With his Plymouth Brethren upbringing, Aleister Crowley was, in his own words, “deprived of all English literature but the Bible during the whole of his youth.” Crowley later bragged that even as a child he had developed the ability to find nearly any verse in the Bible quickly without the aid of a concordance and retained that ability as an adult. The Bible is the literary infrastructure of Crowley’s thought. In Liber 888 Crowley claimed “an intimate knowledge of the Bible so deeply rooted that it seems hardly unfair to say that it formed the whole foundation of my mind.” Crowley’s background among the Bible- obsessed Plymouth Brethren may have equipped him with a grasp of the Bible text exceeding that of any “Christian” occultist before him. There is ample evidence that he applied that grasp in creating his systems of magick and philosophy which are sprinkled liberally with quotes, paraphrases and other references to the King James Bible.
In the last 100 years, Biblical scholarship and philology have made steady advances in reaching an accurate sense of what the authors of the Tanakh and “New Testament” were trying to convey and multiple alternate translations of both works have been produced. The big new in Biblical translation of course is Robert Alter’s translation The Hebrew Bible: A Translation With Commentary. One of the key features of Alter’s work is to confront the translation that stems from specifically Christian theology, distorting the original meaning attended. Potentially, at least some of Crowley’s doctrines, incantations, magical formulae that were based on Christianized passages of the Tanakh could be revised to reflect the original text. Things could work better! They could work worse — as the King James lines had several centuries to build up their own magical charge via use in licit and illicit ritual work! Have fun experimenting!
And if you’d like to get an idea of the liberties the KJV might have taken with the source text, check out this review of Alter’s translation at The New Yorker.