): Genesis 37:3, 23, 32 and 2 Samuel 13:18, 19. (Genesis 37:3; Genesis 37:23; Genesis 37:32; 2 Samuel 13:18; 2 Samuel 13:19)
Firm inferences and outside evidence.
Garments mark the turning points of Joseph's story: the robe stripped by his brothers, the cloak left with Potiphar's wife, the linen given by Pharaoh.
A close reading of Genesis 37, 39 and 41; widely noted by commentators. (Genesis 37:23; Genesis 41:42)
Ketonet means a tunic, not an outer coat or cloak.
Consistent usage across the Hebrew Bible for an inner garment worn by laypeople and priests. (Genesis 3:21; Exodus 28:4)
The meaning 'strip' or 'stripe' is attested only in later, post-biblical Hebrew.
Lexical evidence; medieval readings such as Radak's 'stripes' draw on later usage.
Semitic visitors to Egypt around 1890 BC were painted wearing multicoloured, patterned garments.
The painting survives and has been recorded since the 19th century.
Red, blue, yellow and purple dyes were all in use in the Levant in the second millennium BC.
Archaeological textiles, dye-works and texts; the Timna textiles show both plant dyes and true murex purple.
Richly dyed wool, especially purple, was a mark of wealth and rank.
Dye was costly; purple in particular is linked to royalty across the ancient Mediterranean.
Live options and guesses.
Ketonet is related to Akkadian kitû (linen) and Greek chitōn (tunic).
A standard etymology in the lexicons; the direction and route of borrowing are debated.
Pas means the flat of the hand or foot, so the robe reached to the wrists and ankles.
Supported by Aramaic pas yeda (Daniel 5), the Greek of 2 Samuel 13:18 and the Greek versions of Aquila and Symmachus, but the Hebrew word itself is rare. (Daniel 5:5)
Joseph's robe looked like the garments in the Beni Hasan painting.
The painting is roughly contemporary with some datings of the patriarchs and shows people from the same region, but it is not a picture of Joseph and its garments are not called ketonet passim.
The oldest translators already disagreed. The Greek and Latin render the same Hebrew one way in Genesis and another in 2 Samuel. Words in quotation marks are public-domain wording; other modern versions are summarised in a few words and cited by name.
| Translation | Genesis 37:3 | 2 Samuel 13:18 | Reads it as |
|---|---|---|---|
| Septuagint (LXX)3rd–2nd c. BC · Greek | Gen 37:3chitōn poikilos, 'a varied / many-coloured tunic' | 2 Sam 13:18chitōn karpōtos, 'a tunic reaching the wrists' | ColourLength / sleevesThe same Hebrew is translated two different ways in two books. |
| Aquilac. AD 130 · Greek | Gen 37:3chitōn astragaleios, 'a tunic to the ankles' | Length / sleevesPreserved in fragments of Origen's Hexapla. | |
| Symmachuslate 2nd c. AD · Greek | Gen 37:3chitōn cheiridōtos, 'a tunic with sleeves' | Length / sleevesPreserved in fragments of Origen's Hexapla. | |
| Targum Onkelosc. 2nd–3rd c. AD · Aramaic | Gen 37:3keeps the word pas untranslated | Left untranslatedOnkelos leaves the puzzle as it found it. | |
| Targum Pseudo-Jonathanlater Aramaic · Aramaic | Gen 37:3a tunic with figured designs | Decoration | |
| Vulgatec. AD 405 · Latin | Gen 37:3tunica polymita, 'a tunic woven of many threads' | 2 Sam 13:18tunica talaris, 'an ankle-length tunic' | ColourLength / sleevesJerome, like the Septuagint, renders the two books differently. |
| King James Version1611 · English | Gen 37:3“a coat of many colours” | 2 Sam 13:18“a garment of divers colours” | ColourThe text quoted on this page. The phrase English readers know. |
| Young's Literal Translation1862 · English | Gen 37:3“a long coat” | Length / sleeves | |
| RSV · NRSV1952 · 1989 · English | Gen 37:3long robe with sleeves | Length / sleeves | |
| NRSV Updated Edition2021 · English | Gen 37:3ornamented robe | Decoration | |
| New International Version2011 · English | Gen 37:3ornate robe | Decoration | |
| English Standard Version2001 · English | Gen 37:3robe of many colors | Colour | |
| New American Standard Bible2020 · English | Gen 37:3multicolored tunic | Colour | |
| Christian Standard Bible2017 · English | Gen 37:3long-sleeved robe | Length / sleeves | |
| New American Bible (Revised)2011 · English | Gen 37:3long ornamented tunic | Length / sleevesDecoration | |
| NET Bible2005 · English | Gen 37:3special tunic | Status |
Each reading below has real support and real problems. They are not all exclusive: a long, sleeved robe could also be coloured and a mark of rank. The last card is different in kind: a later Jewish tradition about where the robe came from, weighed the same way. Mark two or three to compare them.
Swipe sideways for all 6 →
A full-length tunic with long sleeves: the dress of someone who did not do manual work.
pas = the flat of the hand or foot: a tunic reaching to the palms and the soles.
Why this level · The best-supported reading of the word, with early Greek witnesses, but still resting on a rare term.
Sources · Bible Hub; Rahlfs–Hanhart edition, Deutsche Bibelgesellschaft; Kevin Potter, The LXX Scrolls; Sefaria; Balashon: Hebrew Language Detective · Daniel 5:5; 2 Samuel 13:18
The classic 'coat of many colours': a tunic woven or dyed in several colours.
passim = a garment of varied colours (Septuagint poikilos).
Why this level · An ancient and influential reading with good cultural background, but not what the Hebrew word itself clearly says.
Sources · Rahlfs–Hanhart edition, Deutsche Bibelgesellschaft; Wikimedia Commons (painting c. 1890 BC); Sukenik, Iluz, Amar, Varvak, Shamir & Ben-Yosef, PLOS ONE 16(1): e0245897 (2021); Bible Gateway · Genesis 37:3
A tunic enriched with embroidery or sewn-on ornaments, possibly gold.
passim = ornaments sewn on (Akkadian pišannu) or figured work.
Why this level · A serious modern proposal with ancient Jewish support, but it depends on a contested borrowing.
Sources · E. A. Speiser (1964); A. Leo Oppenheim (1949); Balashon: Hebrew Language Detective; Jewish Action (Orthodox Union); Bible Gateway · Genesis 37:3
A mark of status, the kind of robe worn by royalty, not by working shepherds.
Whatever passim means, the robe signals privilege: royal dress in 2 Samuel, the favoured heir in Genesis.
Why this level · Both passages point to status. This is the one conclusion that does not depend on the meaning of passim.
Sources · eBible.org; J. Alan Groves Center for Advanced Biblical Research; Jewish Action (Orthodox Union) · 2 Samuel 13:18; Genesis 37:3–4
A tunic pieced together from strips or panels, perhaps in several colours.
pas = a strip or piece: a tunic made of, or banded with, strips of cloth.
Why this level · An old and attractive reading, but it rests on a sense of the word that appears only centuries later.
Sources · Balashon: Hebrew Language Detective · Genesis 37:3
✦ Later Jewish tradition
Midrash says the “garments of skins” God made for Adam (Genesis 3:21) were priestly dress, handed down from firstborn to firstborn until they reached Jacob; one rabbi says Jacob then gave them to Joseph.
Not a reading of passim but a story about the robe: in later Jewish tradition the birthright came with a garment God made for Adam.
Why this level · The heirloom tradition is real and old, and it draws on the birthright theme in the Bible itself. But it comes from Jewish interpretation of other verses, not from Genesis 37. Saying Joseph’s coat was Adam’s garment joins two separate traditions; we found no early source that does this.
Sources · eBible.org; Numbers Rabbah 4:8; Tanhuma (Buber), Toledot 12; Genesis Rabbah 20:12, 63:13, 65:16 and 97:6; Targum Pseudo-Jonathan on Genesis 27:15 (trans. J. W. Etheridge, 1862); Pirkei de-Rabbi Eliezer 24 (trans. G. Friedlander, 1916); Kli Yakar on Genesis 37:3; Babylonian Talmud, Shabbat 10b; Louis Ginzberg, The Legends of the Jews, vols. 1–2 (1909–1910) · Genesis 3:21; Genesis 27:15; Genesis 37:3; Genesis 48:22; 1 Chronicles 5:1–2
No drawing: this tradition is about where the robe came from, not how it looked.
One drawing for each interpretation, using the same figure so only length, sleeves, colour and pattern change. Every drawing is artistic; the badge beside it shows how well supported the reading behind it is.
A figure in an undyed cream wool tunic that reaches the ankles, with sleeves to the wrists and a thin red and blue border at the hem.
Reading: pas = the flat of the hand or foot: a tunic reaching to the palms and the soles.
Artistic reconstruction. Cut, colour and pattern are choices made for this drawing from dyes and garments known in the region; no ancient source shows Joseph’s robe.
On the north wall of tomb BH3 at Beni Hasan, painted in year 6 of Senusret II, thirty-seven Aamu ('Asiatics') arrive with their animals and goods. Their garments stand out against the Egyptians' plain white linen: red, blue and white in zigzags, bands and fringes, some wrapped over one shoulder. It does not depict Joseph, but it shows what well-off Semitic people could wear in roughly the patriarchal period.
See the composite image on Wikimedia Commons (public domain) or Norman de Garis Davies’s facsimile at the Met.
Wool takes dye well; linen, which Egyptians preferred, does not. Plant dyes such as madder (red) and woad (blue) were widely used, insect kermes gave scarlet, and purple from murex sea snails, prized from the Middle Bronze Age, was the colour of kings. Actual dyed textiles rarely survive; the oldest murex-dyed cloth from the southern Levant, found at Timna, dates to about 1000 BC.
2 Samuel 13 is the only other place the phrase ketonet passim appears. The narrator explains that the king's virgin daughters wore such robes, and Tamar tears hers in grief after Amnon's assault. This is the strongest clue in the Bible to what kind of garment it was: a mark of rank, worn by a woman as well as a man.
The priests’ linen ketonet (Exodus 28:4) shows the same word used for sacred dress. And Joseph’s story ends where it began, with a gift of clothing:
And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;
What the Bible says, what our model adds to it, where good readers disagree, and where the old copies and the translations differ. We set the views side by side and do not pick a winner.
Ketonet means a tunic, not an outer coat or cloak.
Ketonet is related to Akkadian kitû (linen) and Greek chitōn (tunic).
Pas means the flat of the hand or foot, so the robe reached to the wrists and ankles.
Stated in Scripture. Quoted from the King James Version (KJV) and the 1919 Chinese Union Version (和合本).
Jacob (Israel) made the robe for Joseph because he loved him more than all his sons.
Textually stated
X-Dreamers3Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
Joseph was seventeen, working with the flocks, when Jacob gave him the robe.
Textually stated2These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.
The robe marked Joseph out as his father's favourite, and his brothers stripped it from him and used it to deceive Jacob.
Textually stated4And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Jacob recognised the bloodied robe as Joseph's and concluded he had been killed by an animal.
Textually stated33And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
The king's virgin daughters wore the ketonet passim.
Textually stated18And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
In biblical Hebrew, passim appears only in the phrase ketonet passim, in Genesis 37 and 2 Samuel 13.
Textually stated23And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;
Choices the reconstruction has to make where the text is silent, each with its evidence level and the reason for it.
Ketonet means a tunic, not an outer coat or cloak.
Why: Consistent usage across the Hebrew Bible for an inner garment worn by laypeople and priests.
The meaning 'strip' or 'stripe' is attested only in later, post-biblical Hebrew.
Why: Lexical evidence; medieval readings such as Radak's 'stripes' draw on later usage.
Semitic visitors to Egypt around 1890 BC were painted wearing multicoloured, patterned garments.
Why: The painting survives and has been recorded since the 19th century.
Red, blue, yellow and purple dyes were all in use in the Levant in the second millennium BC.
Why: Archaeological textiles, dye-works and texts; the Timna textiles show both plant dyes and true murex purple.
A garment of rank: A mark of status, the kind of robe worn by royalty, not by working shepherds.
Why: Both passages point to status. This is the one conclusion that does not depend on the meaning of passim.
Ketonet is related to Akkadian kitû (linen) and Greek chitōn (tunic).
Why: A standard etymology in the lexicons; the direction and route of borrowing are debated.
Pas means the flat of the hand or foot, so the robe reached to the wrists and ankles.
Why: Supported by Aramaic pas yeda (Daniel 5), the Greek of 2 Samuel 13:18 and the Greek versions of Aquila and Symmachus, but the Hebrew word itself is rare.
Joseph's robe looked like the garments in the Beni Hasan painting.
Why: The painting is roughly contemporary with some datings of the patriarchs and shows people from the same region, but it is not a picture of Joseph and its garments are not called ketonet passim.
Where careful readers disagree. Each view with who holds it and the evidence for and against it. No verdict.
Genesis 37:3; 2 Samuel 13:18
Held by Genesis Rabbah and Rashbam; Aquila and Symmachus; the RSV, NRSV and CSB
For
Against
Sources: Strong's H6446 pas / H3801 kethoneth (with Brown–Driver–Briggs); Septuagint: Genesis 37:3 and 2 Kingdoms (2 Samuel) 13:18; A Coat of Many Words (series on the Greek renderings); Genesis Rabbah 84 and Rashi on Genesis 37:3; passim
Held by The Septuagint; the KJV, ESV, NASB and the 1919 和合本 (彩衣)
For
Against
Sources: Septuagint: Genesis 37:3 and 2 Kingdoms (2 Samuel) 13:18; Procession of the Aamu, Tomb of Khnumhotep II (composite); Early evidence of royal purple dyed textile from Timna Valley (Israel); Genesis 37:3 in many English versions
Held by A. L. Oppenheim and E. A. Speiser; Ibn Ezra, Ramban and Targum Pseudo-Jonathan; the NIV, NRSVue and NABRE
For
Against
Sources: Genesis (Anchor Bible 1), note on 37:3; and 'The Golden Garments of the Gods', JNES 8 (1949); passim; What's the Truth about… Joseph's 'Amazing Technicolor Dreamcoat'?; Genesis 37:3 in many English versions
Held by Radak, Ralbag and Ibn Janah
For
Against
Sources: passim
What the lab shows (a drawing choice, not a ruling): The lab draws one picture for each reading, each labelled with its reading and level, and compares up to three side by side. The one conclusion that does not depend on the word, that it was a garment of rank, is marked Strongly supported.
Genesis 37:3; Genesis 3:21; Genesis 27:15; Genesis 48:22; 1 Chronicles 5:1–2
Held by Genesis 37:3 as written; the Talmud (Shabbat 10b); most commentators and translations
For
Against
Sources: King James Version (KJV); Babylonian Talmud, Shabbat 10b
Held by Midrash (Genesis Rabbah, Numbers Rabbah, Tanhuma) and Targum Pseudo-Jonathan for the chain from Adam to Jacob; Rabbi Judah in Genesis Rabbah 97:6 for the gift to Joseph; popular retellings that make it the coat itself
For
Against
Sources: King James Version (KJV); Numbers Rabbah 4:8; Tanhuma (Buber), Toledot 12; Genesis Rabbah 20:12, 63:13, 65:16 and 97:6; Targum Pseudo-Jonathan on Genesis 27:15 (trans. J. W. Etheridge, 1862); Pirkei de-Rabbi Eliezer 24 (trans. G. Friedlander, 1916); Kli Yakar on Genesis 37:3; Babylonian Talmud, Shabbat 10b; Louis Ginzberg, The Legends of the Jews, vols. 1–2 (1909–1910)
What the lab shows (a drawing choice, not a ruling): The lab shows the tradition as a card labelled Later Jewish tradition and Speculative, with its sources; it has no drawing, because it is about where the robe came from, not how it looked.
Places where manuscripts, ancient versions or translations differ in numbers or wording. KJV and 和合本 are quoted as they stand.
3Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
3以色列原來愛約瑟過於愛他的衆子、因爲約瑟是他年老生的、他給約瑟作了一件彩衣。
18And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
18那時他瑪穿着彩衣．因爲沒有出嫁的公主都是這樣穿．暗嫩的僕人就把他趕出去、關門上閂。
| Hebrew (Westminster Leningrad Codex) | ketonet passim, in both places |
|---|---|
| Greek Septuagint | a varied ("many-coloured") tunic in Genesis 37:3; a tunic "reaching to the wrists" in 2 Samuel 13:18 |
KJV reads "a coat of many colours" for Joseph and "a garment of divers colours" for Tamar; the 和合本 reads 彩衣 in both. Both follow the Greek and Latin tradition of colour. The Hebrew phrase is the same in both passages and has no colour word, and the Greek translators themselves rendered it two different ways.
Sources: Septuagint: Genesis 37:3 and 2 Kingdoms (2 Samuel) 13:18; Westminster Leningrad Codex; Genesis 37:3 in many English versions
The Hebrew text never states its colours, length or decoration; it only calls it a ketonet passim. Three readings are plausible: a long tunic with sleeves, a many-coloured tunic, or a decorated one. That it was a garment of rank, marking Joseph as his father's favourite, is strongly supported.
Ketonet means a tunic, the basic shirt-like garment worn next to the body. Passim is the puzzle: in biblical Hebrew it appears only in this phrase, in Genesis 37 and 2 Samuel 13. It may mean the flat of the hand or foot, a robe reaching to the wrists and ankles; the sense 'stripes' is attested only in later Hebrew.
The Greek Septuagint translated it chitōn poikilos, a varied or many-coloured tunic, and the Latin Vulgate tunica polymita. The King James Version followed with 'a coat of many colours' in 1611. Other ancient translators read it as a tunic reaching the ankles or with sleeves.
Genesis 37:3 says Israel loved Joseph more than all his sons, because he was the son of his old age, and made him the robe. It marked Joseph out as the favourite, and his brothers hated him for it, later stripping it from him and using it, dipped in blood, to deceive their father.
Tamar, King David's daughter. 2 Samuel 13:18 says the king's virgin daughters wore this garment, which supports reading it as dress of high status. Tamar tore it in grief after Amnon wronged her.
Genesis does not say so: Genesis 37:3 says Jacob made it. The idea comes from later Jewish midrash, compiled roughly between the 5th and 12th centuries AD. It says the garments God made for Adam (Genesis 3:21) were priestly robes worn by the firstborn and handed down until they reached Jacob, through the 'best garments' of Esau (Genesis 27:15; Numbers Rabbah 4:8; Tanhuma). Genesis Rabbah 97:6 adds that Jacob gave Adam's garment to Joseph with the birthright, on his deathbed (Genesis 48:22). No early source we found says the coat of many colours was that garment, so the lab shows it as a later tradition, graded speculative.
Genesis names no colours. “Many colours” comes from the Greek Septuagint's poikilos, “varied” or “many-coloured”, which the Latin and the King James Version followed; the Hebrew may instead mean a robe reaching the wrists and ankles. Colour was certainly possible: in the Beni Hasan tomb painting in Egypt (about 1890 BC), Semitic visitors from the Levant wear garments woven in bands of red, blue, yellow and white with zigzags, beside the Egyptians' plain white linen. It does not show Joseph, and the colours on the lab's robe are a reconstruction choice.
Genesis 37. Jacob makes the robe for Joseph (37:3), his brothers strip it off him before selling him to traders bound for Egypt (37:23–28), then dip it in a goat's blood and bring it to their father, who takes it as proof that a wild animal has killed Joseph (37:31–33). The robe is not mentioned again, though Joseph's story runs on to Genesis 50.
Scripture is quoted only from KJV and the 1919 和合本. Other works are cited for facts and arguments, not quoted at length.
What’s new · v1.2.1Version 1.2.1: English Scripture is now quoted from the King James Version (1769).