Wednesday, 23 June 2021
THE WAY OF SALVATION--HOW TO BE SAVED)-( TO BE BORN AGAIN-)-(HOW TO BE CONVERTED)
THE WAY OF SALVATION MEANS. HOW CAN A PERSON FIND PEACE IN THEIR HEART.HOW CAN A PERSON ASK GOD TO FORGIVE THEIR SINS
.INTRODUCTION
THE NEED FOR THE DEATH OF JESUS
WHY JESUS CAME
From the announcement of his conception, the mission of Jesus was linked to our spiritual recovery. The angel told Joseph that the child Mary was carrying was conceived by the Holy Spirit. The child was to be named Jesus “because he will save his people from their sins.” Matthew 1:21.
This redemptive theme was echoed throughout the ministry of our Lord. He said that he had come “to seek and to save what was lost” and “to give his life as a ransom for many.” Luke 19:10 / Matthew 20:28.
OUR SPIRITUAL CONDITION
The Bible describes us as being lost, separated from God and unable to save ourselves. Ours is a hopeless condition indeed. Yet God wants to save us. The dilemma that faced God was this: How can he forgive our sins and also carry out the justice that his law demands for violators? God cannot ignore the fact that we have broken his holy law and that carries a severe penalty.
In Jesus Christ, the Father found One whose death would fully satisfy the demands of justice, thereby enabling him to forgive our sins. This is how the apostle Paul expresses the thought:
“God presented him as a sacrifice of atonement through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.” Romans 3:25-26
THE NEED FOR THE CROSS
The cross of Christ vindicates God. It shows God to be just in that he did what his own law demanded. He is also the one who justifies/pardons all those who have faith in Jesus. God has never been short of sacrifices. Rivers of blood flowed from Israel’s altars, yet they were unable to satisfy God’s justice. Martyrs too numerous to mention gave their lives sacrificially in the service of the Lord, yet not even their deaths could satisfy God.
Father Maximilian Kolbe, a Polish Franciscan priest, caught the attention of the world’s press when his noble deed became known. He was a prisoner in Auschwitz concentration camp. When Kolbe heard that a married man with a family had been selected for execution, he volunteered to take this man’s place. Kolbe became a substitute so that another man might live. On Good Friday Jesus became our substitute when he took our sins upon himself: “He himself bore our sins in his body on the tree.” 1 Peter 2:24.
The debt incurred by our sins could only be paid by an adequate sacrifice offered on our behalf. Though two other men died along with Jesus on that Good Friday, only his death was able to cancel our debt. Peter captures the concept of Christ being our substitute and Saviour in these words: “Christ died for sins once for all, the righteous for the unrighteous, to bring you to God.” 1 Peter 3:18.
In a crucified Christ we see the following: the love of God, the wisdom of God, the justice of God and a perfect sacrifice who has made forgiveness possible.
NOT BY OUR DEEDS:
WHAT WE DO CANNOT SAVE US
Forgiveness is not based on our good deeds no matter how many or how honourable they are. Forgiveness is a free, unmerited gift from God and we accept it by faith. Yet many try to earn their way to heaven. They entertain the idea that God will inspect their lives and, based on how they did while on earth, either let them into heaven or banish them for eternity.
An inescapable conclusion comes from this line of thinking: If we are contributors to our own salvation, if our works can save us, then the death of Jesus was not only inadequate but unnecessary. The apostle Paul put it this way: “If righteousness could be gained through the law, Christ died for nothing.” Galatians 2:21.
Jesus came to set us free, to give us new life, and not to supply us with a new set of rules and regulations to be obeyed in order to get to heaven. The last thing we need is a religion based upon our performance; what we need is someone to give a perfect performance for us, and we find that performance accomplished in Jesus Christ.
The Word of God speaks clearly on this subject:
It is by grace you have been saved, through faith—and this not from yourselves, it is a gift from God—not by works, so that no one can boast.” Ephesians 2:8-9
THE RELIGION OF THE PHARISEE
Jesus pointed out the folly of trying to earn one’s way to heaven when he told the parable of the Pharisee and the publican. Luke 18:9-14. The lesson was directed to “some who were confident of their own righteousness.”
Two men went up to the temple to pray. The Pharisee began his prayer by parading all his good deeds before God. Pride filled his heart as he thanked God that he was not like those around him: robbers, evildoers, adulterers, or even the tax collector, whose profession was notorious for dishonesty.
He continued his prayer with a reminder to God that he fasted twice each week and gave 10 percent of his income to the Lord. The publican also prayed, but in a different tone. Jesus said that he stood at a distance and would not even raise his eyes to heaven, but in true repentance said, “God, have mercy on me, a sinner.”
Which of these two people was forgiven? It was the publican, Jesus said, and not the Pharisee that found favour with God. Why didn’t the Pharisee find favour with God? After all, he believed in God, said his prayers and lived a good life.
WHERE DID HE GO WRONG?
The problem with the Pharisee was that he was trusting in the performance of his religious duties to save him. The Pharisee didn’t believe he was sinless, but felt that his good deeds, which were many, would tip the scales of God’s justice in his favour. The good deeds of his life would more than compensate for his failings, and he would surely get a favourable verdict. But he was wrong.
THE RELIGIOUS TREADMILL
The religious practice of the Pharisee reminds me of the time I saw two children playing on an escalator. They were trying to go up the stairs that were coming down. No matter how hard they tried, they failed: the stairs kept bringing them back to where they started. Finally they got off and went over to the stairs that were moving upwards, stepped on, and let the stairs take them to the top.
THE NEED TO REPENT
“This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.” Luke 24:46-47
Peter replied, “Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” Acts 2:38
“I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.” Acts 20:21
Repentance figured prominently in the ministries of our Lord Jesus Christ, John the Baptist, and the apostles. And today we must be faithful in calling people to repentance. Repentance is a word that has strayed far from its original meaning.
Being sorry for sin and promising never to do it again is the standard understanding most people have about repentance, but that meaning is quite different from how the Bible defines it.
For example, a person can spend an evening consuming alcohol. The next morning, with head throbbing and nerves jumping, he stumbles toward the medicine cabinet vowing, “Never again. I’ll never touch another drop as long as I live.”
What he has expressed is remorse, regret, but is not godly repentance. Scripture says this about repentance: “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.” 2 Corinthians 7:10.
Having Godly sorrow means that we see our sins as having offended God and for that we are genuinely sorrowful. By repenting we make a conscious decision to turn away from sin and to turn our life to God.
AN EXAMPLE OF REPENTANCE
Zacchaeus was a wealthy tax collector who heard about Jesus. Anxious to see Jesus, but prevented because of his small size, Zacchaeus climbed a sycamore tree in order to see Jesus as he passed by. When Jesus saw him he called out, “Zacchaeus, come down immediately. I must stay at your house today.’ So he came down at once and welcomed him gladly.”
Zacchaeus’ encounter with Jesus moved his heart to repentance.
“Here and now,” he said, “I give half of my possessions to the poor, and if I have cheated anybody out of anything I will pay back four times the amount.”
That is godly repentance. Because of his penitent heart and faith in Jesus, the Lord said to Zacchaeus, “Today salvation has come to this house.” Luke 19:1-10. The call to repentance is a recurring theme in the Scriptures. John the Baptist insisted that his disciples “produce fruit in keeping with repentance.” Matthew 3:8.
John wanted the people not only to believe in Jesus the Messiah, but to demonstrate that they had turned their lives away from sin by displaying the evidence of true repentance.
Jesus commanded that “repentance and forgiveness of sins… be preached in his name to all nations, beginning at Jerusalem.” Luke 24:47.
Peter told his audience that they were to “repent and be baptised…” Later he told others, “Repent, then, and turn to God.” Acts 2:38 / Acts 3:19.
Repentance must not be thought of only in negative terms: we stop committing sins. It is much more than that. The positive side of repentance is that we decide to change the direction of our spiritual lives and to follow God. That is true godly repentance!
GRACE & FAITH AT PENTECOST
A brother from a Bible church asks: “I wonder if you can explain why Peter, when asked on Pentecost ‘what must we do?’ didn’t say, ‘Why, there is nothing you can do, it has already been done — just accept what we have told you and rely totally on the grace of God.'”
Perhaps it was because Peter perceived that the Pentecost audience, which included many who had demanded Jesus’ death less than two months before, were not asking a question to which that was the answer.
These are not inquisitive students striving to comprehend the theories and mysteries of salvation. They are desperate souls, deeply convicted of their sin against Jesus himself — whom they just learned is Israel’s resurrected Messiah and now-ascended Lord, Acts 2:22-24 / Acts 2:36.
They are ready and eager to do whatever Jesus desires, and Peter instructs them according to the Lord’s own parting commission. Luke 24:47 / Matthew 28:19.
The apostle commands the conscience-stricken audience to make a spiritual U-turn on the inside (“repent”) and to express that repentance individually in a tangible, physical way on the outside (“be baptised”).
Gospel baptism is a specific act of submission and surrender to the crucified and risen Messiah (“in the name of Jesus Christ”). Because Pentecost marks the beginning of the “last days,” God will fulfil his ancient promise to save and to give his Spirit (his personal, powerful Presence) to everyone who calls on the Lord — all those whom God calls to himself, Acts 2:38 / Joel 2:28-32.
These truths are not limited to the Pentecost audience, or even to Jewish people, but are applicable to men and women from all nations throughout the gospel era. Acts 2:39. It is right to remember that baptism does not cause God to love us. Baptism does not make us merit salvation or earn God’s forgiveness. It is not part of the underlying work which sets us right with God.
That work was fully accomplished by Jesus of Nazareth before we ever heard of it. Only because Jesus finished that saving work, which both demonstrated and justified God’s love for sinners, can anyone “repent and be baptised in the name of Jesus Christ for the forgiveness of sins” to use Peter’s very words of instruction to his Pentecost audience. Acts 2:38. There is no conflict between grace and faith on the one hand, and repentance and baptism on the other hand, so long as those who repent and are baptised do so trusting only God’s grace as shown in Jesus Christ.
REAL FAITH IN JESUS
“And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” Hebrews 11:6
“You are all sons of God through faith in Christ Jesus, for all of you who were baptised into Christ have clothed yourselves with Christ.” Galatians 3:26-27
“What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ — the righteousness that comes from God and is by faith.” Philippians 3:8-9
FAITH RESPONDS IN OBEDIENCE
Faith is essential if we are to be right with God. But what does faith mean? Faith means to trust, to believe. And in Abraham we have a model for that type of faith. His life is punctuated with demonstrations of faith, trust, belief in God. He was told by God to leave his home and go to a foreign land:
“By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.” Hebrews 11:8
That’s faith.
FAITH BELIEVES THE IMPOSSIBLE
God promised Abraham a son. Time passed and the promise remained unfulfilled. Abraham was now 99 years old and his wife, Sarah, was 90. God spoke again to him again about the promise of a son. Though surrounded by physical impossibilities, Abraham had faith that what God said would indeed come to pass:
“By faith Abraham, even though he was past age — and Sarah herself was barren — was enabled to become a father because he considered him faithful who had made the promise.” Hebrews 11:11
That’s faith!
And when Isaac was grown, Abraham was commanded to offer him as a sacrifice.
“By faith Abraham, when God tested him, offered Isaac as a sacrifice.” Hebrews 11:17
God never allowed Abraham to take the young boy’s life, though Abraham was prepared to do so, and for this reason Abraham is called “God’s friend”. James 2:23.
That’s faith! The type of faith Abraham displayed is the kind of faith we are to have. It is a faith that trusts in God, a faith that believes God, a faith that obeys God.
BIBLICAL BAPTISM
God has provided us a Saviour in Jesus Christ. In grace he offers us the pardon of our sins. And that gift of forgiveness cannot be earned by anything we do. Our faith must be in the perfect sacrifice which Jesus offered to the Father for our sins.
When Peter preached the gospel on Pentecost, the Holy Spirit convicted people of their sinful condition and their need for forgiveness. They cried out to Peter and the other apostles, “Brothers, what shall we do?” Peter said to them, “Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of sins. And you will receive the gift of the Holy Spirit … Those who accepted his message were baptised, and about three thousand were added to their number that day.” Acts 2:37-38 / Acts 2:41.
Those who were baptised had their faith in the sacrifice of Jesus for their forgiveness. They did not trust in themselves or in what they were doing, but trusted in what Jesus had done on their behalf. Their faith was not in a sacrament, but in a Saviour. From Pentecost onward, the church proclaimed forgiveness of sins in the name of Jesus Christ.
Those who believed that message were baptised in his name.
“But when they [the Samaritans] believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptised, both men and women.” Acts 8:12
“And many of the Corinthians who heard him believed and were baptised.” Acts 18:8
“And now what are you waiting for? Get up, be baptised and wash your sins away, calling on his name.” Acts 22:16
In baptism, we are being identified through our faith with Jesus Christ in his death, burial and resurrection. In our baptism, we are making a distinctive break with the world and our former manner of life and committing ourselves unto the Lord.
Baptism is similar to marriage. A couple begin dating, fall in love and plan to marry. In their vows, they commit themselves to each other for life. God then joins them together in this new relationship of husband and wife.
Likewise, baptism marks the beginning of a new relationship with the Lord
THE LORD OF HOSTS IS THE LORD GOD WHO IS THE LORD OF HOST OF ARMIES OF ANGELS
WHAT DOES the Bible mean when it calls God the “LORD of ...https://www.gotquestions.org › ... › The Identity of God
26 Apr 2021 — God is first called the “LORD of hosts” in 1 Samuel 1:3. The word LORD, capitalized, refers to Yahweh, the self-existent, redemptive God.
1 Samuel 1:3 NKJV - Jehovah Sabaoth - The Lord Of Hosts ...https://mybible.com › covers
yeh-ho-vaw' se ba'ôt) The Lord of Hosts, The Lord of Powers Use in the Bible: Jehovah and Elohim occur with Sabaoth over 285 times. It is most frequently used ...
Jehovah Sabaoth - LORD of Hosts | Precept Austinhttps://www.preceptaustin.org › jehovah_sabaoth_-_lor...
14 Oct 2019 — Who is the LORD of hosts according to Zechariah? "Then it will come about that any who are left of all the nations that went against Jerusalem will ...
What Does "Lord of Hosts" Mean? - ONE FOR ISRAEL Ministryhttps://www.oneforisrael.org › Blog
2 Jun 2016 — Adonai Tzva'ot, the “Lord of Hosts” is one of the names of God, used 235 times in the Bible. The first time it appears is in the story of Hannah ...
What Is the Heavenly Host? What Does Lord of Hosts Mean?https://www.christianity.com › wiki › angels-and-demons
6 Aug 2019 — God is the “Lord of Hosts.” Hannah was the first person recorded in Scripture to have referred to God by this title. In her tearful prayer to God, ...
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Heavenly host refers to the army (Luke 2:13) of angels mentioned both in the Hebrew and ... him as the Promised One of all ages and faiths, some of which were compiled and published in English as The Summons of the Lord of Hosts.
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by AL Williams · 1937 · Cited by 1 — The The Lord of Hosts. What do these words mean? In the Hebrew there are but two words, JHVH and Hosts (Sebaoth). Let us consider them separately and ...
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Jehovah Sabaoth, The Lord of Hosts, is the name given for God in battle. How amazing that the commander of all Hosts is also our Refuge in times of trouble.
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Monday, 21 June 2021
about the protestant bible
Protestant Bible
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The contents page in the King James Bible, 1769 edition, listing "The Books of the Old Testament", "The Books called Apocrypha", and "The Books of the New Testament".
A Protestant Bible is a Christian Bible whose translation or revision was produced by Protestants. Such Bibles comprise 39 books of the Old Testament (according to the Hebrew Bible canon, known especially to non-Protestants as the protocanonical books) and 27 books of the New Testament for a total of 66 books. Some Protestants use Bibles which also include 14 additional books in a section known as the Apocrypha (though these are not considered canonical) bringing the total to 80 books.[1][2] This is often contrasted with the 73 books of the Catholic Bible, which includes seven deuterocanonical books as a part of the Old Testament.[3] The division between protocanonical and deuterocanonical books is not accepted by all Protestants who simply view books as being canonical or not and therefore classify books found in the deuterocanon, along with other books, as part of the Apocrypha.[4]
It was in Luther's Bible of 1534 that the Apocrypha was first published as a separate intertestamental section.[5] To this date, the Apocrypha is "included in the lectionaries of Anglican and Lutheran Churches."[6] The practice of including only the Old and New Testament books within printed bibles was standardized among many English-speaking Protestants following a 1825 decision by the British and Foreign Bible Society.[7] Today, "English Bibles with the Apocrypha are becoming more popular again" and they may be printed as intertestamental books.[8] In contrast, Evangelicals vary among themselves in their attitude to and interest in the Apocrypha but agree in the view that it is non-canonical.[9]
Contents
1 Early Protestant Bibles
2 19th-century developments
3 Current situation
4 Books
4.1 Old Testament
4.2 Apocrypha (not used in all churches or bibles)
4.3 New Testament
5 Notable English translations
6 See also
7 References
Early Protestant Bibles
The contents page in the Coverdale Bible
While from the Reformation, Protestants Confessions have usually excluded the books which other Christian traditions consider to be deuterocanonical books from the canon (the canon of the Roman Catholic, Eastern Orthodox and Oriental Orthodox Churches differs among themselves as well),[10] most early Protestant Bibles published the biblical apocrypha along with the Old Testament and New Testament.
The German language Luther Bible of 1522 did include the biblical apocrypha. Unlike in previous Catholic Bibles which interspersed the books of the apocrypha throughout the Old Testament, Martin Luther placed the Apocrypha in a separate section after the Old Testament, setting a precedent for the placement of these books in Protestant Bibles. The books of the Apocrypha were not listed in the table of contents of Luther's 1532 Old Testament and, in accordance with Luther's view of the canon, they were given the well-known title: "Apocrypha: These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read" in the 1534 edition of his bible.[11]
In the English language, the incomplete Tyndale Bible published in 1525, 1534 and 1536, contained the entire New Testament. Of the Old Testament, although William Tyndale translated around half of its books, only the Pentateuch and the Book of Jonah were published. Viewing the canon as comprising the Old and New Testaments only, Tyndale did not translate any of the Apocrypha.[12] However, the first complete Modern English translation of the Bible, the Coverdale Bible of 1535, did include the Apocrypha. Like Luther, Miles Coverdale placed the Apocrypha in a separate section after the Old Testament.[13] Other early Protestant Bibles such as the Matthew's Bible (1537), Great Bible (1539), Geneva Bible (1560), Bishop's Bible (1568), and the King James Version (1611) included the Old Testament, Apocrypha, and New Testament.[8] Although within the same printed bibles, it was usually to be found in a separate section under the heading of Apocrypha and sometimes carrying a statement to the effect that the such books were non-canonical but useful for reading.[14]
Protestant translations into Italian were made by Antonio Brucioli in 1530, by Massimo Teofilo in 1552 and by Giovanni Diodati in 1607. Diodati was a Calvinist theologian and he was the first translator of the Bible into Italian from Hebrew and Greek sources. Diodati's version is the reference version for Italian Protestantism. This edition was revised in 1641, 1712, 1744, 1819 and 1821. A revised edition in modern Italian, Nuova Diodati, was published in 1991.
Several translations of Luther's Bible were made into Dutch. The first complete Dutch Bible was printed in Antwerp in 1526 by Jacob van Liesvelt.[15] However, the translations of Luther's Bible had Lutheran influences in their interpretation. At the Calvinistic Synod of Dort in 1618/19, it was therefore deemed necessary to have a new translation accurately based on the original languages. The synod requested the States-General of the Netherlands to commission it. The result was the Statenvertaling or States Translation which was completed in 1635 and authorized by the States-General in 1637. From that year until 1657, a half-million copies were printed. It remained authoritative in Dutch Protestant churches well into the 20th century.
The proto-Protestant Hussite Bible was translated into Hungarian by two Franciscan priests, Tamás Pécsi and Bálint Újlaki who were influenced by the Czech reformer Jan Hus. The exact date when the Hussite Bible was written is not known but it was finalized by 1441 at the latest. However, the translation was suppressed by the Catholic Inquisition. Following the Reformation, the full New Testament was translated into Hungarian by János Sylvester in 1541. It was not until 1590 that a Calvinist minister, Gáspár Károli, produced the Vizsoly Bible, the first complete and available Bible in Hungarian.
The Bear Bible's title-page printed by Mattias Apiarius, "the bee-keeper". Note the emblem of a bear tasting honey.
Protestant translations into Spanish began with the work of Casiodoro de Reina, a former Catholic monk, who became a Lutheran theologian.[16] With the help of several collaborators,[17] de Reina produced the Biblia del Oso or Bear Bible, the first complete Bible printed in Spanish based on Hebrew and Greek sources. Earlier Spanish translations, such as the 13th-century Alfonsina Bible, translated from Jerome's Vulgate, had been copied by hand. The Bear Bible was first published on 28 September 1569, in Basel, Switzerland.[18][19] The deuterocanonical books were included within the Old Testament in the 1569 edition. In 1602 Cipriano de Valera, a student of de Reina, published a revision of the Bear Bible which was printed in Amsterdam in which the deuterocanonical books were placed in a section between the Old and New Testaments called the Apocrypha.[20] This translation, subsequently revised, came to be known as the Reina-Valera Bible.
For the following three centuries, most English language Protestant Bibles, including the Authorized Version, continued with the practice of placing the Apocrypha in a separate section after the Old Testament. However, there were some exceptions. A surviving quarto edition of the Great Bible, produced some time after 1549, does not contain the Apocrypha although most copies of the Great Bible did. A 1575 quarto edition of the Bishop's Bible also does not contain them. Subsequently, some copies of the 1599 and 1640 editions of the Geneva Bible were also printed without them.[21] The Episcopalian king James VI and I, the sponsor of the Authorized King James Version (1611), "threatened anyone who dared to print the Bible without the Apocrypha with heavy fines and a year in jail."[2]
The Souldiers Pocket Bible, of 1643, draws verses largely from the Geneva Bible but only from either the Old or New Testaments. In 1644 the Long Parliament forbade the reading of the Apocrypha in churches and in 1666 the first editions of the King James Bible without the Apocrypha were bound.[22] Similarly, in 1782–83 when the first English Bible was printed in America, it did not contain the Apocrypha and, more generally, English bibles came increasingly to omit the Apocrypha.[8]
19th-century developments
In 1826,[23] the National Bible Society of Scotland petitioned the British and Foreign Bible Society not to print the Apocrypha,[24] resulting in a decision that no BFBS funds were to pay for printing any Apocryphal books anywhere. They reasoned that by not printing the secondary material of Apocrypha within the Bible, the scriptures would prove to be less costly to produce.[25][26] The precise form of the resolution was:
That the funds of the Society be applied to the printing and circulation of the Canonical Books of Scripture, to the exclusion of those Books and parts of Books usually termed Apocryphal[27]
Similarly, in 1827, the American Bible Society determined that no bibles issued from their depository should contain the Apocrypha.[28]
Current situation
Since the 19th century changes, many modern editions of the Bible and re-printings of the King James Version of the Bible that are used especially by non-Anglican Protestants omit the Apocrypha section. Additionally, modern non-Catholic re-printings of the Clementine Vulgate commonly omit the Apocrypha section. Many re-printings of older versions of the Bible now omit the apocrypha and many newer translations and revisions have never included them at all. Sometimes the term "Protestant Bible" is used as a shorthand for a bible which only contains the 66 books of the Old and New Testaments.[29]
Although bibles with an Apocrypha section remain rare in protestant churches,[30] more generally English Bibles with the Apocrypha are becoming more popular than they were and they may be printed as intertestamental books.[8] Evangelicals vary among themselves in their attitude to and interest in the Apocrypha. Some view it as a useful historical and theological background to the events of the New Testament while others either have little interest in the Apocrypha or view it with hostility. However, all agree in the view that it is non-canonical.[31]
Books
See also: Books of the Bible
Protestant Bibles comprise 39 books of the Old Testament (according to the Jewish Hebrew Bible canon, known especially to non-Protestants as the protocanonical books) and the 27 books of the New Testament for a total of 66 books. Some Protestant Bibles, such as the original King James Version, include 14 additional books known as the Apocrypha, though these are not considered canonical.[1] With the Old Testament, Apocrypha, and New Testament, the total number of books in the Protestant Bible becomes 80.[2] Many modern Protestant Bibles print only the Old Testament and New Testament;[25] there is a 400-year intertestamental period in the chronology of the Christian scriptures between the Old and New Testaments. This period is also known as the "400 Silent Years" because it is believed to have been a span where God made no additional canonical revelations to his people.[32]
These Old Testament, Apocrypha and New Testament books of the Bible, with their commonly accepted names among the Protestant Churches, are given below. Note that "1", "2", or "3" as a leading numeral is normally pronounced in the United States as the ordinal number, thus "First Samuel" for "1 Samuel".[33]
Old Testament
Book of Genesis
Book of Exodus
Book of Leviticus
Book of Numbers
Book of Deuteronomy
Book of Joshua
Book of Judges
Book of Ruth
Books of Samuel
1 Samuel
2 Samuel
Books of Kings
1 Kings
2 Kings
Books of Chronicles
1 Chronicles
2 Chronicles
Book of Ezra
Book of Nehemiah
Book of Esther
Book of Job
Psalms
Book of Proverbs
Ecclesiastes
Song of Songs
Book of Isaiah
Book of Jeremiah
Book of Lamentations
Book of Ezekiel
Book of Daniel
Book of Hosea
Book of Joel
Book of Amos
Book of Obadiah
Book of Jonah
Book of Micah
Book of Nahum
Book of Habakkuk
Book of Zephaniah
Book of Haggai
Book of Zechariah
Book of Malachi
Apocrypha (not used in all churches or bibles)
1 Esdras (3 Esdras Vulgate)
2 Esdras (4 Esdras Vulgate)
Tobit
Judith ("Judeth" in Geneva)
Rest of Esther
Wisdom of Solomon
Ecclesiasticus (also known as Sirach)
Baruch and the Letter of Jeremiah ("Jeremiah" in Geneva)
The Prayer of Azariah and Song of the Three Holy Children
Susanna
Bel and the Dragon
Prayer of Manasses
1 Maccabees
2 Maccabees
New Testament
Gospel of Matthew
Gospel of Mark
Gospel of Luke
Gospel of John
Acts of the Apostles
Epistle to the Romans
First Epistle to the Corinthians
Second Epistle to the Corinthians
Epistle to the Galatians
Epistle to the Ephesians
Epistle to the Philippians
Epistle to the Colossians
First Epistle to the Thessalonians
Second Epistle to the Thessalonians
First Epistle to Timothy
Second Epistle to Timothy
Epistle to Titus
Epistle to Philemon
Epistle to the Hebrews
Epistle of James
First Epistle of Peter
Second Epistle of Peter
First Epistle of John
Second Epistle of John
Third Epistle of John
Epistle of Jude
Book of Revelation
Notable English translations
The Bible in English
List of English Bible translations
Old English (pre-1066)
Middle English (1066–1500)
Early Modern English (1500–1800)
Modern Christian (1800– )
Modern Jewish (1853– )
Miscellaneous
Main category: Bible translations into English
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Most Bible translations into English conform to the Protestant canon and ordering while some offer multiple versions (Protestant, Catholic, Orthodox) with different canon and ordering. For example, the version of the ESV with Apocrypha has been approved as a Catholic bible.[34]
Most Reformation-era translations of the New Testament are based the Textus Receptus while many translations of the New Testament produced since 1900 rely upon the eclectic and critical Alexandrian text-type.
Notable English translations include:
Abbreviation Name Date With Apocrypha? Translation Textual basis
principal sources indicated
WYC Wycliffe's Bible 1382 - 1395 Yes Formal equivalence Jerome's Latin Vulgate
Tyndale Bible 1526 (NT), 1530 (Pentateuch), 1531 (Jonah) No Formal equivalence Pent. & Jon: Hebrew Bible or Polyglot Bible with reference to Luther's translation[35]
NT: Erasmus's Novum Instrumentum omne
TCB Coverdale Bible 1535 Yes Formal equivalence Tyndale Bible, Luther Bible, Zürich Bible and the Vulgate
Matthew Bible 1537 Yes Formal equivalence Tyndale Bible, Coverdale Bible
GEN Geneva Bible 1557 (NT), 1560 (OT) Usually Formal equivalence OT: Hebrew Bible
NT: Textus Receptus
KJV King James Version (aka "Authorized Version") 1611, 1769 (Blayney revision) Varies Formal equivalence OT: Bomberg's Hebrew Rabbinic Bible
Apoc.: Septuagint
NT: Beza's Greek New Testament
YLT Young's Literal Translation 1862 No Extreme formal equivalence OT: Masoretic text
NT: Textus Receptus
RV Revised Version (or English Revised Version) 1881 (NT), 1885 (OT) Version available from 1894 Formal equivalence
ASV American Standard Version 1900 (NT), 1901 (OT) No Formal equivalence NT: Westcott and Hort 1881 and Tregelles 1857, (Reproduced in a single, continuous, form in Palmer 1881). OT: Masoretic Text with some Septuagint influence).
RSV Revised Standard Version 1946 (NT), 1952 (OT) Version available from 1957 Formal equivalence NT: Novum Testamentum Graece.
OT: Biblia Hebraica Stuttgartensia with limited Dead Sea Scrolls and Septuagint influence.
Apocrypha: Septuagint with Vulgate influence.
NEB New English Bible 1961 (NT), 1970 (OT) Version available from 1970 Dynamic equivalence NT: R.V.G. Tasker Greek New Testament. OT: Biblia Hebraica (Kittel) 3rd Edition.
NASB New American Standard Bible 1963 (NT), 1971 (OT), 1995 (update) No Formal equivalence
OT: Biblia Hebraica Stuttgartensia; Biblia Hebraica Quinta (for books available); additional sources[36]
NT: Novum Testamentum Graece (28th ed., 2012); Editio Critica Maior (2nd ed.; where Greek manuscripts available)[37]
AMP The Amplified Bible 1958 (NT), 1965 (OT) No Dynamic equivalence
GNB Good News Bible 1966 (NT), 1976 (OT) Version available from 1979 Dynamic equivalence, paraphrase NT: Medium Correspondence to Nestle-Aland Novum Testamentum Graece 27th edition
LB The Living Bible 1971 No Paraphrase Paraphrase of American Standard Version, 1901, with comparisons of other translations, including the King James Version, and some Greek texts.
NIV New International Version 1973 (NT), 1978 (OT) No Optimal equivalence
OT: Biblia Hebraica Stuttgartensia; additional sources[38]
NT: UBS Greek New Testament; Novum Testamentum Graece; additional sources[38]
NKJV New King James Version 1979 (NT), 1982 (OT) No Formal equivalence NT: Textus Receptus, derived from the Byzantine text-type. OT: Masoretic Text with Septuagint influence
NRSV New Revised Standard Version 1989 Version available from 1989 Formal equivalence OT: Biblia Hebraica Stuttgartensia with Dead Sea Scrolls and Septuagint influence.
Apocrypha: Septuagint (Rahlfs) with Vulgate influence.
NT: United Bible Societies' The Greek New Testament (3rd ed. corrected). 81% correspondence to Nestle-Aland Novum Testamentum Graece 27th edition.[39]
REB Revised English Bible 1989 Version available Dynamic equivalence
GB God's Word Translation 1995 No Optimal equivalence
NLT New Living Translation 1996 Version available Dynamic equivalence
HCSB Holman Christian Standard Bible 1999 (NT), 2004 (OT) No Optimal equivalence NT: Novum Testamentum Graece 27th edition.
OT: Biblia Hebraica Stuttgartensia with some Septuagint influence.
ESV English Standard Version 2001 Version available from 2009 Formal equivalence
OT: Biblia Hebraica Stuttgartensia (5th ed., 1997); additional sources in difficult cases[40]
NT: UBS Greek New Testament (5th corrected ed.); Novum Testamentum Graece (28th ed., 2012)[41]
MSG The Message 2002 Version available from 2013 Highly idiomatic paraphrase / dynamic equivalence
CEB Common English Bible 2010 (NT), 2011 (OT) Yes Dynamic equivalence OT: Biblia Hebraica Stuttgartensia (4th edition), Biblia Hebraica Quinta (5th edition)
Apoc.: Göttingen Septuagint (in progress), Rahlfs' Septuagint (2005)
NT: Nestle-Aland Greek New Testament (27th edition).
MEV Modern English Version 2011 (NT), 2014 (OT) Formal equivalence NT: Textus Receptus
OT: Jacob ben Hayyim Masoretic Text
CSB Christian Standard Bible 2017 Optimal equivalence NT: Novum Testamentum Graece 28th edition.
OT: Biblia Hebraica Stuttgartensia 5th Edition with some Septuagint influence.
EHV Evangelical Heritage Version 2017 (NT), 2019 (OT) No Balanced between formal and dynamic OT: Various. Includes Masoretic Text, and Biblia Hebraica Stuttgartensia.
NT: Various. Includes Textus Receptus and Novum Testamentum Graecae.
LSV Literal Standard Version 2020 No Formal Equivalence Major revision of Young's Literal Translation
OT: Masoretic Text with strong Septuagint influence and some reference to the Dead Sea Scrolls.
NT: Textus Receptus and the Majority Text.
A 2014 study into the Bible in American Life found that of those survey respondents who read the Bible, there was an overwhelming favouring of Protestant translations. 55% reported using the King James Version, followed by 19% for the New International Version, 7% for the New Revised Standard Version (printed in both Protestant and Catholic editions), 6% for the New American Bible (a Catholic Bible translation) and 5% for the Living Bible. Other versions were used by fewer than 10%.[42] A 2015 report by the California-based Barna Group found that 39% of American readers of the Bible preferred the King James Version, followed by 13% for the New International Version, 10% for the New King James Version and 8% for the English Standard Version. No other version was favoured by more than 3% of the survey respondents.[43]
See also
Biblical canon
Christian biblical canons
Sola scriptura
References
King James Version Apocrypha, Reader's Edition. Hendrickson Publishers. 2009. p. viii. ISBN 9781598564648. The version of 1611, following its mandate to revise and standardize the English Bible tradition, included the fourteen (or fifteen) books of the Apocrypha in a section between the Old and New Testaments (see the chart on page vi). Because of the Thirty-Nine Articles, there was no reason for King James' translators to include any comments as to the status of these books, as had the earlier English translators and editors.
Tedford, Marie; Goudey, Pat (2008). The Official Price Guide to Collecting Books. House of Collectibles. p. 81. ISBN 9780375722936. Up until the 1880s every Protestant Bible (not just Catholic Bibles) had 80 books, not 66. The inter-testamental books written hundreds of years before Christ, called the "Aprocrypha," were part of virtually every printing of the Tyndale-Matthews Bible, the Great Bible, the Bishops Bible, the Protestant Geneva Bible, and the King James Bible until their removal in the 1880s. The original 1611 King James contained the Apocrypha, and King James threatened anyone who dared to print the Bible without the Apocrypha with heavy fines and a year in jail.
Roman Catholic Code of Canon Law, 825
Henze, Matthias; Boccaccini, Gabriele (20 November 2013). Fourth Ezra and Second Baruch: Reconstruction after the Fall. Brill. p. 383. ISBN 9789004258815. Why 3 and 4 Esdras (called 1 and 2 Esdras in the NRSV Apocrypha) are pushed to the front of the list is not clear, but the motive may have been to distinguish the Anglican Apocrypha from the Roman Catholic canon affirmed at the fourth session of the Council of trent in 1546, which included all of the books in the Anglican Apocrypha list except 3 and 4 Esdras and the Prayer of Manasseh. These three texts were designated at Trent as Apocrypha and later included in an appendix to the Clementine Vulgate, first published in 1592 (and the standard Vulgate text until Vatican II).
Bruce, F.F. "The Canon of Scripture". IVP Academic, 2010, Location 1478–86 (Kindle Edition).
Readings from the Apocrypha. Forward Movement Publications. 1981. p. 5.
Howsham, L. Cheap Bibles: Nineteenth-Century Publishing and the British and Foreign Bible Society. Cambridge University Press, Aug 8, 2002.
Ewert, David (11 May 2010). A General Introduction to the Bible: From Ancient Tablets to Modern Translations. Zondervan. p. 104. ISBN 9780310872436. English Bibles were patterned after those of the Continental Reformers by having the Apocrypha set off from the rest of the OT. Coverdale (1535) called them "Apocrypha". All English Bibles prior to 1629 contained the Apocrypha. Matthew's Bible (1537), the Great Bible (1539), the Geneva Bible (1560), the Bishop's Bible (1568), and the King James Bible (1611) contained the Apocrypha. Soon after the publication of the KJV, however, the English Bibles began to drop the Apocrypha and eventually they disappeared entirely. The first English Bible to be printed in America (1782–83) lacked the Apocrypha. In 1826 the British and Foreign Bible Society decided to no longer print them. Today the trend is in the opposite direction, and English Bibles with the Apocrypha are becoming more popular again.
Carson, D. A. (2 January 1997). "The Apocryphal/Deuterocanonical Books: An Evangelical View". In Kohlenberger, John R. (ed.). The Parallel Apocrypha (PDF). Oxford University Press. pp. xliv–xlvii. ISBN 978-0195284447.
Schaff, Philip. Creeds of the Evangelical Protestant Churches, French Confession of Faith, p. 361; Belgic Confession 4. Canonical Books of the Holy Scripture; Westminster Confession of Faith, 1646; The 1577 Lutheran Epitome of the Formula of Concord
Brecht, Martin. Martin Luther. Volume 3, p. 98 James L. Schaaf, trans. Philadelphia: Fortress Press, 1985–1993. ISBN 0-8006-2813-6
Werrell, Ralph S. (2013). The Roots of William Tyndale's Theology. James Clarke & Co. p. 42. ISBN 9780227174029.
https://bible.org/seriespage/1-wycliffe-king-james-period-challenge
Fallows, Samuel; et al., eds. (1910) [1901]. The Popular and Critical Bible Encyclopædia and Scriptural Dictionary, Fully Defining and Explaining All Religious Terms, Including Biographical, Geographical, Historical, Archæological and Doctrinal Themes. The Howard-Severance co. p. 521.
Paul Arblaster, Gergely Juhász, Guido Latré (eds) Tyndale's Testament, Brepols 2002, ISBN 2-503-51411-1, p. 120.
Rosales, Raymond S. Casiodoro de Reina: Patriarca del Protestantismo Hispano. St. Louis: Concordia Seminary Publications. 2002.
González, Jorge A. The Reina–Valera Bible: From Dream to Reality Archived 2007-09-18 at the Wayback Machine
James Dixon Douglas, Merrill Chapin Tenney (1997), Diccionario Bíblico Mundo Hispano, Editorial Mundo Hispano, pág 145.
"Sagradas Escrituras (1569) Bible, SEV". biblestudytools.com. Retrieved 8 July 2013.
A facsimile edition was produced by the Spanish Bible Society: (Sagrada Biblia. Traducción de Casiodoro de Reina 1569. Revisión de Cipriano de Valera 1602. Facsímil. 1990, Sociedades Biblicas Unidas, ISBN 84-85132-72-6)]
http://www.tbsbibles.org/pdf_information/307-1.pdf
Kenyon, Sir Frederic G. (1909). "English Versions". In James Hastings (ed.). Hastings' Dictionary of the Bible. New York: Charles Scribner's Sons. ISBN 978-1-56563-915-7.
Howsam, Leslie (2002). Cheap Bibles. Cambridge University Press. p. 14. ISBN 978-0-521-52212-0.
Flick, Dr. Stephen. "Canonization of the Bible". Christian heritage fellowship. Retrieved 21 June 2014.
Anderson, Charles R. (2003). Puzzles and Essays from "The Exchange": Tricky Reference Questions. Psychology Press. p. 123. ISBN 9780789017628. Paper and printing were expensive and early publishers were able to hold down costs by eliminating the Apocrypha once it was deemed secondary material.
McGrath, Alister (10 December 2008). In the Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture. Knopf Doubleday Publishing Group. p. 298. ISBN 9780307486226.
Browne, George (1859). History of the British and Foreign Bible Society. p. 362.
American Bible Society (1966). The Many Faces of the Bible. Washington Cathedral Rare Book Library. p. 23.
https://www.christianitytoday.com/history/2008/august/why-are-protestant-and-catholic-bibles-different.html
Manser, Martin H.; Beaumont, Michael H. (5 September 2017). The Christian Basics Bible. Tyndale House Publishers, Inc. p. 1057. ISBN 9781496413574.
https://s3.amazonaws.com/tgc-documents/carson/1997_apocryphal-deuterocanonical_books.pdf
Lambert, Lance. "400 Silent Years: Anything but Silent". Archived from the original on February 22, 2014. Retrieved 2012-09-21.
Library of Congress Rule Interpretations, C.8. http://www.itsmarc.com/crs/mergedProjects/lcri/lcri/c_8__lcri.htm
"Catholic Edition of ESV Bible Launched". Daijiworld. 2018-02-10.
http://www.tyndale.org/reformj01/weitzman.html
"More Information about NASB 2020". The Lockman Foundation. Archived from the original on 2021-01-10. Retrieved 2021-01-10. For the Old Testament: Biblia Hebraica Stuttgartensia (BHS) and Biblia Hebraica Quinta (BHQ) for the books available. Also the LXX, DSS, the Targums, and other ancient versions when pertinent.
"More Information about NASB 2020". The Lockman Foundation. Archived from the original on 2021-01-10. Retrieved 2021-01-10. For the New Testament: NA28 supplemented by the new textual criticism system that uses all the available Gr mss. known as the ECM2.
"The New International Version". Biblia. Archived from the original on 2020-08-08. Retrieved 2020-08-08.
Clontz (2008), "The Comprehensive New Testament", ranks the NRSV in eighth place in a comparison of twenty-one translations, at 81% correspondence to the Nestle-Aland 27th ed. ISBN 978-0-9778737-1-5
"Preface to the English Standard Version". ESV.org. Archived from the original on 2020-05-26. Retrieved 2021-01-04. The ESV is based on the Masoretic text of the Hebrew Bible as found in Biblia Hebraica Stuttgartensia (5th ed., 1997) ... The currently renewed respect among Old Testament scholars for the Masoretic text is reflected in the ESV’s attempt, wherever possible, to translate difficult Hebrew passages as they stand in the Masoretic text rather than resorting to emendations or to finding an alternative reading in the ancient versions. In exceptional, difficult cases, the Dead Sea Scrolls, the Septuagint, the Samaritan Pentateuch, the Syriac Peshitta, the Latin Vulgate, and other sources were consulted to shed possible light on the text, or, if necessary, to support a divergence from the Masoretic text.
"Preface to the English Standard Version". ESV.org. Archived from the original on 2020-05-26. Retrieved 2021-01-04. [The ESV is based] on the Greek text in the 2014 editions of the Greek New Testament (5th corrected ed.), published by the United Bible Societies (UBS), and Novum Testamentum Graece (28th ed., 2012), edited by Nestle and Aland ... in a few difficult cases in the New Testament, the ESV has followed a Greek text different from the text given preference in the UBS/Nestle-Aland 28th edition.
Goff, Philip. Farnsley, Arthur E. Thuesen, Peter J. The Bible in American Life, Indiana University-Purdue University Indianapolis, p. 12 Archived 2014-05-30 at the Wayback Machine
https://www.americanbible.org/uploads/content/State_of_the_Bible_2015_report.pdf
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Friday, 11 June 2021
JAMES 4 (KJV) FROM THE HOLY BIBLE .(CHRISTIAN) (ENGLISH )
James 4
King James Version
4 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?
2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.
4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.
8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
10 Humble yourselves in the sight of the Lord, and he shall lift you up.
11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.
16 But now ye rejoice in your boastings: all such rejoicing is evil.
17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
Thursday, 10 June 2021
WWW.AFRICIAN AMERICIAN INVENTORS AND SCIENTISTS
Access to primary sources from the American Revolution and founding of the United States.
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Famous Black Inventors · Lonnie-G-Johnson-17112946-1-402 Lonnie Johnson · George-Carruthers-538794-1-402 George Carruthers · Lyda Newman · NEW ...
African American Inventors -African Inventors - Black Inventors - Inventions - Inventions - Inventors.
20 Feb 2019 — The Three-Light Traffic Light, Invented by Garrett Morgan in 1923. With only an elementary school education, Black inventor (and son of an ...
26 Feb 2017 — 14 Black Inventors You Probably Didn't Know About · Dr. Shirley Jackson · Lewis Latimer · Marie Van Brittan Brown · Otis Boykin · Lonnie G.
10 African American Inventors Who Changed the World · 1. Thomas L. Jennings · 2. Mark E. Dean · 3. Madam C. J. Walker · 4. Charles Richard Drew · 5. Marie Van
13 Feb 2020 — 14 African American Inventors to Remember This Black History Month and Beyond · 1 of 14. George Crum · 2 of 14. Granville T. · 3 of 14. George ...
20 Jun 2019 — Lewis Howard Latimer was a member of Thomas Edison's research team and later became the head draftsman for General Electric. This patent, ...
BLACK INVENTORS. AND THEIR INVENTIONS. CHEtiS. ALPHABET. MEDICINE
13 Jul 2018 — The A-Z List of Black Inventors · 1. Abrams, W. B. · 2. Alcorn, George Edward Jr. · 3. Allen, C. W. · 4. Allen, J. B. · 5. Ashbourne, Alexander P. · 6. Bailes ...
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