Bibles


King James Bibles See Off Site Source:
History of The English
Versions of Scripture

 




Giant Print Bible (King James Version, Black Immitation Leather) [LARGE PRINT] by Not Applicable (Na )

Giant Print edition
(January 1, 2000)



King James Giant Print Reference Bible
[LARGE PRINT]
by Not Applicable (Na )

Largeprint edition
(November, 2002)

The King James Version in popular giant print. (first published 1611) Available in a wide range of colors and high-quality bindings. Giant print makes Bible reading easier, more enjoyable for everyone who spends time in the Scriptures. The best-selling King James Version edition.



The New Oxford Annotated NRSV Bible with the Apocrypha, Third Edition
by Michael D. Coogan, Marc Z. Brettler, Carol A. Newsom, Pheme Perkins )
3rd edition (February 1, 2001)


Amazon.com Editorial Review: The new Annotated is a complete revision of Oxford's classic study Bible, and the first such resource to incorporate the full text of the acclaimed New Revised Standard Version Bible. The features of this enhanced resource include: expanded notes and essays compiled by top scholars, including seven new essays on major subdivisions, a new introductory essay by Bruce Metzger on how to use the new Annotated in reading and study, and a better organized book design. Also included is a 36-page indexed map section featuring Oxford's world famous Bible maps. The new Annotated is sensitive to inclusive language. It is an invaluable resource for students, scholars, religious educators, and pastors for personal and group study. The new Annotated is available in editions with and without the Apocrypha, and in fine leather bindings.

n 1769 the Oxford University Press published an edition of the King James version in which many small changes were made. These changes were of five kinds: 1. Greater and more regular use of italics; 2. minor changes in the text; 3. the adoption of modern spelling; 4. changes in the marginal notes and references; and, 5. correction of printers' errors. This edition soon came to be known as "The Oxford Standard" edition, because it was widely accepted as a standard text by commentators and other publishers. The editions of the King James version published in our century generally reproduce this Oxford edition of 1769, with or without the marginal notes. The following information is given so that the reader may gain an accurate impression of how far the modern editions differ from the original King James version of 1611.

 


Lamsa Bibles



Holy Bible : From the Ancient Eastern Text
by George M. Lamsa

(May 8, 1985)
0060649232

About the Author
George M. Lamsa brings to this work a lifetime of scholarship and translation of the Eastern manuscripts of the Bible.He was raised in Assyria; during his lifetime he translated The Holy Bible from the Aramaic of the Peshitta and authored over twenty books illuminating the original meaning of Scripture.

This new edition of the authoritative English translation of the Aramaic (Syriac) Old and New Testaments--the language of Jesus--clarifies difficult passages and offers fresh insight on the Bible's message.




The Modern New Testament from the Aramaic: With New Testament Origin, Comparative Bible Verses, & A Compact English-Aramaic Concordance : Deluxe Study Edition by George M. Lamsa, Daniel Jon Mahar

George M. Lamsa brings to this work a lifetime of scholarship and translation of the Eastern manuscripts of the Bible. He was raised in Assyria; during his lifetime he translated The Holy Bible from the Aramaic of the Peshitta and authored over twenty books illuminating the original meaning of Scripture.

The Peshtta is a fourth century Syriac (late eastern Aramaic) version of the Old and New Testaments. "Peshitta" means literally "the simple (version)," as opposed to the older Syriac texts which had alternate readings noted in the margins. The Peshitta distilled these older Syriac texts into one uniform version and was adopted by the Jacobite and Nestorian branches of the Syrian church. Since the Syrian church did not accept as canonical 2 Peter, 2 and 3 John, Jude, and Revelation, the Peshitta did not include these books.

George M. Lamsa's published 21 books by the time of his death in 1975. For nearly 50 years Lamsa spoke at conferences and churches. He published the periodical Light for All and spoke on the radio. He founded the Aramaic Bible Society and the Calvary Missionary Church.

Lamsa was raised in the Nestorian church, which can be traced back to A.D. 431 when the Council of Ephesus declared that the patriarch Nestorius was teaching a false view of Christ. Nestorius' followers fled to Persia and developed their own rituals, customs, and theology.

Lamsa promoted the Nestorian views (1) that Jesus Christ was actually two persons — Jesus and Christ — who, in a manner of speaking, were glued together like two boards. Jesus, Lamsa says, began His existence at birth in Bethlehem, while "Christ existed from the very beginning. He was neither born nor did he die, but he lives forever. This belief is still held by Christians in the East...." In Lamsa's view, Jesus did not claim to be equal to God, nor did He want to be worshipped." (2) Lamsa said "the Eastern Christians believe in one God with three attributes, instead of three persons." Other Nestorians also preferred the Aramaic word "attributes" (kenomey) to the Greek concept "persons" (prosopon), even though these held to the doctrine of the Trinity. Adapted from: CHRISTIAN RESEARCH INSTITUTE

For source and more information see: http://www.equip.org/free/DL010.htm




Jerusalem Bibles



The New Jerusalem Bible
by HENRY WANSBROUG
Doubleday; Reissue edition (November 1, 1985)

The New Jerusalem Bible is a revision of the Jerusalem Bible (1966). The revision seems to have been motivated chiefly by a desire to make the version more accurate. A number of reviewers had pointed out loose renderings which would cause problems for those who would use the version for close study, as it was intended to be used. There was also another consideration: The 1966 Jerusalem Bible was based upon the French Bible de Jérusalem (1961) prepared by the faculty of the Dominican Biblical School in Jerusalem; but in 1973 the French Bible was revised, and so for this reason it was felt that a corresponding revision of the English version was in order.

Henry Wansbrough of Ampleforth Abbey, York, was appointed chief editor for the revision. The preface mentions "Professor Kenneth Grayston and Canon Douglas Webster" as being especially worthy of notice in connection with this work. The revision of the voluminous notes and introductions of the version simply follows the new French edition, and they represent the opinions of secular critical scholars. Skeptical views on the authenticity of various books, on the truthfulness of the biblical narratives, and even on the inspiration of the teachings of the Bible, are presented as if they were uncontroversial.

The translation is generally made more literal. In some places, however, the revision is less accurate than its predecessor. This is due mainly to the occasional changes made so as to avoid the linguistic "preference for the masculine." Apparently, the editors were under some pressure to revise the text according to the new principles of inclusive language. But changes of this type in the New Jerusalem Bible are very few compared to the severely neutered Bible versions which appeared in the 1990's.

The New Jerusalem Bible has become the most widely used Roman Catholic Bible outside of the United States. American Catholics prefer the New American Bible published by the US Conference of Catholic Bishops.



This version is A "Reader's Edition" of the New Jerusalem Bible with abridged introductions and notes (ISBN: 0385248334) was issued in
1990.

For source and more information see:
http://www.bible-researcher.com/new-jerusalem-bible.html

For sources of the above and to compare the text of the Jerusalem Bible with the New Jerusalem Bible and more go to:
http://www.bible-researcher.com/jerusalem-bible.html


The Jerusalem Bible: Reader's Edition

by ALEXANDER JONES (Editor) (1966 edition)
published in 1956, and revised 1966


ALEXANDER JONES (d. 1970) was considered one of the world's leading biblical scholars. He lectured extensively and authored innumerable articles and several books based on the Scriptures. Formerly a senior lecturer in divinity at Christ's College, Liverpool, he studied at Upholland College in Lancashire, the Gregorian University, and the Biblical Institute in Rome, as well as L'École Biblique in Jerusalem.

This is a version prepared by Roman Catholic scholars in Great Britain, under the general editorship of Alexander Jones of Christ's College, Liverpool, assisted by twenty-seven colleagues. (1) It is notable as being the first English version to be done by Roman Catholics on the basis of the Greek and Hebrew texts rather than upon the Latin Vulgate. In 1943 Pope Pius XII had issued an encyclical letter on Biblical studies called Divino Afflante Spiritu in which he gave permission for this departure from Roman Catholic tradition.

The Jerusalem Bible derives its name and its character from an earlier French version, called La Bible de Jérusalem. This French version (published in 1956, and revised 1961) was prepared by the faculty of the Dominican Biblical School in Jerusalem, on the basis of the Hebrew and Greek. An introductory note acknowledges this indebtedness: "The introductions and notes of this Bible are, with minor variations and revisions, a translation of those which appear in La Bible de Jérusalem (one volume edition, 1961) published under the general editorship of Père Roland de Vaux, O.P. by Les Editions du Cerf, Paris, but are modified in the light of subsequent revised fascicules." The annotations of the French edition were remarkably full and helpful, and the idea of the English Jerusalem Bible was to turn the French version, together with all of its annotations, (2) into English, with constant reference to the Hebrew and Greek. And so the translation is based upon the Hebrew and Greek as interpreted by the French version.

Although it was prepared by Roman Catholics, the version does not serve to promote traditional Roman Catholic doctrine. The translation is little influenced by dogma (if at all), and even the annotations are of an ecumenical-scholarly character. This is a consequence of the fact that the scholars who produced both the French and the English versions were guided by the same principles of modern secular scholarship that many Protestant scholars have adopted in the more liberal theological schools. Traditional Roman Catholic exegesis is therefore largely absent from the Jerusalem Bible, just as traditional Protestant exegesis is absent from the Revised Standard Version.

For source and more information see: http://www.bible-researcher.com/jerusalem-bible.html

 



Douay-Rheims Bibles



Douay-Rheims Holy Bible
by Rheim Douay
A translation from the Vulgate translated by St. Jerome. It predates the King James( 1611) and was
first published in 1582

...on its title page: "The New Testament of Jesus Christ translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred with the Greek and other editions in divers languages. With Arguments of Books and Chapters, annotations, and other necessary helps for the better understanding of the text, and specially for the discovery of the corruptions of divers late translations, and for clearing the controveries in religion of these days..."




The Holy Bible: Translated from the Latin Vulgate and Diligently Compared With the Hebrew, Greek and Other Edtions in Divers Languages

by Pope Leo Xiii first published in
1752

Douay-Rheims Bible, Challoner revision
Richard Challoner (1691-1781) was a Roman Catholic Bishop in England who prepared several extensive revisions of the Rheims and Douai Bible between 1749 and 1777. Challoner's edition of 1763-1764 became the basis of nearly all subsequent Roman Catholic editions of the Bible which appeared under the titles "Douay Bible," "Rheims-Douay Bible" or "Douay-Rheims Bible," and these editions are often referred to by Roman Catholics as "reprints of the Douai Bible." But this terminology is quite misleading, because Challoner's version differs very substantially from the Rheims and Douai Bible of 1582-1606.


Comparison of the Challoner-Rheims with the original Rheims and the King James Version

A comparison of the Challoner-Rheims with the original Rheims and the King James Version shows how much influence the latter had in Challoner's revision:

Rheims, 1582

1 Diversely and many ways in times past God speaking to the fathers in the prophets,
2 last of all in these days hath spoken to us in his Son, whom he hath appointed heir of all, by whom he made also the worlds.
3 Who, being the brightness of his glory, and the figure of his substance, and carrying all things by the word of his power, making purgation of sins, sitteth on the right hand of the Majesty in the high places;
4 being made so much better than angels, as he hath inherited a more excellent name above them.

King James, 1611

1 God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds,
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high,
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

Challoner, 1752

1 God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets,
2 last of all, in these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.
3 Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high,
4 being made so much better than the Angels, as he hath inherited a more excellent name than they.

For source and more information see: http://www.bible-researcher.com/challoner.html

 

See Off Site Sources for this page:
History of the The English Versions of Scripture
CHRISTIAN RESEARCH INSTITUTE


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