On the Richter scale of English national affection, the King James Bible (KJB) is way at the top like the late Queen Mother. The lovers of the KJB often lapse into quasi-spiritual terminology when extolling its virtues and achievements. Listen to the words of William Canton, the passionate historian of the Bible Society: “The blind had a new world opened to them. Hospitals were supplied with small volumes suitable for the sick-wards, and many a little book was afterwards found under the pillow of the dead. In prisons, penitentiaries, workhouses, the Bible wrought wonders.” Those of a generation that knew the Bible would have readily recognized this as a reworking of what is now known as the Nazareth Manifesto recorded in Luke’s gospel (Luke 4:16–21). The reported words of Jesus have been re-sacralized in order to applaud the emancipatory potential of the English Bible. A new and intimate contact with the divine has been established through the real presence of the KJB. The Galilean has found his voice again in this English book, and the sterling liberative program of Luke’s Jesus is now seen as the work of the Englishman’s book.