Romans 8

King James Version 8 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 31 What shall we then say to these things? If God be for us, who can be against us?

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

PSALM 71 (NIV BIBLE 1984 VERSION)

Psalm 71:14-19

New International Version 14 As for me, I will always have hope; I will praise you more and more. 15 My mouth will tell of your righteous deeds, of your saving acts all day long— though I know not how to relate them all. 16 I will come and proclaim your mighty acts, Sovereign Lord; I will proclaim your righteous deeds, yours alone. 17 Since my youth, God, you have taught me, and to this day I declare your marvelous deeds. 18 Even when I am old and gray, do not forsake me, my God, till I declare your power to the next generation, your mighty acts to all who are to come. 19 Your righteousness, God, reaches to the heavens, you who have done great things. Who is like you, God?

Read full chapter Psalm 118 New International Version Psalm 118 1 Give thanks to the Lord, for he is good; his love endures forever. 2 Let Israel say: “His love endures forever.” 3 Let the house of Aaron say: “His love endures forever.” 4 Let those who fear the Lord say: “His love endures forever.” 5 When hard pressed, I cried to the Lord; he brought me into a spacious place. 6 The Lord is with me; I will not be afraid. What can mere mortals do to me? 7 The Lord is with me; he is my helper. I look in triumph on my enemies. 8 It is better to take refuge in the Lord than to trust in humans. 9 It is better to take refuge in the Lord than to trust in princes. 10 All the nations surrounded me, but in the name of the Lord I cut them down. 11 They surrounded me on every side, but in the name of the Lord I cut them down. 12 They swarmed around me like bees, but they were consumed as quickly as burning thorns; in the name of the Lord I cut them down. 13 I was pushed back and about to fall, but the Lord helped me. 14 The Lord is my strength and my defense[a]; he has become my salvation. 15 Shouts of joy and victory resound in the tents of the righteous: “The Lord’s right hand has done mighty things! 16 The Lord’s right hand is lifted high; the Lord’s right hand has done mighty things!” 17 I will not die but live, and will proclaim what the Lord has done. 18 The Lord has chastened me severely, but he has not given me over to death. 19 Open for me the gates of the righteous; I will enter and give thanks to the Lord. 20 This is the gate of the Lord through which the righteous may enter. 21 I will give you thanks, for you answered me; you have become my salvation. 22 The stone the builders rejected has become the cornerstone; 23 the Lord has done this, and it is marvelous in our eyes. 24 The Lord has done it this very day; let us rejoice today and be glad. 25 Lord, save us! Lord, grant us success! 26 Blessed is he who comes in the name of the Lord. From the house of the Lord we bless you.[b] 27 The Lord is God, and he has made his light shine on us. With boughs in hand, join in the festal procession up[c] to the horns of the altar. 28 You are my God, and I will praise you; you are my God, and I will exalt you. 29 Give thanks to the Lord, for he is good; his love endures forever. Footnotes Psalm 118:14 Or song Psalm 118:26 The Hebrew is plural. Psalm 118:27 Or Bind the festal sacrifice with ropes / and take it

Psalm 34 New International Version Psalm 34[a][b] Of David. When he pretended to be insane before Abimelek, who drove him away, and he left. 1 I will extol the Lord at all times; his praise will always be on my lips. 2 I will glory in the Lord; let the afflicted hear and rejoice. 3 Glorify the Lord with me; let us exalt his name together. 4 I sought the Lord, and he answered me; he delivered me from all my fears. 5 Those who look to him are radiant; their faces are never covered with shame. 6 This poor man called, and the Lord heard him; he saved him out of all his troubles. 7 The angel of the Lord encamps around those who fear him, and he delivers them. 8 Taste and see that the Lord is good; blessed is the one who takes refuge in him. 9 Fear the Lord, you his holy people, for those who fear him lack nothing. 10 The lions may grow weak and hungry, but those who seek the Lord lack no good thing. 11 Come, my children, listen to me; I will teach you the fear of the Lord. 12 Whoever of you loves life and desires to see many good days, 13 keep your tongue from evil and your lips from telling lies. 14 Turn from evil and do good; seek peace and pursue it. 15 The eyes of the Lord are on the righteous, and his ears are attentive to their cry; 16 but the face of the Lord is against those who do evil, to blot out their name from the earth. 17 The righteous cry out, and the Lord hears them; he delivers them from all their troubles. 18 The Lord is close to the brokenhearted and saves those who are crushed in spirit. 19 The righteous person may have many troubles, but the Lord delivers him from them all; 20 he protects all his bones, not one of them will be broken. 21 Evil will slay the wicked; the foes of the righteous will be condemned. 22 The Lord will rescue his servants; no one who takes refuge in him will be condemned. Footnotes Psalm 34:1 This psalm is an acrostic poem, the verses of which begin with the successive letters of the Hebrew alphabet. Psalm 34:1 In Hebrew texts 34:1-22 is numbered 34:2-23.

Psalm 92:1-4 New International Version Psalm 92[a] A psalm. A song. For the Sabbath day. 1 It is good to praise the Lord and make music to your name, O Most High, 2 proclaiming your love in the morning and your faithfulness at night, 3 to the music of the ten-stringed lyre and the melody of the harp. 4 For you make me glad by your deeds, Lord; I sing for joy at what your hands have done. Read full chapter Footnotes Psalm 92:1 In Hebrew texts 92:1-15 is numbered 92:2-16. Upgrade your digital Bible study experience with Bible Gateway Plus. Try it FREE for 30 days. FEATURED NIV Study Bible Notes, Fully Revised Edition NIV Study Bible Notes, Fully Revised Edition PLUS69 entries Zondervan Illustrated Bible Backgrounds Commentary of the Old Testament Zondervan Illustrated Bible Backgrounds Commentary of the Old Testament PLUS6 entries Zondervan Illustrated Bible Dictionary Zondervan Illustrated Bible Dictionary PLUS27 entries STUDY BIBLES ESV Reformation Study Bible

MARK 10 (KJV)

Mark 10

King James Version 10 And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation God made them male and female. 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house his disciples asked him again of the same matter. 11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery. 13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. 17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31 But many that are first shall be last; and the last first. 32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? 39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43 But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

WE HAVE TO REMEMBER THAT WE ARE ALWAYS IN THE PRESENCE OF THE LORD OUR GODJEHOVAH (YAHWEH) AND ALWAYS IN THE PRESENCE OF ANGELS ALSO . WE HAVE TO REMEMBER THAT WE SHOULD NOT USE OUR MOUTH TO CURSE AND USE BAD LANGUAGES BECAUSE OUR BODY IS THE TEMPLE OF THE HOLY SPIRIT THAT LIVES IN US.EVERY BODY IS A SPIRIT THAT LIVES INTO A BODY AND GOD THE HOLYSPIRIT LIVES INTO OUR SPIRIT . EVERY LIVING PERSON IS MADE UP OF A (PHYSICAL BODY) AND A SPIRITUAL BODY . THE SPIRITUAL BODY IS MADE UP OF THE (SOUL BODY) THAT DEALS WITH OUR EMOTIONS OF HOW WE FEEL. THIS IS WHY KING DAVID WAS ABLE IN THE PSALMS TO SAY .PRAISE THE LORD O MY SOUL . AND PAUL WHO WROTE MOST OF THE NEW TESTAMENT SAID THAT WE SHOULD STIR UP OUR SELVES BY SINGING SPIRITUAL SONGS OR EVEN LISTENING TO SPIRITUAL SONGS. AND READING THE PSALMS OF THE HOLY BIBLE.MOST PEOPLE DO NOT KNOW HOW TO PRAY. BUT THE GOOD THING IS THAT WE HAVE 150 PSALMS THAT WE CAN SPEAK AT ANY TIME OF THE DAY OR NIGHT

< Previous ChapterNext Chapter >THE ITINERARY OF PAUL'S THREE MISSIONARY JOURNEYS FIRST SECOND THIRD Antioch Acts 13:1-3 Seleucia Acts 13:4 Salamis on Cyprus Acts 13:5 Paphos on Cyprus Acts 13:6-12 Perga in Pamphylia Acts 13:13 Pisidian Antioch Acts 13:14-50 Iconium Acts 13:51 Lystra Acts 14:6-20 Derbe Acts 14:20 Lystra Acts 14:21 Iconium Acts 14:21 Pisidian Antioch Acts 14:21 Pamphylia Acts 14:24 Perga Acts 14:25 Attalia Acts 14:25 Antioch Acts 14:26 Antioch Acts 15:36-40 Syria Acts 15:41 Cilicia Acts 15:41 Derbe Acts 16:1 Lystra Acts 16:1-5 Phrygia/Galatia Acts 16:6 Mysia Acts 16:7 Troas Acts 16:8-10 Samothrace Acts 16:11 Neapolis Acts 16:11 Philippi Acts 16:12 Amphipolis Acts 17:1 Apollonia Acts 17:1 Thessalonica Acts 17:1-9 Berea Acts 17:10-14 Athens Acts 17:15-34 Corinth Acts 18:1-17 Cenchreae Acts 18:18 Ephesus Acts 18:19 Caesarea Acts 18:22 Jerusalem Acts 18:22 Antioch Acts 18:22 Antioch Acts 18:23 Phrygia/Galatia Acts 18:23-28 Ephesus Acts 19:1-41 Macedonia Acts 20:1 Greece Acts 20:2 Macedonia Acts 20:3-5 Philippi Acts 20:6 Troas Acts 20:6-12 Assos Acts 20:13 Mitylene Acts 20:14 Samos Acts 20:15 Miletus Acts 20:15-38 Cos Acts 21:1 Rhodes Acts 21:1 Patara Acts 21:1 Tyre Acts 21:3-6 Ptolemais Acts 21:7 Caesarea Acts 21:8-14 Acts Chapter 20 1And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5These going before tarried for us at Troas. 6And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. 7And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8And there were many lights in the upper chamber, where they were gathered together. 9And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12And they brought the young man alive, and were not a little comforted. 13And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14And when he met with us at Assos, we took him in, and came to Mitylene. 15And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. 17And from Miletus he sent to Ephesus, and called the elders of the church. 18And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, 21Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26Wherefore I take you to record this day, that I am pure from the blood of all men. 27For I have not shunned to declare unto you all the counsel of God. 28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33I have coveted no man's silver, or gold, or apparel. 34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. 36And when he had thus spoken, he kneeled down, and prayed with them all. 37And they all wept sore, and fell on Paul's neck, and kissed him, 38Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

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, ... People also ask What is the meaning of Sabaoth? What does the God of hosts mean? What is the meaning of Jehovah Sabbath? What does Jehovah of armies mean? Feedback Heavenly host - Wikipediahttps://en.wikipedia.org › wiki › Heavenly_host 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. Videos Video result for WWW.THELORDOFHOSTS PREVIEW 1:00:16 Jehovah Sabaoth: The Lord of Hosts - Bishop Dr. R.C. Hugh ... YouTube · Church of God of East Flatbush 28 Jun 2020 Video result for WWW.THELORDOFHOSTS9:48 Bethania Church - The Lord of Hosts Facebook 7 Dec 2020 Video result for WWW.THELORDOFHOSTS3:49 Holy, Holy, Holy Is The Lord Of Hosts YouTube · Maranatha! Vocal Band - Topic 12 Mar 2014 View all THE LORD OF HOSTS - JSTORhttps://www.jstor.org › stable 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 ... Jehovah Sabaoth, The Lord of Hosts | Names of God - Grace ...https://www.graceincolor.com › jehovah-sabaoth-lord-o... 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. Images for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS Image result for WWW.THELORDOFHOSTS View all Feedback View all 1 2 3 4 5 6 7 8 9 10 Next

about the protestant bible

Protestant Bible From Wikipedia, the free encyclopedia Jump to navigationJump to search 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 Bible.malmesbury.arp.jpg Bible portal vte 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 vte The Bible