Greek texts, by various manuscript students, called “editors,” are the result of their laudable aim to arrive at what is the true text of the Word of God.
In this great field we are confronted with the enormous problem of weighing the merits of the readings of the many manuscripts. Schools of opinion show various leanings. The scholarship trend has been toward the Westcott and Hort text which is based largely on the three most ancient uncials, the “Sinaiticus,” the “Vaticanus” and the “Alexandrinus.” Others are unduly influenced by “the mass” of Latin manuscripts which agree with uncial D. (Claromontanus) and E. (Sangermanensis). Then there is the Eastern Orthodox “Byzantine” school with its mass of Greek cursive manuscripts. It was from such as these that the Stephens text and the King James Version of 1611 were built. Besides these extremes there are a few who look to the Lord for guidance through the labyrinth, men of God, who give more recognition to “internal evidence,” with a sense of the infinite perfections and interwoven eternal truths of God’s holy Word. Perfection in this field is not to be found. But God’s Word ought not to be manhandled at will. Here is where paraphrasing has drifted afar. The Holy Spirit is here to show us the things of Christ (John 16:14 and Matt. 11:25).
Although the older versions little concern us today, we purpose to list them briefly for reference as well as to show the farmer endeavors to improve upon still earlier versions. But where access to copies has been possible, we have sought to review and appraise, as enabled by the Lord, and according to His Word. There are many commendable renderings in most of them, some of which are worthy of being published as such. However, we feel constrained to confine our remarks to evident errors—many of which are lamentable and some really wicked.
1380-82. John Wycliffe gave us the first complete English Bible (helped by Hereford’s translation of the Old Testament). It took him about 22 years to translate it from the Vulgate, as he did not know Greek. About 170 copies, handwritten, still exist. He died in 1384 of paralysis. In 1438 his body was dug up by the Church of Rome and burned along with his book. The ashes were thrown into the river Swift. His New Testament was first printed in 1380, and his Bible two years later.
1388 Revision of Wycliffe’s Bible by Sir Frederick Madden and Joshua Forshall.
1388 Revision of Wycliffe’s Bible by John Purvey.
1525 William Tyndale, (learned in seven languages), as his life labor, translated much of the English Bible out of the Hebrew and Greek, producing the basis for the King James Version of 1611. At Cologne his was the first English New Testament printed, (15,000 copies by Peter Quentel). He was strangled and burned as a heretic on October 16, 1536, at the age of 59, at Vilvorde, Belgium. We quote him: “In the universities (Oxford and Cambridge) they have ordained that no man shall look at the Scriptures until he be nursed in heathen learning eight years.”
1535 Miles Coverdale was given orders from the King of England to translate the whole Bible, from the Hebrew and Greek, which he did. He discredited, yet included, the Apocrypha. This was the first printed English Bible.
1537 Thomas Matthew’s Version (actually John Rogers edited it and may have had some part in its translation) was the first “Authorized Version” approved by the King. He too was burned, in January, 1553 by order of Queen Mary, the last ruler in England to persecute those who sought to give the Bible to the people in their own language. Enveloped in flames he waved his hands victoriously. The Pentateuch and New Testament are Tyndale’s; Ezra to Malachi are Coverdale’s; Joshua to 2 Chronicles are untraceable. Numerous translations have been founded on it.
1539 The Richard Taverner’s Bible was also a revision of the “Matthew’s Bible,” especially the New Testament. He was himself a Greek scholar.
1540 The Great Bible (so named because of its size) was also translated by Miles Coverdale as a revision of the “Matthew’s Bible,” “and was permitted in the churches”!
1541 Thomas Cranmer’s Bible was the second “Authorized Version” likewise approved by the King. It has often been confounded with “The Great Bible.”
1548 The learned Desiderius Erasmus produced a paraphrase of the New Testament. Among the helpers was Queen Mary, who translated the Gospel of John before she became the wicked persecutor! In 1516 Erasmus produced the first printed copy of the Greek Text (parts were translated from the Latin). This was later revised and some believe it was the foundation of “the received text.”
1550 Sir R. Stephen’s Greek Text was translated from the Old Latin Version called “Brixianus” and acquired the misleading name of “commonly received text” from the expression in the preface of the Elzevirs in 1633, “Textus Receptus,” without any authority. A year later he numbered in the margin (but did not divide) the New Testament verses. (Cardinal Hugo had already divided the Latin Vulgate into chapters just three centuries before, 1250).
1557 The Geneva (Switzerland) New Testament is ascribed to William Wittingham and others. Here is where the translators labored after having been exiled from England in the reign of Mary. They used “The Great Bible” as their basis. Then in 1560 they included their translation of the Old Testament. It was the first English Bible to entirely omit the Apocrypha and the first to print the Bible with chapters, paragraphs, and verses divided, such as appear in the A. V. It was a work of excellent scholarship and the first to be printed in modern Roman type. It was revised by Lawrence Tomson 1576 and Franciscus Juniu’s Revelation substituted in the later editions, 1594—. The Geneva Bible became the preferred translation, although the footnotes were objected to by some because of being Calvanistic.
1568 The Bishops’ Bible (so-called because it was translated by eight or twelve bishops, Matthew Barker, etc.) had little success, nevertheless was “authorized and appointed to be read in the churches.”
1582 The New Testament translated at Rheims, France, principally by Gregory Martin. His overly Latinized style of English was poor in places; for example, “supersubstantial bread” (Matt. 6:11); “he was assumped” (Acts 1:2) instead of “taken up.” It was revised in 1750 by Dr. Challoner, and authorized by the Church of Rome. It is quite literal. Its footnotes show its ecclesiastical bent; e. g., “Imposition of the hands of priesthood” (1 Tim. 4:14); “penance” instead of “repentance,” etc.
1610 At Douai, France, Catholic scholars translated the Old Testament from the Latin Vulgate, and then included the 1582 Rheims, France, New Testament which was translated by Gregory Martin. It was revised in 1750 by Dr. Challoner, and authorized by the Church of Rome. It is quite literal. Its footnotes show its ecclesiastical bent.
1611 “The Authorized Version” was authorized by King James, (who has received unwarranted prominence therefrom) because the need of a revision was generally felt. The King shifted the expenses onto the father of Matthew Barker, the printer. It is in the main a revision of the Stephen’s and sometimes of Beza’s Greek text, but following mainly “The Bishops’ Bible.” The 47 scholars were from the Church of England and from the Puritans. It included the unwarranted Apocrypha! It is the fourth “Authorized Version” (see 1537, 1541, 1568), and it was revised in 1613, 1629, 1638, and in 1683 by Dr. Scattergood; then again in 1769 by Dr. Blaney, who made many changes in details. In 1700 Dr. Tenison introduced chronological dates. According to the universal law of imperfection, “the work of improving and correcting went on through the centuries, so that a modern copy of the Authorized Version shows considerable departure from the original edition of 1611.” Thus we are using the last revision of the Authorized Version. Many corrective revisions of the Authorized Version have been made since.
God has used it for the salvation of millions; Christians have loved it, and lived by it. It is free from pernicious tendencies, and its language is, in the main, reverential and surpassingly beautiful. However, its literary excellence frequently overshadows the simpler style of the original Greek. Poetic form and the divisions of the Psalms do not appear, while division of the verses impedes continuity of thought. Most of the English translations since have used the more normal paragraphing. It has a churchy cast and an unwarranted latitude in the use of various synonymous words in the English for single Greek words, and many more or less minor failures to convey the true sense of the Greek text. Wigram, as also Robert Young, lists 445 English words, each of which has from 8 to 49 Greek words back of them, yet undistinguished! They also translate 73 Hebrew words in 20 to 94 different ways! Their texts for a working basis were indeed very limited. Many marginal renderings became corrective, while innumerable faulty renderings remain. Little wonder that unprejudiced lovers of God’s Word have desired a more correct translation, at the same time realizing that the efforts to supplant the venerated Authorized Version are in vain. Popularly speaking, “It reigns without a rival.” It is the most widely distributed volume in the world, although multitudes with Bibles in their hands are blind to its truths!
Concordance editions soon followed, and from 1679 chronological dates began to be inserted.
1653 A Paraphrase and Annotations of the New Testament, by Henry Hammond, in four volumes, has the A. V. in one column and his paraphrase in a wider column, approximating a commentary. His work has often been referred to and commented upon by others to this day. It was revised in 1702 and another edition published in 1845.
1657 The Bible, translated from the 1637 Dutch Bible with notes, by Theodore Haak.
1695 The New Testament with a Paraphrase and Notes, by Richard Baxter. Each verse of this A. V. is followed by his paraphrase in smaller type. It is simple and godly.
1701-1735 Paraphrase of the New Testament, The Gospels by Dr. Samuel Clarke and the rest of the N. T. by Thomas Pyle who, sought to imitate his style. Then Old Testament volumes were produced and accompanied by comments alongside of the paraphrase.
1703 The New Testament (paraphrased) by Daniel Whitby was followed by later editions.
1718 The New Testament translated from the Latin Vulgate and Greek with notes by Cornelius Nary, a Catholic scholar who endeavored to use modern speech.
1718 The Common Translation Corrected, with a paraphrase and notes (of the New Testament). The Old Testament followed in 1724. Its authorship is anonymous.
1726 The New Testament, a new version, was from the French of Messieurs De Beausobre and Jacques Lenfant.
1729 The New Testament in Greek and English, by William Mace, a Presbyterian. He was boldly original, more so than spiritual.
1730 The New Testament translated from the Vulgate, with notes, by Robert Witham, a Catholic. He also endeavored to use modern speech.
1739-52 The New Testament (paraphrased) by Dr. John Guyse, has A. V. in margin, lengthy notes and at end of each chapter “serious recollections.” It took six volumes to contain all. Sixth edition, 1818.
1743-45 The Bible by Marchant.
1745 The Primitive New Testament translated by William Whiston (the translator of “Josephus”). Much is the A. V. word for word, but a great deal is based on several of the oldest uncials.
1749-61 New Testament by John Heylyn.
1749-72 The New Testament revisions by Dr. Challoner, a Catholic, was a revision of the Rheims. Footnotes are Roman; for instance, Matthew 16:18: “Peter the Rockman... on him... Christ will build His Church.”
1750 The New Testament translated by Phillip Doddridge accompanied his “Family Expositor.” His entire Bible was published in 1807, and another New Testament by him in 1811.
1755 The New Testament, translated by John Wesley. He undertook to revise the Authorized Version in 12,000 places only and supplied notes.
1764 “A New and Literal Translation” of the Bible with notes by Anthony Purver, a Quaker, who spent 30 years at his work.
1764 The New Testament, translated by Richard Wynne. Some of his footnotes are from Doddridge’s “Family Expositor.”
1768 A Literal Translation of the New Testament in Paraphrase, by Edward Harwood, a Presbyterian. It is cultured paraphrase in character. At times superlatives become felicitous; for instance, Luke 12:19: “I will then say to my soul... Distinguished is thy felicity.”
1770 The New Testament, translated by John Worsley, in modern speech, with footnotes, has some commendable qualities.
1778 The Self-interpreting Bible by John Brown.
The 1814 edition has illustrations.
1785 The Holy Bible, translated by Thomas Wilson, includes his notes in the margin.
1790 The New Testament by William Gilpin. A “modem speech” version. Other editions appeared in 1793, 1798 and 1811
1790-95 Apostolic Epistles (Romans to Jude) A New Translation based on the “Textus Receptus” with a commentary and notes, by James MacKnight, a Presbyterian. Considering the limitations of his day, his work shows faithfulness and quality. His commentary shows conscientious adherence to the Calvinistic doctrine, with a weakness of presenting too many various views.
1791 Old Testament revision of A. V. by H. Roberts.
1791-5 Gilbert Wakefield’s Translation of the New Testament (in two volumes) was based on the “Textus Receptus.” It is known as a Unitarian translation. Revised editions came out in 1795, also 1820. It is similar to the A. V. and Wm. Newcome’s revision of 1796. John 1:1 reads, “In the beginning was Wisdom”; John 10:36: “because I called myself a son of God”; Hebrews 1:8: “but of the son it saith: God is thy throne.”
1792 The New Testament of Our Lord and Saviour Jesus Christ, from the Latin Vulgate, with annotations. The British Museum has the only copy.
1795 A Translation of the New Testament, by Thomas Haweis (a Methodist until 1764, a disciple of Geo. Whitfield. He was a friend, and became a trustee and executor, of Lady Huntingdon.
1796 The New Testament in an Improved Version. A Revision of the Authorized Version (paragraphed) aided by the use of Griesbach’s text, was done by William Newcome. It has Unitarian Satanic evasion of Christ’s deity, was edited by Thomas Belsham, a Unitarian, in 1808 and published by the Unitarian Society in 1817.
1798 A Translation of the New Testament with notes by Nathaniel Scarlett and three others, is not scholarly but generally sound, in spite of his universalistic tendency. Much is in dialog form.
1799 The Holy Bible, Translated and Interpreted, (also called the MacRae Version, by David MacRae). The preface is signed by J. M. Ray. Some have claimed it was David Ray, who was peculiarly evasive.
1807 The New Testament, translated by Edward Evanson.
1808 Improved Version of the New Testament by Benjamin Boothroyd, a Unitarian printer. The Bible was published in 1817, with footnotes. It is the A. V. corrected.
1808 The Old Testament “The Septuagint Bible” translated from the Septuagint and the New Testament from the Greek by Charles Thomson (a former secretary to Congress for 15 years).
1812 A Modern Translation of the New Testament, (a revision of the A. V.) attributed to W. Williams. Books are chronologically arranged.
1813 The New Testament Revised and corrected, by John McDonald.
1816 The New Testament, from the Greek rather literally by William Thomson, “The Gospels being arranged in harmony.”
1818 The Bellamy Version by John Bellamy.
1819 The New Testament (“an official Unitarian Version”) by Thomas Belsham (chief editor).
1822 The Holy Bible, a New Translation, by A. Alexander, a Quaker.
1823 The Old Testament translated by Asher-Budinger.
1823 The Bible, a revision of A. V. by William Alexander.
1823 The New Testament by Abner Kneeland, a Universalist.
1826 The Sacred Writings, The New Testament, The Gospels 1778 by George Campbell (Presbyterian); the epistles 1795 by James MacKnight (Presbyterian); Acts and Revelation 1765 by Phillip Doddridge. It has 50 pages of Preface and an appendix by Alexander Campbell the editor, 1826, revised 1832. The editor made emendations based on Griesbach’s Greek Text. The “Campbellites” were his followers. He set the date for the Lord’s return to be 1866, in which year he died. The above translations introduced many commendable renderings, as well as some otherwise. John 3:3 reads “he cannot discern, the reign of God.” Hebrews 13:7: “rulers” instead of “leaders”; 1 Peter 5:2: “office” is not in the Greek; 1 John 3:4: “Sin is the transgression of the law” instead of “lawlessness”; Revelation 22:14: “Keep his commandments” instead of “wash their robes.”
1828 The Gospel of God’s Anointed (the N. T.) by Alexander Greaves, It is the A. V. corrected.
1828 The New Testament by John Gorham Palfrey, translated in 1776. Corrections of A. V. using Griesbach’s Text.
1832 The New Testament by George Pilkington.
1832 St. Paul’s Epistles illustrated, including a new translation by Charles Eyre, Unitarian.
1833 A Revision of the Bible based on the A. V., giving alternate renderings, by Noah Webster, of dictionary fame. Understandable language was his aim, and many substantial renderings became universally accepted.
1833 A New and Corrected Version of the New Testament (of the A. V.) by Rodolphus Dickinson. It was called a “Minute Revision,” but another has called it “an astonishing exhibition of conceit.”
1834 The Epistles, a paraphrasic translation by Philip Nicholas Shuttleworth.
1834 The English Version of the Polyglott Bible, by Joseph A. Warne.
1836 The New Testament by Alden Bradford.
1836 The New Covenant, a revision of The New Testament by Grandville Penn. Its renderings are variable. 1 John 3:4 is as wrong as the A. V.
1836 The New Testament by Dr. John Lingard, a Catholic.
1837 A Free and Explanatory Version of the Epistles by Edward Barlee. Much is the A. V. in style.
1837 The New Testament, a New Version by Townsend, chronologically arranged.
1839 A Literal Translation of the Epistles and the Revelation, with a concurrent commentary, by William Heberden, (physician to King George III at Windsor).
1840 The New Testament by Edgar Taylor, Dissenter. He used Griesbach’s 1805 text to correct the A. V.
1840 The New Testament, translated from J. J. Griesbach’s text, by Samuel Sharpe, a Unitarian who served on the Revised Version committee. It shows a lack of spirituality. He translated the Old Testament in 1865 but not until 1881 were both published as “The Holy Bible.” Isaiah 7:14 reads “the young woman”; Isaiah 9:6: (“Hezekiah’s son”)— “and the government shall be upon his shoulder,—and his name shall be called Wonderful, Counselor, Mighty God”; Micah. 5:2: “thou Bethlehem... out of thee goeth forth for me he (Zerubbabel) that is to be ruler”; Matthew 1:23: “the maiden”; John 11:26: “will not die till the end of the age.”
1841 The New Testament, the A. V. with nearly 20,000 emendations, by Dr. J. T. Conquest, a medical doctor. His preface mentions about 300 authorities!
1842 The Holy Bible by “Several Biblical Scholars.” The New Testament was by Francis Patrick (or A. C.) Kendrick; the Old Testament by Geo. Ripley Bliss, etc.
1843 The New Testament by Sir John Clarke.
1844 The Septuagint Version (in English) of the Old Testament is according to the Vatican text, translated by Sir Lancelot Charles Lee Brenton.
1845 The Torah in the Hebrew and English, The Law of God, by Isaac Leeser. The complete Old Testament was published in 1853 in two volumes.
1845 The Holy Bible Revised, including the A. V. and the R. V. in parallel columns and his own commentary, by T. S. Hussey. His own revision is not very extensive.
1846 The Syriac New Testament (in English) translated from the Peshito Version, by James Murdock. A revised edition appeared in 1851. He used “Messiah” for “Christ.” Ephesians 4:4 reads “so that ye may become one body and one Spirit”; 1 Peter 3:21: “are made alive by baptism.”
1848 The New Testament by F. Barnham.
1848 The New Testament. This is claimed to be Wycliff e’s, but this is very doubtful according to Coslet.
1848 The New Testament by Jonathan Morgan, a Universalist.
1849 Acts, Epistles and Revelation from ancient Syriac, by J. W. Etheridge.
1849 The Good News of Our Lord Jesus (New Testament) by Nathan N. Whiting, an Adventist. Uses A. V. as basis.
1850 The Bible Revised by Francis Berham.
1850 The New Testament by Spencer H. Cone and William H. Wyokoff. The A. V. with several emendations.
1850 The New Testament by W. H. Hewett, Esq. He used the Latin Vulgate. It is illustrated.
1850-60 “The Four Gospels,” a revision of the Rhemish translation of the Vulgate, by Francis Patrick Kenrick, a Catholic scholar with a real heart for the Word of God. His footnotes are of a better order. Also Acts, Epistles and Revelation 1851, Psalms to Canticles 1857, Job and Prophets 1859, Pentateuch and Historical books 1860. Roman Catholics have said “his work never met with general acceptance.” No wonder.
1850 The New Testament, “Spiritual Version” by?
1851-64 The Old Testament translated by Abraham Benisch, a Jewish scholar.
1852 The New Testament (omits Mark, Luke, John) by Hezekiah Woodruff.
1854 The Epistles of Paul (including Hebrews as written by Paul) is a commendable translation by W. J. Conybeare. It is in “The Life and Epistles of Paul” by Conybeare and Howson.
1854 The Epistles of Paul, an original translation with critical notes and introduction (the Revelation added in 1858) by Joseph Turnbull.
1858 The Epistles of Paul by T. H. Scrivener.
1858 The New Testament (to Revelation 12 only), was translated very literally in modern speech, by Leicester Ambrose Sawyer, based on Tischendorf’s 1850 edition. Disregarding chapters, he numbered paragraphs, such as “Mark 17,” “Luke 32,” “John 22,” etc. Several years later he attempted the Old Testament but did not include Genesis. He was an avowed rationalist.
1859 A Revised Translation of The New Testament by William G. Cookesley.
1861 The New Testament “Revised and Corrected by the spirits.” Thorn of New York.
1862 A Revised Translation of the New Testament by H. Highton. It is a revision of the A. V.
1862 The Holy Scriptures of the Old Covenant, a Revised Translation by Charles Wellbeloved, George Vance Smith and John Scott Porter.
1862 The New Testament, corrected by a committee of the American Bible Union, T. J. Conant and others. It was revised in 1865.
1862 Young’s Literal Translation of the Holy Bible, by Robert Young (well-known for his Young’s Analytical Concordance). He revised it in 1887 and others further revised it in 1898, using the Westcott and Hort text. He limited himself to the “received text” of Stephens. He aimed at accuracy in the Hebrew tenses. Wherever the Hebrew expresses that which is yet future by using the past tense, he too has done the same in English. In keeping to the Hebrew his English, at times, becomes difficult or misleading. He blundered in the first verse of the Bible; “In the beginning of God’s preparing the heavens and the earth”; Acts 2:33 reads “at the right hand” instead of “by the right hand”; John 1:3: “all things through Him did happen, and without Him, happened not even one thing that happened”; John 1:29: “Who is taking away the sin of the world”; 2 Peter 3:9; “but all to pass on to reformation,” etc. Nevertheless it contains thousands of corrections to our Authorized Version translated from the same Greek text. He places Philemon after Hebrews.
1864 The Emphatic Diaglott by Benjamin Wilson, includes Griesbach’s Greek with interlinear English. But it robs Christ of His deity, and confuses the reader on very many points of doctrine! It has found favor among such as the so-called “Jehovah’s Witnesses.”
1864 An English Version of the New Testament from the text of the Vatican manuscript, by Herman Heinfetter, actually F. Parker. It is rather literal.
1864 The Twofold New Testament, with Greek text, translated in 1857 by Thomas Sheldon Green, has the A. V. corrected.
1864 The New Testament, translated by Henry Tomkins Anderson. After the appearance of Tischendorf’s Greek New Testament, he produced another Translation which was not published until 1918.
1866 The New Testament. American Bible Union Version, by A. Hovey, J. A. Broadus and H. D. Weston.
1867 The Inspired Version of the Holy Scriptures, by Joseph Smith Jr (“the seer”) completed in 1833 when he was 28 years old. It claimed to be “an inspired translation of the Authorized Version.” But it is a deliberately wicked and wild perversion by which he has dared to serve Satan in shocking and ridiculous changes and additions to ensnare the gullible. It includes “A Revelation given to Joseph the Seer, June, A. D. 1830,” which was “dug up from the earth near Palmyra.” “This wisdom descendeth not from above, but is earthly, sensual, devilish.” Of all translations it is the worst mutilation.
1867-69 The New Testament, newly compared with the original Greek, and revised by Dean Henry Alford, after he completed his own Greek text which leaned too much on the earlier uncials. His work influenced the Revised Version of 1881 along with Westcott and Hort. (In 1863 he published the Authorized Version with marginal renderings). A new edition (about 1963) carries emendations by Dr. Edward F. Harrison.
1869 The New Testament, (a pocket edition), translated from the Greek text of Tischendorf, by Robert Ainslie. It is the Authorized Version except where Tischendorf differs.
1869 The New Testament, translated by George B. Noyes, from Tischendorf’s text, for the Unitarian Association. The Old Testament was translated in 1833-37.
1869 The New Testament, based on the Authorized Version, with various readings in footnotes, based on “the three most celebrated manuscripts” by Constantine Tischendorf, who was infatuated with his Sinaitic find, and overrated the three major uncials. See also 1883.
1870 The New Testament, translated by John Bowes, a Methodist. He used the three major uncials.
1871 The Holy Bible. Old Testament was translated by F. W. Gotch; the New Testament by G. A. Jacob. It is the A. V. with emendations in brackets.
1871 The Old Testament, Hebrew and English with Apocrypha, by Jacob Levi Levinski.
1872 The Epistles of Paul in Commentaries of Charles J. Ellicott.
1872 The New Testament, (also the Old Testament 1902) Newly Translated and Critically Emphasized, by Joseph Bryant Rotherham. He confined himself to the text of Tregelles. The first two editions, 1872 and 1878, published by Samuel Bagster and Sons, were a contribution to translation, although his efforts were overly given to elocution. It has value in the correct renderings of many verbal tenses and has been much used because it is scholarly above many. However the later editions have dangerous tendencies in that he became an annihilationist, holding conditional immortality and non-eternal punishment! In the later editions, in Matthew 25:46 he uses the word “correction” instead of “punishment.” He questions the word “aionos” as meaning endless, eternal, although it is that very word which is used to describe the being of God, the Holy Spirit, etc. He punctuates Luke 23:43 with a colon after “today.” Cults favoring his errors use it. The so-called “Jehovah’s Witnesses” make much of it.
1875 The New Testament, a New Translation, by John Brown McClellan.
1875 The New Testament, translated from Tischendorf’s text by Samuel Davidson, a Presbyterian.
1876 The Bible translated by Mrs. Julia E. Smith Parker (sometimes called the Parker Version). She used one English word for one Hebrew or Greek word and often made nonsense by this literalness.
1877 The Pocket Paragraph Bible by George E. Eyre and William Spottiswoode.
1877 The Englishman’s Greek New Testament, gives the Greek text of Stephens 1550, with an interlinear translation in English, also the Authorized Version in a side margin. At the bottom of the page, footnotes give the variant readings of Elzevirs, Griesbach, Lachmann, Tischendorf, Tregelles, Alford and Wordsworth. Their various readings are also in the back of G. V. Wigram’s “Englishman’s Greek Concordance.”
Its introduction well states that it is “intended for private study and not to be flourished before the inexperienced. Nothing can be more unseemly than for the unskillful to be always correcting everybody with their literal translations and various readings, distressing simple souls rather than seeking that which tends to godly edifying.”
1877 The New Testament Revised from the oldest uncials, by John Angus Richter.
1877 Revised English Bible, “correcting indisputable errors and inadequate renderings of the Authorized Version” by John Gurney, editor, assisted by F. W. Gotch, B. Davis, G. A. Jacobs and S. G. Green.
1880 The Old Testament by Hermann Gollancz, Jewish.
1881 “The Speaker’s Commentary” in ten volumes, includes a commendable revision of the Authorized Version edited by F. C. Cook.
1881 The Sinai and Comparative New Testament by Edwin Leigh. It is the A. V. with various readings.
1881 The New Testament by S. Williams.
1881 The Greek Text Englished, (New Testament). It shows the Greek as well as the English. By William Burton Crickmer.
1881 The New Translation (third edition) by John Nelson Darby. God has been pleased to enable this servant of His to translate His Holy Word most faithfully from the best Hebrew and Greek sources, not only into English but also into French and German (called the “Elberfeld Translation”). All three are excellent, even though perfection in this field does not exist. Occasionally there appear words that technically might have been more correctly rendered, such as: in Exodus: “bysus” instead of “fine linen”; Song of Solomon 3:5: “She” for “he.”; Matthew, Luke and John: “(the) cock,” but in Mark 14:68, “a cock”; Mark 4:37: “the waves beat” instead of “were beating”; Luke 5:6: “net broke” instead of “nets were breaking”; Acts 17:23: “The Unknown God” instead of “An Unknown God”;
Romans 16:17: “who create divisions” instead of “making”; 1 Corinthians 13:11, Galatians 4:1 and 2 Timothy 3:15: “child” instead of “babe.” Such are minor imperfections.
He ever aimed at faithfulness in giving the true sense. Often in most valuable footnotes he gives further consideration and references to other scriptures and to manuscript witnesses. Although many spiritual and unbiased teachers esteem it the highest, some of the religious leaders from sectarian schools of theology have not relished its uncompromising renderings and therefore avoid it.
Again we quote, “A spiritual man is less liable to err than a great scholar,” as every passage has to be thoroughly examined by weighing all the witnesses and that in subjection to the general teaching of Scripture, in dependence upon God’s gracious guidance. Nothing can outweigh the importance of a close walk with God in order to be well taught as to His mind in His word, to enable one by its own internal evidence to determine aright just what is the true text.
1881-1905 William Kelly, of like ability to Mr. Darby, would not complete his own very similar translation, out of respect for that of Mr. Darby. His own translation of Job, Psalms and all of the New Testament, except the Gospels and Peter’s Epistles, appear in his expository volumes. His superior acumen in weighing the worth of various readings and manuscripts removes nearly all doubts.
1881 The English Revised Version New Testament, (the complete Bible in 1885). About 54 scholars (including one Unitarian) spent 14½ years in its preparation. Two million were ordered before it was published. Matthew to Romans (118,000 words) was telegraphed from New York to Chicago—the longest telegraphic message ever sent. It does have some 6000 or more changes, some for the worse, as Matthew 11:19: “works” instead of “children”; yet many for the better, but it shows an excessive adherence to the Westcott and Hort leanings. Their scholastic prestige gained the ascendancy over the better spiritual judgment of Scrivener, thus diverting the course ever since toward enthroning scholarship.
Mr. Darby was very apprehensive concerning the Revised New Testament and wrote: “Where the Word of God is in question, our minds should rise above all considerations but one: Is the mind of God, as given in His Word, substantially afforded us in what we possess in the Revision?... But I do not see the mind of Christ, the spiritual-mindedness which alone can reproduce the word of God... The Revisers have mischievously erred as to the use of prepositions, particularly ‘en’, to have been entirely ignorant of the force of the definite article, and to have made a mess of the Greek aorist, blundering as to the Greek and English.” (Coll. Writings, Vol. 33, pages 131, 132, 180).
The Bible Society’s 1920 report showed that less than two per cent of Bibles sold were the Revised Version. Nevertheless many of its renderings are commendable.
1881 B. F. Wescott and F. J. Hort edited their Greek text, The New Testament, from the original Greek. It has greatly influenced the majority of scholars ever since. They were arbitrarily venturesome in altering the text freely, as biased by an unwarranted and excessive adherence to the most ancient Sinaitic and Vaticanus Uncials. Although several centuries of the worst ecclesiastical corruptions had tainted these ancient records, they gave less heed to many other worthy more true-to-the-mind-of-God witnesses, and thus set the pattern for the modern trend concerning the various manuscripts. J. N. D. wrote, “The earliest editions are by no means the most trustworthy” as “the worst corruptions... originated within a hundred years after it was composed.” The unscriptural mind is not equal to perceiving the purer text of some later copies made from earlier ones, if not the original parchments. This bewilders mere scholarship. Every passage should be patiently and very seriously examined in the presence of the whole array of witnesses in dependence on God’s help.
1882 The New Testament by Wendell.
1883 The Good News, according to Codex Sinaiticus by Constantine Tischendorf.
1883 T. H. Scrivener’s “A Plain Introduction to the Criticism of the New Testament,” in 500 pages, most ably weighs all these questions. His Cambridge Paragraph Bible of 1873 gives a most faithful and scholarly correction of the Authorized Version. Also J. W. Burgon’s “Revision Revised” shows superior discernment and spiritual judgment which exposes the erring trend of the notable scholars of his day. Well did he write: “Shame—yes, shame on the learning which comes abroad only to perplex the weak, and unsettle the doubting, and mislead the blind!... occupied themselves with falsifying the inspired Greek Text in countless places, and branding with suspicion some of the most precious utterances of the Spirit! Shame—yes, shame on them!” Scrivener was on the Revised Version staff but given little heed to by the majority. Hort’s “Introduction” has been unwarrantably preferred and become popular in our intellectual day.
1884 The Holy Bible by Oakley and Iaw.
1884-5 The New Testament by John Wesley Hanson, a Universalist, claims to be the A. V. corrected. (?)
1885 The New Testament, “The Teachings and Acts of Jesus of Nazareth and His Apostles,” by W. D. Dillard.
1885 Translation of the New Testament by W. B. Godbey, dedicated to “The Holiness People.” He omits the beginning of John 8 and the end of Mark, parallels the gospels, and supplies references suiting their doctrines. Poverty of understanding the truth of God is sadly noticeable.
1885 A Translation of the Old Testament from the Hebrew text of Benjamin Boothroyd, by Helen Spurrell. She uses the name “Jehovah.”
1886 The Holy Bible, translated by Bartlett-Peters.
1887 The Englishman’s Bible, by Thomas Newberry, is the Authorized Version with many accurate marginal renderings of words and phrases. Then he has incorporated in the text his own system of symbols to indicate important grammatical precisions and the precise tense of the Hebrew and of the Greek verb; also the presence or absence of the definite article “the.” Emphatic pronouns appear in Old English type. The work embodies a sound and reliable heritage for the diligent student of God’s Word. It was published in three sizes: Library, Portable and Pocket; also part of it, “The English-Greek New Testament.” (The word Greek is hardly warrantable.)
1890 A Translation of the Epistles of Paul, (Romans to Philemon only), from the Peshito Syriac in one column and from a so-called “Inspired Greek Text” in the adjoining column, is by William Norton. Where they do not agree it becomes optional with the reader.
1890-1902 The Numerical Bible, by F. W. Grant, aided later by Samuel Ridout in preparing the incomplete work of seven volumes. It contains Mr. Grant’s able translation accompanied with his commentary, which perhaps over-emphasized numerical structure to the point of being fanciful. In a few things his own faulty teachings diverge from those held by more solid teachers of the Word of God. Nevertheless his translation is among the best.
1892 The New Testament of Our Lord and Saviour Jesus Christ by John Joynson. Has many alterations to the A. V.
1895 New Testament in Modern English (The Bible in 1903) by Ferror Fenton. He used the Westcott and Hort Greek Text. His presumptuous Introduction is revoltingly flattering to himself, as being uniquely fitted above all others to translate. His initials should be “I. I. I.” “The best are they who most know their own nothingness,” wrote Wm. Kelly. It is scholarly but inferior. Genesis 1:1 reads “By periods God created”; John 1:11: “He came to His own home; but His own family did not welcome Him”; John 6:68: “You have ideals of eternal life.” He says John’s Gospel was first to be written and that in Hebrew!
1895 The Modern Reader’s Bible, was in two volumes, but later, in 1907, in one volume. It includes three Apocryphal books, edited by Richard Green Moulton, who used the English Revised Version, with academic changes of wording to suit modern “literary structure.” One fails to find spiritual perception in this scholarly undertaking, with its 350 pages of pedantic notes.
1897 The New Testament Emphasized, by Horace E. Morrow.
1897 The New Dispensation, The New Testament, by Robert D. Weeks. He used principally the Greek Text of Westcott and Hort. He shows considerable ability as a translator, with numerous exceptions.
1898 The Coptic Version of the New Testament, (in English), edited by Geo. William Horner, used principally the Memphitic and Bohairic dialects of Egypt. He aimed at literalism.
1898 Nestle’s Greek New Testament, from the texts of Tischendorf, Westcott and Hort and Bernard Weiss, adopts what two, out of three are agreed upon. Succeeding editions seek to embrace substantial corrections—the 25th in 1963 and the 26th expected in 1969. It aims to represent the sum of modern scholarship. Headquarters are in Stuttgart, Germany. It relegates John 7:53-8:11 to a footnote. It fails on Luke 6:1 using “a sabbath” instead of “the second-first sabbath.” It omits “who is in heaven,” John 3:13; etc.
1898 The Twentieth Century New Testament (revised 1940), is based on the Westcott and Hort text by a company of 20 persons, headed by Mrs. Mary Higgs in England, and Ernest de Merindol Malan in the U. S.; published by Moody Press in 1961. Matthew 16:18 reads “Peter the Rock”; John 5:24: “has immortal life,” as also John 3:15, 16, 36, etc., instead of “eternal life.” John 8:58 reads “I was” instead of “I am”; Titus 3:5: “that washing which was a new birth”; Hebrews 1:8: “God is thy throne.”
1899 The Sacred Books of the Old and New Testaments, edited by Paul Haupt and Horace Howard Furness, called the Polychrome Bible, nicknamed the “Rainbow Bible” because printed on colored paper, each given some particular significance.
1899 The New Testament, translated by Frank Schnell Ballantine.
1899 The New Testament by Charles Foster Kent. See 1904— “The Student’s Old Testament.” See also 1911.
1900 The Epistles of the New Testament, translated in current idiom, by Henry Hayman.
1901 The New Testament in Braid Scots. Translated by William Wye Smith, published in Paisley, Scotland. It is broad enough Scotch to be unrecognizable in English.
1901 The American Standard Version was undertaken by about 35 scholars (including one Unitarian). It has gained much favor because it is not as venturesome as the English Revision. It is in company with modern scholarship. In 2 Timothy 3:16 it reads “Every scripture inspired” instead of “Every scripture is inspired,” as given in the footnote. “Is” must be interpolated to give the truth according to the context and all divine revelation. Matthew 11:19 reads “works” instead of “children.”
1901 The Letters of St. Paul, revised in 1904, by Arthur S. Way. It includes Hebrews, but denies that Paul was the author. It is expanded into paraphrase approximating a commentary. Christ is rendered “Messiah.” Hebrews 10:22 reads, “having our bodies bathed in the pure water of baptism.”
1903 The New Testament in Modern Speech, by Richard Francis Weymouth, (with 60 years study of Greek and English) is based on his own resultant Greek Testament of 1886. It has critical footnotes by Ernest Hampden Cook, which are often unsound. Much is commendable, more so than most of the modern speech paraphrases. The 1943 edition, revised by James Alex. Robertson, introduced many revisions and changes, with liberal ideas of authorship and textual criticism, besides being often questionable as to faithfully expressing the true text. A “Universalism” tendency is found in Romans 5:19; “Through the obedience of One the mass of mankind will be made righteous,” instead of “many will be constituted righteous.” Also in 1 John 2:2; it reads, “for the sins of the whole world,” which goes beyond the Word of God.
1904 The Student’s Old Testament (6 volumes) by Charles Foster Kent, a modernist. It contains translation, notes, maps, charts, history, facts and fancy crediting natural development of tradition instead of the verbal inspiration of the Word of God! See 1899, also 1911.
1904 The New Testament, Revised and Translated, based on the Westcott and Hort Greek Text, as modified by E. H. Scrivener, by A. S. Worrell.
1905 The New Testament, a revision of the A. V., by Samuel Lloyd, assisted by other scholars, aided by Nestle’s text. It has 18 pages of evangelical appeal to the reader, and in the main is commendable.
1908 The Holy Bible for Daily Reading, a new revision by J. W. Genders.
1911 The Shorter Bible by Charles Foster Kent, (see 1899, also 1904). This is a venturesome rearrangement of the text into supposed chronological order with the assistance of four others.
1911 The 1911 Bible is based on the Authorized Version of 1611. After 300 years it is paragraphed and amended where most reliable scholars agree. It uses the Scofield Bible references. It was prepared by 34 American scholars, and has been used some by preachers.
1912 The Holy Bible—An Improved Edition, (being the fourth edition of the Bible Union Version which was issued by American Baptist Publishing). It has footnotes of a commentary nature by Barnard Cook Taylor, W. R. Sampey, I. M. Price and J. M. Smith.
1913 The Historical New Testament: A New Translation, by James Moffatt, (an experimental and distinct translation, appeared in 1901). He based it on the Greek text of Herman von Soden. It is modern literal scholarship, therefore unreliable, even though it has gained too many admirers because of his masterful diction. He paraphrased to the extreme, resulting often in dangerous interpretation. It claims chronological order of the books, has introductions and critical notes. He added to it the Old Testament in 1924, and the complete Bible was published in 1926. Final revisions were made in 1935 but the 96th reprint of the New Testament was published in 1946. John 1:1 reads “the Logos was divine” instead of “the Logos was God.” In Matthew 1:16 Joseph is said to be “the father of Jesus”! It omits 1 Timothy 5:23 without authority. Philippians 2:12 reads “Work at... your salvation.”
1913 The New Testament, The Authorized Version Corrected, by Sir Edward Clarke. As a student of the English language his aim has been to improve on the expressions of the A. V. by using the R. V.
1914 The New Testament from the Greek Text, as established by Bible Numerics, was edited by Ivan Panin. He uses the Westcott and Hort text when it suits him to establish his own text, and lends himself to the Revised Version. He claims minute literalness, “an indisputable text,” warranted by the intrinsic numerical structure of every word in relation to the contextual words, but not all of his claims prove to be correct. Dissecting the flower and losing the fragrance is like the scribes’ and Pharisees’ occupation with every jot and tittle.
1914 The Restored New Testament by James Morgan Pryse. Illustrated.
1914 The New Testament, a revision of the A. V. and E. R. V. as aided by Nestle’s Greek Testament, by E. E. Cunningham. It contains many technical corrections of grammar as well as translation. Hebrews 5:7 reading, “bring him safe out of death,” is commendable; Romans 5:1: “Let us continue in peace” makes it exhortation! Matthew 19:9; comment in Introduction “an exception. We need not accept these words as coming from the Lord.”! A revised edition appeared in 1935.
1917 The Twenty-four Books of the Holy Scriptures, (the Old Testament), according to the Masoretic Text, (“Baers Text”) in two volumes. This was undertaken by a number of Jewish scholars and published by the Jewish Publication Society. The preface is by Alex. Harkavy. They call it their A. V. Much of it is the A. V. Cyrus Adler was the chief scholar. The 1922 edition has engravings.
1918 The New Testament by E. S. Buchanan.
1918 The Old Testament by John Edgar McFadyen.
1920 The Old Testament by G. Currie Martin, T. H. Robinson.
1923 The New Testament, An American Translation, by Edgar J. Goodspeed. He used the Westcott and Hort text. It is definitely biased by the liberal University of Chicago theology. In John 6:70, Judas Iscariot is described as an “informer.” 1 Peter 3:19 reads “Enoch went and preached even to those spirits” instead of Noah. It was revised in 1939 by T. J. Meeks and the Apocrypha books were added.
1923 The Riverside New Testament, by William Ballantine (Congregationalist) is a modern speech translation. He used the Nestle’s text of 1901. He omits verse numbers from the paragraphs. It was revised in 1934.
1924-28 The Old Testament by Elizabeth Czarnomska.
1924 The New Testament in Modem English, called also “The Centenary Translation” by Mrs. Helen Barrett Montgomery, a licensed Baptist minister. It includes introductory notes prefacing each book. After 14 editions it is still much commended. However, her limitations are apparent by such renderings as 1 John 1:7: “the blood of Jesus Christ is cleansing us”; Romans 5:19: “by the obedience of One shall all the rest be made righteous”; 1 John 4:17: “we are living in the world as He lived.” She applies Romans 8:11 to us now instead of to our future resurrection. She omits 1 Timothy 5:22 without authority.
1924 The New Testament, called “Triumphant Christ Version” by Arthur E. Overbury, (“Christian Scientist”).
1926 The Concordant Version of the Sacred Scriptures, or “Concordant Literal,” (The New Testament only) by Adolph E. Knock of Los Angeles. It has parallel columns, one containing running comments, the other his translation, and on the opposite page Uncial Greek with interlinear. In 74 pages of pretentious introduction, he boasts that it is “based upon an exclusive English equivalent for each Greek element,” and carries this to ridiculous lengths. This is a fallacious mechanical limitation which ignores the flexible various uses of words in both languages. Ignoring superior texts he produces one in uncials! He confines himself to four manuscripts: Aleph, B, and A, using B2 for the Apocalypse. Granting that these are well rated ancient manuscripts, they are not to be solely relied upon in every particular, ignoring over 4000 others and thousands more of other witnesses. He teaches the restoration of all the lost! denies eternal punishment! denies that believers have eternal life! and is false on the Trinity. He rashly declares that James, Peter, Jude, John, also Hebrews do not apply at all to the present interval. He attributes “The Chief of this World” to Christ rather than to Satan in John 16:11 (linked with 12:31 and 14:30). 1 Peter 3:21 reads “Not of-flesh from placing of-filth but of conscience good inquiry into God thru up-standing of Jesus anointed.” His “Keyward Concordance” is more voluminous than the New Testament. It was revised in 1930. The Old Testament in 1959.
1926 The New Testament of Jesus Christ “from authentical Latin.” Introduction by Gilbert R. Hudleston,
1927 The Bible: An American Translation (the Old Testament) by J. W. Powis Smith, a modernist.
1928 The Old Testament with illustrations by I. M. Rubin.
1928 The New Testament, translated by Geo. N. LeFevre, chiefly from Codex Sinaiticus and Codex Vaticanus.
1929 The New Testament in Blank Verse, by George W. Wolff.
1934 The Epistles and Gospels with some prayers by Thomas Fletcher Boyd, using the Westcott and Hort text.
1934 Documents of the New Testament, by Dr. G. W. Wade. It is similar to James Moffatt’s translation, very critical, too modernistic for safety. For instance, he renders “If ye then be risen with Christ” (Col. 3:1) as follows: “If then after being immersed in the waters of Baptism, you emerged from them and were thereby symbolically raised with the Christ.”
1935 The Westminster Version of the Sacred Scriptures, (New Testament) edited by the Jesuit Cuthbert Lattey, a Catholic scholar. The four-volume edition has copious notes. It was revised and published as the complete Bible in 1948. A footnote reads “the apostolate” (Rom. 5:1). Another footnote on Hebrews 10:22 reads, “The washing of the body refers to the Sacrament of Baptism.” On James 5:16 is the comment, “confession of sins which is evidently to be made before priests.”
1937 The New Testament Retranslated by William Wallace Martin. He arbitrarily divided the epistles and credited others as authors!
1937 The New Testament by Johannes Greber, a German Spiritualist (formerly a Catholic priest). Parts are based on Codex Bezae. It is “somewhat eccentric.”
1937 The New Testament of our Lord and Saviour Jesus Christ, by Seymour Hobart Spencer (Francis Aloysius Spencer), a Catholic production with their footnotes. Much is commendable. In John 1:42, “Rock” should read “stone”; John 4:6 should read “noon” instead of “six P. M.” (Roman time); John 19:14 should have “noon” instead of “six A. M.”). Ephesians 1:22 reads “made Him Supreme Head of the Church.” The footnote on 1 Timothy 2:15 has “The children of Mary brings salvation to mothers.” Hebrews 13:7 and 17 have “prelates” instead of leaders. It has been revised by a Jesuit, John Bligh.
1937-46 Translation of the New Testament, (in 12 volume Commentary) by Richard Charles Henry Lenski.
1937 The New Testament: A translation in the Language of the People by Charles B. Williams, based upon the Westcott and Hort text. Its introduction states: “In the minds of many exacting Greek scholars this is the best translation of the New Testament existing in the English language.” In Luke 6:1 he renders it “One sabbath” instead of “the second-first Sabbath.” In Acts 5:32, Romans 1:5 and 16:26, he applies “obedience” to “practice” instead of to the initial submission to the gospel. In 1 Corinthians 15:49 he has “let us also reflect the likeness of the man from heaven” instead of “we shall bear the image of the heavenly.” This is an instance, as well as that of Romans 5:1, where the mass of authorities support a false reading which is unsupportable by the context. It is of vital importance to the truth declared in the gospel of God’s grace that every one who believes it has peace with God as solid as the work of Christ; also that in the resurrection we shall bear His image.
1 John 1:7 reads, “If we continue to live in the light... the blood of Jesus His Son continues to cleanse.” This is a dangerous legal note. The beneficial cleansing is made to depend upon consistent living. Whereas every child of God no longer walks in darkness but in the light where the efficacy of the precious blood never abates. He translates 1 John 3:3: “Everyone who has this hope in him tries to make himself as pure as He is.” It is not a matter of trying, but that faith’s contemplation of being with and like Him purifies by eclipsing baser things.
1938 The New Testament, A Translation by Edgar Lewis Clementson.
1938 The Book of Books, a translation of the New Testament, by Richard Mercer Wilson. He obtained help from too many scholars. Matthew 19:24: “It is easier for a rope to go thru an eye of a needle.” John 21:25 is omitted. Romans 6:3: “were baptized to die with him.” 1 Corinthians 9:27: “became” instead of “be.” Ephesians 2:21: “every building” instead of “all the building.” 1 Timothy 3:1: “the office of a bishop” instead of “to exercise oversight.” Hebrews 5:7: “from” instead of “out of,” i. e. resurrection. Hebrews 12:2: “our faith.” Not our, since it was His in His own walk.
1939 The Book of Life, New Testament, by Zed Hopeful Copp.
1940 The Modern New Testament, according to the Eastern Text, Peshito, translated by Geo. M. Lamsa. Other Aramic manuscripts were used for 2 Peter, 3 John, Jude and Revelation. As a translation it is lacking in many respects, yet selling, as also his other books. The entire Bible was published in 1957. Several readings are as follows:
Psalm 22:1: “My God, My God, why hast Thou let Me to live?”
John 8:58: “before Abraham was born I was.”
Hebrews 6:4: “who have once been baptized.”
1 Peter 2:24: “He bore all our sins and lifted them with His body on the cross.”
1941 (?) The New Testament with Brief Notes, by Geo. W. Clark and J. M. Pendleton. In the extensive footnotes they have endeavored to give a condensed interpretation which is apparently free from noxious intent.
1941 The Basic English New Testament, (The Bible in Basic English published in 1947). It was edited under the direction of S. H. Hooke and C. K. Ogden. Its vocabulary is virtually limited to 850 simple words (at the most 1000). This fallacious principle handicaps adequate expression of the delicate Greek language. It may be helpful to simple minds.
1941 The Confraternity New Testament, was translated rather literally by some 27 Catholic scholars, with Edward P. Arbez as chairman. It is a revision of the Challoner-Rheims Version, which was based on the Latin Vulgate. While its introductions, footnotes and glossary are not always reliable, the translation is in the main surprisingly literal, and rarely amiss. It fails as most do on Luke 6:1, Romans 5:1 and 1 Corinthians 15:49. Some remarks in the front and back are unusually commendable in advocating the reading of God’s Word. In the preface it reads, “the Prince of the Apostles, Peter.”
From the New Confraternity New Testament also “The Holy Bible”, see 1952-69.
1943 The Gospels and in 1945 The Acts and the Epistles, translated by Ervin Edward Stringfellow, using Westcott and Hort’s Greek text. It has annotations and “Harmony of the Gospels.”
1944 The New Testament Letters Prefaced and Paragraphed, by Dr. J. W. C. Wand (later Bishop). It has a High-Church and ritualistic Anglo-Catholic flavor. 1 Corinthians 15:29 reads “baptized as proxies on behalf of those candidates for baptism who have died before they could receive the sacrament!” The books are not in normal order and the verses scantily indicated.
Romans 16:25-27 and Galatians 4:27 he turns into poetry.
1 Corinthians 10:21 reads “the chalice of the Lord.”
Ephesians 4:30: “Be careful not to distress the Holy Spirit of God, whom you received at your confirmation.”
Ephesians 5:14: “That was the point of our baptism hymn.”
1 Timothy 6:12: “To that life you were called in baptism.”
1944 The Interlinear Literal Translation of the Greek New Testament, with the A. V. by George Ricker Berry, is really “The Englishman’s Greek New Testament” but unacknowledged, plus a Greek English New Testament Lexicon, making a bulky volume. Also an Interlinear Translation of the Hebrew Genesis and Exodus, with the Authorized Version and the Revised Version in the margins has been published, but the balance of the Old Testament has been given up.
1945 The Berkeley Version of the New Testament in Modern English, by Gerrit Verkuyle (Presbyterian). In 1959 The Complete Bible. Under his direction the Old Testament was translated by others. His New Testament was based on Tischendorf’s and Nestle’s texts. His footnote explanations are of variable quality. He substitutes “live” or “living” for “walk” or “walking.”
A few of his readings are as follows: 1 John 4:17: “living His way” instead of “As He is so are we in this world.”
Luke 6:1: “a sabbath” instead of “second-first sabbath.”
Romans 5:1: “let us enjoy peace” instead of “we have peace.”
1 Corinthians 15:49: “let us bear the likeness” instead of “we shall.”
Ephesians 3:19: “in fact to know” instead of “and to know.”
Ephesians 4:22: “rid yourself of the old nature.” Who can? It should read “your having put off... the old man,” past tense, on the cross (Rom. 8:3; 6:6; Gal. 5:24; Col. 2:11; 3:3, 9).
Titus 2:13: “even” instead of “and.”
1 John 3:4: “sin is lawbreaking” instead of “lawlessness.”
Footnote Errors
Leviticus 16:22: “the slain goat typifies our Saviour as suffering for us.” No, it is propitiation Godward to satisfy and vindicate Him.
1 Peter 2:12: “When the Spirit influences the.” No, it is “The day of visitation” when God will expose and settle it all (Isa. 10:3; Hos. 9:7; and eight times in Jeremiah).
1946 The Revised Standard Version New Testament, The Revised Standard Version Bible in 1952. 32 scholars worked on this translation, most of them being of the liberal school and tending towards Unitarian denial of Christ’s Deity. Harry M. Orlinsky, “Reform” Jewish scholar helped with the Old Testament.
Psalm 2:12: “Kiss his feet.”
Psalm 8:5: “made him a little less than God.”
Psalm 102:24-27: Instead of God addressing Messiah they have reversed it.
Isaiah 7:14: “a young woman shall conceive.”
Zech. 13:6: “wounds on your back.” (The Apocrypha is expected soon)
Mark 16:9-20 and John 7:53-8 are put in a questionable class, without solid justification.
Romans 9:5: “God is over all blessed” instead of Christ.
1 Timothy 3:16: “The mystery of our religion.” Hebrews 6:2: “ablutions,” verse 19 “shrine.”
1947 The New Testament in English: A New Translation, (from the Latin Clementine Vulgate), by Msgr. Ronald Arbuthnott Knox, a Catholic scholar. Much of his translation is commendable. But the prolific footnotes contain their usual errors.
Matthew 1:20 note, “Our lady.” Mathew 12:41: “did penance.” John 13:10 note: “sacramental ablution.” Philippians 2:12: “You must work to earn your salvation in anxious fear.”
Hebrews 10:22: “hallowed waters.”
The Old Testament was published in a separate volume in 1949 and a revised edition of the Bible in 1956. In recording his death, “Time,” September 2, 1957, after telling of his writing six popular smoothly turned detective novels (murder mysteries) and being known for his wit, says, “The shock at Oxford was great when in 1939 he was assigned by his archbishop to make a new translation of the Bible.”
1947 New Testament of our Lord and Saviour Jesus Christ, translated by George Swann (Pentecostal), from Westcott and Hort’s Greek text. He sought to avoid paraphrase. His translation has brief paragraph headings. 2 Corinthians 1:14 reads “a second joy”; 1 Peter 2:24: “By his bleeding wound you have been healed.” Acts 14:29 “preachers” instead of “prophets.”
1948 The Synoptic New Testament, translated by Russell A. Peterson. It includes a “harmony of the Gospels.” He has also translations of Job and the Psalms in basic English.
1948 The Letchworth Version of the New Testament, by T. F. and R. E. Ford, of England. It avoids the obsolete expressions of the Authorized Version, and gives much literal corrected translation, while maintaining the A. V. style. It is divided into verses.
1948 The New Testament newly translated from the Latin Vulgate by Archbishop Bernard.
1950 The Sacred Name Testament by A. B. Traina. He insists it was written in Hebrew. He uses the A. V. but Hebrewizes all proper divine names El or Elohim for God, Eloah for Lord, Yahweh for Jehovah, Yahshua for Jesus, Messiah for Christ, Aba for Father, Miriam for Mary, etc., also “sheol” for “hades,” speaks of sheol as “the tomb.”
John 3:13: “the Son of Man which was in heaven.”
John 6:63: “but ye say the flesh profiteth nothing.”
John 11:52: “children of Israel” instead of “of God.”
John 14:30: “hath nothing in common with me.”
Acts 2:36: “King” instead of “Lord.”
Romans 9:5: omits “God.”
John 1:1: “the word was Yahweh.”
Hebrews 5:7: “from death” instead of “out of,” referring to the resurrection. “The Holy Name Bible” appeared in 1962.
1950 The Simplified Version of the New Testament in Plain English by Charles Kingsley Williams. He makes use of Souter’s Greek text and limits his vocabulary to give simpler renderings to the English Revised Version in “common words” 1670 in number.
Mark 5:7: “By God, I tell you, you are not to torture me.”
James 2:19: “their hair stands on end,” said of demons.
John 3:14: “the snake in the wilds.”
John 14:25: “The Friend,” for the Holy Spirit.
1 Corinthians 9:27: “I beat my body black and blue.”
2 Corinthians 5:20: “We beg you to make your peace with God.”
Ephesians 3:19: “the love of God” instead of “Christ.”
Philippians 4:4: “Let all the world know that you will meet a man halfway.”
2 Thessalonians 2:3: “the man of sin appear, the lost soul.”
Titus 3:5: “The washing of new birth.”
1950 The New World Translation of the Christian Greek Scriptures, by a “Watch Tower” committee of “Jehovah’s Witnesses” —Satan’s chief agents on earth to deny the deity of Christ and eternal punishment.
It claims the support of the Westcott and Hort Greek Text and “The Emphatic Diaglott.” In 1960 a five volume india paper edition included the entire Bible. One million of Volume 1 were printed. We quote, “You may survive Armageddon into God’s new world,” “the hope of everlasting life on a paradise earth.” The appendix teaches their false ideas of “Gehenna,” “sheol,” and much as to “souls” by wresting the Scriptures. John 1:1: “the Word was a god.”
1951-56 The New Testament of our Lord and Saviour Jesus Christ: The Authentic Version, by the Brotherhood Authentic Bible Society. Undertaken mostly by Hugh Joseph Schonfield, a Jewish scholar. He was the first Jew to translate the New Testament into English. He gives “envoy” for “apostle,” and “community” for “church.”
Mark 1:4: “penitential immersion.” Mark 5:29: “What are you bowling for?” John 3:16-21 is dropped to the place of footnotes.
Hebrews 1:2: “He instituted the Aeons.”
Hebrews 12:11: “The tranquil fruit of rectitude.”
He calls the Gospel of Mark “The Recollections of Peter.”
He rearranges the order of some of the portions in the Corinthian epistles, and his order of some of the books is questionable.
1952-69 The Holy Bible by Catholic Biblical Association of America. (21 editors and translators). The Old Testament volumes 1, 3 and 4 are available and Volume 2 is due. All resembles the Confraternity New Testament of 1941, and all are prefaced with “Prayer to the Holy Spirit” as well as “Indulgence of five years. Plenary indulgence if the prayer has been recited daily for a month.” It includes the apocrypha. It is dignified and scholarly with much corrected translation, yet showing modem leaning and Roman Catholic Introduction and footnotes. Psalm 2:12: “kiss his feet.”
The New Confraternity New Testament is being translated from the Greek and might be compared to the New English Bible New Testament, yet more American.
1953 The New Testament, translated from Souter’s Text by George Albert Moore (Mimeographed) 250 copies.
John 1:1: “the Word was near God.”
John 1:29: “The Lamb of God, who is putting an end to the sin of the world.”
2 Peter 3:10: “The Lord’s day.” Sometimes it is awkwardly literal, yet generally faithful.
1954 The New Testament, translated from the Greek text of Joseph M. Boyer, with explanatory notes: Part One, The Four Gospels by James A. Kleist, and Part Two, Acts of the Apostles, Epistles and Apocalypse by Joseph L. Lilly, Catholic scholars. Has 34 pages of Introduction in which he says that “tradition” regarded Paul as a “little baldheaded bowlegged Jew.”
Matthew 11:27 and Luke 10:22: “No one esteems the Son except the Father.”
Luke 1:34: “I remain a virgin.”
1956 The Inspired Letters of the New Testament (Romans to Jude) by Frank C. Laubach. He paraphrased with a limited vocabulary of common words in short sentences.
Romans 1:8: “I keep thanking God for all of you.”
Philippians 1:23: “My case in court.”
Hebrews 12:1: “Let us keep running with all our might.”
Hebrews 13:1: “You must all continue to love one another.”
1956-61 Expanded Translation of the New Testament by Kenneth S. Wuest (a former teacher of Greek at Moody). As he was unique in his field, he placed excessive stress on the exact force of the various Greek tenses and verbal forms.
Matthew 18:20: “have been joined together into my name.”
Matthew 27:46: “my God, why did you let me down?”
Mark 2:14: “Start following with me, and continue to do so as a habit of life.”
Mark 5:34: “Be going into a state of peace.”
Mark 12:14: “we know that you do not bow to anyone.”
1 Corinthians 6:11: “you bathed yourself clean (from sin in the fountain filled with blood).”
Ephesians 4:12: “the teaching pastor a specialist in training members of his congregation.”
Ephesians 5:25: “The husbands be loving your wives with a love self-sacrificial in its nature.”
1 Thessalonians 4:17: “We shall be snatched away forcibly in masses of (saints having the appearance of) clouds.”
1 Timothy preface: “not that women are forbidden to pray in the public assembly.” Page 86: “Timothy should leave the care of his church.”
1958 The Amplified New Testament; (1965 The Amplified Bible) edited by Mrs. Frances E. Siewert, (assisted by an advisory board). It presumptuously claims to “restore the true meaning to 10,000 obscure words”, whereas the vocabulary of the Greek New Testament contains only about 4,700 words, many of which are quite common. “Darkening counsel with words without knowledge” best describes it. Its superfluous synonyms, renderings and definitions are bewildering so that one needs to “separate the precious from the vile.”
“Messiah” is repeatedly added to “Christ” even in the epistles.
John 15:2-7: “that stops bearing,” “vital union,” “vitally unites,” are all wrong.
Romans 5:1: “let us have peace.”
Philippians 3:11: “That if possible I may attain to the (spiritual and moral) resurrection,” “not the final, physical one.” Both refer to the final physical one.
2 Thessalonians 2:3: “(Dan. 7:25, 8:25)” are two wrong references. The first refers to the Roman beast and the second to the king of the north, whereas 2 Thessalonians 2:3 refers to the antichrist.
1 Timothy 2:15: “Nevertheless, the sentence put upon women (of pain in motherhood) does not hinder their (soul’s) salvation, and they will be saved (eternally) if they continue in faith and holiness, with self-control; (saved indeed through the child-bearing, that is, by the birth of the (divine) Child.” What a nonsense! The mother would be preserved.
1 Timothy 3:1: “office,” 4:14; 5:22; 2 Timothy 1:6 “ordination” and 1 Peter 5:5 “of lesser rank.”
Titus 2:13: “even” instead of “and.”
1 Peter 3:1: “reverence (for your husband. That is, you are to feel for him all that reverence includes) to respect, defer to, revere him, (revere means) to honor, esteem (appreciate, prize) and (in the human sense) adore him; (and adore means) to admire, praise, be devoted to, deeply love and enjoy (your husband).”
1 John 2:1: “so that you may not violate God’s law.” and 3:4 “violating of God’s law” suits the Seventh Day Adventists.
1958 The Epistles of Paul by James T. Hudson.
1958 The New Testament by James L. Tomanek.
1958 The Interlinear Greek-English New Testament, by Alfred Marshall, is based on Nestle’s Greek text, 21St edition. The literal translation s one of the most commendable ones among the many, and very useful for the careful student to compare with “The Englishman’s Greek New Testament” interlinear, as well as the J.N.D. translation with its most helpful footnotes. One should make allowance for some of the wrong conclusions which exist in the highly rated Nestle’s Greek text, as scholarship frequently errs.
Matthew 11:19: “works” instead of “children” as Luke 7:35. This is a “Sinaiticus” error.
Matthew 21:31: “the latter!”
Luke 6:1: “sabbath” instead of “second-first.”
John 3:13: omits “which is in heaven.”
John 7:53-8:11: he rightly retains, whereas Nestle’s text relegates it to a footnote.
John 8:25: “Why indeed speak I to you at all?” instead of “Altogether that which I also say unto you.”
Romans 6:3: “baptized into Christ” instead of “unto.”
1958 The New Testament in Modern English by John Bertram Phillips, Canon prebendary of Chichester Cathedral. This is a “best seller” Billy Graham has recommended it. Alas that in these last Laodicean days, so many go for these latest dished up paraphrases, seasoned with popular slang! What shocking reckless liberties! Passages concerning baptism and keeping the law, are not correctly rendered. But the most Christ-dishonoring false teaching is, that the Lord’s human nature was exactly like our own! This clever work is well described by its own rendering of 2 Corinthians 4:2: “We use no hocus-pocus, no clever tricks, no dishonest manipulation of the word of God.”
Romans 8:3: “Jesus Christ to live in that human nature which causes the trouble.”
Hebrews 2:11: “For the one who makes men holy and the men who are made holy share a common humanity.”
Hebrews 4:14: “For we have no superhuman High Priest... he himself has shared fully in all our experience of temptation, except that he never sinned.”
1 John 3:5: “himself was quite free from sin.” Luke 23:44: “there was an eclipse of the sun.”
1 Corinthians 14:22: “tongues are a sign of God’s power, not for those who are unbelievers.”
Footnotes: “A slip of the pen on the part of Paul.”
Acts 20:7: (heading) “Paul’s enthusiasm leads to an accident.”
2 Corinthians 5:20: “Make your peace with God.”
John 3:8: “a man is born by the wind of the Spirit.”
Acts 8:20: “to hell with you and your money.” 1 Corinthians 5:5: “to the mercy of Satan.”
1 Peter 5:3: “not as being little tin gods.”
1 Peter 1:23: “indestructible heredity” instead of “being born again.”
1 John 5:6, 8: “the water of his baptism.”
1 Corinthians 15:29: “baptized for the dead by proxy.”
Matthew 25:31: (heading) “The final judgment.”
James 2:16: “Good luck to you.”
1 John 5:16: “spiritual death” instead of “physical death.”
Romans 7:14: “the law is really concerned with the spiritual.”
The first two chapters of Ephesians are marred beyond recognition!
“Your church,” seven times in 1 Corinthians; “your flock” in 1 Peter 5:2; “organizers” in 1 Corinthians 12:28; “your ordination” in 1 Timothy 1:18, 5:22 and 2 Timothy 3:16. “Making the Word of God of none effect through your tradition.”
1960-62 Children’s King James New Testament, followed by “Children’s Version of the Bible,” then an edition under the name of “The Teenage Version” by G. Green. It is the A. V. put in simple language.
1961 The New English Bible New Testament (The Old Testament including the apocrypha is due to appear). C. H. Dodd, the director of a corps of “outstanding scholars” has undertaken the translating. High churches and Oxford and Cambridge University Presses have cooperated. Here are some of its uncommon words: interlopers, recalcitrant, codical, cosmic, parricides, matricides, atrophid, assize, midge, scion, etc. It substitutes “God’s people” for saints, “colleague” for brother, “friends” or “members of the church” for brethren, “relief” for rest, “freed” for redeemed, “live” for walk, “the level of nature” for sinful flesh, “religion” for godly, “initiated” for unction, “remedy” for propitiation, etc. They use Jewish hours in John instead of Roman.
Matthew 16:18; John 1:42: “Peter the Rock.”
Luke 1:27: “The girl’s name was Mary” instead of “the virgin.”
Acts 10:22: “a good and religious man.”
Romans 9:5: “May God, supreme over all, be blessed” for “Christ, who is over all, God.”
1 Corinthians 10:16: “a means of sharing in the blood.”
2 Corinthians 5:21: “God made him one with the sinfulness of men.”
1 Corinthians 15:29: “baptism on behalf of the dead.”
Philippians 2:6 footnote: “He did not prize his equality with God.”
1 Timothy 2:2: “in full observance of religion and high standards of morality.”
1 Timothy 5:17: “Elders... worthy of a double stipend.”
Hebrews 6:4: “man whose resources are within him.”
Titus 2:11: “healing for all” instead of “salvation for all.”
Hebrews 12:17: “second thoughts” instead of “repenting.”
1 Peter 3:19: “he went and made proclamation to the spirits in prison.”
1961 Norlie’s New Testament in Plain English for Today’s Readers, by Olaf M. Norlie. Has paragraph headings. His blunders are too numerous.
John 1:51: is omitted.
Romans 8:13: “If you live by the Spirit the Spirit will give you life.”
1 Corinthians 12:13: “By one Spirit we have through baptism been made members of one body.”
1 Corinthians 5:10: “The unchurched world.”
Ephesians 2:6: “Reserved a seat for us near Him.”
1 Timothy 2:15: “Through her child-bearing, salvation has come. Women will be saved if they continue in the faith.”
1 Timothy 5:22: “Do not ordain a man in haste.”
Hebrews 2:10: heading “Jesus our Brother.”
Hebrews 2:14: “mortal” could not apply to Christ.
Hebrews 13:24: “greet all the pastors and all the Christian lay-members.”
1 Peter 1:4: “salvation that is to be revealed at the end of time.”
1 Peter 2:5: “should be living stones.”
1 Peter 5:3: “Do not lord it over your members.”
1 John 5:13: “You have eternal life awaiting you.”
Revelation 13:5 heading: “The Work of the Antichrist,” where it has to do with the Roman Beast. Included are “The Psalms for today,” by Roland Kenneth Harrison, with 7 pages of Introduction, but silent as to the Holy Spirit’s purpose of providing the future godly remnant, in these Psalms, their deep exercises while waiting for their Deliverer.
1961 The New Testament of Our Lord and Saviour Jesus Christ, by Fan Stylian Noli, who uses the Eastern Byzantine Greek Text.
Matthew 16:18: “You are Peter the Rock.”
John 2:4 and 19:26: “Mother” instead of “woman.”
1 Peter 5:2: “by their own free will”; verse 3: “you communicants.”
1962 The Modern King James Version of the Holy Bible, by Jay P. Green. Only the poetic books, including the Lamentations, are printed in double columns. Understandable words take the place of archaic. In the main, it is a conservative upright help to reading the venerable A.V., somewhat similar to Samuel Sharpe’s New Testament (1841) and Old Testament (1881). It is regrettable that a number of unwarrantable passages are retained, such as Luke 9:56; Acts 8:37; 1 John 5:7, etc., also to see 1 John 3:4 “sin is the transgression of the law” instead of “sin is lawlessness.” Revelation 22:14, “Blessed are they that do His commandments,” instead of “who wash their robes.”
1962 The Clarified New Testament, by Emil G. Kraeling. It is a running commentary in paraphrase. E. G. K. was a teacher 24 years in the Union Theological Seminary where liberalism reigns—rank infidelity and blasphemy energized by Satan. 25 plus 22 pages of Introductions utilize information to undermine God’s Word— “drilling holes in the bottom of the boat.” It ever introduces involvements, uncertainties, “perhaps,” “possibly,” “may have,” “supposedly,” “supposedly dictated by the Holy Ghost,” “probably coined by tradition,” “a Jesus who was a good teacher, about whom legend has woven incredible tales.”
Mark 15:33: “darkness... It may be a narrative embellished.”
John 1:1: “Logos was a suitable name for this manifestation of Reason.”
John 3:32: “Yet no one receives his testimony... is a pessimistic reflection.”
John 9:1-3: “This tale is of the elaborate kind... represents Jesus as resorting to healing technique after the manner of other ancient wonder-workers.”
1962 A New Translation of the Holy Scriptures (Old Testament) according to the Masoretic Text by seven Jewish scholars—Dr. H. M. Orlinsky, editor-in-chief. It is modern scholarship.
1962 La Sainte Bible from “the Bible Missal” (Catholic).
1963 The New Testament in the Language of Today by Willam F. Beck (a paraphrase). Instead of “grace” he renders it “love.” It is a blundersome translation.
Acts 20:7: “On Sunday when we met for a meal.”
1 Corinthians 15:29 note, “The relative of a Christian who has died may wish to be baptized in order to see this Christian again in heaven. Or he may want to express the hope that a Christian friend who has died will rise.”
Galatians 5:26: “Challenge one another and get jealous of one another.”
Colossians 1:15: “born before and above everything created.”
1 Thessalonians 5:2: “The Lord’s Day.” The same in 2 Peter 3:10.
Hebrews 6:4: “who had the Holy Spirit just as others did.”
1 Peter 2:24: “He carried our sins in His body to the cross.”
1 John 3:4: “Sin is breaking the law.”
1 John 3:15: “no murderer keeps everlasting life.”
Revelation 2:10: “Be faithful till you die.”
1963 The New American Standard New Testament was translated by about 15 evangelical scholars with the object of making well-acknowledged corrections, use current English and avail themselves of Nestle’s 23rd edition Greek Text, to revise the commendable American Standard Version of 1901. The Old Testament is under way. Here God’s Word is not made a plaything in the hands of clever paraphrasers.
However: John 1:9: “enlightens” should read “lightens” i. e., sheds light upon.
Acts 16:34: “having believed in God with his whole household.” “Having believed” is singular, referring only to the jailer.
Romans 6:3: “baptized into Christ ... baptized into His death” instead of “unto.”
Romans 8:9: “does not belong to Him” instead of “not of Him.”
1 Timothy 3:1: “aspire to the office” instead of “good work.”
Hebrews 10:26: “If we go on sinning willfully” refers to deliberate apostatizing.
1 Peter 5:3: “those allotted to your charge” is unwarranted clerical assumption.
Revelation 2:10: “Be faithful until death” instead of “unto,” i. e. unto being martyred.
Revelation 5:10: “upon the earth” instead of “over.”
1964 The Anchor Bible, in 38 volumes of notes and comments by various translators— “topnotch scholars” from Protestants, Catholics and Jews. William Foxwell Albright and David Noel Freedman are the editors.
1965 The Catholic Revised Standard Version New Testament. 1966, the Old Testament including the apocrypha. This is really the Revised Standard Version with only such changes as are preferred by the Catholics. The Introduction states: “a real step forward in the field of ecumenical relations,” also “considerations of Catholic traditions.” “The ideal of Christian Unity”... “the fulfillment of our Saviour’s words ‘that they may be one’ (John 17:21)” Luke 1:28: “full of grace” instead of “O favored one”: 1 Corinthian 9:5 footnote: “Greek woman, sister” which is unjustifiable. Ephesians 4:22, 24 “Put off the old nature,” “Put on the new nature.”
1965 The Letters of Paul—an Expanded Paraphrase, by F. F. Bruce.
1966 German School Bible. (English Translation) by Fulda. It is a shortened Bible.
1966 The Jerusalem Bible based on the French “Bible” (originating from Jerusalem Dominicans). Chief editor, Father Alexander Jones. It has over 2,000 pages, 139 of introductions and 45 of supplements, besides extensive footnotes and paragraph headings. It contains the apocryphal books of Toba and Judith (between Nehemiah and Esther), 1st and 2nd Maccabees (between Esther and Job), The Book of Wisdom and Ecclesiasticus (between Song of Songs and Isaiah), The Book of Baruch (between Lamentations of Jeremiah and Ezekiel).
Matthew 16:18 note: “The Church’s... master descended into the underworld, cf. 1 Peter 3:19.”
Matthew 16:19 note: “Of the household of God, Peter is the controller... also for Peter’s successors... this makes him head of the church.”
John 1:42: “You are to be called ‘Cephas’ —meaning Rock.”
Romans 6:4 note b: “Baptism... he emerges... a new creature... a member of the one Body... new birth.”
Philippians 2:12 heading: “Work for salvation,” then “work for your salvation.”
1 Peter 1:1: “until the salvation... is revealed at the end of time.”
2 Peter 3:9: “wanting... everybody to be brought to change his ways.”
1 John 3:3: “must try to be pure as Christ.”
1966 The Concordant Literal New Testament.
1966 Good News for Modern Man (with modern line drawings) also called “Today’s English Version of the New Testament.” The basic text was translated by Dr. Robert Bratcher, American Bible Society). It is simple explanatory paraphrase, but often wild. 11,000,000 were sold in two years! Paper covers 35 cents. (Extra large print $1.25 May, 1969).
John 3:16: “everyone who believes in Him may not die.”
Acts 20:7: “On Saturday evening we gathered together for the fellowship meal.” Also, Acts 2:42: “the fellowship meal.”
Romans 8:7: “A man becomes an enemy of God.”
Romans 9:5: “May God, who rules over all.”
2 Corinthians 12:2, 3: “I do not know whether this actually happened or whether it was a vision.”
Galatians 3:27: “You were baptized into union with Christ, and so have taken upon yourselves the qualities of Christ.”
Galatians 6:16: “and with all God’s people.” (Actually this passage refers to the elect remnant of Israel.)
1 Peter 1:5: “salvation which is ready to be revealed at the end of time.”
1 Peter 2:24: “Christ Himself carried our sins on His body to the cross.”
1 John 3:4: “Sin is the breaking of the law.”
1967 The New Testament from 26 Translations. Curtis Vaughn was the general editor, plus 14 co-editors. It has 1237 pages. (The American Standard Version has less than 300). The Authorized Version in bold type is given first, phrase-by-phrase, followed by several other renderings—sometimes more than a dozen. Sometimes help is offered to the true meaning, but much is superfluous where the truth is evident or best expressed by one or two correct renderings. What advantage is it to add “exhort, urge, beg, entreat”? Why add renderings amiss to the true? About 150,000 sold by spring of 1968.
Romans 5:1: gives nothing but five wrong renderings exhorting us to “have peace” or to “enjoy peace” instead of the fact that we have peace.
Romans 8:3: “His own Son with a nature resembling our sinful nature.”
1 Corinthians 10:16: “We ask the Lord’s blessing upon our drinking from the cup.”
Hebrews 4:15: “but without sinning.” (Literally this reads “sin apart”; that is, there is no sin in the Holy One.)
1 John 1:1: “Christ was alive when the world began.” Here it is His incarnation.
1 John 1:7: “is cleansing us from all sin.” 1 John 3:3: “tries to make himself pure.”
1 John 5:13: “you have found Immortal life,” and the same in Jude 21.
Revelation 2:4: “you have given up loving one another.”
Revelation 14:13: “die as Christians.” These are the tribulation martyrs who refused to worship the beast—verses 9 to 11 and 13:15.
1967 “The Living New Testament” paraphrased by Kenneth N. Taylor. It suits modern sectarianism for those who “will not endure sound doctrine.” 2 Timothy 4:3.
Acts 16:34: “All were now believers.” Not so. The jailer only is referred to, as “having believed” is in the singular.
1 Corinthians 11:16: “A woman... when prophesying or praying publicly in the church.”
1 Corinthians 14:34: “were permitted to pray and prophesy, apparently in public meetings.”
Ephesians 5:26: “Washed by baptism.” Colossians 2:11: “the baptism of your souls.”
1 Thessalonians 5:12: “honor the officers of your church.”
1 Timothy 2:15: “He will save their souls.”
1 Timothy 5:22: “Never be in a hurry about choosing a pastor.”
1 Timothy 5:9: “A widow who wants to become one of the special church workers.”
Hebrews 5:7: “who could save him from (premature) death.”
Hebrews 6:2: “about baptism and church membership.”
Hebrews 7:3: “Melchisedec... was never born and he never died.”
Hebrews 9:12: “took blood into that inner room... His own blood.”
Hebrews 10:22: “washed with the pure water of baptism by the Holy Ghost.”
Hebrews 12:1: “a huge crowd of men of faith watched us from the grandstand.”
1 Peter 3:19: “He visited the spirits in prison, and preached to them.”
1967 The New Scofield Reference Bible (1,600 pages) has been much revised in its Introductions, footnotes, margins and even renderings of the text. Like an abbreviated library of helps it will benefit many. On the other hand we fear the tendency of souls becoming paralyzed by having everything “cut and dried” so that it can discourage exercise of digging in prayerful dependence. See Acts 17:11; 2 Corinthians 10:16; Philippians 1:10, J. N. D. Trans.; 1 Thessalonians 5:21. Laodicean lethargy due to heartlessness for Christ is our present danger. Gathering alone to the name of the Lord Jesus Christ is not their teaching. All eight of the editorial staff are involved in clericalism and sectarianism a “go-to-the-church-of-your-choice” level. There is an absence of warning as to the ecumenical snare.
They have deleted the older edition’s faithful footnote at Numbers 16:1: “the modern analogue is Nicolaitanism (Rev. 2:6,15) the division of an equal brotherhood (Matt. 23:8) into clergy and laity; a vastly different thing from the due recognition of ministry of gifts (1 Cor. 12:4-31; Eph. 4:12, 8-11) or of elders and deacons (1 Tim. 3:1-13; Titus 1:5-9).”
Space will not permit mentioning a great many blunders that exist in this edition. Genesis 1:5 note is weak in allowing 24-hour days to be geological periods—such as suits modern, infidel rationism. (See Genesis 2:2; Exodus 20:11; 31:17.) The geological ages fit into Genesis 1:2; Isaiah 45:18; Jeremiah 4:23.
Exodus 7:12 note: “the magicians themselves had power to create life.”
Exodus 27:20 note: “only as we are filled with the Spirit (Eph. 5:18) do we really walk in the light.” All Christians walk in the light, 1 John 1:7, yet may be seldom filled with the Spirit.
Joshua 5:2 note: “Circumcision is putting to death the deeds of the body.” No, it is the once-for-all cutting off of our “old man” when Christ died in our stead (Col. 2:11; 3:9; Rom. 6:6; and Eph. 4:22, J. N. D. Trans.) always past tense. The old nature remains, so we ever need to give it no place, by reckoning ourselves dead to sin (Rom. 6:11) and mortifying our members (Col. 3:5). This error is repeated in Romans 6:6 note.
Isaiah 14-12 note: “evidently refers to Satan... Lucifer... can be none other than Satan.” This error is stated in Genesis 3:1 note; Ezekiel 28:12 note; and in Romans 3:23 note. Lucifer is a type of the future Roman beast.
Ezekiel 28:12 note: also states “The prince of Tyre foreshadows the beast (Dan. 7:8).” Now Daniel 7:8 foreshadows the Roman beast, but here the Prince of Tyre foreshadows the antichrist. The King of Tyre foreshadows Satan. Lamentable confusion is found in many more of the footnotes which wrongly label the antichrist, the Roman beast and “the abomination of desolation.” Such is to be found in the following footnote references: Dan. 7:8; 11:36; 12:4, 12; Zech. 11:7, 15; Matt. 24:3; Rev. 18:2; 19:20. It is the Roman beast in Isaiah 14:12; Dan. 7:8; 9:27; Rev. 13:1-10;17:3, 7, 8,16, 17, 11-13; 19:20; 20:10, but it is the antichrist in Dan. 11:36; Zech. 11:7, 15; John 5:43; 2 Thess. 2:4; Rev. 13:11-15; 19:20; 20:10. “The abomination of desolation” is the image of the beast.
Ezekiel 15:2 note, also John 14:26 note, and Revelation 22:15 note appear the following: “the vine... in John 15... the living union between Himself and the believer”; “the members of the body... the vine and the branches (John 15:1-11).” “Him and in the believer; Vine and branches... (John 15:1-5).” This confounds two, different things. The body has real believers only, whereas the vine has some like Judas that are cast into the fire (verse 6).
Ezekiel 40:5 note: “Five explanations have been offered.” Four are superfluous.
Daniel 12:2 note: “This resurrection concerns Old Testament believers.” It is the regathering of Israel from the Gentiles, Ezekiel 37; Romans 11:15; Psalm 71:20; Hos. 6:1, 2; Isa. 26:19.)
This same error is found in the notes on Isaiah 26:19 and 1 Corinthians 15:52.
Joel 1:15 note: “‘The day of the Lord’ ... will be inaugurated with the rapture.” Also in Revelation 19:19 note: “The day of the Lord... will begin with the translation.” It will begin when the Lord comes in power and great glory.
Nahum 1:2 note: “Only because His holy law has been vindicated in the cross.”
Matthew 5:3 note: “the Mosaic law is ... for the redeemed of all ages.” “The Mosaic law... the governing code in the coming kingdom.”
Romans 3:21 note: “Christ Himself, who met in our stead every requirement of the law.”
Romans 3:23 note: “Sin is transgression of the law” (also 1 John 3:4). “Christ, who fulfilled the law.”
Romans 3:31 note: “propitiatory work of Christ who fulfilled the law.” “Christ on the sinner’s behalf, establishes the law by obediently keeping its precepts (Matt. 5:17, 18).”
Apart from the question of Christ’s law-keeping, He Himself is the fulfillment of “the law and the prophets.” It was in His being made a curse on the cross that He established the law and redeemed those believers who were under the curse.
Matthew 19:28 note: and John 3:3 note, “The word regeneration... meaning new birth...” In Titus 3:5 it refers to the Christian new birth. “Regeneration” in Matthew 19:28 refers to the new order of the millennial kingdom, and in Titus 3:5 to the new creation order into which the new creatures in Christ have been translated (2 Cor. 5:17; Col. 1:13).
John 20:17 note: “He was on His way to present the sacred blood in heaven. He has ascended and returned.” This is blind forcing type into antitype.
Romans 7:9 note: “It is the experience of a redeemed man... as though he were under the law... not yet fully aware of the delivering power of the Holy Spirit.” It is rather a quickened Jew not having the Holy Spirit, struggling to keep the law—perhaps Paul looking back at what he had experienced prior to his own deliverance. Verse 15 note, “believer... believer.” Not so until he experienced the deliverance through Jesus Christ, verse 25.
1 Corinthians 9:27 note: “The apostle is writing of service, not of salvation.” He includes both with “I myself.” His life proved that he was not a counterfeit like Judas. Counterfeits never were genuine. (See 2 Cor. 13:5-7; 2 Tim. 3:8; Titus 1:16; Jer. 6:30).
Hebrews: “Authorship unknown.” 2 Peter 3:15, 16 is strong evidence that Paul wrote 14 epistles. The Lord’s heavenly priestly position is as Romans 8:34; 1 Timothy 2:5. Much of modern scholarship is presumptuous, even though this much mooted question goes back to the so-called “Fathers.”
Hebrews 6:4 note: verses 4-6, “understood in various ways”... “To fall away is impossible” ... “Believers will lose their reward,” “believers... in danger of... losing their salvation.” What pitiful blindness and confusion!
The Revelation: Introduction, “Christ is presented as... Head of the Church.” He is presented as Judge.
1968 The Cotton Patch Version of Paul’s Epistles by Clarence L. Jordon. He omits Hebrews. This shameful production shows the unhallowed fruit of paraphrasing liberties. It is slang not fit to quote. Such will sell to the giddy throng.
1968 Gospels, Acts, Romans and Corinthians, so far. By William Barclay. It is appearing in “The Daily Bible Series.”
Undated (before 1965) The Clarified New Testament by Principal P. G. Parker of Lynton Bible School, Devon, England. It is “Translation, Paraphrase, Interpretation and Commentary.” Paragraph headings give the verses which follow. The principal needed to be taught.
Matthew 26:39 reads, “let this cup of premature death in the Garden, pass from Me.”
John 3:5: “Except a man be born of water (the natural birth) and the Spirit (the spiritual birth).”
Acts 12:4: “Easter” instead of “passover.”
Romans 8:7: “as soon as the fleshly appetites are yielded to God they become spiritual.”
1 Corinthians 14:34: “Let your women (apart from extraordinary inspiration) be silently quiet in the gatherings together of the whole church for worship.”
2 Timothy 1:6: “stir up the spiritual gifts of office of pastor and teacher.”
Hebrews 6:2: “the initial experience of baptism with water and the baptism of the Holy Spirit.”
Revelation 13:1. “(the Antichrist)”; verse 11 “(the Anti-Spirit).” The former is the Roman Beast and the latter the Anti-Christ.