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William Miller (preacher)

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William Miller
William Miller.jpg
William Miller

Born
February 15, 1782
Pittsfield, Massachusetts
Died
December 20, 1849 (aged 67)
Hampton, New York
Occupation
Author
 Teacher
 Minister/Preacher
 Military officer
 Farmer
Spouse(s)
Lucy Smith
Children
5
William Miller (February 15, 1782 – December 20, 1849) was a Baptist preacher, from the United States, who is credited with beginning the mid-nineteenth century North American religious movement that was known as the Millerites. After his prophetic interpretations did not happen as he expected, new heirs of his message emerged, including Seventh-day Adventists and Advent Christians. Later movements found inspiration in Miller's emphasis on Bible prophecy.


Contents  [hide]
1 Early life
2 Military service
3 Religious views
4 Millerism
5 The Great Disappointment
6 Miller and Freemasonry
7 Resources
8 See also
9 Footnotes
10 References
11 External links
12 Online books

Early life[edit]
William Miller was born on February 15, 1782, in Pittsfield, Massachusetts. His parents were Captain William Miller, a veteran of the American Revolution, and Paulina, the daughter of Elnathan Phelps. When he was four years old, his family moved to rural Low Hampton, New York. Miller was educated at home by his mother until the age of nine, when he attended the newly established East Poultney District School. Miller is not known to have undertaken any type of formal study after the age of eighteen, though he continued to read widely and voraciously.[citation needed] As a youth, he had access to the private libraries of Judge James Witherell and Congressman Matthew Lyon in nearby Fair Haven, Vermont, as well as that of Alexander Cruikshanks of Whitehall, New York.[1] In 1803, Miller married Lucy Smith and moved to her nearby hometown of Poultney, where he took up farming. While in Poultney, Miller was elected to a number of civil offices, starting with the office of Constable. In 1809 he was elected to the office of Deputy Sheriff and at an unknown date was elected Justice of the Peace. Miller served in the Vermont militia and was commissioned a lieutenant on July 21, 1810. He was reasonably well off, owning a house, land, and at least two horses.
Shortly after his move to Poultney, Miller rejected his Baptist heritage and became a Deist. In his biography Miller records his conversion: "I became acquainted with the principal men in that village [Poultney, Vermont], who were professedly Deists; but they were good citizens, and of a moral and serious deportment. They put into my hands the works of Voltaire, [David] Hume, Thomas Paine, Ethan Allen, and other deistical writers."[2]
Military service[edit]
At the outbreak of the War of 1812, Miller raised a company of local men and traveled to Burlington, Vermont. He transferred to the 30th Infantry Regiment in the regular army of the United States with the rank of lieutenant. Miller spent most of the war working as a recruiter and on February 1, 1814, he was promoted to captain. He saw his first action at the Battle of Plattsburgh, where vastly outnumbered American forces overcame the British. "The fort I was in was exposed to every shot. Bombs, rockets, and shrapnel shells fell as thick as hailstones", he said. One of these many shots had exploded two feet from him, wounding three of his men and killing another, but Miller survived without a scratch. Miller came to view the outcome of this battle as miraculous, and therefore at odds with his deistic view of a distant God far removed from human affairs. He later wrote, "It seemed to me that the Supreme Being must have watched over the interests of this country in an especial manner, and delivered us from the hands of our enemies... So surprising a result, against such odds, did seem to me like the work of a mightier power than man."[3]
Religious views[edit]
Part of a series on
Adventism
William Miller
William Miller

Background and history

Christianity ·
 Protestantism
 Anabaptists ·
 Restorationism
 Pietism ·
 Millerism
 Great Disappointment
 
Biographies

William Miller
 Nelson H. Barbour ·
 Joseph Bates ·
 Sylvester Bliss ·
 Jonathan Cummings ·
 Elon Galusha ·
 Apollos Hale ·
 Joshua V. Himes ·
 Charles F. Hudson ·
 Josiah Litch ·
 Rachel O. Preston ·
 T. M. Preble ·
 George Storrs ·
 John T. Walsh ·
 Jonas Wendell ·
 Ellen G. White ·
 James White ·
 John Thomas
 
Theology

Annihilationism ·
 Conditional immortality ·
 Historicism ·
 Intermediate state ·
 Premillennialism
 
Denominations

Advent Christian Church
Christadelphians
Seventh-day Adventist Church
Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Mov't
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidians
Primitive Advent Christian Church
Sabbath Rest Advent Church

v ·
 t ·
 e
   
After the war, and following his discharge from the army on June 18, 1815, Miller returned to Poultney. Shortly after his return, however, he moved with his family back to Low Hampton, where he purchased a farm[4] (now a historic site and operated by Adventist Heritage Ministry). Throughout this time period Miller was deeply concerned with the question of death and an afterlife. This reflection upon his own mortality followed the recent deaths of his father and sister; and his experiences as a soldier in the war. Miller apparently felt that there were only two options possible following death: annihilation, and accountability; neither of which he was comfortable with.
Soon after his return to Low Hampton, Miller took tentative steps towards regaining his Baptist faith. At first he attempted to combine both, publicly espousing Deism while simultaneously attending his local Baptist church. His attendance turned to participation when he was asked to read the day's sermon during one of the local minister's frequent absences. His participation changed to commitment one Sunday when he was reading a sermon on the duties of parents and became choked with emotion.[5] Miller records the experience:

"Suddenly the character of a Savior was vividly impressed upon my mind. It seemed that there might be a Being so good and compassionate as to Himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a Being must be; and imagined that I could cast myself into the arms of, and trust in the mercy of, such a One."[6]
Following his conversion, Miller's Deist father soon challenged him to justify his newfound faith. He did so by examining the Bible closely, declaring to one friend "If he would give me time, I would harmonize all these apparent contradictions to my own satisfaction, or I will be a Deist still."[7] Miller commenced with Genesis 1:1, studying each verse and not moving on until he felt the meaning was clear. In this way he became convinced firstly, that postmillennialism was unbiblical; and secondly, that the time of Christ's Second Coming was revealed in Bible prophecy.



 Miller's interpretation of the 2300 day prophecy time-line and its relation to the 70 week prophecy


Beginning of the 70 Weeks: The decree of Artaxerxes in the 7th year of his reign (457 BC) as recorded in Ezra marks beginning of 70 weeks. Kings' reigns were counted from New Year to New Year following an "Accession Year". The Persian New Year began in Nisan (March–April). The civil New Year in the Kingdom of Judah began in Tishri (September–October).
Basing his calculations principally on Daniel 8:14: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed", Miller assumed that the cleansing of the sanctuary represented the Earth's purification by fire at Christ's Second Coming. Then, using the interpretive principle of the "day-year principle", Miller (and others) interpreted a day in prophecy to read not as a 24-hour period, but rather as a calendar year. Further, Miller became convinced that the 2,300 day period started in 457 B.C. with the decree to rebuild Jerusalem by Artaxerxes I of Persia. Simple calculation then revealed that this period would end in 1843. Miller records, "I was thus brought... to the solemn conclusion, that in about twenty-five years from that time 1818 all the affairs of our present state would be wound up."[8]
Although Miller was convinced of his calculations by 1818, he continued to study privately until 1823 to ensure the correctness of his interpretation. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15: "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,--on or before 1843."[9] Miller did not, however, begin his public lecturing until the first Sunday in August 1831 in the town of Dresden.[10]
In 1832 Miller submitted a series of sixteen articles to the Vermont Telegraph, a Baptist newspaper. The Telegraph published the first of these on May 15, and Miller writes of the public's response: "I began to be flooded with letters of inquiry respecting my views; and visitors flocked to converse with me on the subject."[2] In 1834, unable to personally comply with many of the urgent requests for information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a 64-page tract with the lengthy title:Evidence from Scripture and History of the Second Coming of Christ, about the Year 1844: Exhibited in a Course of Lectures.
Millerism[edit]
Main article: Millerites
A chart showing Miller's calculations which mark the Second Coming at 1843
From 1840 onwards, Millerism was transformed from an "obscure, regional movement into a national campaign." The key figure in this transformation was Joshua Vaughan Himes, the pastor of Chardon Street Chapel in Boston, Massachusetts, and an able and experienced publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper Signs of the Times on February 28, 1840, to publicize them.[6]
Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings, he did narrow the time-period to sometime in the Jewish year beginning in the Gregorian year 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843, and March 21, 1844."[11] March 21, 1844, passed without incident, and further discussion and study resulted in the brief adoption of a new date (April 18, 1844) based on the Karaite Jewish calendar (as opposed to the Rabbinic calendar).[12] Like the previous date, April 18 passed without Christ's return. Miller responded publicly, writing, "I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door."[13]
In August 1844 at a camp-meeting in Exeter, New Hampshire, Samuel S. Snow presented a message that became known as the "seventh-month" message or the "true midnight cry." In a discussion based on scriptural typology, Snow presented his conclusion (still based on the 2300 day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."[14] Again, based largely on the calendar of the Karaite Jews, this date was determined to be October 22, 1844.
The Great Disappointment[edit]
Main articles: Great Disappointment and Adventist
After the failure of Miller's expectations for October 22, 1844, the date became known as the Millerites' Great Disappointment. Hiram Edson recorded that "Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before... We wept, and wept, till the day dawn."[15] Following the Great Disappointment most Millerites simply gave up their beliefs. Some did not and viewpoints and explanations proliferated. Miller initially seems to have thought that Christ's Second Coming was still going to take place—that "the year of expectation was according to prophecy; but...that there might be an error in Bible chronology, which was of human origin, that could throw the date off somewhat and account for the discrepancy."[16] Miller never gave up his belief in the Second Coming of Christ; he died on December 20, 1849, still convinced that the Second Coming was imminent. Miller is buried near his home in Low Hampton, NY and his home is a registered National Historic Landmark and preserved as a museum: William Miller's Home.



 William Miller's New York home
Estimates of Miller's followers—the Millerites—vary between 50,000, and 500,000. Miller's legacy includes the Advent Christian Church with 61,000 members, and the Seventh-day Adventist Church with over 18 million members. Both these denominations have a direct connection with the Millerites and the Great Disappointment of 1844. A number of other individuals with ties to the Millerites founded various short-lived groups. These include Clorinda S. Minor, who led a group of seven to Palestine to prepare for Christ's second coming at a later date.
Miller and Freemasonry[edit]
Miller was an active Freemason until 1831.[17][18][19] Miller resigned his Masonic membership in 1831, stating that he did so to "avoid fellowship with any practice that may be incompatible with the word of God among masons".[20] By 1833 he wrote in a letter to his friends to treat Freemasonry "as they would any other evil".[21]
Resources[edit]
The papers of William Miller are preserved in the archives at Aurora University. Other papers by Miller can be located at the archives at Andrews University and Loma Linda University. In addition some historical documents were found in Miller's home when his home was purchased by Adventist Heritage Ministry as a historic property in 1983, and are housed in the Ellen G. White Estate vault in Silver Spring, Maryland.
The standard biography of William Miller is Memoirs of William Miller by Sylvester Bliss (Boston: Joshua V. Himes, 1853). It was republished with a critical introduction by Andrews University Press in 2006 (publisher's page). Other helpful treatments include F. D. Nichol, The Midnight Cry and Clyde Hewitt, Midnight and Morning.
David L. Rowe published God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), as part of the Library of Religious Biography series. One reviewer described it as a "keen historical and cultural analysis."[22]
See also[edit]
Christian eschatology
Millennialism
Second Great Awakening
Footnotes[edit]
1.Jump up ^ Bliss 1853, p. 13.
2.^ Jump up to: a b Miller 1845, p. 24.
3.Jump up ^ Bliss 1853, pp. 32--53.
4.Jump up ^ "Adventist Heritage: Miller Farm". Retrieved 2006-06-08. Adapted from A. W. Spalding, Footprints, 25–27
5.Jump up ^ Schwarz & Greenleaf 2000, pp. 30-31.
6.^ Jump up to: a b Miller 1845, p. 5.
7.Jump up ^ Miller 1845, p. 17.
8.Jump up ^ Miller 1845, pp. 11-12.
9.Jump up ^ Bliss 1853, p. 79.
10.Jump up ^ Miller 1845, p. 18.
11.Jump up ^ Quoted in Dick 1994, pp. 96–97
12.Jump up ^ Knight 1993, pp. 163-164.
13.Jump up ^ Bliss 1853, p. 256.
14.Jump up ^ Snow 1844, p. 20.
15.Jump up ^ Quoted in Knight 1993, p. 218
16.Jump up ^ Everett N. Dick, William Miller and the Advent Crisis Berrien Springs: [Andrews University] Press, 1994, 27.
17.Jump up ^ Bliss 1853, pp. 21--22.
18.Jump up ^ Miller (listed as Capt. Miller) is later given as one of the early masters of Morning Star Lodge, No. 27. This lodge is said to have been "organized in Poultney prior to 1800, though the exact date is not known." David L. Rowe's recent Miller biography God's Strange Work: William Miller and the End of the World
19.Jump up ^ David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008) gives extensive documentation of Miller's Masonic connections, noting that he attended a meeting as a youth on March 4, 1798; joined the Morning Star Lodge in Poultney and eventually rose to the rank of Grand Master. David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), p27.
20.Jump up ^ William Miller letter dated September 10, 1831 quoted in David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), p94.
21.Jump up ^ God's Strange Work: William Miller and the End of the World William Miller letter dated April 10, 1833 quoted in David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), p94.
22.Jump up ^ Michael W. Campbell in Andrews University Seminary Studies 46:2 (Autumn 2008), p301–304
References[edit]
Bliss, Sylvester (1853). Memoirs of William Miller. Boston: Joshua V. Himes.
Dick, Everett N. (1994). William Miller and the Advent Crisis. Berrien Springs: Andrews University Press. pp. 96–97.
Knight, George R. (1993). Millennial Fever and the End of the World. Boise, ID: Pacific Press.
Miller, William (1845). Wm. Miller's Apology and Defence. Boston, MS: Joshua V. Himes.
Schwarz, Richard W.; Greenleaf, Floyd (2000) [1979]. "The Great Advent Awakening". Light Bearers (Revised Edition ed.). Silver Spring, Maryland: General Conference of Seventh-day Adventists, Department of Education. ISBN 0-8163-1795-X.
Snow, Samuel S. (August 21, 1844). "Advent Herald". p. 20.
External links[edit]
 Wikisource has original text related to this article:
William Miller

Adventist Archives Contains articles by and biographies of William Miller
A Brief History of William Miller Published by Advent Christian Publication Society (1915)
William Miller: The End of Time and the Adventist Sects by John H. Martin
"American Adventism: The Great Disappointment" by Bruce Shelley. Christian History & Biography, 1 January 1999
"The Midnight Cry" Full text archive of Miller's journal "The Midnight Cry" published from 1842 - 1843.
Online books[edit]
Books online authored by William Miller:
Views of the Prophecies and Prophetic Chronology, Selected from Manuscripts of William Miller with a Memoir of His Life - (1841).
Evidence from Scripture and History of the Second Coming of Christ, About the Year 1843; Exhibited in a Course of Lectures - (1842).
Dissertations On the True Inheritance of the Saints, and the Twelve Hundred and Sixty Days of Daniel and John; With an Address To the Conference of Believers In the Advent Near - (1842).
Sketches of the Christian Life and Public Labors of William Miller, (gathered from his memoir by the late Sylvester Bliss, and from other sources). By Elder James White - (1875).


Authority control
WorldCat ·
 VIAF: 18021736 ·
 LCCN: n50033227 ·
 ISNI: 0000 0000 6628 772X ·
 GND: 118971840
 




 
 
 
 
 
 
 
  


Categories: Adventism
Apocalypticists
Christian eschatology
Premillennialism
History of the Seventh-day Adventist Church
1782 births
1849 deaths
People from Pittsfield, Massachusetts
Christian mystics
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People from Hampton, New York










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 http://en.wikipedia.org/wiki/William_Miller_(preacher)


















William Miller (preacher)

From Wikipedia, the free encyclopedia

Jump to: navigation, search


William Miller
William Miller.jpg
William Miller

Born
February 15, 1782
Pittsfield, Massachusetts
Died
December 20, 1849 (aged 67)
Hampton, New York
Occupation
Author
 Teacher
 Minister/Preacher
 Military officer
 Farmer
Spouse(s)
Lucy Smith
Children
5
William Miller (February 15, 1782 – December 20, 1849) was a Baptist preacher, from the United States, who is credited with beginning the mid-nineteenth century North American religious movement that was known as the Millerites. After his prophetic interpretations did not happen as he expected, new heirs of his message emerged, including Seventh-day Adventists and Advent Christians. Later movements found inspiration in Miller's emphasis on Bible prophecy.


Contents  [hide]
1 Early life
2 Military service
3 Religious views
4 Millerism
5 The Great Disappointment
6 Miller and Freemasonry
7 Resources
8 See also
9 Footnotes
10 References
11 External links
12 Online books

Early life[edit]
William Miller was born on February 15, 1782, in Pittsfield, Massachusetts. His parents were Captain William Miller, a veteran of the American Revolution, and Paulina, the daughter of Elnathan Phelps. When he was four years old, his family moved to rural Low Hampton, New York. Miller was educated at home by his mother until the age of nine, when he attended the newly established East Poultney District School. Miller is not known to have undertaken any type of formal study after the age of eighteen, though he continued to read widely and voraciously.[citation needed] As a youth, he had access to the private libraries of Judge James Witherell and Congressman Matthew Lyon in nearby Fair Haven, Vermont, as well as that of Alexander Cruikshanks of Whitehall, New York.[1] In 1803, Miller married Lucy Smith and moved to her nearby hometown of Poultney, where he took up farming. While in Poultney, Miller was elected to a number of civil offices, starting with the office of Constable. In 1809 he was elected to the office of Deputy Sheriff and at an unknown date was elected Justice of the Peace. Miller served in the Vermont militia and was commissioned a lieutenant on July 21, 1810. He was reasonably well off, owning a house, land, and at least two horses.
Shortly after his move to Poultney, Miller rejected his Baptist heritage and became a Deist. In his biography Miller records his conversion: "I became acquainted with the principal men in that village [Poultney, Vermont], who were professedly Deists; but they were good citizens, and of a moral and serious deportment. They put into my hands the works of Voltaire, [David] Hume, Thomas Paine, Ethan Allen, and other deistical writers."[2]
Military service[edit]
At the outbreak of the War of 1812, Miller raised a company of local men and traveled to Burlington, Vermont. He transferred to the 30th Infantry Regiment in the regular army of the United States with the rank of lieutenant. Miller spent most of the war working as a recruiter and on February 1, 1814, he was promoted to captain. He saw his first action at the Battle of Plattsburgh, where vastly outnumbered American forces overcame the British. "The fort I was in was exposed to every shot. Bombs, rockets, and shrapnel shells fell as thick as hailstones", he said. One of these many shots had exploded two feet from him, wounding three of his men and killing another, but Miller survived without a scratch. Miller came to view the outcome of this battle as miraculous, and therefore at odds with his deistic view of a distant God far removed from human affairs. He later wrote, "It seemed to me that the Supreme Being must have watched over the interests of this country in an especial manner, and delivered us from the hands of our enemies... So surprising a result, against such odds, did seem to me like the work of a mightier power than man."[3]
Religious views[edit]
Part of a series on
Adventism
William Miller
William Miller

Background and history

Christianity ·
 Protestantism
 Anabaptists ·
 Restorationism
 Pietism ·
 Millerism
 Great Disappointment
 
Biographies

William Miller
 Nelson H. Barbour ·
 Joseph Bates ·
 Sylvester Bliss ·
 Jonathan Cummings ·
 Elon Galusha ·
 Apollos Hale ·
 Joshua V. Himes ·
 Charles F. Hudson ·
 Josiah Litch ·
 Rachel O. Preston ·
 T. M. Preble ·
 George Storrs ·
 John T. Walsh ·
 Jonas Wendell ·
 Ellen G. White ·
 James White ·
 John Thomas
 
Theology

Annihilationism ·
 Conditional immortality ·
 Historicism ·
 Intermediate state ·
 Premillennialism
 
Denominations

Advent Christian Church
Christadelphians
Seventh-day Adventist Church
Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Mov't
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidians
Primitive Advent Christian Church
Sabbath Rest Advent Church

v ·
 t ·
 e
   
After the war, and following his discharge from the army on June 18, 1815, Miller returned to Poultney. Shortly after his return, however, he moved with his family back to Low Hampton, where he purchased a farm[4] (now a historic site and operated by Adventist Heritage Ministry). Throughout this time period Miller was deeply concerned with the question of death and an afterlife. This reflection upon his own mortality followed the recent deaths of his father and sister; and his experiences as a soldier in the war. Miller apparently felt that there were only two options possible following death: annihilation, and accountability; neither of which he was comfortable with.
Soon after his return to Low Hampton, Miller took tentative steps towards regaining his Baptist faith. At first he attempted to combine both, publicly espousing Deism while simultaneously attending his local Baptist church. His attendance turned to participation when he was asked to read the day's sermon during one of the local minister's frequent absences. His participation changed to commitment one Sunday when he was reading a sermon on the duties of parents and became choked with emotion.[5] Miller records the experience:

"Suddenly the character of a Savior was vividly impressed upon my mind. It seemed that there might be a Being so good and compassionate as to Himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a Being must be; and imagined that I could cast myself into the arms of, and trust in the mercy of, such a One."[6]
Following his conversion, Miller's Deist father soon challenged him to justify his newfound faith. He did so by examining the Bible closely, declaring to one friend "If he would give me time, I would harmonize all these apparent contradictions to my own satisfaction, or I will be a Deist still."[7] Miller commenced with Genesis 1:1, studying each verse and not moving on until he felt the meaning was clear. In this way he became convinced firstly, that postmillennialism was unbiblical; and secondly, that the time of Christ's Second Coming was revealed in Bible prophecy.



 Miller's interpretation of the 2300 day prophecy time-line and its relation to the 70 week prophecy


Beginning of the 70 Weeks: The decree of Artaxerxes in the 7th year of his reign (457 BC) as recorded in Ezra marks beginning of 70 weeks. Kings' reigns were counted from New Year to New Year following an "Accession Year". The Persian New Year began in Nisan (March–April). The civil New Year in the Kingdom of Judah began in Tishri (September–October).
Basing his calculations principally on Daniel 8:14: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed", Miller assumed that the cleansing of the sanctuary represented the Earth's purification by fire at Christ's Second Coming. Then, using the interpretive principle of the "day-year principle", Miller (and others) interpreted a day in prophecy to read not as a 24-hour period, but rather as a calendar year. Further, Miller became convinced that the 2,300 day period started in 457 B.C. with the decree to rebuild Jerusalem by Artaxerxes I of Persia. Simple calculation then revealed that this period would end in 1843. Miller records, "I was thus brought... to the solemn conclusion, that in about twenty-five years from that time 1818 all the affairs of our present state would be wound up."[8]
Although Miller was convinced of his calculations by 1818, he continued to study privately until 1823 to ensure the correctness of his interpretation. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15: "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,--on or before 1843."[9] Miller did not, however, begin his public lecturing until the first Sunday in August 1831 in the town of Dresden.[10]
In 1832 Miller submitted a series of sixteen articles to the Vermont Telegraph, a Baptist newspaper. The Telegraph published the first of these on May 15, and Miller writes of the public's response: "I began to be flooded with letters of inquiry respecting my views; and visitors flocked to converse with me on the subject."[2] In 1834, unable to personally comply with many of the urgent requests for information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a 64-page tract with the lengthy title:Evidence from Scripture and History of the Second Coming of Christ, about the Year 1844: Exhibited in a Course of Lectures.
Millerism[edit]
Main article: Millerites
A chart showing Miller's calculations which mark the Second Coming at 1843
From 1840 onwards, Millerism was transformed from an "obscure, regional movement into a national campaign." The key figure in this transformation was Joshua Vaughan Himes, the pastor of Chardon Street Chapel in Boston, Massachusetts, and an able and experienced publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper Signs of the Times on February 28, 1840, to publicize them.[6]
Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings, he did narrow the time-period to sometime in the Jewish year beginning in the Gregorian year 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843, and March 21, 1844."[11] March 21, 1844, passed without incident, and further discussion and study resulted in the brief adoption of a new date (April 18, 1844) based on the Karaite Jewish calendar (as opposed to the Rabbinic calendar).[12] Like the previous date, April 18 passed without Christ's return. Miller responded publicly, writing, "I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door."[13]
In August 1844 at a camp-meeting in Exeter, New Hampshire, Samuel S. Snow presented a message that became known as the "seventh-month" message or the "true midnight cry." In a discussion based on scriptural typology, Snow presented his conclusion (still based on the 2300 day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."[14] Again, based largely on the calendar of the Karaite Jews, this date was determined to be October 22, 1844.
The Great Disappointment[edit]
Main articles: Great Disappointment and Adventist
After the failure of Miller's expectations for October 22, 1844, the date became known as the Millerites' Great Disappointment. Hiram Edson recorded that "Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before... We wept, and wept, till the day dawn."[15] Following the Great Disappointment most Millerites simply gave up their beliefs. Some did not and viewpoints and explanations proliferated. Miller initially seems to have thought that Christ's Second Coming was still going to take place—that "the year of expectation was according to prophecy; but...that there might be an error in Bible chronology, which was of human origin, that could throw the date off somewhat and account for the discrepancy."[16] Miller never gave up his belief in the Second Coming of Christ; he died on December 20, 1849, still convinced that the Second Coming was imminent. Miller is buried near his home in Low Hampton, NY and his home is a registered National Historic Landmark and preserved as a museum: William Miller's Home.



 William Miller's New York home
Estimates of Miller's followers—the Millerites—vary between 50,000, and 500,000. Miller's legacy includes the Advent Christian Church with 61,000 members, and the Seventh-day Adventist Church with over 18 million members. Both these denominations have a direct connection with the Millerites and the Great Disappointment of 1844. A number of other individuals with ties to the Millerites founded various short-lived groups. These include Clorinda S. Minor, who led a group of seven to Palestine to prepare for Christ's second coming at a later date.
Miller and Freemasonry[edit]
Miller was an active Freemason until 1831.[17][18][19] Miller resigned his Masonic membership in 1831, stating that he did so to "avoid fellowship with any practice that may be incompatible with the word of God among masons".[20] By 1833 he wrote in a letter to his friends to treat Freemasonry "as they would any other evil".[21]
Resources[edit]
The papers of William Miller are preserved in the archives at Aurora University. Other papers by Miller can be located at the archives at Andrews University and Loma Linda University. In addition some historical documents were found in Miller's home when his home was purchased by Adventist Heritage Ministry as a historic property in 1983, and are housed in the Ellen G. White Estate vault in Silver Spring, Maryland.
The standard biography of William Miller is Memoirs of William Miller by Sylvester Bliss (Boston: Joshua V. Himes, 1853). It was republished with a critical introduction by Andrews University Press in 2006 (publisher's page). Other helpful treatments include F. D. Nichol, The Midnight Cry and Clyde Hewitt, Midnight and Morning.
David L. Rowe published God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), as part of the Library of Religious Biography series. One reviewer described it as a "keen historical and cultural analysis."[22]
See also[edit]
Christian eschatology
Millennialism
Second Great Awakening
Footnotes[edit]
1.Jump up ^ Bliss 1853, p. 13.
2.^ Jump up to: a b Miller 1845, p. 24.
3.Jump up ^ Bliss 1853, pp. 32--53.
4.Jump up ^ "Adventist Heritage: Miller Farm". Retrieved 2006-06-08. Adapted from A. W. Spalding, Footprints, 25–27
5.Jump up ^ Schwarz & Greenleaf 2000, pp. 30-31.
6.^ Jump up to: a b Miller 1845, p. 5.
7.Jump up ^ Miller 1845, p. 17.
8.Jump up ^ Miller 1845, pp. 11-12.
9.Jump up ^ Bliss 1853, p. 79.
10.Jump up ^ Miller 1845, p. 18.
11.Jump up ^ Quoted in Dick 1994, pp. 96–97
12.Jump up ^ Knight 1993, pp. 163-164.
13.Jump up ^ Bliss 1853, p. 256.
14.Jump up ^ Snow 1844, p. 20.
15.Jump up ^ Quoted in Knight 1993, p. 218
16.Jump up ^ Everett N. Dick, William Miller and the Advent Crisis Berrien Springs: [Andrews University] Press, 1994, 27.
17.Jump up ^ Bliss 1853, pp. 21--22.
18.Jump up ^ Miller (listed as Capt. Miller) is later given as one of the early masters of Morning Star Lodge, No. 27. This lodge is said to have been "organized in Poultney prior to 1800, though the exact date is not known." David L. Rowe's recent Miller biography God's Strange Work: William Miller and the End of the World
19.Jump up ^ David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008) gives extensive documentation of Miller's Masonic connections, noting that he attended a meeting as a youth on March 4, 1798; joined the Morning Star Lodge in Poultney and eventually rose to the rank of Grand Master. David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), p27.
20.Jump up ^ William Miller letter dated September 10, 1831 quoted in David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), p94.
21.Jump up ^ God's Strange Work: William Miller and the End of the World William Miller letter dated April 10, 1833 quoted in David L. Rowe, God's Strange Work: William Miller and the End of the World (Eerdmans: 2008), p94.
22.Jump up ^ Michael W. Campbell in Andrews University Seminary Studies 46:2 (Autumn 2008), p301–304
References[edit]
Bliss, Sylvester (1853). Memoirs of William Miller. Boston: Joshua V. Himes.
Dick, Everett N. (1994). William Miller and the Advent Crisis. Berrien Springs: Andrews University Press. pp. 96–97.
Knight, George R. (1993). Millennial Fever and the End of the World. Boise, ID: Pacific Press.
Miller, William (1845). Wm. Miller's Apology and Defence. Boston, MS: Joshua V. Himes.
Schwarz, Richard W.; Greenleaf, Floyd (2000) [1979]. "The Great Advent Awakening". Light Bearers (Revised Edition ed.). Silver Spring, Maryland: General Conference of Seventh-day Adventists, Department of Education. ISBN 0-8163-1795-X.
Snow, Samuel S. (August 21, 1844). "Advent Herald". p. 20.
External links[edit]
 Wikisource has original text related to this article:
William Miller

Adventist Archives Contains articles by and biographies of William Miller
A Brief History of William Miller Published by Advent Christian Publication Society (1915)
William Miller: The End of Time and the Adventist Sects by John H. Martin
"American Adventism: The Great Disappointment" by Bruce Shelley. Christian History & Biography, 1 January 1999
"The Midnight Cry" Full text archive of Miller's journal "The Midnight Cry" published from 1842 - 1843.
Online books[edit]
Books online authored by William Miller:
Views of the Prophecies and Prophetic Chronology, Selected from Manuscripts of William Miller with a Memoir of His Life - (1841).
Evidence from Scripture and History of the Second Coming of Christ, About the Year 1843; Exhibited in a Course of Lectures - (1842).
Dissertations On the True Inheritance of the Saints, and the Twelve Hundred and Sixty Days of Daniel and John; With an Address To the Conference of Believers In the Advent Near - (1842).
Sketches of the Christian Life and Public Labors of William Miller, (gathered from his memoir by the late Sylvester Bliss, and from other sources). By Elder James White - (1875).


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Henry Grew

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 Henry Grew
Henry Grew (1781 – August 8, 1862) was a Christian teacher and writer whose studies of the Bible led him to conclusions which were at odds with doctrines accepted by many of the mainstream churches of his time. Among other things, he rejected the Trinity, immortality of the soul, and a hell of literal eternal torment.


Contents  [hide]
1 Life and career
2 Mary Grew
3 Mary Grew
4 Legacy
5 In popular culture
6 References

Life and career[edit]
Henry Grew was born in Birmingham, England, but at the age of 13, moved with his parents to the United States. His family first lived in Boston. Later Grew lived in Providence, Pawtucket, Hartford, and Philadelphia.[1] He graduated from Brown University.[2]
Grew became a deacon at the First Baptist Church in Providence by age 23, and later became a pastor in Pawtucket. In 1810, he published the first of his writings, on the Book of Matthew. At 30, in 1811, after being pastor for four years at the First Baptist Church in Hartford, he resigned because he could no longer follow the official teachings of the Baptist Church or was deposed from his position because his views were regarded as heretical.



 Mary Grew (c.1860)
During the next several decades, Grew served as pastor intermittently, informally, or for relatively small groups.
In the 1820s, Grew was one of the founding shareholders of Hartford Female Seminary, and in the 1830s there is evidence a Henry Grew was involved in both the 'Hartford Peace Society' and the 'Connecticut Peace Society'. In the 1830s, Grew became involved with the New England Anti-Slavery Society and spoke on their behalf.
Grew was invited to the World Anti-Slavery Convention beginning 12 June 1840 in London. He departed on the ship Roscoe on 7 May 1840. Other delegates aboard the ship besides his daughter, Mary, were James and Lucretia Mott, Emily Winslow and her father Isaac, Abby South and Elizabeth Neall. According to Mrs. Mott, Henry Grew read and preached on the Sabbath, and Mary Grew was "quite intimate" with George Bradburn.[3] After they arrived, Bradburn traveled with the Grews to various locations, including Liverpool and particularly Birmingham, as Mary wanted to see her father's birthplace.[3]
Before and during the convention, there was fierce debate about the participation and seating of women delegates and attendees. Grew sided with the British organisers and spoke in favour of the men's right to exclude women, despite his daughter also being excluded.[4]
In 1854 a similar public debate took place when Grew and Mary attended the fifth annual National Women's Rights Convention in Philadelphia. Grew debated with Lucretia Mott, during which he lauded the supremacy and authority of men.[4]
Grew preached throughout the remainder of his life with a small group of people who shared his religious beliefs. His writings were collected and influenced later religious leaders.
He died in Philadelphia on 8 August 1862, after an illness. He was 80 years of age.[1]
Mary Grew[edit]
Mary was an important activist in both the abolitionist and women's rights movement in America. She was external correspondent of the Philadelphia Female Anti-Slavery Society. It was a correspondence between Mary and Maria Weston Chapman to found a nation women's anti-slavery committee that had resulted in the first Anti-Slavery Convention of American Women in New York in 1837.[5]
Mary Grew[edit]
Mary was an important activist in both the abolitionist and women's rights movement in America. She was external correspondent of the Philadelphia Female Anti-Slavery Society. It was a correspondence between Mary and Mary Weston Chapman to found a nation women's anti-slavery committee that had resulted in the first Anti-Slavery Convention of American Women in New York in 1837.[5]
Legacy[edit]
The writings of Henry Grew influenced George Storrs, and later, Charles Taze Russell. Henry Grew and George Storrs are both mentioned as noteworthy Bible students in the October 15, 2000 issue of the The Watchtower magazine, published by the Watch Tower Bible and Tract Society of Jehovah's Witnesses.[6]
A list of Henry Grew's religious writings includes: Christian Loyalty: A Sermon on Matthew XXII:21, Designed to Illustrate the Authority of Caesar and Jesus Christ (1810), An Examination of the Divine Testimony Concerning the Character of the Son of God (1824), A Tribute to the Memory of the Apostles, and an Exhibition of the First Christian Churches (1836), The Practices of the Early Christians Considered (1838), A Review of Phelps' Argument for the Perpetuity of the Sabbath (1844), The Intermediate State (1849), The Sabbath (1850), An Examination of the Divine Testimony on the Nature and Character of the Son of God (1855), An Appeal to Pious Trinitarians (1857), The Atonement (1859), Divine Dispensations, Past, Present and Future (1861).
In popular culture[edit]
Grew's daughter, Mary, appears as a character in Ain Gordon's 2013 play If She Stood, commissioned by the Painted Bride Art Center in Philadelphia.[7]
References[edit]
Notes
1.^ Jump up to: a b Grew, Henry. "Writings of Henry Grew: 1781-1861", The Harvest Herald, accessed 21 July 2008
2.Jump up ^ Appletons' annual cyclopaedia and register of important events of the year: 1862. New York: D. Appleton & Company. 1863. p. 670.
3.^ Jump up to: a b Mary Grew, Abolitionist and Feminist, 1813-1896, accessed 19 July 2008]
4.^ Jump up to: a b Dorsey, Bruce. Reforming Men and Women: Gender in the Antebellum City, 2002, ISBN 0-8014-3897-7. p.179, Accessed 21 July 2008
5.^ Jump up to: a b Brown, Ira V. ""AM I NOT A WOMAN AND A SISTER?" THE ANTI-SLAVERY CONVENTION OF AMERICAN WOMEN, 1837-1839". Pennsylvania State University. Retrieved 31 July 2014.
6.Jump up ^ They are both also mentioned and described as "Bible Scholars" in the March 15, 2013 issue of the The Watchtower, page 28, paragraph 14
7.Jump up ^ Salisbury, Stephen. "Painted Bride productions on 19th century women touch familiar issues" Philadelphia Inquirer (April 26, 2013)





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Henry Grew

From Wikipedia, the free encyclopedia

Jump to: navigation, search




 Henry Grew
Henry Grew (1781 – August 8, 1862) was a Christian teacher and writer whose studies of the Bible led him to conclusions which were at odds with doctrines accepted by many of the mainstream churches of his time. Among other things, he rejected the Trinity, immortality of the soul, and a hell of literal eternal torment.


Contents  [hide]
1 Life and career
2 Mary Grew
3 Mary Grew
4 Legacy
5 In popular culture
6 References

Life and career[edit]
Henry Grew was born in Birmingham, England, but at the age of 13, moved with his parents to the United States. His family first lived in Boston. Later Grew lived in Providence, Pawtucket, Hartford, and Philadelphia.[1] He graduated from Brown University.[2]
Grew became a deacon at the First Baptist Church in Providence by age 23, and later became a pastor in Pawtucket. In 1810, he published the first of his writings, on the Book of Matthew. At 30, in 1811, after being pastor for four years at the First Baptist Church in Hartford, he resigned because he could no longer follow the official teachings of the Baptist Church or was deposed from his position because his views were regarded as heretical.



 Mary Grew (c.1860)
During the next several decades, Grew served as pastor intermittently, informally, or for relatively small groups.
In the 1820s, Grew was one of the founding shareholders of Hartford Female Seminary, and in the 1830s there is evidence a Henry Grew was involved in both the 'Hartford Peace Society' and the 'Connecticut Peace Society'. In the 1830s, Grew became involved with the New England Anti-Slavery Society and spoke on their behalf.
Grew was invited to the World Anti-Slavery Convention beginning 12 June 1840 in London. He departed on the ship Roscoe on 7 May 1840. Other delegates aboard the ship besides his daughter, Mary, were James and Lucretia Mott, Emily Winslow and her father Isaac, Abby South and Elizabeth Neall. According to Mrs. Mott, Henry Grew read and preached on the Sabbath, and Mary Grew was "quite intimate" with George Bradburn.[3] After they arrived, Bradburn traveled with the Grews to various locations, including Liverpool and particularly Birmingham, as Mary wanted to see her father's birthplace.[3]
Before and during the convention, there was fierce debate about the participation and seating of women delegates and attendees. Grew sided with the British organisers and spoke in favour of the men's right to exclude women, despite his daughter also being excluded.[4]
In 1854 a similar public debate took place when Grew and Mary attended the fifth annual National Women's Rights Convention in Philadelphia. Grew debated with Lucretia Mott, during which he lauded the supremacy and authority of men.[4]
Grew preached throughout the remainder of his life with a small group of people who shared his religious beliefs. His writings were collected and influenced later religious leaders.
He died in Philadelphia on 8 August 1862, after an illness. He was 80 years of age.[1]
Mary Grew[edit]
Mary was an important activist in both the abolitionist and women's rights movement in America. She was external correspondent of the Philadelphia Female Anti-Slavery Society. It was a correspondence between Mary and Maria Weston Chapman to found a nation women's anti-slavery committee that had resulted in the first Anti-Slavery Convention of American Women in New York in 1837.[5]
Mary Grew[edit]
Mary was an important activist in both the abolitionist and women's rights movement in America. She was external correspondent of the Philadelphia Female Anti-Slavery Society. It was a correspondence between Mary and Mary Weston Chapman to found a nation women's anti-slavery committee that had resulted in the first Anti-Slavery Convention of American Women in New York in 1837.[5]
Legacy[edit]
The writings of Henry Grew influenced George Storrs, and later, Charles Taze Russell. Henry Grew and George Storrs are both mentioned as noteworthy Bible students in the October 15, 2000 issue of the The Watchtower magazine, published by the Watch Tower Bible and Tract Society of Jehovah's Witnesses.[6]
A list of Henry Grew's religious writings includes: Christian Loyalty: A Sermon on Matthew XXII:21, Designed to Illustrate the Authority of Caesar and Jesus Christ (1810), An Examination of the Divine Testimony Concerning the Character of the Son of God (1824), A Tribute to the Memory of the Apostles, and an Exhibition of the First Christian Churches (1836), The Practices of the Early Christians Considered (1838), A Review of Phelps' Argument for the Perpetuity of the Sabbath (1844), The Intermediate State (1849), The Sabbath (1850), An Examination of the Divine Testimony on the Nature and Character of the Son of God (1855), An Appeal to Pious Trinitarians (1857), The Atonement (1859), Divine Dispensations, Past, Present and Future (1861).
In popular culture[edit]
Grew's daughter, Mary, appears as a character in Ain Gordon's 2013 play If She Stood, commissioned by the Painted Bride Art Center in Philadelphia.[7]
References[edit]
Notes
1.^ Jump up to: a b Grew, Henry. "Writings of Henry Grew: 1781-1861", The Harvest Herald, accessed 21 July 2008
2.Jump up ^ Appletons' annual cyclopaedia and register of important events of the year: 1862. New York: D. Appleton & Company. 1863. p. 670.
3.^ Jump up to: a b Mary Grew, Abolitionist and Feminist, 1813-1896, accessed 19 July 2008]
4.^ Jump up to: a b Dorsey, Bruce. Reforming Men and Women: Gender in the Antebellum City, 2002, ISBN 0-8014-3897-7. p.179, Accessed 21 July 2008
5.^ Jump up to: a b Brown, Ira V. ""AM I NOT A WOMAN AND A SISTER?" THE ANTI-SLAVERY CONVENTION OF AMERICAN WOMEN, 1837-1839". Pennsylvania State University. Retrieved 31 July 2014.
6.Jump up ^ They are both also mentioned and described as "Bible Scholars" in the March 15, 2013 issue of the The Watchtower, page 28, paragraph 14
7.Jump up ^ Salisbury, Stephen. "Painted Bride productions on 19th century women touch familiar issues" Philadelphia Inquirer (April 26, 2013)





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George Storrs

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 George Storrs
 Wikisource has original text related to this article:
Biography of George Storrs

Part of a series on
Adventism
William Miller
William Miller

Background and history

Christianity ·
 Protestantism
 Anabaptists ·
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 Great Disappointment
 
Biographies

William Miller
 Nelson H. Barbour ·
 Joseph Bates ·
 Sylvester Bliss ·
 Jonathan Cummings ·
 Elon Galusha ·
 Apollos Hale ·
 Joshua V. Himes ·
 Charles F. Hudson ·
 Josiah Litch ·
 Rachel O. Preston ·
 T. M. Preble ·
 George Storrs ·
 John T. Walsh ·
 Jonas Wendell ·
 Ellen G. White ·
 James White ·
 John Thomas
 
Theology

Annihilationism ·
 Conditional immortality ·
 Historicism ·
 Intermediate state ·
 Premillennialism
 
Denominations

Advent Christian Church
Christadelphians
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Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Mov't
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidians
Primitive Advent Christian Church
Sabbath Rest Advent Church

v ·
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 e
   
George Storrs (December 13, 1796–December 28, 1879) was a Christian teacher and writer in the United States.
Biography[edit]
George Storrs was born in Lebanon, New Hampshire on December 13, 1796, son to Colonel Constant Storrs (a wheelwright in the Revolutionary Army) and the former Lucinda Howe (his wife). A Congregationalist since age 19, George Storrs was received into the Methodist Episcopal Church and commenced preaching at age 28; by 1825 Storrs had joined their New Hampshire Conference. His biography notes, "Storrs, while a member of the New Hampshire Conference, was a strong man, able and influential in its councils, and the beloved pastor of several important churches.".[1]
In 1837 he found a copy of a pamphlet by Henry Grew on a train, concerning the doctrines of conditional immortality (the non-immortality of the soul), and hell. For three years he studied the issues on his own, only speaking about it to church ministers. However, in 1840 he finally resigned from the church, feeling he could not remain faithful to God if he remained in it.
Storrs became one of the leaders of the Second Advent movement and affiliated with William Miller and Joshua V. Himes. He began publication of his magazine The Bible Examiner in 1843 and continued it until 1879 with a few breaks. After a considerable amount of study, Storrs preached to some Adventists on the condition and prospects for the dead. His book Six Sermons explained his conditionalist beliefs.
Storrs' writings influenced Charles Taze Russell, who founded the Bible Student movement from which Jehovah's Witnesses and numerous independent Bible Student groups emerged.
External links[edit]
Biography, The Herald of Christ's Kingdom
Bible Examiner (1843), from Google Books
George Storrs Biography, Adventist Pioneer Library
"Six Sermons", George Storrs
"Working in the 'Field' Before the Harvest", The Watchtower, 15 October 2000
References[edit]
1.Jump up ^ “Biography of George Storrs”, The Granite Monthly, a New Hampshire Magazine, July 1883, Vol. VI. No. 10, page 315-316
 Wikisource has original text related to this article:
Biography_of_George_Storrs




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George Storrs

From Wikipedia, the free encyclopedia

Jump to: navigation, search




 George Storrs
 Wikisource has original text related to this article:
Biography of George Storrs

Part of a series on
Adventism
William Miller
William Miller

Background and history

Christianity ·
 Protestantism
 Anabaptists ·
 Restorationism
 Pietism ·
 Millerism
 Great Disappointment
 
Biographies

William Miller
 Nelson H. Barbour ·
 Joseph Bates ·
 Sylvester Bliss ·
 Jonathan Cummings ·
 Elon Galusha ·
 Apollos Hale ·
 Joshua V. Himes ·
 Charles F. Hudson ·
 Josiah Litch ·
 Rachel O. Preston ·
 T. M. Preble ·
 George Storrs ·
 John T. Walsh ·
 Jonas Wendell ·
 Ellen G. White ·
 James White ·
 John Thomas
 
Theology

Annihilationism ·
 Conditional immortality ·
 Historicism ·
 Intermediate state ·
 Premillennialism
 
Denominations

Advent Christian Church
Christadelphians
Seventh-day Adventist Church
Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Mov't
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidians
Primitive Advent Christian Church
Sabbath Rest Advent Church

v ·
 t ·
 e
   
George Storrs (December 13, 1796–December 28, 1879) was a Christian teacher and writer in the United States.
Biography[edit]
George Storrs was born in Lebanon, New Hampshire on December 13, 1796, son to Colonel Constant Storrs (a wheelwright in the Revolutionary Army) and the former Lucinda Howe (his wife). A Congregationalist since age 19, George Storrs was received into the Methodist Episcopal Church and commenced preaching at age 28; by 1825 Storrs had joined their New Hampshire Conference. His biography notes, "Storrs, while a member of the New Hampshire Conference, was a strong man, able and influential in its councils, and the beloved pastor of several important churches.".[1]
In 1837 he found a copy of a pamphlet by Henry Grew on a train, concerning the doctrines of conditional immortality (the non-immortality of the soul), and hell. For three years he studied the issues on his own, only speaking about it to church ministers. However, in 1840 he finally resigned from the church, feeling he could not remain faithful to God if he remained in it.
Storrs became one of the leaders of the Second Advent movement and affiliated with William Miller and Joshua V. Himes. He began publication of his magazine The Bible Examiner in 1843 and continued it until 1879 with a few breaks. After a considerable amount of study, Storrs preached to some Adventists on the condition and prospects for the dead. His book Six Sermons explained his conditionalist beliefs.
Storrs' writings influenced Charles Taze Russell, who founded the Bible Student movement from which Jehovah's Witnesses and numerous independent Bible Student groups emerged.
External links[edit]
Biography, The Herald of Christ's Kingdom
Bible Examiner (1843), from Google Books
George Storrs Biography, Adventist Pioneer Library
"Six Sermons", George Storrs
"Working in the 'Field' Before the Harvest", The Watchtower, 15 October 2000
References[edit]
1.Jump up ^ “Biography of George Storrs”, The Granite Monthly, a New Hampshire Magazine, July 1883, Vol. VI. No. 10, page 315-316
 Wikisource has original text related to this article:
Biography_of_George_Storrs




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Nelson H. Barbour

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Part of a series on
Adventism
William Miller
William Miller

Background and history

Christianity ·
 Protestantism
 Anabaptists ·
 Restorationism
 Pietism ·
 Millerism
 Great Disappointment
 
Biographies

William Miller
 Nelson H. Barbour ·
 Joseph Bates ·
 Sylvester Bliss ·
 Jonathan Cummings ·
 Elon Galusha ·
 Apollos Hale ·
 Joshua V. Himes ·
 Charles F. Hudson ·
 Josiah Litch ·
 Rachel O. Preston ·
 T. M. Preble ·
 George Storrs ·
 John T. Walsh ·
 Jonas Wendell ·
 Ellen G. White ·
 James White ·
 John Thomas
 
Theology

Annihilationism ·
 Conditional immortality ·
 Historicism ·
 Intermediate state ·
 Premillennialism
 
Denominations

Advent Christian Church
Christadelphians
Seventh-day Adventist Church
Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Mov't
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidians
Primitive Advent Christian Church
Sabbath Rest Advent Church

v ·
 t ·
 e
   
Nelson H. Barbour was born in Throopsville, New York, August 21, 1824, and died in Tacoma, Washington, August 30, 1905.[1] Barbour was an influential Adventist writer and publisher, best known for his association with and later opposition to Charles Taze Russell.


Contents  [hide]
1 Life
2 Biography
3 References
4 External links

Life[edit]
Barbour was the son of David Barbour and the grandson of Friend Barbour. Both the family and official documents use the spelling "Barbour" and its alternative spelling "Barber".
He was related to a number of prominent New Yorkers including Dio Lewis. He attended Temple Hill Academy at Geneseo, New York, from 1839 to 1842. While at Temple Hill he also studied for the Methodist Episcopal ministry with an Elder Ferris, possibly William H. Ferris.[2]
Barbour was introduced to Millerism through the efforts of a Mr. Johnson who lectured at Geneseo, in the winter of 1842. Barbour associated with other Millerites living in that area. These included Owen Crozier, William Marsh, Daniel Cogswell and Henry F. Hill. Cogswell later became president of the New York Conference of the Advent Christian Church. Hill became a prominent author associated with the Evangelical Adventists.



 Nelson H. Barbour
Adventists in the Geneseo area met in Springwater to await the second coming in 1843. Their disappointment was profound, and Barbour suffered a crisis of faith. He later wrote: "We held together until the autumn of 1844. Then, as if a raft floating in deep water should suddenly disappear from under its living burden, so our platform went from under us, and we made for shore in every direction; but our unity was gone, and, like drowning men, we caught at straws."[3]
Barbour pursued a medical career, becoming a medical electrician—a therapist who treated disease through the application of electric current, which was seen as a valid therapy at the time.
He went to Australia to prospect for gold, returning via London in 1859. Barbour claimed to have preached during his time in Australia.[4] A ship-board discussion with a clergyman reactivated his interest in Bible prophecy. He consulted books on prophetic themes at the British Library and became convinced that 1873 would mark the return of Christ, based on ideas advanced by others since at least as early as 1823.
Returning to the United States, Barbour settled in New York City, continuing his studies in the Astor Library. When fully convinced, he wrote letters and visited those whom he felt might best spread his message, though few were interested.
Barbour became an inventor and associated with Peter Cooper, the founder of Cooper Union. He patented several inventions. By 1863 he was in medical practice, dividing his time between Auburn and Rochester, New York. He returned to London in 1864 to demonstrate one of his inventions. He used his association with other inventors and scientists to spread his end-times doctrine, and some of his earliest associates in that belief were inventors and physicians.
He published something[clarification needed] as early as 1868, though it has been lost.[5] In 1871 he wrote and published a small book entitled Evidences for the Coming of the Lord in 1873, or The Midnight Cry, which had two printings. Articles by Barbour also appeared in the Second Adventist press, notably the World’s Crisis.
As 1873 approached, various groups began advocating it as significant. Jonas Wendell led one, another centered on the magazine The Watchman's Cry[clarification needed], and the rest were associated with Barbour. British Barbourites were represented by Elias H. Tuckett, a clergyman. Many gathered at Terry Island to await the return of Christ in late 1873. Barbour and others looked to the next year, which also proved disappointing.
Led by Benjamin Wallace Keith, an associate of Barbour's since 1867, the group adopted the belief in a two-stage, initially invisible presence. They believed that Christ had indeed come in 1874 and would soon become visible for judgments. Barbour started a magazine in the fall of 1873 to promote his views, calling it The Midnight Cry. It was first issued as a pamphlet, with no apparent expectation of becoming a periodical. He quickly changed the name to Herald of the Morning, issuing it monthly from January 1874.



Herald of the Morning, July 1878
 showing Barbour as Editor
In December 1875, Charles Taze Russell, then a businessman from Allegheny, received a copy of Herald of the Morning. He met the principals in the Barbourite movement and arranged for Barbour to speak in Philadelphia in 1876. Barbour and Russell began their association, during which Barbour wrote the book Three Worlds (1877) and published a small booklet by Russell entitled Object and Manner of Our Lord’s Return. Beginning in 1878, they each wrote conflicting views on Ransom and Atonement doctrine. By May 3, 1879, Russell wrote that their "points of variance seem to me to be so fundamental and important that... I feel that our relationship should cease." In a May 22, 1879 letter to Barbour, Russell explicitly resigned: "Now I leave the 'Herald' with you. I withdraw entirely from it, asking nothing from you . . . Please announce in next No. of the 'Herald' the dissolution and withdraw my name [as assistant editor on the masthead]." In July 1879, Russell began publishing Zion's Watch Tower, the principal journal of the Bible Student movement. (Several years after Russell's death, the magazine became associated with Jehovah's Witnesses and was renamed The Watchtower.)[6]
By 1883 Barbour abandoned belief in an invisible presence and returned to more standard Adventist doctrine. He had organized a small congregation in Rochester in 1873.[7] At least by that year he left Adventism for Age-to-Come faith, a form of British Literalism. He changed the name of the congregation to Church of the Strangers. In later years the congregation associated with Mark Allen's Church of the Blessed Hope and called themselves Restitutionists. A photo of Nelson Barbour appeared in the Rochester Union and Advertiser in October 1895.
Barbour intermittently published Herald of the Morning until at least 1903, occasionally issuing statements critical of C. T. Russell. He wrote favorably though cautiously that he was persuaded 1896 was the date for Christ's visible return, an idea that had grown out of the Advent Christian Church. The last date set by Barbour for Christ's return was 1907.
By the time of his death the Rochester church numbered about fifty, with very minor interest elsewhere. In 1903 Barbour participated in a conference on Mob Spirit in America. He advocated the establishment of a predominately black state in the American south west.
Barbour died while on a trip to the west in 1905 of "exhaustion."[8]
After his death some of his articles from The Herald of the Morning were collected and published in book form as Washed in His Blood (1908).
Biography[edit]
The Rochester Union and Advertiser for October 5, 1895, page 12 offers the following information on Nelson Barbour:
"Nelson H. Barbour was born at Toupsville, three miles from Auburn, N. Y., in 1824. At an early age the family moved to Cohocton, Stueben County, N. Y. From the age of 15 to 18, he attended school at Temple Hill Academy, Genseco, New York; at which place he united with the Methodist Episcopal Church, and began a preparation for the ministry under elder Ferris. Having been brought up among Presbyterians, however, and having an investigating turn of mind, instead of quietly learning Methodist theology he troubled his teacher with questions of election, universal salvation, and many other subjects, until it was politely hinted that he was more likely to succeed in life as a farmer than as a clergyman. But his convictions were strong that he must preach the gospel even if he could not work in any theological harness. And at 19, he began his life work as an independent preacher. Since which, all that is worth reporting in his life is inseparable from his theological growth. He could not believe in an all wise and loving Father, permitting the fall; then leaving man's eternal destiny to a hap-hazard scramble between a luke-warm Church and a zealous devil. On the contrary he believed the fall was permitted for a wise purpose; and that God has a definite plan for man, in which nothing is left to chance or ignorance."Mr. Barbour believes that what he denominated the present babel of confusion in the churches is the result of false teaching and the literal interpretation of the parables."The Church of the Strangers was organized in 1879. Mr. Barbour has preached in England, in several Australian colonies, in Canada, and many states of the Union. For the past twenty-two years he has published the Herald of the Morning in this city; claiming that in his 'call' to preach, he confered [sic] not with flesh and blood. Nor was he called to convert the world; but independent of creed, to search for the truth 'as it is in Jesus,' the 'second man Adam,' believing that the restored faith is a precurser [sic] of the millenium [sic] and 'Times of restitution of all things.'"
References[edit]
1.Jump up ^ An 1870 patent application by Barbour gives his middle name as Horatio. The New York Grave Index gives his name as Nelson Horatio Barbour. His middle name appears in the United States Library of Congress as Homer. B. Woodcroft: Alphabetical Index of Patentees and Applicants of Patents for Invention for the year 1870, page 79. Schulz and deVienne: Nelson Barbour: The Millennium's Forgotten Prophet, 2009, page 4.
2.Jump up ^ Elder Ferris' probable identity with William H. Ferris is discussed in Schulz and de Vienne, Nelson Barbour: The Millennium's Forgotten Prophet, pages 11–12
3.Jump up ^ Barbour, N. H.: Evidences for the Coming of the Lord in 1873, Or the Midnight Cry, 1871, page 26.
4.Jump up ^ Rochester Union and Advertiser
5.Jump up ^ Letter from W. Valentine to Nelson Barbour and Barbour's reply: Herald of the Morning, August 1875, page 47.
6.Jump up ^ "Proclaiming the Lord’s Return (1870-1914)", Jehovah's Witnesses—Proclaimers of God's Kingdom, page 48
7.Jump up ^ Barbour discusses the move in the May 1879 Herald of the Morning.
8.Jump up ^ Schulz and de Vienne, citing various obituaries including the original Washington State Death Record and The Auburn, New York, Citizen of October 20, 1905.
External links[edit]
Three Worlds, written by Barbour, and financed by Russell in 1877.
Evidences for the Coming of the Lord in 1873, or The Midnight Cry Written by Barbour in 1871.
Message to Herald of the Morning subscribers 1879 Pittsburgh, Pa; Zion's Watch Tower and Herald of Christ's Presence, July 1, 1879, Supplement
Washed in the Blood Published anonymously but listed in the library of Congress card catalog as written by Nelson H. Barbour.
Herald of the Morning Assorted Issues from 1875 to 1880.


Authority control
WorldCat ·
 VIAF: 34419052 ·
 LCCN: nr2006015041
 




 
 
 
 
 
 
 
  


Categories: American Christian writers
Adventism
1824 births
1905 deaths






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 http://en.wikipedia.org/wiki/Nelson_H._Barbour



















Nelson H. Barbour

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Part of a series on
Adventism
William Miller
William Miller

Background and history

Christianity ·
 Protestantism
 Anabaptists ·
 Restorationism
 Pietism ·
 Millerism
 Great Disappointment
 
Biographies

William Miller
 Nelson H. Barbour ·
 Joseph Bates ·
 Sylvester Bliss ·
 Jonathan Cummings ·
 Elon Galusha ·
 Apollos Hale ·
 Joshua V. Himes ·
 Charles F. Hudson ·
 Josiah Litch ·
 Rachel O. Preston ·
 T. M. Preble ·
 George Storrs ·
 John T. Walsh ·
 Jonas Wendell ·
 Ellen G. White ·
 James White ·
 John Thomas
 
Theology

Annihilationism ·
 Conditional immortality ·
 Historicism ·
 Intermediate state ·
 Premillennialism
 
Denominations

Advent Christian Church
Christadelphians
Seventh-day Adventist Church
Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Mov't
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidians
Primitive Advent Christian Church
Sabbath Rest Advent Church

v ·
 t ·
 e
   
Nelson H. Barbour was born in Throopsville, New York, August 21, 1824, and died in Tacoma, Washington, August 30, 1905.[1] Barbour was an influential Adventist writer and publisher, best known for his association with and later opposition to Charles Taze Russell.


Contents  [hide]
1 Life
2 Biography
3 References
4 External links

Life[edit]
Barbour was the son of David Barbour and the grandson of Friend Barbour. Both the family and official documents use the spelling "Barbour" and its alternative spelling "Barber".
He was related to a number of prominent New Yorkers including Dio Lewis. He attended Temple Hill Academy at Geneseo, New York, from 1839 to 1842. While at Temple Hill he also studied for the Methodist Episcopal ministry with an Elder Ferris, possibly William H. Ferris.[2]
Barbour was introduced to Millerism through the efforts of a Mr. Johnson who lectured at Geneseo, in the winter of 1842. Barbour associated with other Millerites living in that area. These included Owen Crozier, William Marsh, Daniel Cogswell and Henry F. Hill. Cogswell later became president of the New York Conference of the Advent Christian Church. Hill became a prominent author associated with the Evangelical Adventists.



 Nelson H. Barbour
Adventists in the Geneseo area met in Springwater to await the second coming in 1843. Their disappointment was profound, and Barbour suffered a crisis of faith. He later wrote: "We held together until the autumn of 1844. Then, as if a raft floating in deep water should suddenly disappear from under its living burden, so our platform went from under us, and we made for shore in every direction; but our unity was gone, and, like drowning men, we caught at straws."[3]
Barbour pursued a medical career, becoming a medical electrician—a therapist who treated disease through the application of electric current, which was seen as a valid therapy at the time.
He went to Australia to prospect for gold, returning via London in 1859. Barbour claimed to have preached during his time in Australia.[4] A ship-board discussion with a clergyman reactivated his interest in Bible prophecy. He consulted books on prophetic themes at the British Library and became convinced that 1873 would mark the return of Christ, based on ideas advanced by others since at least as early as 1823.
Returning to the United States, Barbour settled in New York City, continuing his studies in the Astor Library. When fully convinced, he wrote letters and visited those whom he felt might best spread his message, though few were interested.
Barbour became an inventor and associated with Peter Cooper, the founder of Cooper Union. He patented several inventions. By 1863 he was in medical practice, dividing his time between Auburn and Rochester, New York. He returned to London in 1864 to demonstrate one of his inventions. He used his association with other inventors and scientists to spread his end-times doctrine, and some of his earliest associates in that belief were inventors and physicians.
He published something[clarification needed] as early as 1868, though it has been lost.[5] In 1871 he wrote and published a small book entitled Evidences for the Coming of the Lord in 1873, or The Midnight Cry, which had two printings. Articles by Barbour also appeared in the Second Adventist press, notably the World’s Crisis.
As 1873 approached, various groups began advocating it as significant. Jonas Wendell led one, another centered on the magazine The Watchman's Cry[clarification needed], and the rest were associated with Barbour. British Barbourites were represented by Elias H. Tuckett, a clergyman. Many gathered at Terry Island to await the return of Christ in late 1873. Barbour and others looked to the next year, which also proved disappointing.
Led by Benjamin Wallace Keith, an associate of Barbour's since 1867, the group adopted the belief in a two-stage, initially invisible presence. They believed that Christ had indeed come in 1874 and would soon become visible for judgments. Barbour started a magazine in the fall of 1873 to promote his views, calling it The Midnight Cry. It was first issued as a pamphlet, with no apparent expectation of becoming a periodical. He quickly changed the name to Herald of the Morning, issuing it monthly from January 1874.



Herald of the Morning, July 1878
 showing Barbour as Editor
In December 1875, Charles Taze Russell, then a businessman from Allegheny, received a copy of Herald of the Morning. He met the principals in the Barbourite movement and arranged for Barbour to speak in Philadelphia in 1876. Barbour and Russell began their association, during which Barbour wrote the book Three Worlds (1877) and published a small booklet by Russell entitled Object and Manner of Our Lord’s Return. Beginning in 1878, they each wrote conflicting views on Ransom and Atonement doctrine. By May 3, 1879, Russell wrote that their "points of variance seem to me to be so fundamental and important that... I feel that our relationship should cease." In a May 22, 1879 letter to Barbour, Russell explicitly resigned: "Now I leave the 'Herald' with you. I withdraw entirely from it, asking nothing from you . . . Please announce in next No. of the 'Herald' the dissolution and withdraw my name [as assistant editor on the masthead]." In July 1879, Russell began publishing Zion's Watch Tower, the principal journal of the Bible Student movement. (Several years after Russell's death, the magazine became associated with Jehovah's Witnesses and was renamed The Watchtower.)[6]
By 1883 Barbour abandoned belief in an invisible presence and returned to more standard Adventist doctrine. He had organized a small congregation in Rochester in 1873.[7] At least by that year he left Adventism for Age-to-Come faith, a form of British Literalism. He changed the name of the congregation to Church of the Strangers. In later years the congregation associated with Mark Allen's Church of the Blessed Hope and called themselves Restitutionists. A photo of Nelson Barbour appeared in the Rochester Union and Advertiser in October 1895.
Barbour intermittently published Herald of the Morning until at least 1903, occasionally issuing statements critical of C. T. Russell. He wrote favorably though cautiously that he was persuaded 1896 was the date for Christ's visible return, an idea that had grown out of the Advent Christian Church. The last date set by Barbour for Christ's return was 1907.
By the time of his death the Rochester church numbered about fifty, with very minor interest elsewhere. In 1903 Barbour participated in a conference on Mob Spirit in America. He advocated the establishment of a predominately black state in the American south west.
Barbour died while on a trip to the west in 1905 of "exhaustion."[8]
After his death some of his articles from The Herald of the Morning were collected and published in book form as Washed in His Blood (1908).
Biography[edit]
The Rochester Union and Advertiser for October 5, 1895, page 12 offers the following information on Nelson Barbour:
"Nelson H. Barbour was born at Toupsville, three miles from Auburn, N. Y., in 1824. At an early age the family moved to Cohocton, Stueben County, N. Y. From the age of 15 to 18, he attended school at Temple Hill Academy, Genseco, New York; at which place he united with the Methodist Episcopal Church, and began a preparation for the ministry under elder Ferris. Having been brought up among Presbyterians, however, and having an investigating turn of mind, instead of quietly learning Methodist theology he troubled his teacher with questions of election, universal salvation, and many other subjects, until it was politely hinted that he was more likely to succeed in life as a farmer than as a clergyman. But his convictions were strong that he must preach the gospel even if he could not work in any theological harness. And at 19, he began his life work as an independent preacher. Since which, all that is worth reporting in his life is inseparable from his theological growth. He could not believe in an all wise and loving Father, permitting the fall; then leaving man's eternal destiny to a hap-hazard scramble between a luke-warm Church and a zealous devil. On the contrary he believed the fall was permitted for a wise purpose; and that God has a definite plan for man, in which nothing is left to chance or ignorance."Mr. Barbour believes that what he denominated the present babel of confusion in the churches is the result of false teaching and the literal interpretation of the parables."The Church of the Strangers was organized in 1879. Mr. Barbour has preached in England, in several Australian colonies, in Canada, and many states of the Union. For the past twenty-two years he has published the Herald of the Morning in this city; claiming that in his 'call' to preach, he confered [sic] not with flesh and blood. Nor was he called to convert the world; but independent of creed, to search for the truth 'as it is in Jesus,' the 'second man Adam,' believing that the restored faith is a precurser [sic] of the millenium [sic] and 'Times of restitution of all things.'"
References[edit]
1.Jump up ^ An 1870 patent application by Barbour gives his middle name as Horatio. The New York Grave Index gives his name as Nelson Horatio Barbour. His middle name appears in the United States Library of Congress as Homer. B. Woodcroft: Alphabetical Index of Patentees and Applicants of Patents for Invention for the year 1870, page 79. Schulz and deVienne: Nelson Barbour: The Millennium's Forgotten Prophet, 2009, page 4.
2.Jump up ^ Elder Ferris' probable identity with William H. Ferris is discussed in Schulz and de Vienne, Nelson Barbour: The Millennium's Forgotten Prophet, pages 11–12
3.Jump up ^ Barbour, N. H.: Evidences for the Coming of the Lord in 1873, Or the Midnight Cry, 1871, page 26.
4.Jump up ^ Rochester Union and Advertiser
5.Jump up ^ Letter from W. Valentine to Nelson Barbour and Barbour's reply: Herald of the Morning, August 1875, page 47.
6.Jump up ^ "Proclaiming the Lord’s Return (1870-1914)", Jehovah's Witnesses—Proclaimers of God's Kingdom, page 48
7.Jump up ^ Barbour discusses the move in the May 1879 Herald of the Morning.
8.Jump up ^ Schulz and de Vienne, citing various obituaries including the original Washington State Death Record and The Auburn, New York, Citizen of October 20, 1905.
External links[edit]
Three Worlds, written by Barbour, and financed by Russell in 1877.
Evidences for the Coming of the Lord in 1873, or The Midnight Cry Written by Barbour in 1871.
Message to Herald of the Morning subscribers 1879 Pittsburgh, Pa; Zion's Watch Tower and Herald of Christ's Presence, July 1, 1879, Supplement
Washed in the Blood Published anonymously but listed in the library of Congress card catalog as written by Nelson H. Barbour.
Herald of the Morning Assorted Issues from 1875 to 1880.


Authority control
WorldCat ·
 VIAF: 34419052 ·
 LCCN: nr2006015041
 




 
 
 
 
 
 
 
  


Categories: American Christian writers
Adventism
1824 births
1905 deaths






Navigation menu



Create account
Log in



Article

Talk









Read

Edit

View history

















Main page
Contents
Featured content
Current events
Random article
Donate to Wikipedia
Wikipedia store

Interaction
Help
About Wikipedia
Community portal
Recent changes
Contact page

Tools
What links here
Related changes
Upload file
Special pages
Permanent link
Page information
Wikidata item
Cite this page

Print/export
Create a book
Download as PDF
Printable version

Languages
Català
Deutsch
Français
Magyar
Nederlands
Norsk bokmål
Polski
Português
Tagalog
Edit links
This page was last modified on 2 May 2015, at 15:11.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
Privacy policy
About Wikipedia
Disclaimers
Contact Wikipedia
Developers
Mobile view
Wikimedia Foundation
Powered by MediaWiki
 

 http://en.wikipedia.org/wiki/Nelson_H._Barbour















John Nelson Darby

From Wikipedia, the free encyclopedia

Jump to: navigation, search



 This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2013)



 John Nelson Darby.
John Nelson Darby (18 November 1800 – 29 April 1882) was an Anglo-Irish Bible teacher, one of the influential figures among the original Plymouth Brethren and the founder of the Exclusive Brethren. He is considered to be the father of modern Dispensationalism and Futurism in the English vernacular. He produced a translation of the Bible based on the Hebrew and Greek texts called The Holy Scriptures: A New Translation from the Original Languages by J. N. Darby.


Contents  [hide]
1 Biography 1.1 Early years
1.2 Middle years
1.3 Later years
2 Later influence
3 Criticism
4 Works
5 See also
6 References
7 Sources
8 External links

Biography[edit]
Early years[edit]
John Nelson Darby was born in Westminster, London, and christened at St. Margaret's on 3 March 1801. He came from an Anglo-Irish landowning family seated at Leap Castle, King's County, Ireland. He was the nephew of Admiral Henry D'Esterre Darby and his middle name was given in recognition of his godfather and family friend, Lord Nelson.
Darby was educated at Westminster School and Trinity College, Dublin where he graduated Classical Gold Medallist in 1819. Darby embraced Christianity during his studies, although there is no evidence that he formally studied theology. He joined an inn of court, but felt that being a lawyer was inconsistent with his religious belief. He therefore chose ordination as an Anglican clergyman in Ireland, "lest he should sell his talents to defeat justice." In 1825, Darby was ordained deacon of the established Church of Ireland and the following year as priest.
Middle years[edit]



 Gravestone of John Nelson Darby
Darby became a curate in the Church of Ireland parish of Delgany, County Wicklow, and distinguished himself by convincing Roman Catholic peasants in the Calary area to abandon the Catholic Church. The well-known gospel tract "How the Lost Sheep was Saved" [1] gives his personal account of a visit he paid to a dying shepherd boy in this area, painting a vivid picture of what his work among the poor people involved. He later claimed to have won hundreds of converts to the Church of Ireland. However, the conversions ended when William Magee, the Archbishop of Dublin, ruled that converts were obliged to swear allegiance to George IV as rightful king of Ireland.
Darby resigned his curacy in protest. Soon after, in October 1827, he fell from a horse and was seriously injured. He later stated that it was during this time that he began to believe that the "kingdom" described in the Book of Isaiah and elsewhere in the Old Testament was entirely different from the Christian church.
Over the next five years, he developed the principles of his mature theology—most notably his conviction that the very notion of a clergyman was a sin against the Holy Spirit, because it limited the recognition that the Holy Spirit could speak through any member of the Church. During this time he joined an interdenominational meeting of believers (including Anthony Norris Groves, Edward Cronin, J. G. Bellett, and Francis Hutchinson) who met to "break bread" together in Dublin as a symbol of their unity in Christ. By 1832, this group had grown and began to identify themselves as a distinct Christian assembly. As they traveled and began new assemblies in Ireland and England, they formed the movement now known as the Plymouth Brethren.
It is believed that John Nelson Darby left the Church of Ireland around 1831.[2] He participated in the 1831–33 Powerscourt Conference, an annual meeting of Bible students organized by his friend,[3] the wealthy widow Lady Powerscourt (Theodosia Wingfield Powerscourt). At the conference Darby publicly described his ecclesiological and eschatological views, including the pretribulation rapture.[4] For about 40 years William Kelly (1821–1906) was his chief interpreter and continued to be a staunch supporter until his own death. Kelly in his work John Nelson Darby as I knew him stated that "a saint more true to Christ's name and word I never knew or heard of".
In 1837 and 1849 Darby preached in France. During the Second World War, a community of Brethren living in the Plateau Vivarais-Lignon area of Vichy France,near Switzerland, participated in the area's resistance to Vichy's collaboration with the Nazi program to round up and deport Jews. The area's largely Huguenot population hid and saved a large number of Jewish children. [This episode is described in Caroline Moorehead, "Village of Secrets," 2014, HarperCollins, p. 106-111.]
Darby saw the invention of the telegraph as a sign that the end of the world was approaching; he called the telegraph an invention of Cain and a harbinger of Armageddon.[5]
Darby defended Calvinist [6] doctrines when they came under attack from within the Church in which he once served. His biographer Goddard [7] states, "Darby indicates his approval of the doctrine of the Anglican Church as expressed in Article XVII of the Thirty-Nine Articles" on the subject of election and predestination. Darby said:

"For my own part, I soberly think Article XVII to be as wise, perhaps I might say the wisest and best condensed human statement of the view it contains that I am acquainted with. I am fully content to take it in its literal and grammatical sense. I believe that predestination to life is the eternal purpose of God, by which, before the foundations of the world were laid, He firmly decreed, by His counsel secret to us, to deliver from curse and destruction those whom He had chosen in Christ out of the human race, and to bring them, through Christ, as vessels made to honour, to eternal salvation." [8]
Later years[edit]
Darby traveled widely in Europe and Britain in the 1830s and 1840s, and established many Brethren assemblies. He gave 11 significant lectures in Geneva in 1840 on the hope of the church (L'attente actuelle de l'église). These established his reputation as a leading interpreter of biblical prophecy. The beliefs he disseminated then are still being propagated (in various forms) at such places as Dallas Theological Seminary and by authors and preachers such as Hal Lindsey and Tim LaHaye.
In 1848, Darby became involved in a complex dispute over the proper method for maintaining shared standards of discipline in different assembles that resulted in a split between Open Brethren, which maintained a congregational form of government and Exclusive Brethren. After that time, he was recognized as the dominant figure among the Exclusives, who also came to be known as "Darbyite" Brethren. He made at least 5 missionary journeys to North America between 1862 and 1877. He worked mostly in New England, Ontario, and the Great Lakes region, but took one extended journey from Toronto to Sydney by way of San Francisco, Hawaii, and New Zealand. A Geographical Index of his letters is currently available and lists where he traveled.[9] He used his classical skills to translate the Bible from Hebrew and Greek texts into several languages. In English he wrote a Synopsis of the Bible and many other scholarly religious articles. He wrote hymns and poems, the most famous being, "Man of Sorrows".[10] He was also a Bible commentator. He declined however to contribute to the compilation of the Revised Version of the King James Bible.[11]
He died 1882 in Sundridge House, Bournemouth and is buried in Bournemouth, Dorset, England.[12]
Later influence[edit]


If one accepted Darby's view of the secret rapture... Benjamin Wills Newton pointed out, then many Gospel passages must be "renounced as not properly ours."...this is precisely what Darby was prepared to do.
 Too traditional to admit that biblical authors might have contradicted each other, and too rationalist to admit that the prophetic maze defied penetration, Darby attempted a resolution of his exegetical dilemma by distinguishing between Scripture intended for the Church and Scripture intended for Israel...
 The task of the expositor of the Bible was, in a phrase that became the hallmark of dispensationalism, "rightly dividing the word of truth".


From "The Roots of Fundamentalism:
 British and American Millenarianism 1800-1930" (1970)
 by Ernest R. Sandeen, University of Chicago Press
ISBN 978-0-226-73467-5, p. 65-67

Darby is noted in the theological world as the father of "dispensationalism", later made popular in the United States by Cyrus Scofield's Scofield Reference Bible.
Charles Henry Mackintosh, 1820–1896, with his popular style spread Darby's teachings to humbler elements in society and may be regarded as the journalist of the Brethren Movement. Mackintosh popularised Darby, although not his hyperdispensational approach,[13] more than any other Brethren author. In the early twentieth century, the Brethren's teachings, through Margaret E. Barber, influenced the Little Flock of Watchman Nee and Witness Lee[14]
Darby is credited with originating the "rapture" theory wherein Christ will suddenly remove His bride, the Church, from this world before the judgments of the tribulation. Some claim that this "the Rapture of the Saints" [date?] was the origin of the idea of the "rapture." Dispensationalist beliefs about the fate of the Jews and the re-establishment of the Kingdom of Israel put dispensationalists at the forefront of Christian Zionism, because "God is able to graft them in again," and they believe that in His grace he will do so according to their understanding of Old Testament prophecy. They believe that, while the ways of God may change, His purposes to bless Israel will never be forgotten, just as He has shown unmerited favour to the Church, He will do so to a remnant of Israel to fulfill all the promises made to the genetic seed of Abraham.
Criticism[edit]
Charles Haddon Spurgeon, Pastor of the Metropolitan Tabernacle and contemporary of Darby, published criticism of Darby and Brethrenism.[15] His main criticism was that Darby and the Plymouth Brethren rejected the vicarious purpose of Christ's obedience as well as imputed righteousness. He viewed these of such importance and so central to the gospel that it led him to this statement about the rest of their belief.
James Grant wrote: "With the deadly heresies entertained and taught by the Plymouth Brethren, in relation to some of the most momentous of all the doctrines of the gospel, and to which I have adverted at some length, I feel assured that my readers will not be surprised at any other views, however unscriptual and pernicious they may be, which the Darbyites have embraced and zealously seek to propagate"[16]
Works[edit]
The Holy Bible a new translation by J.N. Darby, a parallel edition, Bible Truth Publishers: Addison, Illinois.
The Writings of J. N. Darby courtesy of Stem Publishing
The Holy Scriptures (A New Translation from the Original Languages by J. N. Darby) courtesy of Stem Publishing
A Letter on Free Will by J.N. Darby, Elberfeld, 23 October 1861
The Collected Writings Of J. N. Darby, Ecclesiastical No. 1, Volume 1: The Character Of Office In The Present Dispensation
The Watching Servant, Words of Truth: Belfast, Northern Ireland
See also[edit]
Benjamin Wills Newton, former friend of Darby who clashed with Darby on doctrine and practice, which led to the Exclusive Brethren – Open Brethren division
Cyrus I. Scofield
Darby Bible
Dispensationalism
End times
Exclusive Brethren
Fundamentalist Christianity
List of people educated at Westminster School
Miles J. Stanford
Plymouth Brethren
Robert Anderson (Scotland Yard) (1841–1918), Dispensational author, lawyer, British intelligence officer and London CID chief, in charge during Jack the Ripper murders.
References[edit]
1.Jump up ^ J. N. Darby. "How the Lost Sheep was Saved".
2.Jump up ^ The year in which Darby left the Church of Ireland, a branch of the Anglican Church, is not certain but a consensus of opinion is that it was possibly around 1831. Searches for formal documentation of his resignation have been made in the Church of Ireland archives, but nothing has been found.
3.Jump up ^ It is widely believed that Darby and Lady Powerscourt were romantically attached but friends persuaded him that any marriage may prove a distraction.
4.Jump up ^ Dictionary of Premillennial Theology. Grand Rapids, MI: Kregel Publications. 1996. ISBN 0-8254-2351-1. p. 82
5.Jump up ^ "Apocalypse Now(ish): Irvin Baxter's End Times Empire".
6.Jump up ^ Marsden, George M (2006). Fundamentalism and American Culture (2nd ed ed.). New York: Oxford University Press. p. 351. ISBN 0-19-530047-5. p. 46
7.Jump up ^ Goddard, "The Contribution of Darby," p. 86
8.Jump up ^ J. N. Darby, "The Doctrine of the Church of England at the Time of the Reformation,"
9.Jump up ^ "Thy Precepts (magazine), Jan/Feb 1996, Vol. 11, # 1" (PDF). "The Correspondents of John Nelson Darby, with Geographical Index and Chart of Travels. For the three volumes of Letters of J. N. Darby, it gives the page #, the language it was written in, recipient, place written, and date written; also contains a geographical index and a chart of his travels."
10.Jump up ^ The Man of Sorrows
11.Jump up ^ John Nelson Darby Biography
12.Jump up ^ Winston Terrance Sutherland, B.S., Th.M (May 2007). "John Nelson Darby: His Contributions to Contemporary Theological Higher Education (Dissertation Prepared for the Degree of Doctor of Philosophy), pp.20-21" (PDF). University of North Texas. "John Nelson Darby died in Bournemouth, on 29 April 1882 of protracted illness (Pickering, 1986; Turner, 1986). In John Nelson Darby: A Memorial, is outlined the funeral service of the revered theologian. Therein is documented that he “was brought to Bournemouth some weeks before his death, to the house of Mr. Hammond, an exClergyman of the Church of England.” A large following attended the burial, “from eight to ten hundred” participating in prayers, singing hymns (some written by Darby), and reading, with comment, the Scriptures. “There has been a large plain stone to mark the resting place of the richly-gifted servant of the Lord” displaying the caption: JOHN NELSON DARBY “AS UNKNOWN AND WELL KNOWN.” DEPARTED TO BE WITH CHRIST, 29TH APRIL 1882. AGED 81 2 COR. V. 21. Lord let me wait for thee alone, My life be only this, To serve Thee here on earth unknown, Then share Thy heavenly bliss. J. N. D"
13.Jump up ^ Charles Henry Mackintosh. "The Assembly of God; or, The All-sufficiency of the Name of Jesus". "The termini of the church's earthly history are Pentecost (Acts 2), and the rapture. (1 Thess, 4: 16, 17)]"
14.Jump up ^ Elmer L. Towns (1 January 2000). "The Ten Greatest Revivals Ever: from Pentecost to the Present". Liberty University. Retrieved 2011-03-13. "Years later, Nee To-sheng, better known outside of China as Watchman Nee, was influenced by a single British missionary, Margaret E. Barber. In 1909, Barber had submitted to believer’s baptism and left her Anglican mission to become an independent faith worker. She conducted “breaking of bread” meetings similar to those of the Christian Brethren. Nee To-sheng organized the Little Flock, a Brethren-style indigenous Chinese denomination. The True Jesus Church and Little Flock soon had more adherents than all other mission-sponsored churches combined."
15.Jump up ^ Charles Spurgeon (June 1869). "Mr. Grant on "The Darby Brethren"". Sword and Trowel. Retrieved 17 March 2013.
16.Jump up ^ Grant, James (1875). The Plymouth Brethren: Their History and Heresies. London: William Macintosh. p. 60.
Sources[edit]
John Nelson Darby – as I knew him, William Kelly, Words of Truth: Belfast, Northern Ireland
Neatby, William B. (1901). A history of the Plymouth Brethren. pp. 13–18, 182–198 etc.
Stokes, George T. (Oct 1885). "John Nelson Darby". The Contemporary Review: 537–552.
Stunt, Timothy (2004). "John Nelson Darby". Oxford Dictionary of National Biography. Retrieved 2013-12-18. (subscription required (help)).
Weremchuk, Max S. (1993). John Nelson Darby. Loizeaux Brothers. ISBN 978-0872139237.
External links[edit]
My Brethren, a biography of J. N. Darby
The writings of John Nelson Darby courtesy of Stem Publishing
The Exclusive Brethren, the only site endorsed by Taylor 'Exclusive Brethren'
Darby & Other Resources
Darby's Works on archive.org
L’Attente actuelle de l’église et prophéties qui établissent la vérité du retour personnel du sauveur, exposées en onze soirées à Genève (1840)
Francisci Riberae Villacastinensis, In sacram beati Ioannis Apostoli & Euangelistae Apocalypsin commentarij
J.N. Darby's Early Years
Correspondence between Darby and Rev. James Kelly of the Church of England – 5 megabytes
Darbyism Its Rise,Progress & Development
Papers of John Nelson Darby – Archive of Darby's personal papers at the John Rylands University Library, Manchester, England
Continuing church truth taught by J. N. Darby and his contemporaries
Roy A. Huebner: Detailed historian regarding J. N. Darby, early Brethren, their theology, and dispensational truth
Synopsis of the Books of the Bible by John Nelson Darby


Authority control
WorldCat ·
 VIAF: 66465849 ·
 LCCN: n91084159 ·
 ISNI: 0000 0000 8344 2883 ·
 GND: 11867885X ·
 BNF: cb11898607j (data)
 




 
 
 
 
 
 
 
  


Categories: Alumni of Trinity College, Dublin
British Plymouth Brethren
Christian fundamentalists
English evangelicals
Irish Plymouth Brethren
People educated at Westminster School, London
People from Westminster
Premillennialism
Translators of the Bible into English
1800 births
1882 deaths
19th-century translators












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John Nelson Darby

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 This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2013)



 John Nelson Darby.
John Nelson Darby (18 November 1800 – 29 April 1882) was an Anglo-Irish Bible teacher, one of the influential figures among the original Plymouth Brethren and the founder of the Exclusive Brethren. He is considered to be the father of modern Dispensationalism and Futurism in the English vernacular. He produced a translation of the Bible based on the Hebrew and Greek texts called The Holy Scriptures: A New Translation from the Original Languages by J. N. Darby.


Contents  [hide]
1 Biography 1.1 Early years
1.2 Middle years
1.3 Later years
2 Later influence
3 Criticism
4 Works
5 See also
6 References
7 Sources
8 External links

Biography[edit]
Early years[edit]
John Nelson Darby was born in Westminster, London, and christened at St. Margaret's on 3 March 1801. He came from an Anglo-Irish landowning family seated at Leap Castle, King's County, Ireland. He was the nephew of Admiral Henry D'Esterre Darby and his middle name was given in recognition of his godfather and family friend, Lord Nelson.
Darby was educated at Westminster School and Trinity College, Dublin where he graduated Classical Gold Medallist in 1819. Darby embraced Christianity during his studies, although there is no evidence that he formally studied theology. He joined an inn of court, but felt that being a lawyer was inconsistent with his religious belief. He therefore chose ordination as an Anglican clergyman in Ireland, "lest he should sell his talents to defeat justice." In 1825, Darby was ordained deacon of the established Church of Ireland and the following year as priest.
Middle years[edit]



 Gravestone of John Nelson Darby
Darby became a curate in the Church of Ireland parish of Delgany, County Wicklow, and distinguished himself by convincing Roman Catholic peasants in the Calary area to abandon the Catholic Church. The well-known gospel tract "How the Lost Sheep was Saved" [1] gives his personal account of a visit he paid to a dying shepherd boy in this area, painting a vivid picture of what his work among the poor people involved. He later claimed to have won hundreds of converts to the Church of Ireland. However, the conversions ended when William Magee, the Archbishop of Dublin, ruled that converts were obliged to swear allegiance to George IV as rightful king of Ireland.
Darby resigned his curacy in protest. Soon after, in October 1827, he fell from a horse and was seriously injured. He later stated that it was during this time that he began to believe that the "kingdom" described in the Book of Isaiah and elsewhere in the Old Testament was entirely different from the Christian church.
Over the next five years, he developed the principles of his mature theology—most notably his conviction that the very notion of a clergyman was a sin against the Holy Spirit, because it limited the recognition that the Holy Spirit could speak through any member of the Church. During this time he joined an interdenominational meeting of believers (including Anthony Norris Groves, Edward Cronin, J. G. Bellett, and Francis Hutchinson) who met to "break bread" together in Dublin as a symbol of their unity in Christ. By 1832, this group had grown and began to identify themselves as a distinct Christian assembly. As they traveled and began new assemblies in Ireland and England, they formed the movement now known as the Plymouth Brethren.
It is believed that John Nelson Darby left the Church of Ireland around 1831.[2] He participated in the 1831–33 Powerscourt Conference, an annual meeting of Bible students organized by his friend,[3] the wealthy widow Lady Powerscourt (Theodosia Wingfield Powerscourt). At the conference Darby publicly described his ecclesiological and eschatological views, including the pretribulation rapture.[4] For about 40 years William Kelly (1821–1906) was his chief interpreter and continued to be a staunch supporter until his own death. Kelly in his work John Nelson Darby as I knew him stated that "a saint more true to Christ's name and word I never knew or heard of".
In 1837 and 1849 Darby preached in France. During the Second World War, a community of Brethren living in the Plateau Vivarais-Lignon area of Vichy France,near Switzerland, participated in the area's resistance to Vichy's collaboration with the Nazi program to round up and deport Jews. The area's largely Huguenot population hid and saved a large number of Jewish children. [This episode is described in Caroline Moorehead, "Village of Secrets," 2014, HarperCollins, p. 106-111.]
Darby saw the invention of the telegraph as a sign that the end of the world was approaching; he called the telegraph an invention of Cain and a harbinger of Armageddon.[5]
Darby defended Calvinist [6] doctrines when they came under attack from within the Church in which he once served. His biographer Goddard [7] states, "Darby indicates his approval of the doctrine of the Anglican Church as expressed in Article XVII of the Thirty-Nine Articles" on the subject of election and predestination. Darby said:

"For my own part, I soberly think Article XVII to be as wise, perhaps I might say the wisest and best condensed human statement of the view it contains that I am acquainted with. I am fully content to take it in its literal and grammatical sense. I believe that predestination to life is the eternal purpose of God, by which, before the foundations of the world were laid, He firmly decreed, by His counsel secret to us, to deliver from curse and destruction those whom He had chosen in Christ out of the human race, and to bring them, through Christ, as vessels made to honour, to eternal salvation." [8]
Later years[edit]
Darby traveled widely in Europe and Britain in the 1830s and 1840s, and established many Brethren assemblies. He gave 11 significant lectures in Geneva in 1840 on the hope of the church (L'attente actuelle de l'église). These established his reputation as a leading interpreter of biblical prophecy. The beliefs he disseminated then are still being propagated (in various forms) at such places as Dallas Theological Seminary and by authors and preachers such as Hal Lindsey and Tim LaHaye.
In 1848, Darby became involved in a complex dispute over the proper method for maintaining shared standards of discipline in different assembles that resulted in a split between Open Brethren, which maintained a congregational form of government and Exclusive Brethren. After that time, he was recognized as the dominant figure among the Exclusives, who also came to be known as "Darbyite" Brethren. He made at least 5 missionary journeys to North America between 1862 and 1877. He worked mostly in New England, Ontario, and the Great Lakes region, but took one extended journey from Toronto to Sydney by way of San Francisco, Hawaii, and New Zealand. A Geographical Index of his letters is currently available and lists where he traveled.[9] He used his classical skills to translate the Bible from Hebrew and Greek texts into several languages. In English he wrote a Synopsis of the Bible and many other scholarly religious articles. He wrote hymns and poems, the most famous being, "Man of Sorrows".[10] He was also a Bible commentator. He declined however to contribute to the compilation of the Revised Version of the King James Bible.[11]
He died 1882 in Sundridge House, Bournemouth and is buried in Bournemouth, Dorset, England.[12]
Later influence[edit]


If one accepted Darby's view of the secret rapture... Benjamin Wills Newton pointed out, then many Gospel passages must be "renounced as not properly ours."...this is precisely what Darby was prepared to do.
 Too traditional to admit that biblical authors might have contradicted each other, and too rationalist to admit that the prophetic maze defied penetration, Darby attempted a resolution of his exegetical dilemma by distinguishing between Scripture intended for the Church and Scripture intended for Israel...
 The task of the expositor of the Bible was, in a phrase that became the hallmark of dispensationalism, "rightly dividing the word of truth".


From "The Roots of Fundamentalism:
 British and American Millenarianism 1800-1930" (1970)
 by Ernest R. Sandeen, University of Chicago Press
ISBN 978-0-226-73467-5, p. 65-67

Darby is noted in the theological world as the father of "dispensationalism", later made popular in the United States by Cyrus Scofield's Scofield Reference Bible.
Charles Henry Mackintosh, 1820–1896, with his popular style spread Darby's teachings to humbler elements in society and may be regarded as the journalist of the Brethren Movement. Mackintosh popularised Darby, although not his hyperdispensational approach,[13] more than any other Brethren author. In the early twentieth century, the Brethren's teachings, through Margaret E. Barber, influenced the Little Flock of Watchman Nee and Witness Lee[14]
Darby is credited with originating the "rapture" theory wherein Christ will suddenly remove His bride, the Church, from this world before the judgments of the tribulation. Some claim that this "the Rapture of the Saints" [date?] was the origin of the idea of the "rapture." Dispensationalist beliefs about the fate of the Jews and the re-establishment of the Kingdom of Israel put dispensationalists at the forefront of Christian Zionism, because "God is able to graft them in again," and they believe that in His grace he will do so according to their understanding of Old Testament prophecy. They believe that, while the ways of God may change, His purposes to bless Israel will never be forgotten, just as He has shown unmerited favour to the Church, He will do so to a remnant of Israel to fulfill all the promises made to the genetic seed of Abraham.
Criticism[edit]
Charles Haddon Spurgeon, Pastor of the Metropolitan Tabernacle and contemporary of Darby, published criticism of Darby and Brethrenism.[15] His main criticism was that Darby and the Plymouth Brethren rejected the vicarious purpose of Christ's obedience as well as imputed righteousness. He viewed these of such importance and so central to the gospel that it led him to this statement about the rest of their belief.
James Grant wrote: "With the deadly heresies entertained and taught by the Plymouth Brethren, in relation to some of the most momentous of all the doctrines of the gospel, and to which I have adverted at some length, I feel assured that my readers will not be surprised at any other views, however unscriptual and pernicious they may be, which the Darbyites have embraced and zealously seek to propagate"[16]
Works[edit]
The Holy Bible a new translation by J.N. Darby, a parallel edition, Bible Truth Publishers: Addison, Illinois.
The Writings of J. N. Darby courtesy of Stem Publishing
The Holy Scriptures (A New Translation from the Original Languages by J. N. Darby) courtesy of Stem Publishing
A Letter on Free Will by J.N. Darby, Elberfeld, 23 October 1861
The Collected Writings Of J. N. Darby, Ecclesiastical No. 1, Volume 1: The Character Of Office In The Present Dispensation
The Watching Servant, Words of Truth: Belfast, Northern Ireland
See also[edit]
Benjamin Wills Newton, former friend of Darby who clashed with Darby on doctrine and practice, which led to the Exclusive Brethren – Open Brethren division
Cyrus I. Scofield
Darby Bible
Dispensationalism
End times
Exclusive Brethren
Fundamentalist Christianity
List of people educated at Westminster School
Miles J. Stanford
Plymouth Brethren
Robert Anderson (Scotland Yard) (1841–1918), Dispensational author, lawyer, British intelligence officer and London CID chief, in charge during Jack the Ripper murders.
References[edit]
1.Jump up ^ J. N. Darby. "How the Lost Sheep was Saved".
2.Jump up ^ The year in which Darby left the Church of Ireland, a branch of the Anglican Church, is not certain but a consensus of opinion is that it was possibly around 1831. Searches for formal documentation of his resignation have been made in the Church of Ireland archives, but nothing has been found.
3.Jump up ^ It is widely believed that Darby and Lady Powerscourt were romantically attached but friends persuaded him that any marriage may prove a distraction.
4.Jump up ^ Dictionary of Premillennial Theology. Grand Rapids, MI: Kregel Publications. 1996. ISBN 0-8254-2351-1. p. 82
5.Jump up ^ "Apocalypse Now(ish): Irvin Baxter's End Times Empire".
6.Jump up ^ Marsden, George M (2006). Fundamentalism and American Culture (2nd ed ed.). New York: Oxford University Press. p. 351. ISBN 0-19-530047-5. p. 46
7.Jump up ^ Goddard, "The Contribution of Darby," p. 86
8.Jump up ^ J. N. Darby, "The Doctrine of the Church of England at the Time of the Reformation,"
9.Jump up ^ "Thy Precepts (magazine), Jan/Feb 1996, Vol. 11, # 1" (PDF). "The Correspondents of John Nelson Darby, with Geographical Index and Chart of Travels. For the three volumes of Letters of J. N. Darby, it gives the page #, the language it was written in, recipient, place written, and date written; also contains a geographical index and a chart of his travels."
10.Jump up ^ The Man of Sorrows
11.Jump up ^ John Nelson Darby Biography
12.Jump up ^ Winston Terrance Sutherland, B.S., Th.M (May 2007). "John Nelson Darby: His Contributions to Contemporary Theological Higher Education (Dissertation Prepared for the Degree of Doctor of Philosophy), pp.20-21" (PDF). University of North Texas. "John Nelson Darby died in Bournemouth, on 29 April 1882 of protracted illness (Pickering, 1986; Turner, 1986). In John Nelson Darby: A Memorial, is outlined the funeral service of the revered theologian. Therein is documented that he “was brought to Bournemouth some weeks before his death, to the house of Mr. Hammond, an exClergyman of the Church of England.” A large following attended the burial, “from eight to ten hundred” participating in prayers, singing hymns (some written by Darby), and reading, with comment, the Scriptures. “There has been a large plain stone to mark the resting place of the richly-gifted servant of the Lord” displaying the caption: JOHN NELSON DARBY “AS UNKNOWN AND WELL KNOWN.” DEPARTED TO BE WITH CHRIST, 29TH APRIL 1882. AGED 81 2 COR. V. 21. Lord let me wait for thee alone, My life be only this, To serve Thee here on earth unknown, Then share Thy heavenly bliss. J. N. D"
13.Jump up ^ Charles Henry Mackintosh. "The Assembly of God; or, The All-sufficiency of the Name of Jesus". "The termini of the church's earthly history are Pentecost (Acts 2), and the rapture. (1 Thess, 4: 16, 17)]"
14.Jump up ^ Elmer L. Towns (1 January 2000). "The Ten Greatest Revivals Ever: from Pentecost to the Present". Liberty University. Retrieved 2011-03-13. "Years later, Nee To-sheng, better known outside of China as Watchman Nee, was influenced by a single British missionary, Margaret E. Barber. In 1909, Barber had submitted to believer’s baptism and left her Anglican mission to become an independent faith worker. She conducted “breaking of bread” meetings similar to those of the Christian Brethren. Nee To-sheng organized the Little Flock, a Brethren-style indigenous Chinese denomination. The True Jesus Church and Little Flock soon had more adherents than all other mission-sponsored churches combined."
15.Jump up ^ Charles Spurgeon (June 1869). "Mr. Grant on "The Darby Brethren"". Sword and Trowel. Retrieved 17 March 2013.
16.Jump up ^ Grant, James (1875). The Plymouth Brethren: Their History and Heresies. London: William Macintosh. p. 60.
Sources[edit]
John Nelson Darby – as I knew him, William Kelly, Words of Truth: Belfast, Northern Ireland
Neatby, William B. (1901). A history of the Plymouth Brethren. pp. 13–18, 182–198 etc.
Stokes, George T. (Oct 1885). "John Nelson Darby". The Contemporary Review: 537–552.
Stunt, Timothy (2004). "John Nelson Darby". Oxford Dictionary of National Biography. Retrieved 2013-12-18. (subscription required (help)).
Weremchuk, Max S. (1993). John Nelson Darby. Loizeaux Brothers. ISBN 978-0872139237.
External links[edit]
My Brethren, a biography of J. N. Darby
The writings of John Nelson Darby courtesy of Stem Publishing
The Exclusive Brethren, the only site endorsed by Taylor 'Exclusive Brethren'
Darby & Other Resources
Darby's Works on archive.org
L’Attente actuelle de l’église et prophéties qui établissent la vérité du retour personnel du sauveur, exposées en onze soirées à Genève (1840)
Francisci Riberae Villacastinensis, In sacram beati Ioannis Apostoli & Euangelistae Apocalypsin commentarij
J.N. Darby's Early Years
Correspondence between Darby and Rev. James Kelly of the Church of England – 5 megabytes
Darbyism Its Rise,Progress & Development
Papers of John Nelson Darby – Archive of Darby's personal papers at the John Rylands University Library, Manchester, England
Continuing church truth taught by J. N. Darby and his contemporaries
Roy A. Huebner: Detailed historian regarding J. N. Darby, early Brethren, their theology, and dispensational truth
Synopsis of the Books of the Bible by John Nelson Darby


Authority control
WorldCat ·
 VIAF: 66465849 ·
 LCCN: n91084159 ·
 ISNI: 0000 0000 8344 2883 ·
 GND: 11867885X ·
 BNF: cb11898607j (data)
 




 
 
 
 
 
 
 
  


Categories: Alumni of Trinity College, Dublin
British Plymouth Brethren
Christian fundamentalists
English evangelicals
Irish Plymouth Brethren
People educated at Westminster School, London
People from Westminster
Premillennialism
Translators of the Bible into English
1800 births
1882 deaths
19th-century translators












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Jehovah's Witnesses publications

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article is about literature used by Jehovah's Witnesses. For literature produced by the Watch Tower Society since its inception, see List of Watch Tower Society publications.
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
The Watch Tower Bible and Tract Society produces a significant amount of printed and electronic literature, primarily for use by Jehovah's Witnesses. Their best known publications are the magazines, The Watchtower and Awake!.
The Watchtower was first published by Charles Taze Russell, founder of the Bible Student movement, in 1879,[1] followed by the inception of the Watch Tower Society in 1881.[2] Supporters adopted the name Jehovah's witnesses in 1931.[3] Particularly since 2001, when referring to other Watch Tower Society publications their literature has typically stated that it is "published by Jehovah's Witnesses",[4] though the edition notice identifies the publisher as the Watch Tower Society.[5]
Along with books and brochures, other media are also produced, including CDs, MP3s and DVDs, and Internet downloads and video streaming. New publications are usually released at Jehovah's Witnesses' annual conventions.


Contents  [hide]
1 Literature for preaching 1.1 Special-purpose literature
1.2 The Truth That Leads to Eternal Life
1.3 Life—How Did It Get Here? By Evolution or by Creation?
2 Literature for members 2.1 Aid to Bible Understanding
3 References
4 External links

Literature for preaching[edit]
Most literature produced by Jehovah's Witnesses is intended for use in their evangelizing work. Publications for preaching are also routinely studied by members, both privately and at their meetings for worship. Their most widely distributed publications are:
New World Translation of the Holy Scriptures (NWT), a modern-language translation of the Bible published in whole or part in over 125 languages.[6] This is the Bible translation primarily used by Jehovah's Witnesses.
Awake!, published in 103 languages, a general-interest monthly magazine covering many topics from a religious perspective. It has an average printing of nearly 52 million copies per issue.[7]
The Watchtower Announcing Jehovah's Kingdom, published in 240 languages semimonthly, focuses mainly on doctrine.[8] With an average printing of nearly 53 million copies of the Public Edition, The Watchtower is the most widely distributed magazine in the world.[9] Since 2008, the issue dated the 1st of each month is distributed to the public and is referred to as the Public Edition. The issue dated the 15th, called the Study Edition, is distributed only to members and others who attend the congregation Watchtower Study.[10] The Study Edition of The Watchtower has an average printing of nearly 15 million copies.[11]
When interested individuals are encountered, Witnesses offer a home Bible study course, using a current publication, such as What Does the Bible Really Teach?, that outlines their primary beliefs and interpretations of the Bible. The Witness then visits the student on a regular basis, generally considering a chapter on each visit, depending on the student's circumstances. Students are requested to examine the material prior to the arrival of the Bible study conductor, using the questions at the bottom of each page, to "help prepare the student for the Bible study".[12] Jehovah’s Witnesses customarily read each paragraph aloud together with the student, and then ask the question(s) provided for that paragraph. Students are encouraged to read the scriptures cited in the material.[13] Bible students are expected to be making progress to become baptized as one of Jehovah's Witnesses by the time the course is completed,[14] and may be asked to study a second publication, such as "Keep Yourselves in God's Love".[15]
Jehovah's Witnesses previously offered their literature for a price determined by the branch office in each country, to cover printing costs.[16] Since 2000, Jehovah's Witnesses have offered their publications free of charge globally.[17] Printing is funded by voluntary donations from Witnesses and members of the public.[18] Jehovah's Witnesses accept donations if offered by householders, and are instructed to invite donations in countries where soliciting funds is permitted.[19]
Special-purpose literature[edit]
Certain publications are designed for distribution to members of specific religious groups. The brochure How Can You Have a Happy Life? is intended for the Jewish community;[20] the brochure The Guidance of God—Our Way to Paradise is published for readers with an Islamic background; Our Problems—Who Will Help Us Solve Them? is targeted toward Hindus; Why Should We Worship God in Love and Truth? is also written for those with Hindu beliefs. The booklet Good News for People of All Nations contains a simple Bible message in many languages.
The brochures Apply Yourself to Reading and Writing and Learn to Read and Write are used, primarily in developing countries, for assisting people to learn to read and write.[21][22]
The Truth That Leads to Eternal Life[edit]
The Truth That Leads to Eternal Life was a Bible study textbook published in 1968 and revised in 1981 (now out of print).[23] The 1990 edition of the Guinness Book of Records included this book under its heading "Highest Printings". According to the Guinness Book, by May 1987 it had reached 106,486,735 copies, in 116 languages.[24]
Life—How Did It Get Here? By Evolution or by Creation?[edit]
Life—How Did It Get Here? By Evolution or by Creation?, first published in 1985, presents the Old Earth (Day-Age) creationism of Jehovah's Witnesses, and their criticism of evolution. Biologist Richard Dawkins criticized the book for repeatedly presenting a choice between intelligent design and chance, rather than natural selection.[25] The book was supplemented by the 1998 book, Is There a Creator Who Cares About You?, and the 2010 brochures The Origin of Life—5 Questions Worth Asking and Was Life Created?
Literature for members[edit]



The Finished Mystery—vol. 7 of Studies in the Scriptures
Some publications, such as the hymnal Sing to Jehovah, The Watchtower Study Edition, the newsletter Our Kingdom Ministry,[26] and the textbook Benefit From Theocratic Ministry School Education[27] are for use by those who attend congregation meetings. Others, such as the organizational manual Organized to Do Jehovah's Will[28] and Watchtower Library CD-ROM (containing the Watch Tower Publications Index from 1930, each issue of The Watchtower from 1950, and most other Watch Tower Society literature published since 1970), are typically reserved for members. Certain publications are limited to members in appointed positions, such as the manual for congregation elders, Pay Attention to Yourselves and to All the Flock.[29]
Some publications are typically distributed only to members, but may be supplied to other interested individuals on request or made available in public libraries. These include the biblical encyclopedia Insight on the Scriptures and Jehovah's Witnesses' official history book Jehovah's Witnesses—Proclaimers of God's Kingdom.[30][31] Many of these publications are also available from their website in the Watchtower Online Library.
Aid to Bible Understanding[edit]
Aid to Bible Understanding was the first doctrinal and biblical encyclopedia of Jehovah's Witnesses, published in full in 1971. Research for the book led to new interpretations of some concepts, providing a catalyst for changes in doctrine.[32][33]
References[edit]
1.Jump up ^ Watch Tower, July 1 1879
2.Jump up ^ The Watchtower, January 15, 1955, page 14, "Modern History of Jehovah’s Witnesses"
3.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, page 720, Noteworthy Events in the Modern-day History of Jehovah’s Witnesses
4.Jump up ^ For example, The Watchtower: 8. January 1, 2013. "What Does the Bible Really Teach? published by Jehovah’s Witnesses" Missing or empty |title= (help)
5.Jump up ^ What Does the Bible Really Teach. p. 1. "PUBLISHERS Watchtower Bible and Tract Society of New York, Inc. Brooklyn, New York, U.S.A."
6.Jump up ^ 2015 Yearbook of Jehovah's Witnesses, page 23.
7.Jump up ^ "''Awake'', Awake! June 2015 issue, page 2." (PDF). Retrieved 2015-03-27.
8.Jump up ^ "The Watchtower, English 'Public Edition', January 1, 2015, page 2." (PDF). Retrieved 2015-10-25. Check date values in: |accessdate= (help)
9.Jump up ^ The Watchtower, February 1, 2005, p. 32
10.Jump up ^ Our Kingdom Ministry, July 2007, p. 1 Exciting Changes for The Watchtower!
11.Jump up ^ "''The Watchower'', Russian ''Study Edition'', January 15, 2015, page 2." (PDF). Retrieved 2014-10-25.
12.Jump up ^ What Does The Bible Really Teach? © Watch Tower Bible and Tract Society of Pennsylvania 2005. | p. 7 Is This What God Purposed?” As of 2012 (July 2012 Awake!) it is published in 244 languages.
13.Jump up ^ Watchtower Society. “Teach What the Bible Really Teaches” The Watchtower 15 Jan. 2007: 24-25.
14.Jump up ^ Our Kingdom Ministry, July 2004, page 1, "Part 1—Conducting Progressive Bible Studies"
15.Jump up ^ "How to Use the "God's Love" Book to Conduct Bible Studies". Our Kingdom Ministry: 2. March 2009.
16.Jump up ^ Our Kingdom Ministry, October 1984 p. 8
17.Jump up ^ Since 1990, the "complete donation basis" had been used in the United States; see Our Kingdom Ministry, May 1990, page 7.
18.Jump up ^ 2001 Yearbook of Jehovah's Witnesses, page 18
19.Jump up ^ Our Kingdom Ministry, January 2006, p. 5 "How to Offer the Bible Teach Book"
20.Jump up ^ "''How Can You Have a Happy Life?''." (PDF). Retrieved 2014-02-25.
21.Jump up ^ "Volunteers at Work", Awake!, July 22, 2001, page 6
22.Jump up ^ "Apply Yourself to Reading", Benefit from Theocratic Ministry School Education, page 21
23.Jump up ^ Yearbook of Jehovah's Witnesses. 2000. p. 78.
24.Jump up ^ Awake! October 8, 1990, p. 28.
25.Jump up ^ Richard Dawkins. The God Delusion. pp. 119–121.
26.Jump up ^ An Educator's Classroom Guide to America's Religious Beliefs and Practices by Benjamin Jerome Hubbard, John T. Hatfield, James A. Santucci, ©2007, Libraries Unlimited
27.Jump up ^ Introduction to New and Alternative Religions in America by Eugene V. Gallagher, W. Michael Ashcraft, ©2006, Greenwood Publishing Group
28.Jump up ^ Jehovah's Witnesses: The African American Enigma--A Contemporary Study (Vol. I) by Firpo W. Carr, ©2002, Morris Pub, page 207
29.Jump up ^ Encyclopedia of Cults and New Religions by John Ankerberg and John Weldon, ©1999, Harvest House Publishers, page 165
30.Jump up ^ "Selected Publications of the Watch Tower Bible and Tract Society of Pennsylvania". Our Kingdom Ministry: 6. November 1991.
31.Jump up ^ "The Christian View of Authority". The Watchtower: 21. 1 July 1994.
32.Jump up ^ Jehovah's Witnesses—Proclaimers of God's Kingdom. Watch Tower Bible and Tract Society. pp. 233–235.
33.Jump up ^ Franz, Raymond (1983). Crisis of Conscience. Commentary Press. pp. 23–25.
External links[edit]
 Wikimedia Commons has media related to Category:Jehovah's Witnesses literature.
jw.org - Download of publications of Jehovah's Witnesses and official website
  


Categories: Jehovah's Witnesses literature






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Jehovah's Witnesses publications

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article is about literature used by Jehovah's Witnesses. For literature produced by the Watch Tower Society since its inception, see List of Watch Tower Society publications.
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
The Watch Tower Bible and Tract Society produces a significant amount of printed and electronic literature, primarily for use by Jehovah's Witnesses. Their best known publications are the magazines, The Watchtower and Awake!.
The Watchtower was first published by Charles Taze Russell, founder of the Bible Student movement, in 1879,[1] followed by the inception of the Watch Tower Society in 1881.[2] Supporters adopted the name Jehovah's witnesses in 1931.[3] Particularly since 2001, when referring to other Watch Tower Society publications their literature has typically stated that it is "published by Jehovah's Witnesses",[4] though the edition notice identifies the publisher as the Watch Tower Society.[5]
Along with books and brochures, other media are also produced, including CDs, MP3s and DVDs, and Internet downloads and video streaming. New publications are usually released at Jehovah's Witnesses' annual conventions.


Contents  [hide]
1 Literature for preaching 1.1 Special-purpose literature
1.2 The Truth That Leads to Eternal Life
1.3 Life—How Did It Get Here? By Evolution or by Creation?
2 Literature for members 2.1 Aid to Bible Understanding
3 References
4 External links

Literature for preaching[edit]
Most literature produced by Jehovah's Witnesses is intended for use in their evangelizing work. Publications for preaching are also routinely studied by members, both privately and at their meetings for worship. Their most widely distributed publications are:
New World Translation of the Holy Scriptures (NWT), a modern-language translation of the Bible published in whole or part in over 125 languages.[6] This is the Bible translation primarily used by Jehovah's Witnesses.
Awake!, published in 103 languages, a general-interest monthly magazine covering many topics from a religious perspective. It has an average printing of nearly 52 million copies per issue.[7]
The Watchtower Announcing Jehovah's Kingdom, published in 240 languages semimonthly, focuses mainly on doctrine.[8] With an average printing of nearly 53 million copies of the Public Edition, The Watchtower is the most widely distributed magazine in the world.[9] Since 2008, the issue dated the 1st of each month is distributed to the public and is referred to as the Public Edition. The issue dated the 15th, called the Study Edition, is distributed only to members and others who attend the congregation Watchtower Study.[10] The Study Edition of The Watchtower has an average printing of nearly 15 million copies.[11]
When interested individuals are encountered, Witnesses offer a home Bible study course, using a current publication, such as What Does the Bible Really Teach?, that outlines their primary beliefs and interpretations of the Bible. The Witness then visits the student on a regular basis, generally considering a chapter on each visit, depending on the student's circumstances. Students are requested to examine the material prior to the arrival of the Bible study conductor, using the questions at the bottom of each page, to "help prepare the student for the Bible study".[12] Jehovah’s Witnesses customarily read each paragraph aloud together with the student, and then ask the question(s) provided for that paragraph. Students are encouraged to read the scriptures cited in the material.[13] Bible students are expected to be making progress to become baptized as one of Jehovah's Witnesses by the time the course is completed,[14] and may be asked to study a second publication, such as "Keep Yourselves in God's Love".[15]
Jehovah's Witnesses previously offered their literature for a price determined by the branch office in each country, to cover printing costs.[16] Since 2000, Jehovah's Witnesses have offered their publications free of charge globally.[17] Printing is funded by voluntary donations from Witnesses and members of the public.[18] Jehovah's Witnesses accept donations if offered by householders, and are instructed to invite donations in countries where soliciting funds is permitted.[19]
Special-purpose literature[edit]
Certain publications are designed for distribution to members of specific religious groups. The brochure How Can You Have a Happy Life? is intended for the Jewish community;[20] the brochure The Guidance of God—Our Way to Paradise is published for readers with an Islamic background; Our Problems—Who Will Help Us Solve Them? is targeted toward Hindus; Why Should We Worship God in Love and Truth? is also written for those with Hindu beliefs. The booklet Good News for People of All Nations contains a simple Bible message in many languages.
The brochures Apply Yourself to Reading and Writing and Learn to Read and Write are used, primarily in developing countries, for assisting people to learn to read and write.[21][22]
The Truth That Leads to Eternal Life[edit]
The Truth That Leads to Eternal Life was a Bible study textbook published in 1968 and revised in 1981 (now out of print).[23] The 1990 edition of the Guinness Book of Records included this book under its heading "Highest Printings". According to the Guinness Book, by May 1987 it had reached 106,486,735 copies, in 116 languages.[24]
Life—How Did It Get Here? By Evolution or by Creation?[edit]
Life—How Did It Get Here? By Evolution or by Creation?, first published in 1985, presents the Old Earth (Day-Age) creationism of Jehovah's Witnesses, and their criticism of evolution. Biologist Richard Dawkins criticized the book for repeatedly presenting a choice between intelligent design and chance, rather than natural selection.[25] The book was supplemented by the 1998 book, Is There a Creator Who Cares About You?, and the 2010 brochures The Origin of Life—5 Questions Worth Asking and Was Life Created?
Literature for members[edit]



The Finished Mystery—vol. 7 of Studies in the Scriptures
Some publications, such as the hymnal Sing to Jehovah, The Watchtower Study Edition, the newsletter Our Kingdom Ministry,[26] and the textbook Benefit From Theocratic Ministry School Education[27] are for use by those who attend congregation meetings. Others, such as the organizational manual Organized to Do Jehovah's Will[28] and Watchtower Library CD-ROM (containing the Watch Tower Publications Index from 1930, each issue of The Watchtower from 1950, and most other Watch Tower Society literature published since 1970), are typically reserved for members. Certain publications are limited to members in appointed positions, such as the manual for congregation elders, Pay Attention to Yourselves and to All the Flock.[29]
Some publications are typically distributed only to members, but may be supplied to other interested individuals on request or made available in public libraries. These include the biblical encyclopedia Insight on the Scriptures and Jehovah's Witnesses' official history book Jehovah's Witnesses—Proclaimers of God's Kingdom.[30][31] Many of these publications are also available from their website in the Watchtower Online Library.
Aid to Bible Understanding[edit]
Aid to Bible Understanding was the first doctrinal and biblical encyclopedia of Jehovah's Witnesses, published in full in 1971. Research for the book led to new interpretations of some concepts, providing a catalyst for changes in doctrine.[32][33]
References[edit]
1.Jump up ^ Watch Tower, July 1 1879
2.Jump up ^ The Watchtower, January 15, 1955, page 14, "Modern History of Jehovah’s Witnesses"
3.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, page 720, Noteworthy Events in the Modern-day History of Jehovah’s Witnesses
4.Jump up ^ For example, The Watchtower: 8. January 1, 2013. "What Does the Bible Really Teach? published by Jehovah’s Witnesses" Missing or empty |title= (help)
5.Jump up ^ What Does the Bible Really Teach. p. 1. "PUBLISHERS Watchtower Bible and Tract Society of New York, Inc. Brooklyn, New York, U.S.A."
6.Jump up ^ 2015 Yearbook of Jehovah's Witnesses, page 23.
7.Jump up ^ "''Awake'', Awake! June 2015 issue, page 2." (PDF). Retrieved 2015-03-27.
8.Jump up ^ "The Watchtower, English 'Public Edition', January 1, 2015, page 2." (PDF). Retrieved 2015-10-25. Check date values in: |accessdate= (help)
9.Jump up ^ The Watchtower, February 1, 2005, p. 32
10.Jump up ^ Our Kingdom Ministry, July 2007, p. 1 Exciting Changes for The Watchtower!
11.Jump up ^ "''The Watchower'', Russian ''Study Edition'', January 15, 2015, page 2." (PDF). Retrieved 2014-10-25.
12.Jump up ^ What Does The Bible Really Teach? © Watch Tower Bible and Tract Society of Pennsylvania 2005. | p. 7 Is This What God Purposed?” As of 2012 (July 2012 Awake!) it is published in 244 languages.
13.Jump up ^ Watchtower Society. “Teach What the Bible Really Teaches” The Watchtower 15 Jan. 2007: 24-25.
14.Jump up ^ Our Kingdom Ministry, July 2004, page 1, "Part 1—Conducting Progressive Bible Studies"
15.Jump up ^ "How to Use the "God's Love" Book to Conduct Bible Studies". Our Kingdom Ministry: 2. March 2009.
16.Jump up ^ Our Kingdom Ministry, October 1984 p. 8
17.Jump up ^ Since 1990, the "complete donation basis" had been used in the United States; see Our Kingdom Ministry, May 1990, page 7.
18.Jump up ^ 2001 Yearbook of Jehovah's Witnesses, page 18
19.Jump up ^ Our Kingdom Ministry, January 2006, p. 5 "How to Offer the Bible Teach Book"
20.Jump up ^ "''How Can You Have a Happy Life?''." (PDF). Retrieved 2014-02-25.
21.Jump up ^ "Volunteers at Work", Awake!, July 22, 2001, page 6
22.Jump up ^ "Apply Yourself to Reading", Benefit from Theocratic Ministry School Education, page 21
23.Jump up ^ Yearbook of Jehovah's Witnesses. 2000. p. 78.
24.Jump up ^ Awake! October 8, 1990, p. 28.
25.Jump up ^ Richard Dawkins. The God Delusion. pp. 119–121.
26.Jump up ^ An Educator's Classroom Guide to America's Religious Beliefs and Practices by Benjamin Jerome Hubbard, John T. Hatfield, James A. Santucci, ©2007, Libraries Unlimited
27.Jump up ^ Introduction to New and Alternative Religions in America by Eugene V. Gallagher, W. Michael Ashcraft, ©2006, Greenwood Publishing Group
28.Jump up ^ Jehovah's Witnesses: The African American Enigma--A Contemporary Study (Vol. I) by Firpo W. Carr, ©2002, Morris Pub, page 207
29.Jump up ^ Encyclopedia of Cults and New Religions by John Ankerberg and John Weldon, ©1999, Harvest House Publishers, page 165
30.Jump up ^ "Selected Publications of the Watch Tower Bible and Tract Society of Pennsylvania". Our Kingdom Ministry: 6. November 1991.
31.Jump up ^ "The Christian View of Authority". The Watchtower: 21. 1 July 1994.
32.Jump up ^ Jehovah's Witnesses—Proclaimers of God's Kingdom. Watch Tower Bible and Tract Society. pp. 233–235.
33.Jump up ^ Franz, Raymond (1983). Crisis of Conscience. Commentary Press. pp. 23–25.
External links[edit]
 Wikimedia Commons has media related to Category:Jehovah's Witnesses literature.
jw.org - Download of publications of Jehovah's Witnesses and official website
  


Categories: Jehovah's Witnesses literature






Navigation menu



Create account
Log in



Article

Talk









Read

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This page was last modified on 26 May 2015, at 23:04.
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The Bible in Living English

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Jump to: navigation, search


The Bible in Living English

Full name
The Bible in Living English
Abbreviation
By
Complete Bible
 published
1972
Copyright
Copyright 1972 Watchtower Society

Genesis 1:1–3 [show]




John 3:16 [show]



The Bible in Living English is a translation by Steven T. Byington. He translated the Bible on his own for about 45 years from 1898 to 1943 but was unable to have it published during his lifetime. After he died in 1957, the Watch Tower Bible and Tract Society acquired the publication rights, but the translation was not published until 1972.[1]
A notable characteristic of this translation was the use of God's name, which Byington translated Jehovah in the Old Testament. Byington states in his preface: “The spelling and the pronunciation are not highly important. What is highly important is to keep it clear that this is a personal name. There are several texts that cannot be properly understood if we translate this name by a common noun like Lord, or, much worse, by a substantivized adjective”.
References[edit]
1.Jump up ^ Paul, William (2003), English Language Bible Translators, Jefferson, NC and London: McFarland and Company, p. 42
External links[edit]
holybible.com - Jehovah's Witnesses Versions
Jehovah's Witnesses official website - God's Name and Bible Translators at the Wayback Machine (archived July 17, 2011)
- Ballard Vale Church - Biographical information



Stub icon This Jehovah's Witnesses-related article is a stub. You can help Wikipedia by expanding it.




Stub icon 1 Stub icon 2 This article about translation of the Bible is a stub. You can help Wikipedia by expanding it.




  


Categories: Jehovah's Witnesses literature
Bible translations into English
1972 books
1972 in religion
Jehovah's Witnesses stubs
Bible translation stubs




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The Bible in Living English

From Wikipedia, the free encyclopedia

Jump to: navigation, search


The Bible in Living English

Full name
The Bible in Living English
Abbreviation
By
Complete Bible
 published
1972
Copyright
Copyright 1972 Watchtower Society

Genesis 1:1–3 [show]




John 3:16 [show]



The Bible in Living English is a translation by Steven T. Byington. He translated the Bible on his own for about 45 years from 1898 to 1943 but was unable to have it published during his lifetime. After he died in 1957, the Watch Tower Bible and Tract Society acquired the publication rights, but the translation was not published until 1972.[1]
A notable characteristic of this translation was the use of God's name, which Byington translated Jehovah in the Old Testament. Byington states in his preface: “The spelling and the pronunciation are not highly important. What is highly important is to keep it clear that this is a personal name. There are several texts that cannot be properly understood if we translate this name by a common noun like Lord, or, much worse, by a substantivized adjective”.
References[edit]
1.Jump up ^ Paul, William (2003), English Language Bible Translators, Jefferson, NC and London: McFarland and Company, p. 42
External links[edit]
holybible.com - Jehovah's Witnesses Versions
Jehovah's Witnesses official website - God's Name and Bible Translators at the Wayback Machine (archived July 17, 2011)
- Ballard Vale Church - Biographical information



Stub icon This Jehovah's Witnesses-related article is a stub. You can help Wikipedia by expanding it.




Stub icon 1 Stub icon 2 This article about translation of the Bible is a stub. You can help Wikipedia by expanding it.




  


Categories: Jehovah's Witnesses literature
Bible translations into English
1972 books
1972 in religion
Jehovah's Witnesses stubs
Bible translation stubs




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Listen to this article

American Standard Version

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Jump to: navigation, search




[hide]This article has multiple issues. Please help improve it or discuss these issues on the talk page.




This article needs additional citations for verification.  (November 2007)




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American Standard Version





 Star Bible's facsimile reprint of the American Standard Version
Full name
Revised Version, Standard American Edition
Abbreviation
ASV
OT published
1901
NT published
1900
Online as
American Standard Version at Wikisource
Derived from
English Revised Version 1881-1885
Textual basis
NT: Westcott and Hort 1881 and Tregelles 1857, (Reproduced in a single, continuous, form in Palmer 1881). OT: Masoretic Text with some Septuagint influence).
Translation type
Formal Equivalence.
Reading level
High School
Version revision
1929 (copyright renewal)
Copyright
Copyright expired
Religious affiliation
Protestant inter-denominational

Genesis 1:1–3 [show]




John 3:16 [show]



The Revised Version, Standard American Edition of the Bible, more commonly known as the American Standard Version (ASV), is a version of the Bible that was first released in 1900. It was originally best known by its full name, but soon came to have other names, such as the American Revised Version, the American Standard Revision, the American Standard Revised Bible, and the American Standard Edition. By the time its copyright was renewed in 1929, it had come to be known by its present name, the American Standard Version. Because of its prominence in seminaries, it was in America sometimes simply called the "Standard Bible".


Contents  [hide]
1 History
2 Features
3 Revisions
4 Usage by Jehovah's Witnesses
5 Basis of Philippine Bibles
6 See also
7 Notes
8 References
9 External links

History[edit]



 Title page to the ASV
The American Standard Version, which was also known as The American Revision of 1901, is rooted in the work begun in 1870 to revise the Authorized Version of 1611. This revision project eventually produced the Revised Version (RV). An invitation was extended to American religious leaders for scholars to work on the RV project. In 1871, thirty scholars were chosen by Philip Schaff. The denominations represented on the American committee were the Baptist, Congregationalist, Dutch Reformed, Friends, Methodist, Episcopal, Presbyterian, Protestant Episcopal, and Unitarian. These scholars began work in 1872.
Any suggestion the American team had would be accepted by the British team only if two-thirds of the British team agreed. This principle was backed up by an agreement that if their suggestions were put into the appendix of the RV, the American team would not publish their version for 14 years. The appendix had about three hundred suggestions in it.
In 1881, the RV New Testament was released. Four years later, the Old Testament appeared. Around this time, the British team disbanded. Also around this time, unauthorized copied editions of the RV appeared with the suggestions of the American team in the main text. This was possible because while the RV in the UK was the subject of a Crown copyright as a product of the University Presses of Oxford and Cambridge, this protection did not extend to the U.S. and the text was never separately copyrighted there. In 1898, publishers for Oxford and Cambridge Universities published their own editions of the RV with the American suggestions included. However, these suggestions were reduced in number (but it did incorporate all of those suggestions which were listed in the Appendixes, as can be verified by comparing the Appendixes with the main text of the 1898 edition). Some of those Americanized editions by Oxford and Cambridge Universities had the title of "American Revised Version" on the cover of their spines. Some of Thomas Nelson's editions of the American Standard Version Holy Bible included the Apocrypha of the Revised Version.
In 1901, the 14-year agreement between the American and British teams expired, and the Revised Version, Standard American Edition, as the ASV Bible was officially called, was published by Thomas Nelson & Sons that same year. It was copyrighted in North America to ensure the purity of the ASV text. In 1928, the International Council of Religious Education (the body that later merged with the Federal Council of Churches to form the National Council of Churches) acquired the copyright from Nelson and renewed it the following year. The copyright was a reaction to tampering with the text of the Revised Version by some U.S. publishers, as noted above. By the time the ASV's copyright expired for the final time in 1957,[citation needed] interest in this translation had largely waned in the light of newer and more recent ones, and textual corruption hence never became the issue with the ASV that it had with the RV.
Because the language of the ASV was intentionally limited to Elizabethan English, as well as because of what some perceived to be its excessive literalism, it never achieved wide popularity, and the King James Version would remain the primary translation for most American Protestant Christians until the publication of the Revised Standard Version in 1952. The ASV is one of the versions authorized to be used in services of the Episcopal Church.[1]
There were two rationales for the ASV. One reason was to obviate any justification for the unauthorized copied editions of the RV that had been circulating. Another reason was to use more of the suggestions the American team had preferred, since the British team used few of their suggestions in the first place, even in the later version which they had published incorporating some of them.[citation needed] While many of the suggestions of the American scholars were based on the differences between American and British usage, many others were based on differences in scholarship and what the American revisers felt the best translation to be. Consequently, there were several changes to the KJV text in the ASV that were not present in the RV.
A Christian mail order publisher, Star Bible, continues to make the ASV available and High Village Publishing began doing so in recent years (their edition, like the King James but unlike the earlier editions of the ASV, presents each verse as a separate paragraph); however High Village Publishing seems to be out of business as of 2013. Gospel Light Publishing Company publishes ASV New Testament editions (including a large print edition). This company also publishes the People's New Testament with Notes, which is a late Victorian Era commentary which incorporates within the work both the entire Authorised Version New Testament text and a parallel columnar presentation of the English Revised Version New Testament of 1881, which is, as noted above, the basis for the ASV. Like the ASV, this commentary is a work formerly under copyright which has now expired so that it is in the public domain and free to be published at will without the payment of a royalty.[2]
There appears to be a growing interest in the ASV, in part because it is included as one of the versions in most recently released Bible-related CD-ROMs. It is also available in most Bible gateway Internet sites, since it is freely available.[citation needed]
Features[edit]
The divine name of the Almighty (the Tetragrammaton) is consistently rendered Jehovah in 6,823 places of the ASV Old Testament, rather than LORD as it appears in the King James Bible. The reason for this change, as the Committee explained in the preface, was that "...the American Revisers... were brought to the unanimous conviction that a Jewish superstition, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament..."[3] Other changes from the RV to the ASV included (but were not limited to) substituting "who" and "that" for "which" when referring to people, and Holy Ghost was dropped in favor of Holy Spirit. Page headings were added and footnotes were improved.
Revisions[edit]
The ASV was the basis of five revisions. They were the Revised Standard Version, 1971 [1946–52], the New Revised Standard Version, 1989, the Amplified Bible, 1965, the New American Standard Bible, 1995 [1963–71], and the Recovery Version, 1999. A sixth revision, known as the World English Bible, was published in 2000 and was placed in the public domain. The ASV was also the basis for Kenneth N. Taylor's Bible paraphrase, The Living Bible, 1971.
Usage by Jehovah's Witnesses[edit]
The ASV has been used for many years by the Jehovah's Witnesses. The reasons for their choosing of the ASV were twofold: its usage of "Jehovah" as the Divine Name, which was congruent with their Joseph Franklin Rutherford doctrine, and they derived their name from Isaiah 43.10, 12, both of which contain the phrase, "Ye are my witnesses, saith Jehovah." Also, there was a perception that the ASV had improved the translation of some verses in the King James Version, and in other places it reduced the verses that they found to be erroneously translated in the KJV to mere footnotes, removed from the main text altogether.[4]
Jehovah's Witnesses' publishing organization, Watch Tower Bible and Tract Society of Pennsylvania, had printed its own edition of the King James Version since 1926, but did not obtain the rights to print ASV until 1944. From 1944 to 1992, they printed and distributed over a million copies of the ASV. By the 1960s, the New World Translation of the Holy Scriptures, made by members of their group and the rights to which they controlled, had largely replaced ASV as the Bible used most by Witnesses.[5] Though now preferring the NWT, Jehovah's Witnesses' publications frequently quote from other translations, including ASV.
Basis of Philippine Bibles[edit]
Because of its popularity in the American Standard Version in the early years of the 20th century, this has been the basis of the Philippine Bible Society in translating the first editions of the Bible in the different Philippine Languages. Now a public domain, 'Ang Biblia' (titles for the Tagalog, Cebuano, Hiligaynon and Waray), 'Ti Biblia' (the Ilocano title), and 'Say Biblia' (the Pangasinan title) used the ASV as their basis. This is very evident by the use of the name Jehovah instead of the more commonly accepted Yahweh in the later translations.
See also[edit]

The Bible in English
Old English (pre-1066)
Middle English (1066–1500)
Early Modern English (1500–1800)
Modern Christian (1800–)
Modern Jewish (1853–)
Miscellaneous

List of English Bible translations

v ·
 t ·
 e
   
Revised Version
Logos International Study Bible
New American Standard Bible
World English Bible
Recovery Version
Notes[edit]
1.Jump up ^ The Canons of the General Convention of the Episcopal Church: Canon 2: Of Translations of the Bible
2.Jump up ^ http://stores.gospellightbooks.com/peoples-new-testament-with-notes/
3.Jump up ^ "Preface", ASV (American ed.), Christian Classics Ethereal Library. It is speculated that because of this, the Jehovah Witness name-dogma was created by Joseph Franklin Rutherford around this time.
4.Jump up ^ "Why a new translation was commissioned", New World Translation of the Holy Scriptures.
5.Jump up ^ "Printing and Distributing God’s Own Sacred Word", Jehovah's Witnesses – Proclaimers of God's Kingdom, Watch Tower, 1993, p. 607.
References[edit]


 This section includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (March 2009)
Metzger, Bruce M. The Bible in Translation. pp. 101–103. Grand Rapids: Baker.
Capoccia, Tony. Choosing A Bible at http://www.biblebb.com/files/NEWBIBLE.TXT
Brindle, Brian. The Bibles of the Jehovah Witnesses, Then and Now at the Wayback Machine (archived August 18, 2004)
External links[edit]

Listen to this article (info/dl)













This audio file was created from a revision of the "American Standard Version" article dated 2013-07-06, and does not reflect subsequent edits to the article. (Audio help)
More spoken articles
 Works related to Bible (American Standard) at Wikisource
Al Maxey on the ASV
Bible Gateway
The text of the ASV online
American Standard Version at DMOZ


[show]
v ·
 t ·
 e
 
English language translations of the Bible





























































































































  


Categories: 1901 books
Bible translations into English
1901 in religion


















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Listen to this article

American Standard Version

From Wikipedia, the free encyclopedia

Jump to: navigation, search




[hide]This article has multiple issues. Please help improve it or discuss these issues on the talk page.




This article needs additional citations for verification.  (November 2007)




This article's tone or style may not reflect the encyclopedic tone used on Wikipedia.  (September 2013)



American Standard Version





 Star Bible's facsimile reprint of the American Standard Version
Full name
Revised Version, Standard American Edition
Abbreviation
ASV
OT published
1901
NT published
1900
Online as
American Standard Version at Wikisource
Derived from
English Revised Version 1881-1885
Textual basis
NT: Westcott and Hort 1881 and Tregelles 1857, (Reproduced in a single, continuous, form in Palmer 1881). OT: Masoretic Text with some Septuagint influence).
Translation type
Formal Equivalence.
Reading level
High School
Version revision
1929 (copyright renewal)
Copyright
Copyright expired
Religious affiliation
Protestant inter-denominational

Genesis 1:1–3 [show]




John 3:16 [show]



The Revised Version, Standard American Edition of the Bible, more commonly known as the American Standard Version (ASV), is a version of the Bible that was first released in 1900. It was originally best known by its full name, but soon came to have other names, such as the American Revised Version, the American Standard Revision, the American Standard Revised Bible, and the American Standard Edition. By the time its copyright was renewed in 1929, it had come to be known by its present name, the American Standard Version. Because of its prominence in seminaries, it was in America sometimes simply called the "Standard Bible".


Contents  [hide]
1 History
2 Features
3 Revisions
4 Usage by Jehovah's Witnesses
5 Basis of Philippine Bibles
6 See also
7 Notes
8 References
9 External links

History[edit]



 Title page to the ASV
The American Standard Version, which was also known as The American Revision of 1901, is rooted in the work begun in 1870 to revise the Authorized Version of 1611. This revision project eventually produced the Revised Version (RV). An invitation was extended to American religious leaders for scholars to work on the RV project. In 1871, thirty scholars were chosen by Philip Schaff. The denominations represented on the American committee were the Baptist, Congregationalist, Dutch Reformed, Friends, Methodist, Episcopal, Presbyterian, Protestant Episcopal, and Unitarian. These scholars began work in 1872.
Any suggestion the American team had would be accepted by the British team only if two-thirds of the British team agreed. This principle was backed up by an agreement that if their suggestions were put into the appendix of the RV, the American team would not publish their version for 14 years. The appendix had about three hundred suggestions in it.
In 1881, the RV New Testament was released. Four years later, the Old Testament appeared. Around this time, the British team disbanded. Also around this time, unauthorized copied editions of the RV appeared with the suggestions of the American team in the main text. This was possible because while the RV in the UK was the subject of a Crown copyright as a product of the University Presses of Oxford and Cambridge, this protection did not extend to the U.S. and the text was never separately copyrighted there. In 1898, publishers for Oxford and Cambridge Universities published their own editions of the RV with the American suggestions included. However, these suggestions were reduced in number (but it did incorporate all of those suggestions which were listed in the Appendixes, as can be verified by comparing the Appendixes with the main text of the 1898 edition). Some of those Americanized editions by Oxford and Cambridge Universities had the title of "American Revised Version" on the cover of their spines. Some of Thomas Nelson's editions of the American Standard Version Holy Bible included the Apocrypha of the Revised Version.
In 1901, the 14-year agreement between the American and British teams expired, and the Revised Version, Standard American Edition, as the ASV Bible was officially called, was published by Thomas Nelson & Sons that same year. It was copyrighted in North America to ensure the purity of the ASV text. In 1928, the International Council of Religious Education (the body that later merged with the Federal Council of Churches to form the National Council of Churches) acquired the copyright from Nelson and renewed it the following year. The copyright was a reaction to tampering with the text of the Revised Version by some U.S. publishers, as noted above. By the time the ASV's copyright expired for the final time in 1957,[citation needed] interest in this translation had largely waned in the light of newer and more recent ones, and textual corruption hence never became the issue with the ASV that it had with the RV.
Because the language of the ASV was intentionally limited to Elizabethan English, as well as because of what some perceived to be its excessive literalism, it never achieved wide popularity, and the King James Version would remain the primary translation for most American Protestant Christians until the publication of the Revised Standard Version in 1952. The ASV is one of the versions authorized to be used in services of the Episcopal Church.[1]
There were two rationales for the ASV. One reason was to obviate any justification for the unauthorized copied editions of the RV that had been circulating. Another reason was to use more of the suggestions the American team had preferred, since the British team used few of their suggestions in the first place, even in the later version which they had published incorporating some of them.[citation needed] While many of the suggestions of the American scholars were based on the differences between American and British usage, many others were based on differences in scholarship and what the American revisers felt the best translation to be. Consequently, there were several changes to the KJV text in the ASV that were not present in the RV.
A Christian mail order publisher, Star Bible, continues to make the ASV available and High Village Publishing began doing so in recent years (their edition, like the King James but unlike the earlier editions of the ASV, presents each verse as a separate paragraph); however High Village Publishing seems to be out of business as of 2013. Gospel Light Publishing Company publishes ASV New Testament editions (including a large print edition). This company also publishes the People's New Testament with Notes, which is a late Victorian Era commentary which incorporates within the work both the entire Authorised Version New Testament text and a parallel columnar presentation of the English Revised Version New Testament of 1881, which is, as noted above, the basis for the ASV. Like the ASV, this commentary is a work formerly under copyright which has now expired so that it is in the public domain and free to be published at will without the payment of a royalty.[2]
There appears to be a growing interest in the ASV, in part because it is included as one of the versions in most recently released Bible-related CD-ROMs. It is also available in most Bible gateway Internet sites, since it is freely available.[citation needed]
Features[edit]
The divine name of the Almighty (the Tetragrammaton) is consistently rendered Jehovah in 6,823 places of the ASV Old Testament, rather than LORD as it appears in the King James Bible. The reason for this change, as the Committee explained in the preface, was that "...the American Revisers... were brought to the unanimous conviction that a Jewish superstition, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament..."[3] Other changes from the RV to the ASV included (but were not limited to) substituting "who" and "that" for "which" when referring to people, and Holy Ghost was dropped in favor of Holy Spirit. Page headings were added and footnotes were improved.
Revisions[edit]
The ASV was the basis of five revisions. They were the Revised Standard Version, 1971 [1946–52], the New Revised Standard Version, 1989, the Amplified Bible, 1965, the New American Standard Bible, 1995 [1963–71], and the Recovery Version, 1999. A sixth revision, known as the World English Bible, was published in 2000 and was placed in the public domain. The ASV was also the basis for Kenneth N. Taylor's Bible paraphrase, The Living Bible, 1971.
Usage by Jehovah's Witnesses[edit]
The ASV has been used for many years by the Jehovah's Witnesses. The reasons for their choosing of the ASV were twofold: its usage of "Jehovah" as the Divine Name, which was congruent with their Joseph Franklin Rutherford doctrine, and they derived their name from Isaiah 43.10, 12, both of which contain the phrase, "Ye are my witnesses, saith Jehovah." Also, there was a perception that the ASV had improved the translation of some verses in the King James Version, and in other places it reduced the verses that they found to be erroneously translated in the KJV to mere footnotes, removed from the main text altogether.[4]
Jehovah's Witnesses' publishing organization, Watch Tower Bible and Tract Society of Pennsylvania, had printed its own edition of the King James Version since 1926, but did not obtain the rights to print ASV until 1944. From 1944 to 1992, they printed and distributed over a million copies of the ASV. By the 1960s, the New World Translation of the Holy Scriptures, made by members of their group and the rights to which they controlled, had largely replaced ASV as the Bible used most by Witnesses.[5] Though now preferring the NWT, Jehovah's Witnesses' publications frequently quote from other translations, including ASV.
Basis of Philippine Bibles[edit]
Because of its popularity in the American Standard Version in the early years of the 20th century, this has been the basis of the Philippine Bible Society in translating the first editions of the Bible in the different Philippine Languages. Now a public domain, 'Ang Biblia' (titles for the Tagalog, Cebuano, Hiligaynon and Waray), 'Ti Biblia' (the Ilocano title), and 'Say Biblia' (the Pangasinan title) used the ASV as their basis. This is very evident by the use of the name Jehovah instead of the more commonly accepted Yahweh in the later translations.
See also[edit]

The Bible in English
Old English (pre-1066)
Middle English (1066–1500)
Early Modern English (1500–1800)
Modern Christian (1800–)
Modern Jewish (1853–)
Miscellaneous

List of English Bible translations

v ·
 t ·
 e
   
Revised Version
Logos International Study Bible
New American Standard Bible
World English Bible
Recovery Version
Notes[edit]
1.Jump up ^ The Canons of the General Convention of the Episcopal Church: Canon 2: Of Translations of the Bible
2.Jump up ^ http://stores.gospellightbooks.com/peoples-new-testament-with-notes/
3.Jump up ^ "Preface", ASV (American ed.), Christian Classics Ethereal Library. It is speculated that because of this, the Jehovah Witness name-dogma was created by Joseph Franklin Rutherford around this time.
4.Jump up ^ "Why a new translation was commissioned", New World Translation of the Holy Scriptures.
5.Jump up ^ "Printing and Distributing God’s Own Sacred Word", Jehovah's Witnesses – Proclaimers of God's Kingdom, Watch Tower, 1993, p. 607.
References[edit]


 This section includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (March 2009)
Metzger, Bruce M. The Bible in Translation. pp. 101–103. Grand Rapids: Baker.
Capoccia, Tony. Choosing A Bible at http://www.biblebb.com/files/NEWBIBLE.TXT
Brindle, Brian. The Bibles of the Jehovah Witnesses, Then and Now at the Wayback Machine (archived August 18, 2004)
External links[edit]

Listen to this article (info/dl)













This audio file was created from a revision of the "American Standard Version" article dated 2013-07-06, and does not reflect subsequent edits to the article. (Audio help)
More spoken articles
 Works related to Bible (American Standard) at Wikisource
Al Maxey on the ASV
Bible Gateway
The text of the ASV online
American Standard Version at DMOZ


[show]
v ·
 t ·
 e
 
English language translations of the Bible





























































































































  


Categories: 1901 books
Bible translations into English
1901 in religion


















Navigation menu



Create account
Log in



Article

Talk









Read

Edit

View history

















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Contents
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Tools
What links here
Related changes
Upload file
Special pages
Permanent link
Page information
Wikidata item
Cite this page

Print/export
Create a book
Download as PDF
Printable version

Languages
Deutsch
Bahasa Indonesia
Polski
Edit links
This page was last modified on 17 May 2015, at 19:34.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
Privacy policy
About Wikipedia
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King James Version

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King James Version



The title page's central text is:"THE HOLY BIBLE,Conteyning the Old Testament,AND THE NEW:Newly Translated out of the Originall tongues: & with the former Translations diligently compared and revised, by his Majesties speciall Comandement.Appointed to be read in Churches.Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majestie.ANNO DOM. 1611 ."At bottom is:"C. Boel fecit in Richmont.".

 The title page to the 1611 first edition of the Authorized Version Bible by Cornelis Boel shows the Apostles Peter and Paul seated centrally above the central text, which is flanked by Moses and Aaron. In the four corners sit Matthew, Mark, Luke and John, authors of the four gospels, with their symbolic animals. The rest of the Apostles (with Judas facing away) stand around Peter and Paul. At the very top is the Tetragrammaton "יהוה".
Abbreviation
KJV or AV
Complete Bible
 published
1611
Online as
King James Version at Wikisource
Textual basis
NT: Textus Receptus, similar to the Byzantine text-type; some readings derived from the Vulgate. OT: Masoretic Text with Septuagint influence.[citation needed] Apocrypha: Septuagint and Vulgate.
Reading level
US and Canada Grade 8–10[1]
Copyright
Public domain due to age, publication restrictions in the United Kingdom
(See Copyright status)

Genesis 1:1–3 [show]




John 3:16 [show]




The Bible in English
Old English (pre-1066)
Middle English (1066–1500)
Early Modern English (1500–1800)
Modern Christian (1800–)
Modern Jewish (1853–)
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List of English Bible translations

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The King James Version (KJV), commonly known as the Authorized Version (AV) or King James Bible (KJB), is an English translation of the Christian Bible for the Church of England begun in 1604 and completed in 1611.[a] First printed by the King's Printer Robert Barker, this was the third translation into English to be approved by the English Church authorities. The first was the Great Bible commissioned in the reign of King Henry VIII (1535), and the second was the Bishops' Bible of 1568.[2] In January 1604, James I convened the Hampton Court Conference where a new English version was conceived in response to the perceived problems of the earlier translations as detected by the Puritans,[3] a faction within the Church of England.[4] The translation is considered a towering achievement in English literature, as both beautiful and scholarly.
James gave the translators instructions intended to guarantee that the new version would conform to the ecclesiology and reflect the episcopal structure of the Church of England and its belief in an ordained clergy.[5] The translation was done by 47 scholars, all of whom were members of the Church of England.[6] In common with most other translations of the period, the New Testament was translated from Greek, the Old Testament was translated from Hebrew and Aramaic text, while the Apocrypha was translated from the Greek and Latin. In the Book of Common Prayer (1662), the text of the Authorized Version replaced the text of the Great Bible – for Epistle and Gospel readings (but not for the Psalter which has retained substantially Coverdale's Great Bible version) and as such was authorized by Act of Parliament.[7] By the first half of the 18th century, the Authorized Version had become effectively unchallenged as the English translation used in Anglican and Protestant churches, other than for the Psalms and some short passages in the Book of Common Prayer of the Church of England. Over the course of the 18th century, the Authorized Version supplanted the Latin Vulgate as the standard version of scripture for English-speaking scholars. With the development of stereotype printing at the beginning of the 19th century, this version of the Bible became the most widely printed book in history, almost all such printings presenting the standard text of 1769 extensively re-edited by Benjamin Blayney at Oxford; and nearly always omitting the books of the Apocrypha. Today the unqualified title 'King James Version' commonly identifies this Oxford standard text.


Contents  [hide]
1 Name
2 History 2.1 Earlier English translations
2.2 Considerations for a new version
2.3 Committees
2.4 Printing
2.5 Authorized Version
2.6 Standard text of 1769
2.7 Editorial criticism
3 Literary attributes 3.1 Translation 3.1.1 Old Testament
3.1.2 New Testament
3.1.3 Apocrypha
3.1.4 Sources
3.2 Variations from recent translations
3.3 Style and criticism
3.4 Possible mistranslations
4 Influence 4.1 Copyright status 4.1.1 Permission
4.2 Apocrypha
5 See also
6 Notes
7 References
8 Further reading
9 External links

Name[edit]
The title of the first edition of the translation was "THE HOLY BIBLE, Containing the Old Testament, AND THE NEW: Newly Translated out of the Original tongues: & with the former Translations diligently compared and revised, by his Majesties special Commandment". The title page carries the words 'Appointed to be read in Churches'[8] and F.F. Bruce suggests it was "probably authorized by order in council" but no record of the authorization survives "because the Privy Council registers from 1600 to 1613 were destroyed by fire in January 1618/19".[9]
For many years it was common not to give the translation any specific name. In his Leviathan of 1651, Thomas Hobbes referred to it as the English Translation made in the beginning of the Reign of King James.[10] A 1761 "Brief Account of the various Translations of the Bible into English" refers to the 1611 version merely as a new, compleat, and more accurate Translation, despite referring to the Great Bible by that name, and despite using the name "Rhemish Testament" for the Douay-Rheims Bible version.[11] Similarly, a "History of England", whose fifth edition was published in 1775, writes merely that [a] new translation of the Bible, viz., that now in Use, was begun in 1607, and published in 1611.[12]
King James's Bible is used as the name for the 1611 translation (on a par with the "Genevan Bible" or the "Rhemish Testament") in Charles Butler's Horae Biblicae (first published 1797).[13] Other works from the early 19th century confirm the widespread use of this name on both sides of the Atlantic: it is found both in a "Historical sketch of the English translations of the Bible" published in Massachusetts in 1815,[14] and in an English publication from 1818, which explicitly states that the 1611 version is "generally known by the name of King James's Bible".[15] This name was also found as King James' Bible (without the final "s"): for example in a book review from 1811.[16] The phrase "King James's Bible" is used as far back as 1715, although in this case it is not clear whether this is a name or merely a description.[17]
The use of Authorized Version or Authorised Version, capitalized and used as a name, is found as early as 1814.[18] For some time before this, descriptive phrases such as "our present, and only publicly authorized version" (1783),[19] "our authorised version" (1792),[20] and "the authorized version" (1801, uncapitalized)[21] are found. The Oxford English Dictionary records a usage in 1824.[22] In Britain, the 1611 translation is generally known as the "Authorized Version" today.
As early as 1814, we find King James' version, evidently a descriptive phrase, being used.[23] "The King James Version" is found, unequivocally used as a name, in a letter from 1855.[24] The next year King James Bible, with no possessive, appears as a name in a Scottish source.[25] In the United States, the "1611 translation" (actually editions following the standard text of 1769, see below) is generally known as the King James Version today.
History[edit]
Earlier English translations[edit]
See also: English translations of the Bible
The followers of John Wycliffe undertook the first complete English translations of the Christian scriptures in the 15th century. These translations were banned in 1409 due to their association with the Lollards.[26] The Wycliffe Bible pre-dated the printing press but was circulated very widely in manuscript form, often inscribed with a date earlier than 1409 to avoid the legal ban. As the text translated in the various versions of the Wycliffe Bible was the Latin Vulgate, and as it contained no heterodox readings, there was in practice no way by which the ecclesiastical authorities could distinguish the banned version; consequently many Catholic commentators of the 15th and 16th centuries (such as Thomas More) took these manuscript English Bibles to represent an anonymous earlier orthodox translation.



William Tyndale translated the New Testament into English in 1525.
In 1525, William Tyndale, an English contemporary of Martin Luther, undertook a translation of the New Testament.[27] Tyndale's translation was the first printed Bible in English. Over the next ten years, Tyndale revised his New Testament in the light of rapidly advancing biblical scholarship, and embarked on a translation of the Old Testament.[28] Despite some controversial translation choices, the merits of Tyndale's work and prose style made his translation the ultimate basis for all subsequent renditions into Early Modern English.[29] With these translations lightly edited and adapted by Myles Coverdale, in 1539, Tyndale's New Testament and his incomplete work on the Old Testament became the basis for the Great Bible. This was the first "authorized version" issued by the Church of England during the reign of King Henry VIII.[2] When Mary I succeeded to the throne in 1553, she returned the Church of England to the communion of the Roman Catholic faith and many English religious reformers fled the country,[30] some establishing an English-speaking colony at Geneva. Under the leadership of John Calvin, Geneva became the chief international centre of Reformed Protestantism and Latin biblical scholarship.[31]
These English expatriates undertook a translation that became known as the Geneva Bible.[32] This translation, dated to 1560, was a revision of Tyndale's Bible and the Great Bible on the basis of the original languages.[33] Soon after Elizabeth I took the throne in 1558, the flaws of both the Great Bible and the Geneva Bible (namely, that the Geneva Bible did not "conform to the ecclesiology and reflect the episcopal structure of the Church of England and its beliefs about an ordained clergy") became painfully apparent.[34] In 1568, the Church of England responded with the Bishops' Bible, a revision of the Great Bible in the light of the Geneva version.[35] While officially approved, this new version failed to displace the Geneva translation as the most popular English Bible of the age – in part because the full Bible was only printed in lectern editions of prodigious size and at a cost of several pounds.[36] Accordingly, Elizabethan lay people overwhelmingly read the Bible in the Geneva Version – small editions were available at a relatively low cost. At the same time, there was a substantial clandestine importation of the rival Douay – Rheims New Testament of 1582, undertaken by exiled Roman Catholics. This translation, though still derived from Tyndale, claimed to represent the text of the Latin Vulgate.[37]
In May 1601, King James VI of Scotland attended the General Assembly of the Church of Scotland at St Columba's Church in Burntisland, Fife, at which proposals were put forward for a new translation of the Bible into English.[38] Two years later, he ascended to the throne of England as King James I of England.[39]
Considerations for a new version[edit]
The newly crowned King James convened the Hampton Court Conference in 1604. That gathering proposed a new English version in response to the perceived problems of earlier translations as detected by the Puritan faction of the Church of England. Three examples of problems the Puritans perceived with the Bishops and Great Bibles were:

First, Galatians iv. 25 (from the Bishops' Bible). The Greek word susoichei is not well translated as now it is, bordereth neither expressing the force of the word, nor the apostle's sense, nor the situation of the place. Secondly, psalm cv. 28 (from the Great Bible), ‘They were not obedient;’ the original being, ‘They were not disobedient.’ Thirdly, psalm cvi. 30 (also from the Great Bible), ‘Then stood up Phinees and prayed,’ the Hebrew hath, ‘executed judgment.’[40]
Instructions were given to the translators that were intended to limit the Puritan influence on this new translation. The Bishop of London added a qualification that the translators would add no marginal notes (which had been an issue in the Geneva Bible).[5] King James cited two passages in the Geneva translation where he found the marginal notes offensive:[41] Exodus 1:19, where the Geneva Bible had commended the example of civil disobedience showed by the Hebrew midwives, and also II Chronicles 15:16, where the Geneva Bible had criticized King Asa for not having executed his idolatrous grandmother, Queen Maachah.[41] Further, the King gave the translators instructions designed to guarantee that the new version would conform to the ecclesiology of the Church of England.[5] Certain Greek and Hebrew words were to be translated in a manner that reflected the traditional usage of the church.[5] For example, old ecclesiastical words such as the word "church" were to be retained and not to be translated as "congregation".[5] The new translation would reflect the episcopal structure of the Church of England and traditional beliefs about ordained clergy.[5]
James' instructions included several requirements that kept the new translation familiar to its listeners and readers. The text of the Bishops' Bible would serve as the primary guide for the translators, and the familiar proper names of the biblical characters would all be retained. If the Bishops' Bible was deemed problematic in any situation, the translators were permitted to consult other translations from a pre-approved list: the Tyndale Bible, the Coverdale Bible, Matthew's Bible, the Great Bible, and the Geneva Bible. In addition, later scholars have detected an influence on the Authorized Version from the translations of Taverner's Bible and the New Testament of the Douay–Rheims Bible.[42] It is for this reason that the flyleaf of most printings of the Authorized Version observes that the text had been "translated out of the original tongues, and with the former translations diligently compared and revised, by His Majesty's special commandment."
The task of translation was undertaken by 47 scholars, although 54 were originally approved.[6] All were members of the Church of England and all except Sir Henry Savile were clergy.[43] The scholars worked in six committees, two based in each of the University of Oxford, the University of Cambridge, and Westminster. The committees included scholars with Puritan sympathies, as well as High Churchmen. Forty unbound copies of the 1602 edition of the Bishops' Bible were specially printed so that the agreed changes of each committee could be recorded in the margins.[44] The committees worked on certain parts separately and the drafts produced by each committee were then compared and revised for harmony with each other.[45] The scholars were not paid directly for their translation work, instead a circular letter was sent to bishops encouraging them to consider the translators for appointment to well paid livings as these fell vacant.[43] Several were supported by the various colleges at Oxford and Cambridge, while others were promoted to bishoprics, deaneries and prebends through royal patronage.
The committees started work towards the end of 1604. King James I of England, on 22 July 1604, sent a letter to Archbishop Bancroft asking him to contact all English churchmen requesting that they make donations to his project.

Right trusty and well beloved, we greet you well. Whereas we have appointed certain learned men, to the number of 4 and 50, for the translating of the Bible, and in this number, divers of them have either no ecclesiastical preferment at all, or else so very small, as the same is far unmeet for men of their deserts and yet we in ourself in any convenient time cannot well remedy it, therefor we do hereby require you, that presently you write in our name as well to the Archbishop of York, as to the rest of the bishops of the province of Cant.[erbury] signifying unto them, that we do well and straitly charge everyone of them ... that (all excuses set apart) when a prebend or parsonage ... shall next upon any occasion happen to be void ... we may commend for the same some such of the learned men, as we shall think fit to be preferred unto it ... Given unto our signet at our palace of West.[minister] on 2 and 20 July , in the 2nd year of our reign of England, France, and of Ireland, and of Scotland xxxvii."[46]
They had all completed their sections by 1608, the Apocrypha committee finishing first.[47] From January 1609, a General Committee of Review met at Stationers' Hall, London to review the completed marked texts from each of the six committees. The General Committee included John Bois, Andrew Downes and John Harmar, and others known only by their initials, including "AL" (who may be Arthur Lake), and were paid for their attendance by the Stationers' Company. John Bois prepared a note of their deliberations (in Latin) – which has partly survived in two later transcripts.[48] Also surviving is a bound-together set of marked-up corrections to one of the forty Bishops' Bibles – covering the Old Testament and Gospels,[49] and also a manuscript translation of the text of the Epistles, excepting those verses where no change was being recommended to the readings in the Bishops' Bible.[50] Archbishop Bancroft insisted on having a final say, making fourteen changes, of which one was the term "bishopricke" at Acts 1:20.[51]
Committees[edit]
First Westminster Company, translating from Genesis to 2 Kings:
Lancelot Andrewes, John Overall, Hadrian à Saravia, Richard Clarke, John Layfield, Robert Tighe, Francis Burleigh, Geoffrey King, Richard Thomson, William Bedwell;First Cambridge Company, translated from 1 Chronicles to the Song of Solomon:
Edward Lively, John Richardson, Lawrence Chaderton, Francis Dillingham, Roger Andrewes, Thomas Harrison, Robert Spaulding, Andrew Bing;First Oxford Company, translated from Isaiah to Malachi:
John Harding, John Rainolds (or Reynolds), Thomas Holland, Richard Kilby, Miles Smith, Richard Brett, Daniel Fairclough, William Thorne;[52]Second Oxford Company, translated the Gospels, Acts of the Apostles, and the Book of Revelation:
Thomas Ravis, George Abbot, Richard Eedes, Giles Tomson, Sir Henry Savile, John Peryn, Ralph Ravens, John Harmar, John Aglionby, Leonard Hutten;Second Westminster Company, translated the Epistles:
William Barlow, John Spenser, Roger Fenton, Ralph Hutchinson, William Dakins, Michael Rabbet, Thomas Sanderson (who probably had already become Archdeacon of Rochester);Second Cambridge Company, translated the Apocrypha:
John Duport, William Branthwaite, Jeremiah Radcliffe, Samuel Ward, Andrew Downes, John Bois, Robert Ward, Thomas Bilson, Richard Bancroft.[53]


Archbishop Richard Bancroft was the "chief overseer" of the production of the Authorized Version.
Printing[edit]
The original printing of the Authorized Version was published by Robert Barker, the King's Printer, in 1611 as a complete folio Bible.[54] It was sold looseleaf for ten shillings, or bound for twelve.[55] Robert Barker's father, Christopher, had, in 1589, been granted by Elizabeth I the title of royal Printer,[56] with the perpetual Royal Privilege to print Bibles in England.[b] Robert Barker invested very large sums in printing the new edition, and consequently ran into serious debt,[57] such that he was compelled to sub-lease the privilege to two rival London printers, Bonham Norton and John Bill.[58] It appears that it was initially intended that each printer would print a portion of the text, share printed sheets with the others, and split the proceeds. Bitter financial disputes broke out, as Barker accused Norton and Bill of concealing their profits, while Norton and Bill accused Barker of selling sheets properly due to them as partial Bibles for ready money.[59] There followed decades of continual litigation, and consequent imprisonment for debt for members of the Barker and Norton printing dynasties,[59] while each issued rival editions of the whole Bible. In 1629 the Universities of Oxford and Cambridge successfully managed to assert separate and prior royal licences for Bible printing, for their own university presses – and Cambridge University took the opportunity to print revised editions of the Authorized Version in 1629,[60] and 1638.[61] The editors of these editions included John Bois and John Ward from the original translators. This did not, however, impede the commercial rivalries of the London printers, especially as the Barker family refused to allow any other printers access to the authoritative manuscript of the Authorized Version.[62]



 The opening of the Epistle to the Hebrews of the 1611 edition of the Authorized Version shows the original typeface. Marginal notes reference variant translations and cross references to other Bible passages. Each chapter is headed by a précis of contents. There are decorative initial letters for each Chapter, and a decorated headpiece to each Biblical Book, but no illustrations in the text.
Two editions of the whole Bible are recognized as having been produced in 1611, which may be distinguished by their rendering of Ruth 3:15; the first edition reading "he went into the city", where the second reads "she went into the city.";[63] these are known colloquially as the "He" and "She" Bibles.[64] However, Bibles in all the early editions were made up using sheets originating from several printers, and consequently there is very considerable variation[dubious – discuss] within any one edition. It is only in 1613 that an edition is found,[65] all of whose surviving representatives have substantially the same text.[66]
The original printing was made before English spelling was standardized, and when printers, as a matter of course, expanded and contracted the spelling of the same words in different places, so as to achieve an even column of text.[67] They set v for initial u and v, and u for u and v everywhere else. They used long ſ for non-final s.[68] The glyph j occurs only after i, as in the final letter in a Roman numeral. Punctuation was relatively heavy, and differed from current practice. When space needed to be saved, the printers sometimes used ye for the, (replacing the Middle English thorn with the continental y), set ã for an or am (in the style of scribe's shorthand), and set & for and. On the contrary, on a few occasions, they appear to have inserted these words when they thought a line needed to be padded. Later printings regularized these spellings; the punctuation has also been standardized, but still varies from current usage norms.
The first printing used a black letter typeface instead of a roman typeface, which itself made a political and a religious statement. Like the Great Bible and the Bishops' Bible, the Authorized Version was "appointed to be read in churches". It was a large folio volume meant for public use, not private devotion; the weight of the type mirrored the weight of establishment authority behind it.[citation needed] However, smaller editions and roman-type editions followed rapidly, e.g. quarto roman-type editions of the Bible in 1612.[69] This contrasted with the Geneva Bible, which was the first English Bible printed in a roman typeface (although black-letter editions, particularly in folio format, were issued later).
In contrast to the Geneva Bible and the Bishops' Bible, which had both been extensively illustrated, there were no illustrations at all in the 1611 edition of the Authorized Version, the main form of decoration being the historiated initial letters provided for books and chapters – together with the decorative title pages to the Bible itself, and to the New Testament.
The original printing of the Authorized Version used roman type to distinguish text supplied by translators, or thought needful for English grammar but not present in the Greek or Hebrew. In the first printing, the device of having different type faces to show supplied words was used sparsely and inconsistently. This is perhaps the most significant difference between the original text and the current text. When, from the later 17th century onwards, the Authorized Version began to be printed in roman type, the typeface for supplied words was changed to italics.
The original printing contained two prefatory texts; the first was a formal Epistle Dedicatory to "the most high and mighty Prince" King James. Many British printings reproduce this, while most non-British printings fail to include it.
The second preface was called Translators to the Reader, a long and learned essay that defends the undertaking of the new version. It observes the translators' stated goal, that they, "never thought from the beginning that [they] should need to make a new translation, nor yet to make of a bad one a good one, ... but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been [their] endeavour, that [their] mark." They also give their opinion of previous English Bible translations, stating, "We do not deny, nay, we affirm and avow, that the very meanest translation of the Bible in English, set forth by men of our profession, (for we have seen none of theirs [Roman Catholics] of the whole Bible as yet) containeth the word of God, nay, is the word of God." As with the first preface, some British printings reproduce this, while most non-British printings fail to include it. Almost every printing that includes the second preface also includes the first. The first printing contained a number of other apparatus, including a table for the reading of the Psalms at matins and evensong, and a calendar, an almanac, and a table of holy days and observances. Much of this material became obsolete with the adoption of the Gregorian Calendar by Britain and its colonies in 1752, and thus modern editions invariably omit it.
So as to make it easier to locate a particular passage, each chapter was headed by a brief precis of its contents with verse numbers. Later editors freely substituted their own chapter summaries, or omit such material entirely. Pilcrow marks are used to indicate the beginnings of paragraphs except after the book of Acts.
Authorized Version[edit]
The Authorized Version was meant to replace the Bishops' Bible as the official version for readings in the Church of England. No record of its authorization exists; it was probably effected by an order of the Privy Council but the records for the years 1600 to 1613 were destroyed by fire in January 1618/19[9] and it is commonly known as the Authorized Version in the United Kingdom. The King's Printer issued no further editions of the Bishops' Bible,[citation needed] so necessarily the Authorized Version replaced it as the standard lectern Bible in parish church use in England.
In the 1662 Book Of Common Prayer, the text of the Authorized Version finally supplanted that of the Great Bible in the Epistle and Gospel readings[70] – though the Prayer Book Psalter nevertheless continues in the Great Bible version.[71]
The case was different in Scotland, where the Geneva Bible had long been the standard church bible. It was not until 1633 that a Scottish edition of the Authorized Version was printed – in conjunction with the Scots coronation in that year of Charles I.[72] The inclusion of illustrations in the edition raised accusations of Popery from opponents of the religious policies of Charles and William Laud, Archbishop of Canterbury. However, official policy favoured the Authorized Version, and this favour returned during the Commonwealth – as London printers succeeded in re-asserting their monopoly of Bible printing with support from Oliver Cromwell – and the "New Translation" was the only edition on the market.[73] F.F. Bruce reports that the last recorded instance of a Scots parish continuing to use the "Old Translation" (i.e. Geneva) as being in 1674.[74]
The Authorized Version's acceptance by the general public took longer. The Geneva Bible continued to be popular, and large numbers were imported from Amsterdam, where printing continued up to 1644 in editions carrying a false London imprint.[75] However, few if any genuine Geneva editions appear to have been printed in London after 1616, and in 1637 Archbishop Laud prohibited their printing or importation. In the period of the English Civil War, soldiers of the New Model Army were issued a book of Geneva selections called "The Soldiers' Bible" .[76] In the first half of the 17th century the Authorized Version is most commonly referred to as "The Bible without notes", thereby distinguishing it from the Geneva "Bible with notes". There were several printings of the Authorized Version in Amsterdam – one as late as 1715 [77] which combined the Authorized Version translation text with the Geneva marginal notes;[78] one such edition was printed in London in 1649. During the Commonwealth a commission was established by Parliament to recommend a revision of the Authorized Version with acceptably Protestant explanatory notes,[75] but the project was abandoned when it became clear that these would be nearly double the bulk of the Bible text. After the English Restoration, the Geneva Bible was held to be politically suspect and a reminder of the repudiated Puritan era. Furthermore, disputes over the lucrative rights to print the Authorized Version dragged on through the 17th century, so none of the printers involved saw any commercial advantage in marketing a rival translation. The Authorized Version became the only current version circulating among English speaking people.
A small minority of critical scholars were slow to accept the latest translation. Hugh Broughton, the most highly regarded English Hebraist of his time (but who had been excluded from the panel of translators because of his utterly uncongenial temperament), issued in 1611 a total condemnation of the new version,[79] criticizing especially the translators' rejection of word-for-word equivalence and stated that "he would rather be torn in pieces by wild horses than that this abominable translation (KJV) should ever be foisted upon the English people".[80] Walton's London Polyglot of 1657 disregards the Authorized Version (and indeed the English Language) entirely.[81] Walton's reference text throughout is the Vulgate. The Vulgate Latin is also found as the standard text of scripture in Thomas Hobbes's Leviathan of 1651,[82] indeed Hobbes gives Vulgate chapter and verse numbers (e.g., Job 41:24, not Job 41:33) for his head text. In Chapter 35: 'The Signification in Scripture of Kingdom of God' , Hobbes discusses Exodus 19:5, first in his own translation of the 'Vulgar Latin' , and then subsequently as found in the versions he terms "...the English translation made in the beginning of the reign of King James", and "The Geneva French" (i.e. Olivétan). Hobbes advances detailed critical arguments why the Vulgate rendering is to be preferred. For most of the 17th century the assumption remained that, while it had been of vital importance to provide the scriptures in the vernacular for ordinary people, nevertheless for those with sufficient education to do so, Biblical study was best undertaken within the international common medium of Latin. It was only in 1700 that modern bilingual Bibles appeared in which the Authorized Version was compared with counterpart Dutch and French Protestant vernacular Bibles.[83]
In consequence of the continual disputes over printing privileges, successive printings of the Authorized Version were notably less careful than the 1611 edition had been – compositors freely varying spelling, capitalization and punctuation[84] – and also, over the years, introducing about 1,500 misprints (some of which, like the omission of "not" from the commandment "Thou shalt not commit adultery" in the "Wicked Bible",[85] became notorious). The two Cambridge editions of 1629 and 1638 attempted to restore the proper text – while introducing over 200 revisions of the original translators' work, chiefly by incorporating into the main text a more literal reading originally presented as a marginal note.[86] A more thoroughly corrected edition was proposed following the Restoration, in conjunction with the revised 1662 Book of Common Prayer, but Parliament then decided against it.
By the first half of the 18th century, the Authorized Version was effectively unchallenged as the sole English translation in current use in Protestant churches,[7] and was so dominant that the Roman Catholic Church in England issued in 1750 a revision of the 1610 Douay-Rheims Bible by Richard Challoner that was very much closer to the Authorized Version than to the original.[87] However, general standards of spelling, punctuation, typesetting, capitalization and grammar had changed radically in the 100 years since the first edition of the Authorized Version, and all printers in the market were introducing continual piecemeal changes to their Bible texts to bring them into line with current practice – and with public expectations of standardized spelling and grammatical construction.[88]
Over the course of the 18th century, the Authorized Version supplanted the Hebrew, Greek and the Latin Vulgate as the standard version of scripture for English speaking scholars and divines, and indeed came to be regarded by some as an inspired text in itself – so much so that any challenge to its readings or textual base came to be regarded by many as an assault on Holy Scripture.[89] This has been contemptuously labelled "AVolatry", a play on the name "Authorized Version" (AV) and idolatry.[90]
Standard text of 1769[edit]



 Title page of the 1760 Cambridge edition
By the mid-18th century the wide variation in the various modernized printed texts of the Authorized Version, combined with the notorious accumulation of misprints, had reached the proportion of a scandal, and the Universities of Oxford and Cambridge both sought to produce an updated standard text. First of the two was the Cambridge edition of 1760, the culmination of twenty-years work by Francis Sawyer Parris,[91] who died in May of that year. This 1760 edition was reprinted without change in 1762 [92] and in John Baskerville's fine folio edition of 1763.[93] This was effectively superseded by the 1769 Oxford edition, edited by Benjamin Blayney ,[94] though with comparatively few changes from Parris's edition; but which became the Oxford standard text, and is reproduced almost unchanged in most current printings.[95] Parris and Blayney sought consistently to remove those elements of the 1611 and subsequent editions that they believed were due to the vagaries of printers, while incorporating most of the revised readings of the Cambridge editions of 1629 and 1638, and each also introducing a few improved readings of their own. They undertook the mammoth task of standardizing the wide variation in punctuation and spelling of the original, making many thousands of minor changes to the text; although some of these updates appear to alter the ostensible sense – as when the original text of Genesis 2:21 "in stead" ("in that place") was standardized to read "instead" ("as an alternative"). In addition, Blayney and Parris thoroughly revised and greatly extended the italicization of "supplied" words not found in the original languages by cross-checking against the presumed source texts. Blayney seems to have worked from the 1550 Stephanus edition of the Textus Receptus, rather than the later editions of Beza that the translators of the 1611 New Testament had favoured; accordingly the current Oxford standard text alters around a dozen italicizations where Beza and Stephanus differ.[96] Like the 1611 edition, the 1769 Oxford edition included the Apocrypha, although Blayney tended to remove cross-references to the Books of the Apocrypha from the margins of their Old and New Testaments wherever these had been provided by the original translators. Altogether, Blayney's 1769 text differed from the 1611 text in around 24,000 places.[97] Since that date, a few further changes have been introduced to the Oxford standard text. The Oxford University Press paperback edition of the "Authorized King James Version" provides Oxford's standard text, and also includes the prefatory section "The Translators to the Reader".[98]
The 1611 and 1769 texts of the first three verses from I Corinthians 13 are given below, respectively.

1. Though I speake with the tongues of men & of Angels, and haue not charity, I am become as sounding brasse or a tinkling cymbal. 2 And though I haue the gift of prophesie, and vnderstand all mysteries and all knowledge: and though I haue all faith, so that I could remooue mountaines, and haue no charitie, I am nothing. 3 And though I bestowe all my goods to feede the poore, and though I giue my body to bee burned, and haue not charitie, it profiteth me nothing.

1. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
There are a number of superficial edits in these three verses: eleven changes of spelling, sixteen changes of typesetting (including the changed conventions for the use of u and v), three changes of punctuation, and one variant text – where "not charity" is substituted for "no charity" in verse two, in the erroneous belief that the original reading was a misprint.
A particular verse for which Blayney's 1769 text differs from Parris's 1760 version is Matthew 5: 13, where Parris (1760) has

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing but to be cast out, and to be troden under foot of men.
Blayney (1769) changes 'lost his savour' to 'lost its savour', and troden to trodden.
For a period, Cambridge continued to issue Bibles using the Parris text, but the market demand for absolute standardization was now such that they eventually adapted Blayney's work, but omitted some of the idiosyncratic Oxford spellings. By the mid-19th century, almost all printings of the Authorized Version were derived from the 1769 Oxford text – increasingly without Blayney's variant notes and cross references, and commonly excluding the Apocrypha.[99] One exception to this was a scrupulous original-spelling, page-for-page, and line-for-line reprint of the 1611 edition (including all chapter headings, marginalia, and original italicization, but with Roman type substituted for the black letter of the original), published by Oxford in 1833.[c] Another important exception was the 1873 Cambridge Paragraph Bible, thoroughly revised, modernized and re-edited by F. H. A. Scrivener, who for the first time consistently identified the source texts underlying the 1611 translation and its marginal notes.[100] Scrivener, like Blayney, opted to revise the translation where he considered the judgement of the 1611 translators had been faulty.[101] In 2005, Cambridge University Press released its New Cambridge Paragraph Bible with Apocrypha, edited by David Norton, which followed in the spirit of Scrivener's work, attempting to bring spelling to present-day standards. Norton also innovated with the introduction of quotation marks, while returning to a hypothetical 1611 text, so far as possible, to the wording used by its translators, especially in the light of the re-emphasis on some of their draft documents.[102] This text has been issued in paperback by Penguin books.[103]
From the early nineteenth century the Authorized Version has remained almost completely unchanged – and since, due to advances in printing technology, it could now be produced in very large editions for mass sale, it established complete dominance in public and ecclesiastical use in the English-speaking Protestant world. Academic debate through that century, however, increasingly reflected concerns about the Authorized Version shared by some scholars: (a) that subsequent study in oriental languages suggested a need to revise the translation of the Hebrew Bible – both in terms of specific vocabulary, and also in distinguishing descriptive terms from proper names; (b) that the Authorized Version was unsatisfactory in translating the same Greek words and phrases into different English, especially where parallel passages are found in the synoptic gospels; and (c) in the light of subsequent ancient manuscript discoveries, the New Testament translation base of the Greek Textus Receptus could no longer be considered to be the best representation of the original text.[104]
Responding to these concerns, the Convocation of Canterbury resolved in 1870 to undertake a revision of the text of the Authorized Version, intending to retain the original text "except where in the judgement of competent scholars such a change is necessary". The resulting revision was issued as the Revised Version in 1881 (New Testament), 1885 (Old Testament) and 1894 (Apocrypha); but, although it sold widely, the revision did not find popular favour, and it was only reluctantly in 1899 that Convocation approved it for reading in churches.[105]
By the early twentieth century, editing had been completed in Cambridge's text, with at least 6 new changes since 1769, and the reversing of at least 30 of the standard Oxford readings. The distinct Cambridge text was printed in the millions, and after the Second World War "the unchanging steadiness of the KJB was a huge asset."[106] The Cambridge edition is preferred by scholars.[107]
The Authorized Version maintained its effective dominance throughout the first half of the 20th century. New translations in the second half of the 20th century displaced its 250 years of dominance (roughly 1700 to 1950),[108] but groups do exist – sometimes termed the King James Only movement – that distrust anything not in agreement with ("that changes") the Authorized Version.[109]
Editorial criticism[edit]
F. H. A. Scrivener and D. Norton have both written in detail on editorial variations which have occurred through the history of the publishing of the Authorized Version from 1611 to 1769. In the 19th century, there were effectively three main guardians of the text. Norton identified five variations among the Oxford, Cambridge and London (Eyre and Spottiswoode) texts of 1857, such as the spelling of "farther" or "further" at Matthew 26:39.[110]
In the 20th century, variation between the editions was reduced to comparing the Cambridge to the Oxford. Distinctly identified Cambridge readings included "or Sheba" (Joshua 19:2), "sin" (2 Chronicles 33:19), "clifts" (Job 30:6), "vapour" (Psalm 148:8), "flieth" (Nahum 3:16), "further" (Matthew 26:39) and a number of other references. In effect the Cambridge was considered the current text in comparison to the Oxford.[111] These are instances where both Oxford and Cambridge have now diverged from Blayney's 1769 Edition. The distinctions between the Oxford and Cambridge editions have been a major point in the Bible version debate,[107] and a potential theological issue,[112] particularly in regard to the identification of the Pure Cambridge Edition.[113]
Cambridge University Press introduced a change at 1 John 5:8 in 1985, reversing its longstanding tradition of printing the word "spirit" in lower case by using a capital letter "S".[114] At the time, Anabaptist pastor Daniel Mack Hardin of Bedford, Pennsylvania had been discussing supposed typographical errors in the Cambridge Bible with another Anabaptist minister, R.M. McRae. One of their discussions centered upon the lower case "s" in 1 John 5:8. Rev. Hardin wrote a letter to Cambridge inquiring about this verse, and subsequently received a reply from Dr. Cooper on June 3, 1985, admitting that it was a "matter of some embarrassment regarding the lower case 's' in Spirit".
Literary attributes[edit]
Translation[edit]
Like Tyndale's translation and the Geneva Bible, the Authorized Version was translated primarily from Greek, Hebrew and Aramaic texts, although with secondary reference both to the Latin Vulgate, and to more recent scholarly Latin versions; two books of the Apocrypha were translated from a Latin source. Following the example of the Geneva Bible, words implied but not actually in the original source were distinguished by being printed in distinct type (albeit inconsistently), but otherwise the translators explicitly rejected word-for-word equivalence.[115] F.F Bruce gives an example from Romans Chapter 5:[116]

2 By whom also wee have accesse by faith, into this grace wherein wee stand, and rejoyce in hope of the glory of God. 3 And not onely so, but we glory in tribulations also, knowing that tribulation worketh patience:
The English terms "rejoice" and "glory" stand for the same word in the Greek original. In Tyndale, Geneva and the Bishops' Bibles, both instances are translated "rejoice". In the Douay – Rheims New Testament, both are translated "glory". Only in the Authorized Version does the translation vary between the two verses.
In obedience to their instructions, the translators provided no marginal interpretation of the text, but in some 8,500 places a marginal note offers an alternative English wording.[117] The majority of these notes offer a more literal rendering of the original (introduced as "Heb", "Chal", "Gr" or "Lat"), but others indicate a variant reading of the source text (introduced by "or"). Some of the annotated variants derive from alternative editions in the original languages, or from variant forms quoted in the fathers. More commonly, though, they indicate a difference between the original language reading and that in the translators' preferred recent Latin versions: Tremellius for the Old Testament, Junius for the Apocrypha, and Beza for the New Testament.[118] A few more extensive notes clarify Biblical names, units of measurement or currency, and in a very few places (e.g. Luke 17:36) record that a verse is absent from most Greek manuscripts. Modern reprintings rarely reproduce these annotated variants – although they are to be found in the New Cambridge Paragraph Bible. In addition, there were originally some 9,000 scriptural cross-references, in which one text was related to another. Such cross-references had long been common in Latin Bibles, and most of those in the Authorized Version were copied unaltered from this Latin tradition. Consequently the early editions of the KJV retain many Vulgate verse references – e.g. in the numbering of the Psalms.[119] At the head of each chapter, the translators provided a short précis of its contents, with verse numbers; these are rarely included in complete form in modern editions.
In the Old Testament the translators render the Tetragrammaton YHWH by "the LORD" (in later editions in small capitals as LORD),[d] or "the LORD God" (for YHWH Elohim, יהוה אלהים),[e] except in four places by "IEHOVAH" (Exodus 6:3, Psalm 83:18, Isaiah 12:2 and Isaiah 26:4) and three times in a combination form. (Genesis 22:14, Exodus 17:15, Judges 6:24) However, if the Tetragrammaton occurs with the Hebrew word adonai (Lord) then it is render not as the "Lord LORD" but as the "Lord God". (Psalm 73:28,etc.) In later editions as "Lord GOD" with "GOD" in small capitals indicating to the reader that God's name appears in the original Hebrew.
Old Testament[edit]
For their Old Testament, the translators used a text originating in the editions of the Hebrew Rabbinic Bible by Daniel Bomberg (1524/5),[120] but adjusted this to conform to the Greek LXX or Latin Vulgate in passages to which Christian tradition had attached a Christological interpretation.[121] For example, the Septuagint reading "They pierced my hands and my feet" was used in Psalm 22:16 (vs. the Masoretes' reading of the Hebrew "like lions my hands and feet"[122]). Otherwise, however, the Authorized Version is closer to the Hebrew tradition than any previous English translation – especially in making use of the rabbinic commentaries, such as Kimhi, in elucidating obscure passages in the Masoretic Text;[123] earlier versions had been more likely to adopt LXX or Vulgate readings in such places.
New Testament[edit]
For their New Testament, the translators chiefly used the 1598 and 1588/89 Greek editions of Theodore Beza,[124] which also present Beza's Latin version of the Greek and Stephanus's edition of the Latin Vulgate. Both of these versions were extensively referred to, as the translators conducted all discussions amongst themselves in Latin. F.H.A. Scrivener identifies 190 readings where the Authorized Version translators depart from Beza's Greek text, generally in maintaining the wording of the Bishop's Bible and other earlier English translations.[125] In about half of these instances, the Authorized Version translators appear to follow the earlier 1550 Greek Textus Receptus of Stephanus. For the other half, Scrivener was usually able to find corresponding Greek readings in the editions of Erasmus, or in the Complutensian Polyglot. However, in several dozen readings he notes that no printed Greek text corresponds to the English of the Authorized Version, which in these places derives directly from the Vulgate.[126] For example, at John 10:16, the Authorized Version reads "one fold" (as did the Bishops' Bible, and the 16th century vernacular versions produced in Geneva), following the Latin Vulgate "unum ovile", whereas Tyndale had agreed more closely with the Greek, "one flocke" (μία ποίμνη). The Authorized Version New Testament owes much more to the Vulgate than does the Old Testament; still, at least 80% of the text is unaltered from Tyndale's translation.[127]
Apocrypha[edit]
Unlike the rest of the Bible, the translators of the Apocrypha identified their source texts in their marginal notes.[128] From these it can be determined that the books of the Apocrypha were translated from the Septuagint – primarily, from the Greek Old Testament column in the Antwerp Polyglot – but with extensive reference to the counterpart Latin Vulgate text, and to Junius's Latin translation. The translators record references to the Sixtine Septuagint of 1587, which is substantially a printing of the Old Testament text from the Codex Vaticanus Graecus 1209, and also to the 1518 Greek Septuagint edition of Aldus Manutius. They had, however, no Greek texts for 2 Esdras, or for the Prayer of Manasses, and Scrivener found that they here used an unidentified Latin manuscript.[128]
Sources[edit]
The translators appear to have otherwise made no first-hand study of ancient manuscript sources, even those that – like the Codex Bezae – would have been readily available to them.[129] In addition to all previous English versions (including, and contrary to their instructions,[130] the Rheimish New Testament[131] which in their preface they criticized); they made wide and eclectic use of all printed editions in the original languages then available, including the ancient Syriac New Testament printed with an interlinear Latin gloss in the Antwerp Polyglot of 1573.[132] In the preface the translators acknowledge consulting translations and commentaries in Chaldee, Hebrew, Syrian, Greek, Latin, Spanish, French, Italian, and German.[133]
The translators took the Bishop's Bible as their source text, and where they departed from that in favour of another translation, this was most commonly the Geneva Bible. However, the degree to which readings from the Bishop's Bible survived into final text of the King James Bible varies greatly from company to company, as did the propensity of the King James translators to coin phrases of their own. John Bois's notes of the General Committee of Review show that they discussed readings derived from a wide variety of sources and versions, including explicitly both Henry Savile's 1610 edition of the works of John Chrysostom, and also the Rheims New Testament,[134] which was the primary source for many of the literal alternative readings provided for the marginal notes.
Variations from recent translations[edit]
Main article: List of major textual variants in the New Testament
See also: List of Bible verses not included in modern translations
A number of Bible verses in the King James Version of the New Testament are not found in more recent Bible translations; where these are based on modern critical texts. In the early seventeenth century, the source Greek texts of the New Testament used for the production of Protestant bible versions depended mainly on manuscripts of the late Byzantine text-type, and with minor variations contained what became known as the Textus Receptus.[135] With the subsequent indentification of much earlier manuscripts, most modern textual scholars value the evidence of manuscripts belonging to the Alexandrian family as better witnesses to the original text of the biblical authors,[136] without giving it, or any family, automatic preference.[137]
Style and criticism[edit]
A primary concern of the translators was to produce a Bible that would be appropriate, dignified and resonant in public reading. Although the Authorized Version's written style is an important part of its influence on English, research has found only one verse – Hebrews 13:8 – for which translators debated the wording's literary merits. While they stated in the preface that they used stylistic variation, finding multiple English words or verbal forms in places where the original language employed repetition, in practice they also did the opposite; for example, 14 different Hebrew words were translated into the single English word "prince".[138]
In a period of rapid linguistic change the translators avoided contemporary idioms, tending instead towards forms that were already slightly archaic, like verily and it came to pass.[139] The pronouns thou/thee and ye/you are consistently used as singular and plural respectively, even though by this time you was often found as the singular in general English usage, especially when addressing a social superior (as is evidenced, for example, in Shakespeare).[140] For the possessive of the third person pronoun, the word its, first recorded in the Oxford English Dictionary in 1598, is avoided.[141] The older his is usually employed, as for example at Matthew 5:13: "if the salt have lost his savour, wherewith shall it be salted?";[141] in other places of it, thereof or bare it are found.[f] Another sign of linguistic conservativism is the invariable use of -eth for the third person singular present form of the verb, as at Matthew 2:13: "the Angel of the Lord appeareth to Joseph in a dreame". The rival ending -(e)s, as found in present-day English, was already widely used by this time (for example, it predominates over -eth in the plays of Shakespeare and Marlowe).[142] Furthermore, the translators preferred which to who or whom as the relative pronoun for persons, as in Genesis 13:5: "And Lot also which went with Abram, had flocks and heards, & tents"[143] although who(m) is also found.[g]
The Authorized Version is notably more Latinate than previous English versions,[130] especially the Geneva Bible. This results in part from the academic stylistic preferences of a number of the translators – several of whom admitted to being more comfortable writing in Latin than in English – but was also, in part, a consequence of the royal proscription against explanatory notes.[144] Hence, where the Geneva Bible might use a common English word – and gloss its particular application in a marginal note – the Authorized Version tends rather to prefer a technical term, frequently in Anglicized Latin. Consequently, although the King had instructed the translators to use the Bishops' Bible as a base text, the New Testament in particular owes much stylistically to the Catholic Rheims New Testament, whose translators had also been concerned to find English equivalents for Latin terminology.[145] In addition, the translators of the New Testament books habitually quote Old Testament names in the renderings familiar from the Vulgate Latin, rather than in their Hebrew forms (e.g. "Elias", "Jeremias" for "Elijah", "Jeremiah").
While the Authorized Version remains among the most widely sold, modern critical New Testament translations differ substantially from it in a number of passages, primarily because they rely on source manuscripts not then accessible to (or not then highly regarded by) early 17th-century Biblical scholarship.[146] In the Old Testament, there are also many differences from modern translations that are based not on manuscript differences, but on a different understanding of Ancient Hebrew vocabulary or grammar by the translators. For example, in modern translations it is clear that Job 28:1–11 is referring throughout to mining operations, which is not at all apparent from the text of the Authorized Version.[147]
Possible mistranslations[edit]
The King James version contains several mistranslations; especially in the Old Testament where the knowledge of Hebrew and cognate languages was uncertain at the time. Most of these are minor and do not significantly change the meaning compared to the source material. [148] Among the most commonly cited errors is in the Hebrew of Job and Deuteronomy, where רֶאֵם "Re'em" with the probable meaning of "wild-ox, auroch", is translated in the KJV as "unicorn"; following in this the Vulgate unicornis and several medieval rabbinic commentators. The translators of the KJV note the alternative rendering, "rhinocerots" in the margin at Isaiah 34:7. Otherwise, the translators on several occasions mistakenly interpreted a Hebrew descriptive phrase as a proper name (or vice versa); as at 2 Samuel 1:18 where 'the Book of Jasher' סֵפֶר הַיׇּשׇׁר properly refers not to a work by an author of that name, but should rather be rendered as "the Book of the Upright".
Influence[edit]
Despite royal patronage and encouragement, there was never any overt mandate to use the new translation. It was not until 1661 that the Authorized Version replaced the Bishops Bible in the Epistle and Gospel lessons of the Book of Common Prayer, and it never did replace the older translation in the Psalter. In 1763 The Critical Review complained that "many false interpretations, ambiguous phrases, obsolete words and indelicate expressions...excite the derision of the scorner". Blayney's 1769 version, with its revised spelling and punctuation, helped to change the public perception of the Authorized Version to a masterpiece of the English language.[138] By the 19th century, F. W. Faber could say of the translation, "It lives on the ear, like music that can never be forgotten, like the sound of church bells, which the convert hardly knows how he can forego."[149]
The Authorized Version has been called "the most influential version of the most influential book in the world, in what is now its most influential language", "the most important book in English religion and culture", and "the most celebrated book in the English-speaking world". It has contributed 257 idioms to English, more than any other single source, including Shakespeare; examples include feet of clay and reap the whirlwind. Although the Authorized Version's former monopoly in the English-speaking world has diminished – for example, the Church of England recommends six other versions in addition to it – it is still the most popular translation in the United States, especially among Evangelicals.[138] In addition, in the Orthodox Church in America, the King James Version is used liturgically, and was made "the 'official' translation for a whole generation of American Orthodox". The later Service Book of the Antiochian Archdiocese, in vogue today, also uses the King James Version.[h] The King James Version is also one of the versions authorized to be used in the services of the Episcopal Church,[150] as it is the historical Bible of this Church.
Copyright status[edit]
The Authorized Version is in the public domain in most of the world. However, in the United Kingdom, the right to print, publish and distribute it is a Royal prerogative and the Crown licenses publishers to reproduce it under letters patent. In England, Wales and Northern Ireland the letters patent are held by the Queen's Printer, and in Scotland by the Scottish Bible Board. The office of Queen's Printer has been associated with the right to reproduce the Bible for centuries, the earliest known reference coming in 1577. In the 18th century all surviving interests in the monopoly were bought out by John Baskett. The Baskett rights descended through a number of printers and, in England, Wales and Northern Ireland, the Queen's Printer is now Cambridge University Press, who inherited the right when they took over the firm of Eyre & Spottiswoode in 1990.[151]
Other royal charters of similar antiquity grant Cambridge University Press and Oxford University Press the right to produce the Authorized Version independently of the Queen's Printer. In Scotland the Authorized Version is published by Collins under licence from the Scottish Bible Board. The terms of the letters patent prohibit any other than the holders, or those authorized by the holders, from printing, publishing or importing the Authorized Version into the United Kingdom. The protection that the Authorized Version, and also the Book of Common Prayer, enjoy is the last remnant of the time when the Crown held a monopoly over all printing and publishing in the United Kingdom.[151] All provisions granting copyright in perpetuity were abolished by the Copyright, Designs and Patents Act 1988, but because the Authorized Version is protected by royal prerogative rather than copyright, it will remain protected, as specified in CDPA s171(1)(b) .
Permission[edit]
Cambridge University Press permits the reproduction of at most 500 verses for "liturgical and non-commercial educational use" if their prescribed acknowledgement is included, the quoted verses do not exceed 25% of the publication quoting them and do not include a complete Bible book.[152] For use beyond this, the Press is willing to consider permission requested on a case-by-case basis and in 2011 a spokesman said the Press generally does not charge a fee but tries to ensure that a reputable source text is used.[153][154]
Apocrypha[edit]
For more details on the Apocrypha, see Biblical canon.
English-language Protestant Bibles in the 16th century included the books of the Apocrypha – generally in a separate section between the Old and New Testaments to indicate they were not part of the Old Testament text – and there is evidence that these were widely read as popular literature, especially in Puritan circles.[155][156] However, starting in 1630, volumes of the Geneva Bible were occasionally bound with the pages of the Apocrypha section excluded. In 1644 the Long Parliament forbade the reading of the Apocrypha in Church and in 1666 the first editions of the King James Bible without the Apocrypha were bound.[157]
The standardization of the text of the Authorized Version after 1769 together with the technological development of stereotype printing made it possible to produce Bibles in large-print runs at very low unit prices. For commercial and charitable publishers, editions of the Authorized Version without the Apocrypha reduced the cost, while having increased market appeal to non-Anglican Protestant readers.[158]
With the rise of the Bible societies, most editions have omitted the whole section of Apocryphal books.[159] The British and Foreign Bible Society withdrew subsidies for bible printing and dissemination in 1826, under the following resolution:

"That the funds of the Society be applied to the printing and circulation of the Canonical Books of Scripture, to the exclusion of those Books and parts of Books usually termed Apocryphal;"[160]
The American Bible Society adopted a similar policy. Both societies eventually reversed these policies in light of 20th century ecumenical efforts on translations, the ABS doing so in 1964 and the BFBS in 1966.[161]
See also[edit]

Portal icon Anglicanism portal
Bible errata
Dynamic and formal equivalence
King James Only movement
List of books of the King James Version
Modern English Bible translations § King James Versions and derivatives
Wicked Bible
Notes[edit]
Footnotes
a.Jump up ^ "And now at last, ...it being brought unto such a conclusion, as that we have great hope that the Church of England (sic) shall reape good fruit thereby..." [162]
b.Jump up ^ The Royal Privilege was a virtual monopoly.
c.Jump up ^ The Holy Bible, an Exact Reprint Page for Page of the Authorized Version Published in the Year MDCXI. Oxford: Oxford University Press, 1833 (reprints, ISBN 0-8407-0041-5, 1565631625). According to J.R. Dore,[163] the edition "so far as it goes, represents the edition of 1611 so completely that it may be consulted with as much confidence as an original. The spelling, punctuation, italics, capitals, and distribution into lines and pages are all followed with the most scrupulous care. It is, however, printed in Roman instead of black letter type."
d.Jump up ^ Genesis 4:1
e.Jump up ^ Genesis 2:4 "אלה תולדות השמים והארץ בהבראם ביום עשות יהוה אלהים ארץ ושמים"
f.Jump up ^ e.g. Matthew 7:27: "great was the fall of it.", Matthew 2:16: "in Bethlehem, and in all the coasts thereof", Leviticus 25:5: "That which groweth of it owne accord of thy harvest". (Leviticus 25:5 is changed to its in many modern printings). [164]
g.Jump up ^ e.g. at Genesis 3:12: "The woman whom thou gavest to be with mee"
h.Jump up ^ That which is most used liturgically is the King James Version. It has a long and honorable tradition in our Church in America. Professor Orloff used it for his translations at the end of the last century, and Isabel Hapgood's Service Book of 1906 and 1922 made it the "official" translation for a whole generation of American Orthodox. Unfortunately, both Orloff and Hapgood used a different version for the Psalms (that of the Anglican Book of Common Prayer), thereby giving us two translations in the same services. This was rectified in 1949 by the Service Book of the Antiochian Archdiocese, which replaced the Prayer Book psalms with those from the King James Version and made some other corrections. This beautiful translation, reproducing the stately prose of 1611, was the work of Fathers Upson and Nicholas. It is still in widespread use to this day, and has familiarized thousands of believers with the KJV.[165]
Citations
1.Jump up ^ Cloud 2006.
2.^ Jump up to: a b Daniell 2003, p. 204.
3.Jump up ^ Daniell 2003, p. 435.
4.Jump up ^ Hill 1997, pp. 4–5.
5.^ Jump up to: a b c d e f Daniell 2003, p. 439.
6.^ Jump up to: a b Daniell 2003, p. 436.
7.^ Jump up to: a b Daniell 2003, p. 488.
8.Jump up ^ Cross & Livingstone 1974, Authorized Version of the Bible.
9.^ Jump up to: a b Douglas 1974, Bible (English Versions).
10.Jump up ^ Hobbes 2010, Chapter XXXV.
11.Jump up ^ Pearse 1761, p. 79.
12.Jump up ^ Kimber 1775, p. 279.
13.Jump up ^ Butler 1807, p. 219.
14.Jump up ^ Holmes 1815, p. 277.
15.Jump up ^ Horne 1818, p. 14.
16.Jump up ^ Adams, Thacher & Emerson 1811, p. 110.
17.Jump up ^ Hacket 1715, p. 205.
18.Jump up ^ Anon 1814, p. 356.
19.Jump up ^ Anon 1783, p. 27.
20.Jump up ^ Newcome 1792, p. 113.
21.Jump up ^ Anon 1801, p. 145.
22.Jump up ^ "Authorised Version". Oxford English Dictionary (2nd ed.). Oxford University Press. 1989.
23.Jump up ^ Smith 1814, p. 209.
24.Jump up ^ Chapman 1856, p. 270.
25.Jump up ^ Anon 1856, pp. 530-531.
26.Jump up ^ Daniell 2003, p. 75.
27.Jump up ^ Daniell 2003, p. 143.
28.Jump up ^ Daniell 2003, p. 152.
29.Jump up ^ Daniell 2003, p. 156.
30.Jump up ^ Daniell 2003, p. 277.
31.Jump up ^ Daniell 2003, p. 291.
32.Jump up ^ Daniell 2003, p. 292.
33.Jump up ^ Daniell 2003, p. 304.
34.Jump up ^ Daniell 2003, p. 339.
35.Jump up ^ Daniell 2003, p. 344.
36.Jump up ^ Bobrick 2001, p. 186.
37.Jump up ^ Daniell 2003, p. 364.
38.Jump up ^ Bobrick 2001, p. 221.
39.Jump up ^ Valpy, Michael (5 February 2011). "How the mighty has fallen: The King James Bible turns 400". The Globe and Mail. Retrieved 8 April 2014.
40.Jump up ^ Daniell 2003, p. 433.
41.^ Jump up to: a b Daniell 2003, p. 434.
42.Jump up ^ Bobrick 2001, p. 328.
43.^ Jump up to: a b Bobrick 2001, p. 223.
44.Jump up ^ Daniell 2003, p. 442.
45.Jump up ^ Daniell 2003, p. 444.
46.Jump up ^ Wallechinsky & Wallace 1975, p. 235.
47.Jump up ^ Norton 2005, p. 11.
48.Jump up ^ Bois, Allen & Walker 1969.
49.Jump up ^ Norton 2005, p. 20.
50.Jump up ^ Norton 2005, p. 16.
51.Jump up ^ Bobrick 2001, p. 257.
52.Jump up ^ DeCoursey 2003, pp. 331–332.
53.Jump up ^ Bobrick 2001, pp. 223–244.
54.Jump up ^ Herbert 1968, p. 309.
55.Jump up ^ Herbert 1968, p. 310.
56.Jump up ^ Daniell 2003, p. 453.
57.Jump up ^ Daniell 2003, p. 451.
58.Jump up ^ Daniell 2003, p. 454.
59.^ Jump up to: a b Daniell 2003, p. 455.
60.Jump up ^ Herbert 1968, p. 424.
61.Jump up ^ Herbert 1968, p. 520.
62.Jump up ^ Daniell 2003, p. 4557.
63.Jump up ^ Norton 2005, p. 62.
64.Jump up ^ Anon 1996.
65.Jump up ^ Herbert 1968, p. 322.
66.Jump up ^ Norton 2005, p. 76.
67.Jump up ^ Norton 2005, p. 46.
68.Jump up ^ Bobrick 2001, p. 261.
69.Jump up ^ Herbert 1968, pp. 313-314.
70.Jump up ^ Procter & Frere 1902, p. 187.
71.Jump up ^ Hague 1948, p. 353.
72.Jump up ^ Daniell 2003, p. 458.
73.Jump up ^ Daniell 2003, p. 459.
74.Jump up ^ Bruce 2002, p. 92.
75.^ Jump up to: a b Hill 1993, p. 65.
76.Jump up ^ Herbert 1968, p. 577.
77.Jump up ^ Herbert 1968, p. 936.
78.Jump up ^ Daniell 2003, p. 457.
79.Jump up ^ Bobrick 2001, p. 266.
80.Jump up ^ Bobrick 2001, p. 265.
81.Jump up ^ Daniell 2003, p. 510.
82.Jump up ^ Daniell 2003, p. 478.
83.Jump up ^ Daniell 2003, p. 489.
84.Jump up ^ Norton 2005, p. 94.
85.Jump up ^ Herbert 1968, p. 444.
86.Jump up ^ Scrivener 1884, pp. 147–194.
87.Jump up ^ Daniell 2003, p. 515.
88.Jump up ^ Norton 2005, p. 99.
89.Jump up ^ Daniell 2003, p. 619.
90.Jump up ^ Norton 2005, p. 114.
91.Jump up ^ Norton 2005.
92.Jump up ^ Herbert 1968, p. 1142.
93.Jump up ^ Norton 2005, p. 106.
94.Jump up ^ Herbert 1968, p. 1196.
95.Jump up ^ Norton 2005, p. 113.
96.Jump up ^ Scrivener 1884, p. 242.
97.Jump up ^ Norton 2005, p. 120.
98.Jump up ^ Prickett & Carroll 2008.
99.Jump up ^ Norton 2005, p. 125.
100.Jump up ^ Daniell 2003, p. 691.
101.Jump up ^ Norton 2005, p. 122.
102.Jump up ^ Norton 2005, p. 131.
103.Jump up ^ Norton 2006.
104.Jump up ^ Daniell 2003, p. 685.
105.Jump up ^ Chadwick 1970, pp. 40–56.
106.Jump up ^ Norton 2005, pp. 115, 126.
107.^ Jump up to: a b White 2009.
108.Jump up ^ Daniell 2003, p. 764.
109.Jump up ^ Daniell 2003, p. 765.
110.Jump up ^ Norton 2005, p. 126.
111.Jump up ^ Norton 2005, p. 144.
112.Jump up ^ "Settings of the King James Bible" (PDF). ourkjv.com. Retrieved 13 July 2013.
113.Jump up ^ tbsbibles.org (2013). "Editorial Report" (PDF). Quarterly Record (Trinitarian Bible Society) 603 (2nd Quarter): 10–20.
114.Jump up ^ "CUP letter" (PDF). ourkjv.com. Retrieved 13 July 2013.
115.Jump up ^ Daniell 2003, p. 792.
116.Jump up ^ Bruce 2002, p. 105.
117.Jump up ^ Scrivener 1884, p. 56.
118.Jump up ^ Scrivener 1884, p. 43.
119.Jump up ^ Scrivener 1884, p. 118.
120.Jump up ^ Scrivener 1884, p. 42.
121.Jump up ^ Bobrick 2001, p. 271.
122.Jump up ^ The Jewish Publication Society Tanakh, copyright 1985
123.Jump up ^ Daiches 1968, pp. 208.
124.Jump up ^ Scrivener 1884, p. 60.
125.Jump up ^ Scrivener 1884, pp. 243–263.
126.Jump up ^ Scrivener 1884, p. 262.
127.Jump up ^ Daniell 2003, p. 448.
128.^ Jump up to: a b Scrivener 1884, p. 47.
129.Jump up ^ Scrivener 1884, p. 59.
130.^ Jump up to: a b Daniell 2003, p. 440.
131.Jump up ^ Bois, Allen & Walker 1969, p. xxv.
132.Jump up ^ Bobrick 2001, p. 246.
133.Jump up ^ KJV Translators to the Readers 1611.
134.Jump up ^ Bois, Allen & Walker 1969, p. 118.
135.Jump up ^ Metzger 1964, pp. 103–6.
136.Jump up ^ Metzger 1964, pp. 216.
137.Jump up ^ Metzger 1964, pp. 218.
138.^ Jump up to: a b c "400 years of the King James Bible". The Times Literary Supplement. 9 February 2011. Archived from the original on 2011-06-17. Retrieved 8 March 2011.
139.Jump up ^ Bobrick 2001, p. 264.
140.Jump up ^ Barber 1997, pp. 153–154.
141.^ Jump up to: a b Barber 1997, p. 150.
142.Jump up ^ Barber 1997, pp. 166–167.
143.Jump up ^ Barber 1997, p. 212.
144.Jump up ^ Bobrick 2001, p. 229.
145.Jump up ^ Bobrick 2001, p. 252.
146.Jump up ^ Daniell 2003, p. 5.
147.Jump up ^ Bruce 2002, p. 145.
148.Jump up ^ "Errors in the King James Version? by William W. Combs" (PDF). DBSJ. 1999. Retrieved 25 April 2015.
149.Jump up ^ Hall 1881.
150.Jump up ^ The Canons of the General Convention of the Episcopal Church: Canon 2: Of Translations of the Bible
151.^ Jump up to: a b Metzger & Coogan 1993, p. 618.
152.Jump up ^ "Bibles - Cambridge University Press". Retrieved 11 December 2012.
153.Jump up ^ "Shakespeare's Globe takes issue with the Queen over Bible royalties - The Daily Telegraph". Retrieved 11 December 2012.
154.Jump up ^ "The Queen's Printer's Patent - Cambridge University Press". Retrieved 11 December 2012. "We grant permission to use the text, and license printing or the importation for sale within the UK, as long as we are assured of acceptable quality and accuracy."
155.Jump up ^ Daniell 2003, p. 187.
156.Jump up ^ Hill 1993, p. 338.
157.Jump up ^ Kenyon 1909.
158.Jump up ^ Daniell 2003, p. 600.
159.Jump up ^ Daniell 2003, p. 622.
160.Jump up ^ Browne 1859, pp. 362-.
161.Jump up ^ Melton 2005, p. 38.
162.Jump up ^ KJV Dedicatorie 1611.
163.Jump up ^ Dore 1888, p. 363.
164.Jump up ^ Barber 1997, pp. 150–151.
165.Jump up ^ "Biblical Studies". Department of Christian Education - Orthodox Church in America. 2014. Retrieved 28 April 2014.
References[edit]
Adams, David Phineas; Thacher, Samuel Cooper; Emerson, William (1811). The Monthly Anthology, and Boston Review. Munroe and Francis.
Bois, John; Allen, Ward; Walker, Anthony (1969). Translating for King James; being a true copy of the only notes made by a translator of King James’s Bible, the Authorized Version, as the Final Committee of Review revised the translation of Romans through Revelation at Stationers’ Hall in London in 1610–1611. Taken by John Bois ... these notes were for three centuries lost, and only now are come to light, through a copy made by the hand of William Fulman. Here translated and edited by Ward Allen. Nashville: Vanderbilt University Press. OCLC 607818272.
Anon (1783). A call to the Jews. J. Johnson.
Anon (1801). The Anti-Jacobin Review and Magazine. J. Whittle.
Anon (1814). Missionary Register. Seeley, Jackson, & Halliday for the Church Missionary Society.
Anon (1856). The Original Secession Magazine. vol. ii. Edinburgh: Moodie and Lothian.
Anon (1996). The Elizabeth Perkins Prothro Bible Collection: A Checklist. Bridwell Library. ISBN 978-0-941881-19-7.
Barber, Charles Laurence (1997). Early modern English (second ed.). Edinburgh: Edinburgh University Press. ISBN 0-7486-0835-4.
Bobrick, Benson (2001). Wide as the waters: the story of the English Bible and the revolution it inspired. New York: Simon & Schuster. ISBN 0-684-84747-7.
Browne, George (1859). History of the British and Foreign Bible Society.
Bruce, Frederick Fyvie (2002). History of the Bible in English. Cambridge: Lutterworth Press. ISBN 0-7188-9032-9.
Butler, Charles (1807). Horae Biblicae. Vol 1 (fourth ed.). London: J. White. OCLC 64048851.
Chadwick, Owen (1970). The Victorian Church Part II. Edinburgh: A&C Black. ISBN 0-334-02410-2.
Chapman, James L. (1856). Americanism versus Romanism: or the cis-Atlantic battle between Sam and the pope. Nashville, TN: the author. OCLC 1848388.
Cloud, David (2006). "Isn't the King James Bible too Antiquated and Difficult to Understand?". Way of Life Literature. Retrieved 1 August 2009.
Daiches, David (1968). The King James Version of the English Bible: An Account of the Development and Sources of the English Bible of 1611 With Special Reference to the Hebrew Tradition. Hamden, Conn: Archon Books. ISBN 0-208-00493-9.
Daniell, David (2003). The Bible in English: its history and influence. New Haven, Conn: Yale University Press. ISBN 0-300-09930-4.
DeCoursey, Matthew (2003). Edward A. Malone, ed. British Rhetoricians and Logicians, 1500-1660: Second series. Gale Group. ISBN 978-0-7876-6025-3.
Dore, John Read (1888). Old Bibles: An Account of the Early Versions of the English Bible. 2nd edition. Eyre and Spottiswoode.
Douglas, James Dixon, ed. (1974). New International Dictionary of the Christian Church. Zondervan.
Melton, J. Gordon (2005). Encyclopedia of Protestantism. Infobase Publishing. ISBN 978-0-8160-6983-5.
Hacket, John (1715). Bishop Hacket's Memoirs of the Life of Archbishop Williams ... Abridg'd: With the Most Remarkable Occurrences and Transactions in Church and State. Sam. Briscoe.
Hague, Dyson (1948). Through the Prayer Book. Church Book Room Press.
Hall, Isaac Hollister (1881). The Revised New Testament and History of Revisions. Hubbard Bros.
Herbert, A. S. (1968). Historical Catalogue of Printed Editions of the English Bible, 1525-1961, Etc. British and Foreign Bible Society.
Hill, Christopher (1993). The English Bible and the seventeenth-century revolution. London: Allen Lane. ISBN 0-7139-9078-3.
Hill, Christopher (1997). Society and Puritanism in pre-revolutionary England. New York: St. Martin's Press. ISBN 0-312-17432-2.
Hobbes, Thomas (2010). Leviathan. Broadview Press. ISBN 978-1-55481-003-1.
Holmes, A. (1815). "An Historical sketch of the English translations of the Bible". In Worcester, Noah. The Christian Disciple. Vol. iii. Boston, MA: Cummings & Hilliard.
Horne, Thomas Hartwell (1818). An introduction to the critical study and knowledge of the holy Scriptures, Volume 2. London: T. Cadell and A Davies.
Kenyon, Sir Frederic G. (1909). "English Versions". In James Hastings. Hastings' Dictionary of the Bible. New York: Charles Scribner's Sons. ISBN 978-1-56563-915-7.
Kimber, Isaac (1775). The history of England, from the earliest accounts, to the accession of his present Majesty King George III (fifth ed.). London: J. Buckland. OCLC 14263883.
"Wikisource link to Epistle Dedicatorie". Wikisource link to The Authorized King James Version of the Holy Bible. Wikisource. 1611.
"Wikisource link to Translators to the Reader". Wikisource link to The Authorized King James Version of the Holy Bible. Wikisource. 1611.
Metzger, Bruce M. (1964). The Text of the New Testament. Clarendon.
Metzger, Bruce M.; Coogan, Michael D., eds. (1993). The Oxford Companion to the Bible. Oxford, UK: Oxford University Press. ISBN 0-19-504645-5.
Procter, Francis; Frere, Walter Howard (1902). A New History of the Book of Common Prayer. MacMillan & Co.
Newcome, William (1792). Historical View of the English Biblical Translations.
Norton, David (2005). A Textual History of the King James Bible. Cambridge: Cambridge University Press. ISBN 0-521-77100-5.
Norton, David, ed. (2006). The Bible. Penguin Classics. ISBN 0-14-144151-8.
Cross, F.L.; Livingstone, E.A., eds. (1974). Oxford Dictionary of the Christian Church. Oxford University Press.
Pearse, Salem (1761). "A Brief Account of the various Translations of the Bible into English". The Second Part of the Celestial Diary. London: Robert Brown. p. 79.
Prickett, Stephen; Carroll, Robert P., eds. (2008). The Bible: Authorized King James Version. Oxford University Press, USA. ISBN 0-19-953594-9.
Scrivener, Frederick Henry Ambrose (1884). The Authorized Edition of the English Bible, 1611, its subsequent reprints and modern representatives. Cambridge: Cambridge University Press.
Smith, William (1814). The reasonableness of setting forth the most worthy praise of Almighty God: according to the usage of the primitive church. New York: T. and J. Swords. OCLC 3512140.
Story, G.M. (1967). Lancelot Andrewes Sermons. Oxford: Oxford University Press.
Wallechinsky, David; Wallace, Irving (1975). The People's Almanac. Knopf Doubleday Publishing Group. ISBN 978-0-385-04186-7.
White, James R. (2009). The King James Only Controversy: Can You Trust Modern Translations?. Baker Books. ISBN 978-0-7642-0605-4.
Further reading[edit]

Chronological order of publication (newest first)
Burke, David G., John F. Kutsko, and Philip H. Towner, eds. The King James Version at 400: Assessing Its Genius as Bible Translation and Its Literary Influence (Society of Biblical Literature; 2013) 553 pages; scholars examine such topics as the KJV and 17th-century religious lyric, the KJV and the language of liturgy, and the KJV in Christian Orthodox perspective.
McGrath, Alister E. (2002). In the beginning: the story of the King James Bible and how it changed a nation, a language and a culture. New York: Anchor Books, a Division of Random House, Inc. ISBN 0-385-72216-8.
Nicolson, Adam (2003). Power and Glory: Jacobean England and the Making of the King James Bible. London: HarperCollins. ISBN 0-00-710893-1. In US:  (2003). God's secretaries: the making of the King James Bible. London: HarperCollins. ISBN 0-06-018516-3. Paperback:  (2011). When God Spoke English: The Making of the King James Bible. London: HarperPress. ISBN 978-0-00-743100-7.
The Diary Of Samuel Ward: A Translator Of The 1611 King James Bible, edited by John Wilson Cowart and M.M. Knappen, contains surviving pages of Samuel Ward’s diary from 11 May 1595 to 1 July 1632.
Ward, Thomas (1903). Errata of the Protestant Bible [i.e. mostly of the Authorized "King James" Version]; or, The Truth of the English Translations Examined, in a Treatise Showing Some of the Errors That Are to Be Found in the English Translations of the Sacred Scriptures, Used by Protestants.... A new ed., carefully rev. and corr., in which are add[itions].... New York: P. J. Kennedy and Sons. N.B.: A polemical Roman Catholic work, first published in the late 17th century.
Keay, Julia (2005). Alexander the Corrector: the tormented genius who unwrote the Bible. London: Harper Perennial. ISBN 0-00-713196-8.
Hallihan, C.P. (2010). Authorised Version: A Wonderful and Unfinished History. Trinitarian Bible Society. ISBN 978-1-86228-049-6. Published to commemorate the 400th anniversary of the initial publication, in 1611, of the Authorized ("King James") Version of the Bible
Ehrman, Bart D. (2005). Misquoting Jesus: the story behind who changed the Bible and why. San Francisco: HarperSanFrancisco. ISBN 0-06-073817-0.
Collection of English Almanacs for the Years 1702-1835. 1761.
External links[edit]
 Wikiquote has quotations related to: King James Version
 Wikisource has original text related to this article:
Authorized King James Version

 Wikimedia Commons has media related to King James Bible.
"King James Version (text of original 1611 Bible)". kingjamesbibleonline.org. Archived from the original on 27 April 2011. Retrieved 5 April 2011. Online searchable database of the original 1611 text, including the Apocrypha and introductory text. It also contains the 1769 standard edition.
"Online gallery: Sacred texts: King James Bible". British Library. Archived from the original on 23 August 2007. Retrieved 27 September 2007. On-line image of a page (beginning of St John's gospel) with a written description by the British Library.
"The Holy Bible, conteyning the Old Testament, and the New. Imprinted at London: By Robert Barker ..., 1611". Schoenberg Center for Electronic Text & Imaging, University of Pennsylvania Library. Archived from the original on 11 September 2007. Retrieved 27 September 2007. On-line facsimile (page images) of the 1611 printing of the King James Bible, "He" Bible variant.
"King James Version (facsimile of alternative 1611 edition, "She" Bible)". Retrieved 31 August 2011. On-line facsimile (page images) of the 1611 printing of the King James Bible.
"The King James Dictionary". Christianity.com. Archived from the original on 16 October 2007. Retrieved 25 October 2007. Online Dictionary of Words from the King James Bible
Library of Congress essay on the talking Bible
King James Version audio Bible recited by Alexander Scourby
Books by or about KJV translators
King James Bible Society


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King James Version

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"KJB" redirects here. For other uses, see KJB (disambiguation) and King James Version (disambiguation).

King James Version



The title page's central text is:"THE HOLY BIBLE,Conteyning the Old Testament,AND THE NEW:Newly Translated out of the Originall tongues: & with the former Translations diligently compared and revised, by his Majesties speciall Comandement.Appointed to be read in Churches.Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majestie.ANNO DOM. 1611 ."At bottom is:"C. Boel fecit in Richmont.".

 The title page to the 1611 first edition of the Authorized Version Bible by Cornelis Boel shows the Apostles Peter and Paul seated centrally above the central text, which is flanked by Moses and Aaron. In the four corners sit Matthew, Mark, Luke and John, authors of the four gospels, with their symbolic animals. The rest of the Apostles (with Judas facing away) stand around Peter and Paul. At the very top is the Tetragrammaton "יהוה".
Abbreviation
KJV or AV
Complete Bible
 published
1611
Online as
King James Version at Wikisource
Textual basis
NT: Textus Receptus, similar to the Byzantine text-type; some readings derived from the Vulgate. OT: Masoretic Text with Septuagint influence.[citation needed] Apocrypha: Septuagint and Vulgate.
Reading level
US and Canada Grade 8–10[1]
Copyright
Public domain due to age, publication restrictions in the United Kingdom
(See Copyright status)

Genesis 1:1–3 [show]




John 3:16 [show]




The Bible in English
Old English (pre-1066)
Middle English (1066–1500)
Early Modern English (1500–1800)
Modern Christian (1800–)
Modern Jewish (1853–)
Miscellaneous

List of English Bible translations

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The King James Version (KJV), commonly known as the Authorized Version (AV) or King James Bible (KJB), is an English translation of the Christian Bible for the Church of England begun in 1604 and completed in 1611.[a] First printed by the King's Printer Robert Barker, this was the third translation into English to be approved by the English Church authorities. The first was the Great Bible commissioned in the reign of King Henry VIII (1535), and the second was the Bishops' Bible of 1568.[2] In January 1604, James I convened the Hampton Court Conference where a new English version was conceived in response to the perceived problems of the earlier translations as detected by the Puritans,[3] a faction within the Church of England.[4] The translation is considered a towering achievement in English literature, as both beautiful and scholarly.
James gave the translators instructions intended to guarantee that the new version would conform to the ecclesiology and reflect the episcopal structure of the Church of England and its belief in an ordained clergy.[5] The translation was done by 47 scholars, all of whom were members of the Church of England.[6] In common with most other translations of the period, the New Testament was translated from Greek, the Old Testament was translated from Hebrew and Aramaic text, while the Apocrypha was translated from the Greek and Latin. In the Book of Common Prayer (1662), the text of the Authorized Version replaced the text of the Great Bible – for Epistle and Gospel readings (but not for the Psalter which has retained substantially Coverdale's Great Bible version) and as such was authorized by Act of Parliament.[7] By the first half of the 18th century, the Authorized Version had become effectively unchallenged as the English translation used in Anglican and Protestant churches, other than for the Psalms and some short passages in the Book of Common Prayer of the Church of England. Over the course of the 18th century, the Authorized Version supplanted the Latin Vulgate as the standard version of scripture for English-speaking scholars. With the development of stereotype printing at the beginning of the 19th century, this version of the Bible became the most widely printed book in history, almost all such printings presenting the standard text of 1769 extensively re-edited by Benjamin Blayney at Oxford; and nearly always omitting the books of the Apocrypha. Today the unqualified title 'King James Version' commonly identifies this Oxford standard text.


Contents  [hide]
1 Name
2 History 2.1 Earlier English translations
2.2 Considerations for a new version
2.3 Committees
2.4 Printing
2.5 Authorized Version
2.6 Standard text of 1769
2.7 Editorial criticism
3 Literary attributes 3.1 Translation 3.1.1 Old Testament
3.1.2 New Testament
3.1.3 Apocrypha
3.1.4 Sources
3.2 Variations from recent translations
3.3 Style and criticism
3.4 Possible mistranslations
4 Influence 4.1 Copyright status 4.1.1 Permission
4.2 Apocrypha
5 See also
6 Notes
7 References
8 Further reading
9 External links

Name[edit]
The title of the first edition of the translation was "THE HOLY BIBLE, Containing the Old Testament, AND THE NEW: Newly Translated out of the Original tongues: & with the former Translations diligently compared and revised, by his Majesties special Commandment". The title page carries the words 'Appointed to be read in Churches'[8] and F.F. Bruce suggests it was "probably authorized by order in council" but no record of the authorization survives "because the Privy Council registers from 1600 to 1613 were destroyed by fire in January 1618/19".[9]
For many years it was common not to give the translation any specific name. In his Leviathan of 1651, Thomas Hobbes referred to it as the English Translation made in the beginning of the Reign of King James.[10] A 1761 "Brief Account of the various Translations of the Bible into English" refers to the 1611 version merely as a new, compleat, and more accurate Translation, despite referring to the Great Bible by that name, and despite using the name "Rhemish Testament" for the Douay-Rheims Bible version.[11] Similarly, a "History of England", whose fifth edition was published in 1775, writes merely that [a] new translation of the Bible, viz., that now in Use, was begun in 1607, and published in 1611.[12]
King James's Bible is used as the name for the 1611 translation (on a par with the "Genevan Bible" or the "Rhemish Testament") in Charles Butler's Horae Biblicae (first published 1797).[13] Other works from the early 19th century confirm the widespread use of this name on both sides of the Atlantic: it is found both in a "Historical sketch of the English translations of the Bible" published in Massachusetts in 1815,[14] and in an English publication from 1818, which explicitly states that the 1611 version is "generally known by the name of King James's Bible".[15] This name was also found as King James' Bible (without the final "s"): for example in a book review from 1811.[16] The phrase "King James's Bible" is used as far back as 1715, although in this case it is not clear whether this is a name or merely a description.[17]
The use of Authorized Version or Authorised Version, capitalized and used as a name, is found as early as 1814.[18] For some time before this, descriptive phrases such as "our present, and only publicly authorized version" (1783),[19] "our authorised version" (1792),[20] and "the authorized version" (1801, uncapitalized)[21] are found. The Oxford English Dictionary records a usage in 1824.[22] In Britain, the 1611 translation is generally known as the "Authorized Version" today.
As early as 1814, we find King James' version, evidently a descriptive phrase, being used.[23] "The King James Version" is found, unequivocally used as a name, in a letter from 1855.[24] The next year King James Bible, with no possessive, appears as a name in a Scottish source.[25] In the United States, the "1611 translation" (actually editions following the standard text of 1769, see below) is generally known as the King James Version today.
History[edit]
Earlier English translations[edit]
See also: English translations of the Bible
The followers of John Wycliffe undertook the first complete English translations of the Christian scriptures in the 15th century. These translations were banned in 1409 due to their association with the Lollards.[26] The Wycliffe Bible pre-dated the printing press but was circulated very widely in manuscript form, often inscribed with a date earlier than 1409 to avoid the legal ban. As the text translated in the various versions of the Wycliffe Bible was the Latin Vulgate, and as it contained no heterodox readings, there was in practice no way by which the ecclesiastical authorities could distinguish the banned version; consequently many Catholic commentators of the 15th and 16th centuries (such as Thomas More) took these manuscript English Bibles to represent an anonymous earlier orthodox translation.



William Tyndale translated the New Testament into English in 1525.
In 1525, William Tyndale, an English contemporary of Martin Luther, undertook a translation of the New Testament.[27] Tyndale's translation was the first printed Bible in English. Over the next ten years, Tyndale revised his New Testament in the light of rapidly advancing biblical scholarship, and embarked on a translation of the Old Testament.[28] Despite some controversial translation choices, the merits of Tyndale's work and prose style made his translation the ultimate basis for all subsequent renditions into Early Modern English.[29] With these translations lightly edited and adapted by Myles Coverdale, in 1539, Tyndale's New Testament and his incomplete work on the Old Testament became the basis for the Great Bible. This was the first "authorized version" issued by the Church of England during the reign of King Henry VIII.[2] When Mary I succeeded to the throne in 1553, she returned the Church of England to the communion of the Roman Catholic faith and many English religious reformers fled the country,[30] some establishing an English-speaking colony at Geneva. Under the leadership of John Calvin, Geneva became the chief international centre of Reformed Protestantism and Latin biblical scholarship.[31]
These English expatriates undertook a translation that became known as the Geneva Bible.[32] This translation, dated to 1560, was a revision of Tyndale's Bible and the Great Bible on the basis of the original languages.[33] Soon after Elizabeth I took the throne in 1558, the flaws of both the Great Bible and the Geneva Bible (namely, that the Geneva Bible did not "conform to the ecclesiology and reflect the episcopal structure of the Church of England and its beliefs about an ordained clergy") became painfully apparent.[34] In 1568, the Church of England responded with the Bishops' Bible, a revision of the Great Bible in the light of the Geneva version.[35] While officially approved, this new version failed to displace the Geneva translation as the most popular English Bible of the age – in part because the full Bible was only printed in lectern editions of prodigious size and at a cost of several pounds.[36] Accordingly, Elizabethan lay people overwhelmingly read the Bible in the Geneva Version – small editions were available at a relatively low cost. At the same time, there was a substantial clandestine importation of the rival Douay – Rheims New Testament of 1582, undertaken by exiled Roman Catholics. This translation, though still derived from Tyndale, claimed to represent the text of the Latin Vulgate.[37]
In May 1601, King James VI of Scotland attended the General Assembly of the Church of Scotland at St Columba's Church in Burntisland, Fife, at which proposals were put forward for a new translation of the Bible into English.[38] Two years later, he ascended to the throne of England as King James I of England.[39]
Considerations for a new version[edit]
The newly crowned King James convened the Hampton Court Conference in 1604. That gathering proposed a new English version in response to the perceived problems of earlier translations as detected by the Puritan faction of the Church of England. Three examples of problems the Puritans perceived with the Bishops and Great Bibles were:

First, Galatians iv. 25 (from the Bishops' Bible). The Greek word susoichei is not well translated as now it is, bordereth neither expressing the force of the word, nor the apostle's sense, nor the situation of the place. Secondly, psalm cv. 28 (from the Great Bible), ‘They were not obedient;’ the original being, ‘They were not disobedient.’ Thirdly, psalm cvi. 30 (also from the Great Bible), ‘Then stood up Phinees and prayed,’ the Hebrew hath, ‘executed judgment.’[40]
Instructions were given to the translators that were intended to limit the Puritan influence on this new translation. The Bishop of London added a qualification that the translators would add no marginal notes (which had been an issue in the Geneva Bible).[5] King James cited two passages in the Geneva translation where he found the marginal notes offensive:[41] Exodus 1:19, where the Geneva Bible had commended the example of civil disobedience showed by the Hebrew midwives, and also II Chronicles 15:16, where the Geneva Bible had criticized King Asa for not having executed his idolatrous grandmother, Queen Maachah.[41] Further, the King gave the translators instructions designed to guarantee that the new version would conform to the ecclesiology of the Church of England.[5] Certain Greek and Hebrew words were to be translated in a manner that reflected the traditional usage of the church.[5] For example, old ecclesiastical words such as the word "church" were to be retained and not to be translated as "congregation".[5] The new translation would reflect the episcopal structure of the Church of England and traditional beliefs about ordained clergy.[5]
James' instructions included several requirements that kept the new translation familiar to its listeners and readers. The text of the Bishops' Bible would serve as the primary guide for the translators, and the familiar proper names of the biblical characters would all be retained. If the Bishops' Bible was deemed problematic in any situation, the translators were permitted to consult other translations from a pre-approved list: the Tyndale Bible, the Coverdale Bible, Matthew's Bible, the Great Bible, and the Geneva Bible. In addition, later scholars have detected an influence on the Authorized Version from the translations of Taverner's Bible and the New Testament of the Douay–Rheims Bible.[42] It is for this reason that the flyleaf of most printings of the Authorized Version observes that the text had been "translated out of the original tongues, and with the former translations diligently compared and revised, by His Majesty's special commandment."
The task of translation was undertaken by 47 scholars, although 54 were originally approved.[6] All were members of the Church of England and all except Sir Henry Savile were clergy.[43] The scholars worked in six committees, two based in each of the University of Oxford, the University of Cambridge, and Westminster. The committees included scholars with Puritan sympathies, as well as High Churchmen. Forty unbound copies of the 1602 edition of the Bishops' Bible were specially printed so that the agreed changes of each committee could be recorded in the margins.[44] The committees worked on certain parts separately and the drafts produced by each committee were then compared and revised for harmony with each other.[45] The scholars were not paid directly for their translation work, instead a circular letter was sent to bishops encouraging them to consider the translators for appointment to well paid livings as these fell vacant.[43] Several were supported by the various colleges at Oxford and Cambridge, while others were promoted to bishoprics, deaneries and prebends through royal patronage.
The committees started work towards the end of 1604. King James I of England, on 22 July 1604, sent a letter to Archbishop Bancroft asking him to contact all English churchmen requesting that they make donations to his project.

Right trusty and well beloved, we greet you well. Whereas we have appointed certain learned men, to the number of 4 and 50, for the translating of the Bible, and in this number, divers of them have either no ecclesiastical preferment at all, or else so very small, as the same is far unmeet for men of their deserts and yet we in ourself in any convenient time cannot well remedy it, therefor we do hereby require you, that presently you write in our name as well to the Archbishop of York, as to the rest of the bishops of the province of Cant.[erbury] signifying unto them, that we do well and straitly charge everyone of them ... that (all excuses set apart) when a prebend or parsonage ... shall next upon any occasion happen to be void ... we may commend for the same some such of the learned men, as we shall think fit to be preferred unto it ... Given unto our signet at our palace of West.[minister] on 2 and 20 July , in the 2nd year of our reign of England, France, and of Ireland, and of Scotland xxxvii."[46]
They had all completed their sections by 1608, the Apocrypha committee finishing first.[47] From January 1609, a General Committee of Review met at Stationers' Hall, London to review the completed marked texts from each of the six committees. The General Committee included John Bois, Andrew Downes and John Harmar, and others known only by their initials, including "AL" (who may be Arthur Lake), and were paid for their attendance by the Stationers' Company. John Bois prepared a note of their deliberations (in Latin) – which has partly survived in two later transcripts.[48] Also surviving is a bound-together set of marked-up corrections to one of the forty Bishops' Bibles – covering the Old Testament and Gospels,[49] and also a manuscript translation of the text of the Epistles, excepting those verses where no change was being recommended to the readings in the Bishops' Bible.[50] Archbishop Bancroft insisted on having a final say, making fourteen changes, of which one was the term "bishopricke" at Acts 1:20.[51]
Committees[edit]
First Westminster Company, translating from Genesis to 2 Kings:
Lancelot Andrewes, John Overall, Hadrian à Saravia, Richard Clarke, John Layfield, Robert Tighe, Francis Burleigh, Geoffrey King, Richard Thomson, William Bedwell;First Cambridge Company, translated from 1 Chronicles to the Song of Solomon:
Edward Lively, John Richardson, Lawrence Chaderton, Francis Dillingham, Roger Andrewes, Thomas Harrison, Robert Spaulding, Andrew Bing;First Oxford Company, translated from Isaiah to Malachi:
John Harding, John Rainolds (or Reynolds), Thomas Holland, Richard Kilby, Miles Smith, Richard Brett, Daniel Fairclough, William Thorne;[52]Second Oxford Company, translated the Gospels, Acts of the Apostles, and the Book of Revelation:
Thomas Ravis, George Abbot, Richard Eedes, Giles Tomson, Sir Henry Savile, John Peryn, Ralph Ravens, John Harmar, John Aglionby, Leonard Hutten;Second Westminster Company, translated the Epistles:
William Barlow, John Spenser, Roger Fenton, Ralph Hutchinson, William Dakins, Michael Rabbet, Thomas Sanderson (who probably had already become Archdeacon of Rochester);Second Cambridge Company, translated the Apocrypha:
John Duport, William Branthwaite, Jeremiah Radcliffe, Samuel Ward, Andrew Downes, John Bois, Robert Ward, Thomas Bilson, Richard Bancroft.[53]


Archbishop Richard Bancroft was the "chief overseer" of the production of the Authorized Version.
Printing[edit]
The original printing of the Authorized Version was published by Robert Barker, the King's Printer, in 1611 as a complete folio Bible.[54] It was sold looseleaf for ten shillings, or bound for twelve.[55] Robert Barker's father, Christopher, had, in 1589, been granted by Elizabeth I the title of royal Printer,[56] with the perpetual Royal Privilege to print Bibles in England.[b] Robert Barker invested very large sums in printing the new edition, and consequently ran into serious debt,[57] such that he was compelled to sub-lease the privilege to two rival London printers, Bonham Norton and John Bill.[58] It appears that it was initially intended that each printer would print a portion of the text, share printed sheets with the others, and split the proceeds. Bitter financial disputes broke out, as Barker accused Norton and Bill of concealing their profits, while Norton and Bill accused Barker of selling sheets properly due to them as partial Bibles for ready money.[59] There followed decades of continual litigation, and consequent imprisonment for debt for members of the Barker and Norton printing dynasties,[59] while each issued rival editions of the whole Bible. In 1629 the Universities of Oxford and Cambridge successfully managed to assert separate and prior royal licences for Bible printing, for their own university presses – and Cambridge University took the opportunity to print revised editions of the Authorized Version in 1629,[60] and 1638.[61] The editors of these editions included John Bois and John Ward from the original translators. This did not, however, impede the commercial rivalries of the London printers, especially as the Barker family refused to allow any other printers access to the authoritative manuscript of the Authorized Version.[62]



 The opening of the Epistle to the Hebrews of the 1611 edition of the Authorized Version shows the original typeface. Marginal notes reference variant translations and cross references to other Bible passages. Each chapter is headed by a précis of contents. There are decorative initial letters for each Chapter, and a decorated headpiece to each Biblical Book, but no illustrations in the text.
Two editions of the whole Bible are recognized as having been produced in 1611, which may be distinguished by their rendering of Ruth 3:15; the first edition reading "he went into the city", where the second reads "she went into the city.";[63] these are known colloquially as the "He" and "She" Bibles.[64] However, Bibles in all the early editions were made up using sheets originating from several printers, and consequently there is very considerable variation[dubious – discuss] within any one edition. It is only in 1613 that an edition is found,[65] all of whose surviving representatives have substantially the same text.[66]
The original printing was made before English spelling was standardized, and when printers, as a matter of course, expanded and contracted the spelling of the same words in different places, so as to achieve an even column of text.[67] They set v for initial u and v, and u for u and v everywhere else. They used long ſ for non-final s.[68] The glyph j occurs only after i, as in the final letter in a Roman numeral. Punctuation was relatively heavy, and differed from current practice. When space needed to be saved, the printers sometimes used ye for the, (replacing the Middle English thorn with the continental y), set ã for an or am (in the style of scribe's shorthand), and set & for and. On the contrary, on a few occasions, they appear to have inserted these words when they thought a line needed to be padded. Later printings regularized these spellings; the punctuation has also been standardized, but still varies from current usage norms.
The first printing used a black letter typeface instead of a roman typeface, which itself made a political and a religious statement. Like the Great Bible and the Bishops' Bible, the Authorized Version was "appointed to be read in churches". It was a large folio volume meant for public use, not private devotion; the weight of the type mirrored the weight of establishment authority behind it.[citation needed] However, smaller editions and roman-type editions followed rapidly, e.g. quarto roman-type editions of the Bible in 1612.[69] This contrasted with the Geneva Bible, which was the first English Bible printed in a roman typeface (although black-letter editions, particularly in folio format, were issued later).
In contrast to the Geneva Bible and the Bishops' Bible, which had both been extensively illustrated, there were no illustrations at all in the 1611 edition of the Authorized Version, the main form of decoration being the historiated initial letters provided for books and chapters – together with the decorative title pages to the Bible itself, and to the New Testament.
The original printing of the Authorized Version used roman type to distinguish text supplied by translators, or thought needful for English grammar but not present in the Greek or Hebrew. In the first printing, the device of having different type faces to show supplied words was used sparsely and inconsistently. This is perhaps the most significant difference between the original text and the current text. When, from the later 17th century onwards, the Authorized Version began to be printed in roman type, the typeface for supplied words was changed to italics.
The original printing contained two prefatory texts; the first was a formal Epistle Dedicatory to "the most high and mighty Prince" King James. Many British printings reproduce this, while most non-British printings fail to include it.
The second preface was called Translators to the Reader, a long and learned essay that defends the undertaking of the new version. It observes the translators' stated goal, that they, "never thought from the beginning that [they] should need to make a new translation, nor yet to make of a bad one a good one, ... but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been [their] endeavour, that [their] mark." They also give their opinion of previous English Bible translations, stating, "We do not deny, nay, we affirm and avow, that the very meanest translation of the Bible in English, set forth by men of our profession, (for we have seen none of theirs [Roman Catholics] of the whole Bible as yet) containeth the word of God, nay, is the word of God." As with the first preface, some British printings reproduce this, while most non-British printings fail to include it. Almost every printing that includes the second preface also includes the first. The first printing contained a number of other apparatus, including a table for the reading of the Psalms at matins and evensong, and a calendar, an almanac, and a table of holy days and observances. Much of this material became obsolete with the adoption of the Gregorian Calendar by Britain and its colonies in 1752, and thus modern editions invariably omit it.
So as to make it easier to locate a particular passage, each chapter was headed by a brief precis of its contents with verse numbers. Later editors freely substituted their own chapter summaries, or omit such material entirely. Pilcrow marks are used to indicate the beginnings of paragraphs except after the book of Acts.
Authorized Version[edit]
The Authorized Version was meant to replace the Bishops' Bible as the official version for readings in the Church of England. No record of its authorization exists; it was probably effected by an order of the Privy Council but the records for the years 1600 to 1613 were destroyed by fire in January 1618/19[9] and it is commonly known as the Authorized Version in the United Kingdom. The King's Printer issued no further editions of the Bishops' Bible,[citation needed] so necessarily the Authorized Version replaced it as the standard lectern Bible in parish church use in England.
In the 1662 Book Of Common Prayer, the text of the Authorized Version finally supplanted that of the Great Bible in the Epistle and Gospel readings[70] – though the Prayer Book Psalter nevertheless continues in the Great Bible version.[71]
The case was different in Scotland, where the Geneva Bible had long been the standard church bible. It was not until 1633 that a Scottish edition of the Authorized Version was printed – in conjunction with the Scots coronation in that year of Charles I.[72] The inclusion of illustrations in the edition raised accusations of Popery from opponents of the religious policies of Charles and William Laud, Archbishop of Canterbury. However, official policy favoured the Authorized Version, and this favour returned during the Commonwealth – as London printers succeeded in re-asserting their monopoly of Bible printing with support from Oliver Cromwell – and the "New Translation" was the only edition on the market.[73] F.F. Bruce reports that the last recorded instance of a Scots parish continuing to use the "Old Translation" (i.e. Geneva) as being in 1674.[74]
The Authorized Version's acceptance by the general public took longer. The Geneva Bible continued to be popular, and large numbers were imported from Amsterdam, where printing continued up to 1644 in editions carrying a false London imprint.[75] However, few if any genuine Geneva editions appear to have been printed in London after 1616, and in 1637 Archbishop Laud prohibited their printing or importation. In the period of the English Civil War, soldiers of the New Model Army were issued a book of Geneva selections called "The Soldiers' Bible" .[76] In the first half of the 17th century the Authorized Version is most commonly referred to as "The Bible without notes", thereby distinguishing it from the Geneva "Bible with notes". There were several printings of the Authorized Version in Amsterdam – one as late as 1715 [77] which combined the Authorized Version translation text with the Geneva marginal notes;[78] one such edition was printed in London in 1649. During the Commonwealth a commission was established by Parliament to recommend a revision of the Authorized Version with acceptably Protestant explanatory notes,[75] but the project was abandoned when it became clear that these would be nearly double the bulk of the Bible text. After the English Restoration, the Geneva Bible was held to be politically suspect and a reminder of the repudiated Puritan era. Furthermore, disputes over the lucrative rights to print the Authorized Version dragged on through the 17th century, so none of the printers involved saw any commercial advantage in marketing a rival translation. The Authorized Version became the only current version circulating among English speaking people.
A small minority of critical scholars were slow to accept the latest translation. Hugh Broughton, the most highly regarded English Hebraist of his time (but who had been excluded from the panel of translators because of his utterly uncongenial temperament), issued in 1611 a total condemnation of the new version,[79] criticizing especially the translators' rejection of word-for-word equivalence and stated that "he would rather be torn in pieces by wild horses than that this abominable translation (KJV) should ever be foisted upon the English people".[80] Walton's London Polyglot of 1657 disregards the Authorized Version (and indeed the English Language) entirely.[81] Walton's reference text throughout is the Vulgate. The Vulgate Latin is also found as the standard text of scripture in Thomas Hobbes's Leviathan of 1651,[82] indeed Hobbes gives Vulgate chapter and verse numbers (e.g., Job 41:24, not Job 41:33) for his head text. In Chapter 35: 'The Signification in Scripture of Kingdom of God' , Hobbes discusses Exodus 19:5, first in his own translation of the 'Vulgar Latin' , and then subsequently as found in the versions he terms "...the English translation made in the beginning of the reign of King James", and "The Geneva French" (i.e. Olivétan). Hobbes advances detailed critical arguments why the Vulgate rendering is to be preferred. For most of the 17th century the assumption remained that, while it had been of vital importance to provide the scriptures in the vernacular for ordinary people, nevertheless for those with sufficient education to do so, Biblical study was best undertaken within the international common medium of Latin. It was only in 1700 that modern bilingual Bibles appeared in which the Authorized Version was compared with counterpart Dutch and French Protestant vernacular Bibles.[83]
In consequence of the continual disputes over printing privileges, successive printings of the Authorized Version were notably less careful than the 1611 edition had been – compositors freely varying spelling, capitalization and punctuation[84] – and also, over the years, introducing about 1,500 misprints (some of which, like the omission of "not" from the commandment "Thou shalt not commit adultery" in the "Wicked Bible",[85] became notorious). The two Cambridge editions of 1629 and 1638 attempted to restore the proper text – while introducing over 200 revisions of the original translators' work, chiefly by incorporating into the main text a more literal reading originally presented as a marginal note.[86] A more thoroughly corrected edition was proposed following the Restoration, in conjunction with the revised 1662 Book of Common Prayer, but Parliament then decided against it.
By the first half of the 18th century, the Authorized Version was effectively unchallenged as the sole English translation in current use in Protestant churches,[7] and was so dominant that the Roman Catholic Church in England issued in 1750 a revision of the 1610 Douay-Rheims Bible by Richard Challoner that was very much closer to the Authorized Version than to the original.[87] However, general standards of spelling, punctuation, typesetting, capitalization and grammar had changed radically in the 100 years since the first edition of the Authorized Version, and all printers in the market were introducing continual piecemeal changes to their Bible texts to bring them into line with current practice – and with public expectations of standardized spelling and grammatical construction.[88]
Over the course of the 18th century, the Authorized Version supplanted the Hebrew, Greek and the Latin Vulgate as the standard version of scripture for English speaking scholars and divines, and indeed came to be regarded by some as an inspired text in itself – so much so that any challenge to its readings or textual base came to be regarded by many as an assault on Holy Scripture.[89] This has been contemptuously labelled "AVolatry", a play on the name "Authorized Version" (AV) and idolatry.[90]
Standard text of 1769[edit]



 Title page of the 1760 Cambridge edition
By the mid-18th century the wide variation in the various modernized printed texts of the Authorized Version, combined with the notorious accumulation of misprints, had reached the proportion of a scandal, and the Universities of Oxford and Cambridge both sought to produce an updated standard text. First of the two was the Cambridge edition of 1760, the culmination of twenty-years work by Francis Sawyer Parris,[91] who died in May of that year. This 1760 edition was reprinted without change in 1762 [92] and in John Baskerville's fine folio edition of 1763.[93] This was effectively superseded by the 1769 Oxford edition, edited by Benjamin Blayney ,[94] though with comparatively few changes from Parris's edition; but which became the Oxford standard text, and is reproduced almost unchanged in most current printings.[95] Parris and Blayney sought consistently to remove those elements of the 1611 and subsequent editions that they believed were due to the vagaries of printers, while incorporating most of the revised readings of the Cambridge editions of 1629 and 1638, and each also introducing a few improved readings of their own. They undertook the mammoth task of standardizing the wide variation in punctuation and spelling of the original, making many thousands of minor changes to the text; although some of these updates appear to alter the ostensible sense – as when the original text of Genesis 2:21 "in stead" ("in that place") was standardized to read "instead" ("as an alternative"). In addition, Blayney and Parris thoroughly revised and greatly extended the italicization of "supplied" words not found in the original languages by cross-checking against the presumed source texts. Blayney seems to have worked from the 1550 Stephanus edition of the Textus Receptus, rather than the later editions of Beza that the translators of the 1611 New Testament had favoured; accordingly the current Oxford standard text alters around a dozen italicizations where Beza and Stephanus differ.[96] Like the 1611 edition, the 1769 Oxford edition included the Apocrypha, although Blayney tended to remove cross-references to the Books of the Apocrypha from the margins of their Old and New Testaments wherever these had been provided by the original translators. Altogether, Blayney's 1769 text differed from the 1611 text in around 24,000 places.[97] Since that date, a few further changes have been introduced to the Oxford standard text. The Oxford University Press paperback edition of the "Authorized King James Version" provides Oxford's standard text, and also includes the prefatory section "The Translators to the Reader".[98]
The 1611 and 1769 texts of the first three verses from I Corinthians 13 are given below, respectively.

1. Though I speake with the tongues of men & of Angels, and haue not charity, I am become as sounding brasse or a tinkling cymbal. 2 And though I haue the gift of prophesie, and vnderstand all mysteries and all knowledge: and though I haue all faith, so that I could remooue mountaines, and haue no charitie, I am nothing. 3 And though I bestowe all my goods to feede the poore, and though I giue my body to bee burned, and haue not charitie, it profiteth me nothing.

1. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
There are a number of superficial edits in these three verses: eleven changes of spelling, sixteen changes of typesetting (including the changed conventions for the use of u and v), three changes of punctuation, and one variant text – where "not charity" is substituted for "no charity" in verse two, in the erroneous belief that the original reading was a misprint.
A particular verse for which Blayney's 1769 text differs from Parris's 1760 version is Matthew 5: 13, where Parris (1760) has

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing but to be cast out, and to be troden under foot of men.
Blayney (1769) changes 'lost his savour' to 'lost its savour', and troden to trodden.
For a period, Cambridge continued to issue Bibles using the Parris text, but the market demand for absolute standardization was now such that they eventually adapted Blayney's work, but omitted some of the idiosyncratic Oxford spellings. By the mid-19th century, almost all printings of the Authorized Version were derived from the 1769 Oxford text – increasingly without Blayney's variant notes and cross references, and commonly excluding the Apocrypha.[99] One exception to this was a scrupulous original-spelling, page-for-page, and line-for-line reprint of the 1611 edition (including all chapter headings, marginalia, and original italicization, but with Roman type substituted for the black letter of the original), published by Oxford in 1833.[c] Another important exception was the 1873 Cambridge Paragraph Bible, thoroughly revised, modernized and re-edited by F. H. A. Scrivener, who for the first time consistently identified the source texts underlying the 1611 translation and its marginal notes.[100] Scrivener, like Blayney, opted to revise the translation where he considered the judgement of the 1611 translators had been faulty.[101] In 2005, Cambridge University Press released its New Cambridge Paragraph Bible with Apocrypha, edited by David Norton, which followed in the spirit of Scrivener's work, attempting to bring spelling to present-day standards. Norton also innovated with the introduction of quotation marks, while returning to a hypothetical 1611 text, so far as possible, to the wording used by its translators, especially in the light of the re-emphasis on some of their draft documents.[102] This text has been issued in paperback by Penguin books.[103]
From the early nineteenth century the Authorized Version has remained almost completely unchanged – and since, due to advances in printing technology, it could now be produced in very large editions for mass sale, it established complete dominance in public and ecclesiastical use in the English-speaking Protestant world. Academic debate through that century, however, increasingly reflected concerns about the Authorized Version shared by some scholars: (a) that subsequent study in oriental languages suggested a need to revise the translation of the Hebrew Bible – both in terms of specific vocabulary, and also in distinguishing descriptive terms from proper names; (b) that the Authorized Version was unsatisfactory in translating the same Greek words and phrases into different English, especially where parallel passages are found in the synoptic gospels; and (c) in the light of subsequent ancient manuscript discoveries, the New Testament translation base of the Greek Textus Receptus could no longer be considered to be the best representation of the original text.[104]
Responding to these concerns, the Convocation of Canterbury resolved in 1870 to undertake a revision of the text of the Authorized Version, intending to retain the original text "except where in the judgement of competent scholars such a change is necessary". The resulting revision was issued as the Revised Version in 1881 (New Testament), 1885 (Old Testament) and 1894 (Apocrypha); but, although it sold widely, the revision did not find popular favour, and it was only reluctantly in 1899 that Convocation approved it for reading in churches.[105]
By the early twentieth century, editing had been completed in Cambridge's text, with at least 6 new changes since 1769, and the reversing of at least 30 of the standard Oxford readings. The distinct Cambridge text was printed in the millions, and after the Second World War "the unchanging steadiness of the KJB was a huge asset."[106] The Cambridge edition is preferred by scholars.[107]
The Authorized Version maintained its effective dominance throughout the first half of the 20th century. New translations in the second half of the 20th century displaced its 250 years of dominance (roughly 1700 to 1950),[108] but groups do exist – sometimes termed the King James Only movement – that distrust anything not in agreement with ("that changes") the Authorized Version.[109]
Editorial criticism[edit]
F. H. A. Scrivener and D. Norton have both written in detail on editorial variations which have occurred through the history of the publishing of the Authorized Version from 1611 to 1769. In the 19th century, there were effectively three main guardians of the text. Norton identified five variations among the Oxford, Cambridge and London (Eyre and Spottiswoode) texts of 1857, such as the spelling of "farther" or "further" at Matthew 26:39.[110]
In the 20th century, variation between the editions was reduced to comparing the Cambridge to the Oxford. Distinctly identified Cambridge readings included "or Sheba" (Joshua 19:2), "sin" (2 Chronicles 33:19), "clifts" (Job 30:6), "vapour" (Psalm 148:8), "flieth" (Nahum 3:16), "further" (Matthew 26:39) and a number of other references. In effect the Cambridge was considered the current text in comparison to the Oxford.[111] These are instances where both Oxford and Cambridge have now diverged from Blayney's 1769 Edition. The distinctions between the Oxford and Cambridge editions have been a major point in the Bible version debate,[107] and a potential theological issue,[112] particularly in regard to the identification of the Pure Cambridge Edition.[113]
Cambridge University Press introduced a change at 1 John 5:8 in 1985, reversing its longstanding tradition of printing the word "spirit" in lower case by using a capital letter "S".[114] At the time, Anabaptist pastor Daniel Mack Hardin of Bedford, Pennsylvania had been discussing supposed typographical errors in the Cambridge Bible with another Anabaptist minister, R.M. McRae. One of their discussions centered upon the lower case "s" in 1 John 5:8. Rev. Hardin wrote a letter to Cambridge inquiring about this verse, and subsequently received a reply from Dr. Cooper on June 3, 1985, admitting that it was a "matter of some embarrassment regarding the lower case 's' in Spirit".
Literary attributes[edit]
Translation[edit]
Like Tyndale's translation and the Geneva Bible, the Authorized Version was translated primarily from Greek, Hebrew and Aramaic texts, although with secondary reference both to the Latin Vulgate, and to more recent scholarly Latin versions; two books of the Apocrypha were translated from a Latin source. Following the example of the Geneva Bible, words implied but not actually in the original source were distinguished by being printed in distinct type (albeit inconsistently), but otherwise the translators explicitly rejected word-for-word equivalence.[115] F.F Bruce gives an example from Romans Chapter 5:[116]

2 By whom also wee have accesse by faith, into this grace wherein wee stand, and rejoyce in hope of the glory of God. 3 And not onely so, but we glory in tribulations also, knowing that tribulation worketh patience:
The English terms "rejoice" and "glory" stand for the same word in the Greek original. In Tyndale, Geneva and the Bishops' Bibles, both instances are translated "rejoice". In the Douay – Rheims New Testament, both are translated "glory". Only in the Authorized Version does the translation vary between the two verses.
In obedience to their instructions, the translators provided no marginal interpretation of the text, but in some 8,500 places a marginal note offers an alternative English wording.[117] The majority of these notes offer a more literal rendering of the original (introduced as "Heb", "Chal", "Gr" or "Lat"), but others indicate a variant reading of the source text (introduced by "or"). Some of the annotated variants derive from alternative editions in the original languages, or from variant forms quoted in the fathers. More commonly, though, they indicate a difference between the original language reading and that in the translators' preferred recent Latin versions: Tremellius for the Old Testament, Junius for the Apocrypha, and Beza for the New Testament.[118] A few more extensive notes clarify Biblical names, units of measurement or currency, and in a very few places (e.g. Luke 17:36) record that a verse is absent from most Greek manuscripts. Modern reprintings rarely reproduce these annotated variants – although they are to be found in the New Cambridge Paragraph Bible. In addition, there were originally some 9,000 scriptural cross-references, in which one text was related to another. Such cross-references had long been common in Latin Bibles, and most of those in the Authorized Version were copied unaltered from this Latin tradition. Consequently the early editions of the KJV retain many Vulgate verse references – e.g. in the numbering of the Psalms.[119] At the head of each chapter, the translators provided a short précis of its contents, with verse numbers; these are rarely included in complete form in modern editions.
In the Old Testament the translators render the Tetragrammaton YHWH by "the LORD" (in later editions in small capitals as LORD),[d] or "the LORD God" (for YHWH Elohim, יהוה אלהים),[e] except in four places by "IEHOVAH" (Exodus 6:3, Psalm 83:18, Isaiah 12:2 and Isaiah 26:4) and three times in a combination form. (Genesis 22:14, Exodus 17:15, Judges 6:24) However, if the Tetragrammaton occurs with the Hebrew word adonai (Lord) then it is render not as the "Lord LORD" but as the "Lord God". (Psalm 73:28,etc.) In later editions as "Lord GOD" with "GOD" in small capitals indicating to the reader that God's name appears in the original Hebrew.
Old Testament[edit]
For their Old Testament, the translators used a text originating in the editions of the Hebrew Rabbinic Bible by Daniel Bomberg (1524/5),[120] but adjusted this to conform to the Greek LXX or Latin Vulgate in passages to which Christian tradition had attached a Christological interpretation.[121] For example, the Septuagint reading "They pierced my hands and my feet" was used in Psalm 22:16 (vs. the Masoretes' reading of the Hebrew "like lions my hands and feet"[122]). Otherwise, however, the Authorized Version is closer to the Hebrew tradition than any previous English translation – especially in making use of the rabbinic commentaries, such as Kimhi, in elucidating obscure passages in the Masoretic Text;[123] earlier versions had been more likely to adopt LXX or Vulgate readings in such places.
New Testament[edit]
For their New Testament, the translators chiefly used the 1598 and 1588/89 Greek editions of Theodore Beza,[124] which also present Beza's Latin version of the Greek and Stephanus's edition of the Latin Vulgate. Both of these versions were extensively referred to, as the translators conducted all discussions amongst themselves in Latin. F.H.A. Scrivener identifies 190 readings where the Authorized Version translators depart from Beza's Greek text, generally in maintaining the wording of the Bishop's Bible and other earlier English translations.[125] In about half of these instances, the Authorized Version translators appear to follow the earlier 1550 Greek Textus Receptus of Stephanus. For the other half, Scrivener was usually able to find corresponding Greek readings in the editions of Erasmus, or in the Complutensian Polyglot. However, in several dozen readings he notes that no printed Greek text corresponds to the English of the Authorized Version, which in these places derives directly from the Vulgate.[126] For example, at John 10:16, the Authorized Version reads "one fold" (as did the Bishops' Bible, and the 16th century vernacular versions produced in Geneva), following the Latin Vulgate "unum ovile", whereas Tyndale had agreed more closely with the Greek, "one flocke" (μία ποίμνη). The Authorized Version New Testament owes much more to the Vulgate than does the Old Testament; still, at least 80% of the text is unaltered from Tyndale's translation.[127]
Apocrypha[edit]
Unlike the rest of the Bible, the translators of the Apocrypha identified their source texts in their marginal notes.[128] From these it can be determined that the books of the Apocrypha were translated from the Septuagint – primarily, from the Greek Old Testament column in the Antwerp Polyglot – but with extensive reference to the counterpart Latin Vulgate text, and to Junius's Latin translation. The translators record references to the Sixtine Septuagint of 1587, which is substantially a printing of the Old Testament text from the Codex Vaticanus Graecus 1209, and also to the 1518 Greek Septuagint edition of Aldus Manutius. They had, however, no Greek texts for 2 Esdras, or for the Prayer of Manasses, and Scrivener found that they here used an unidentified Latin manuscript.[128]
Sources[edit]
The translators appear to have otherwise made no first-hand study of ancient manuscript sources, even those that – like the Codex Bezae – would have been readily available to them.[129] In addition to all previous English versions (including, and contrary to their instructions,[130] the Rheimish New Testament[131] which in their preface they criticized); they made wide and eclectic use of all printed editions in the original languages then available, including the ancient Syriac New Testament printed with an interlinear Latin gloss in the Antwerp Polyglot of 1573.[132] In the preface the translators acknowledge consulting translations and commentaries in Chaldee, Hebrew, Syrian, Greek, Latin, Spanish, French, Italian, and German.[133]
The translators took the Bishop's Bible as their source text, and where they departed from that in favour of another translation, this was most commonly the Geneva Bible. However, the degree to which readings from the Bishop's Bible survived into final text of the King James Bible varies greatly from company to company, as did the propensity of the King James translators to coin phrases of their own. John Bois's notes of the General Committee of Review show that they discussed readings derived from a wide variety of sources and versions, including explicitly both Henry Savile's 1610 edition of the works of John Chrysostom, and also the Rheims New Testament,[134] which was the primary source for many of the literal alternative readings provided for the marginal notes.
Variations from recent translations[edit]
Main article: List of major textual variants in the New Testament
See also: List of Bible verses not included in modern translations
A number of Bible verses in the King James Version of the New Testament are not found in more recent Bible translations; where these are based on modern critical texts. In the early seventeenth century, the source Greek texts of the New Testament used for the production of Protestant bible versions depended mainly on manuscripts of the late Byzantine text-type, and with minor variations contained what became known as the Textus Receptus.[135] With the subsequent indentification of much earlier manuscripts, most modern textual scholars value the evidence of manuscripts belonging to the Alexandrian family as better witnesses to the original text of the biblical authors,[136] without giving it, or any family, automatic preference.[137]
Style and criticism[edit]
A primary concern of the translators was to produce a Bible that would be appropriate, dignified and resonant in public reading. Although the Authorized Version's written style is an important part of its influence on English, research has found only one verse – Hebrews 13:8 – for which translators debated the wording's literary merits. While they stated in the preface that they used stylistic variation, finding multiple English words or verbal forms in places where the original language employed repetition, in practice they also did the opposite; for example, 14 different Hebrew words were translated into the single English word "prince".[138]
In a period of rapid linguistic change the translators avoided contemporary idioms, tending instead towards forms that were already slightly archaic, like verily and it came to pass.[139] The pronouns thou/thee and ye/you are consistently used as singular and plural respectively, even though by this time you was often found as the singular in general English usage, especially when addressing a social superior (as is evidenced, for example, in Shakespeare).[140] For the possessive of the third person pronoun, the word its, first recorded in the Oxford English Dictionary in 1598, is avoided.[141] The older his is usually employed, as for example at Matthew 5:13: "if the salt have lost his savour, wherewith shall it be salted?";[141] in other places of it, thereof or bare it are found.[f] Another sign of linguistic conservativism is the invariable use of -eth for the third person singular present form of the verb, as at Matthew 2:13: "the Angel of the Lord appeareth to Joseph in a dreame". The rival ending -(e)s, as found in present-day English, was already widely used by this time (for example, it predominates over -eth in the plays of Shakespeare and Marlowe).[142] Furthermore, the translators preferred which to who or whom as the relative pronoun for persons, as in Genesis 13:5: "And Lot also which went with Abram, had flocks and heards, & tents"[143] although who(m) is also found.[g]
The Authorized Version is notably more Latinate than previous English versions,[130] especially the Geneva Bible. This results in part from the academic stylistic preferences of a number of the translators – several of whom admitted to being more comfortable writing in Latin than in English – but was also, in part, a consequence of the royal proscription against explanatory notes.[144] Hence, where the Geneva Bible might use a common English word – and gloss its particular application in a marginal note – the Authorized Version tends rather to prefer a technical term, frequently in Anglicized Latin. Consequently, although the King had instructed the translators to use the Bishops' Bible as a base text, the New Testament in particular owes much stylistically to the Catholic Rheims New Testament, whose translators had also been concerned to find English equivalents for Latin terminology.[145] In addition, the translators of the New Testament books habitually quote Old Testament names in the renderings familiar from the Vulgate Latin, rather than in their Hebrew forms (e.g. "Elias", "Jeremias" for "Elijah", "Jeremiah").
While the Authorized Version remains among the most widely sold, modern critical New Testament translations differ substantially from it in a number of passages, primarily because they rely on source manuscripts not then accessible to (or not then highly regarded by) early 17th-century Biblical scholarship.[146] In the Old Testament, there are also many differences from modern translations that are based not on manuscript differences, but on a different understanding of Ancient Hebrew vocabulary or grammar by the translators. For example, in modern translations it is clear that Job 28:1–11 is referring throughout to mining operations, which is not at all apparent from the text of the Authorized Version.[147]
Possible mistranslations[edit]
The King James version contains several mistranslations; especially in the Old Testament where the knowledge of Hebrew and cognate languages was uncertain at the time. Most of these are minor and do not significantly change the meaning compared to the source material. [148] Among the most commonly cited errors is in the Hebrew of Job and Deuteronomy, where רֶאֵם "Re'em" with the probable meaning of "wild-ox, auroch", is translated in the KJV as "unicorn"; following in this the Vulgate unicornis and several medieval rabbinic commentators. The translators of the KJV note the alternative rendering, "rhinocerots" in the margin at Isaiah 34:7. Otherwise, the translators on several occasions mistakenly interpreted a Hebrew descriptive phrase as a proper name (or vice versa); as at 2 Samuel 1:18 where 'the Book of Jasher' סֵפֶר הַיׇּשׇׁר properly refers not to a work by an author of that name, but should rather be rendered as "the Book of the Upright".
Influence[edit]
Despite royal patronage and encouragement, there was never any overt mandate to use the new translation. It was not until 1661 that the Authorized Version replaced the Bishops Bible in the Epistle and Gospel lessons of the Book of Common Prayer, and it never did replace the older translation in the Psalter. In 1763 The Critical Review complained that "many false interpretations, ambiguous phrases, obsolete words and indelicate expressions...excite the derision of the scorner". Blayney's 1769 version, with its revised spelling and punctuation, helped to change the public perception of the Authorized Version to a masterpiece of the English language.[138] By the 19th century, F. W. Faber could say of the translation, "It lives on the ear, like music that can never be forgotten, like the sound of church bells, which the convert hardly knows how he can forego."[149]
The Authorized Version has been called "the most influential version of the most influential book in the world, in what is now its most influential language", "the most important book in English religion and culture", and "the most celebrated book in the English-speaking world". It has contributed 257 idioms to English, more than any other single source, including Shakespeare; examples include feet of clay and reap the whirlwind. Although the Authorized Version's former monopoly in the English-speaking world has diminished – for example, the Church of England recommends six other versions in addition to it – it is still the most popular translation in the United States, especially among Evangelicals.[138] In addition, in the Orthodox Church in America, the King James Version is used liturgically, and was made "the 'official' translation for a whole generation of American Orthodox". The later Service Book of the Antiochian Archdiocese, in vogue today, also uses the King James Version.[h] The King James Version is also one of the versions authorized to be used in the services of the Episcopal Church,[150] as it is the historical Bible of this Church.
Copyright status[edit]
The Authorized Version is in the public domain in most of the world. However, in the United Kingdom, the right to print, publish and distribute it is a Royal prerogative and the Crown licenses publishers to reproduce it under letters patent. In England, Wales and Northern Ireland the letters patent are held by the Queen's Printer, and in Scotland by the Scottish Bible Board. The office of Queen's Printer has been associated with the right to reproduce the Bible for centuries, the earliest known reference coming in 1577. In the 18th century all surviving interests in the monopoly were bought out by John Baskett. The Baskett rights descended through a number of printers and, in England, Wales and Northern Ireland, the Queen's Printer is now Cambridge University Press, who inherited the right when they took over the firm of Eyre & Spottiswoode in 1990.[151]
Other royal charters of similar antiquity grant Cambridge University Press and Oxford University Press the right to produce the Authorized Version independently of the Queen's Printer. In Scotland the Authorized Version is published by Collins under licence from the Scottish Bible Board. The terms of the letters patent prohibit any other than the holders, or those authorized by the holders, from printing, publishing or importing the Authorized Version into the United Kingdom. The protection that the Authorized Version, and also the Book of Common Prayer, enjoy is the last remnant of the time when the Crown held a monopoly over all printing and publishing in the United Kingdom.[151] All provisions granting copyright in perpetuity were abolished by the Copyright, Designs and Patents Act 1988, but because the Authorized Version is protected by royal prerogative rather than copyright, it will remain protected, as specified in CDPA s171(1)(b) .
Permission[edit]
Cambridge University Press permits the reproduction of at most 500 verses for "liturgical and non-commercial educational use" if their prescribed acknowledgement is included, the quoted verses do not exceed 25% of the publication quoting them and do not include a complete Bible book.[152] For use beyond this, the Press is willing to consider permission requested on a case-by-case basis and in 2011 a spokesman said the Press generally does not charge a fee but tries to ensure that a reputable source text is used.[153][154]
Apocrypha[edit]
For more details on the Apocrypha, see Biblical canon.
English-language Protestant Bibles in the 16th century included the books of the Apocrypha – generally in a separate section between the Old and New Testaments to indicate they were not part of the Old Testament text – and there is evidence that these were widely read as popular literature, especially in Puritan circles.[155][156] However, starting in 1630, volumes of the Geneva Bible were occasionally bound with the pages of the Apocrypha section excluded. In 1644 the Long Parliament forbade the reading of the Apocrypha in Church and in 1666 the first editions of the King James Bible without the Apocrypha were bound.[157]
The standardization of the text of the Authorized Version after 1769 together with the technological development of stereotype printing made it possible to produce Bibles in large-print runs at very low unit prices. For commercial and charitable publishers, editions of the Authorized Version without the Apocrypha reduced the cost, while having increased market appeal to non-Anglican Protestant readers.[158]
With the rise of the Bible societies, most editions have omitted the whole section of Apocryphal books.[159] The British and Foreign Bible Society withdrew subsidies for bible printing and dissemination in 1826, under the following resolution:

"That the funds of the Society be applied to the printing and circulation of the Canonical Books of Scripture, to the exclusion of those Books and parts of Books usually termed Apocryphal;"[160]
The American Bible Society adopted a similar policy. Both societies eventually reversed these policies in light of 20th century ecumenical efforts on translations, the ABS doing so in 1964 and the BFBS in 1966.[161]
See also[edit]

Portal icon Anglicanism portal
Bible errata
Dynamic and formal equivalence
King James Only movement
List of books of the King James Version
Modern English Bible translations § King James Versions and derivatives
Wicked Bible
Notes[edit]
Footnotes
a.Jump up ^ "And now at last, ...it being brought unto such a conclusion, as that we have great hope that the Church of England (sic) shall reape good fruit thereby..." [162]
b.Jump up ^ The Royal Privilege was a virtual monopoly.
c.Jump up ^ The Holy Bible, an Exact Reprint Page for Page of the Authorized Version Published in the Year MDCXI. Oxford: Oxford University Press, 1833 (reprints, ISBN 0-8407-0041-5, 1565631625). According to J.R. Dore,[163] the edition "so far as it goes, represents the edition of 1611 so completely that it may be consulted with as much confidence as an original. The spelling, punctuation, italics, capitals, and distribution into lines and pages are all followed with the most scrupulous care. It is, however, printed in Roman instead of black letter type."
d.Jump up ^ Genesis 4:1
e.Jump up ^ Genesis 2:4 "אלה תולדות השמים והארץ בהבראם ביום עשות יהוה אלהים ארץ ושמים"
f.Jump up ^ e.g. Matthew 7:27: "great was the fall of it.", Matthew 2:16: "in Bethlehem, and in all the coasts thereof", Leviticus 25:5: "That which groweth of it owne accord of thy harvest". (Leviticus 25:5 is changed to its in many modern printings). [164]
g.Jump up ^ e.g. at Genesis 3:12: "The woman whom thou gavest to be with mee"
h.Jump up ^ That which is most used liturgically is the King James Version. It has a long and honorable tradition in our Church in America. Professor Orloff used it for his translations at the end of the last century, and Isabel Hapgood's Service Book of 1906 and 1922 made it the "official" translation for a whole generation of American Orthodox. Unfortunately, both Orloff and Hapgood used a different version for the Psalms (that of the Anglican Book of Common Prayer), thereby giving us two translations in the same services. This was rectified in 1949 by the Service Book of the Antiochian Archdiocese, which replaced the Prayer Book psalms with those from the King James Version and made some other corrections. This beautiful translation, reproducing the stately prose of 1611, was the work of Fathers Upson and Nicholas. It is still in widespread use to this day, and has familiarized thousands of believers with the KJV.[165]
Citations
1.Jump up ^ Cloud 2006.
2.^ Jump up to: a b Daniell 2003, p. 204.
3.Jump up ^ Daniell 2003, p. 435.
4.Jump up ^ Hill 1997, pp. 4–5.
5.^ Jump up to: a b c d e f Daniell 2003, p. 439.
6.^ Jump up to: a b Daniell 2003, p. 436.
7.^ Jump up to: a b Daniell 2003, p. 488.
8.Jump up ^ Cross & Livingstone 1974, Authorized Version of the Bible.
9.^ Jump up to: a b Douglas 1974, Bible (English Versions).
10.Jump up ^ Hobbes 2010, Chapter XXXV.
11.Jump up ^ Pearse 1761, p. 79.
12.Jump up ^ Kimber 1775, p. 279.
13.Jump up ^ Butler 1807, p. 219.
14.Jump up ^ Holmes 1815, p. 277.
15.Jump up ^ Horne 1818, p. 14.
16.Jump up ^ Adams, Thacher & Emerson 1811, p. 110.
17.Jump up ^ Hacket 1715, p. 205.
18.Jump up ^ Anon 1814, p. 356.
19.Jump up ^ Anon 1783, p. 27.
20.Jump up ^ Newcome 1792, p. 113.
21.Jump up ^ Anon 1801, p. 145.
22.Jump up ^ "Authorised Version". Oxford English Dictionary (2nd ed.). Oxford University Press. 1989.
23.Jump up ^ Smith 1814, p. 209.
24.Jump up ^ Chapman 1856, p. 270.
25.Jump up ^ Anon 1856, pp. 530-531.
26.Jump up ^ Daniell 2003, p. 75.
27.Jump up ^ Daniell 2003, p. 143.
28.Jump up ^ Daniell 2003, p. 152.
29.Jump up ^ Daniell 2003, p. 156.
30.Jump up ^ Daniell 2003, p. 277.
31.Jump up ^ Daniell 2003, p. 291.
32.Jump up ^ Daniell 2003, p. 292.
33.Jump up ^ Daniell 2003, p. 304.
34.Jump up ^ Daniell 2003, p. 339.
35.Jump up ^ Daniell 2003, p. 344.
36.Jump up ^ Bobrick 2001, p. 186.
37.Jump up ^ Daniell 2003, p. 364.
38.Jump up ^ Bobrick 2001, p. 221.
39.Jump up ^ Valpy, Michael (5 February 2011). "How the mighty has fallen: The King James Bible turns 400". The Globe and Mail. Retrieved 8 April 2014.
40.Jump up ^ Daniell 2003, p. 433.
41.^ Jump up to: a b Daniell 2003, p. 434.
42.Jump up ^ Bobrick 2001, p. 328.
43.^ Jump up to: a b Bobrick 2001, p. 223.
44.Jump up ^ Daniell 2003, p. 442.
45.Jump up ^ Daniell 2003, p. 444.
46.Jump up ^ Wallechinsky & Wallace 1975, p. 235.
47.Jump up ^ Norton 2005, p. 11.
48.Jump up ^ Bois, Allen & Walker 1969.
49.Jump up ^ Norton 2005, p. 20.
50.Jump up ^ Norton 2005, p. 16.
51.Jump up ^ Bobrick 2001, p. 257.
52.Jump up ^ DeCoursey 2003, pp. 331–332.
53.Jump up ^ Bobrick 2001, pp. 223–244.
54.Jump up ^ Herbert 1968, p. 309.
55.Jump up ^ Herbert 1968, p. 310.
56.Jump up ^ Daniell 2003, p. 453.
57.Jump up ^ Daniell 2003, p. 451.
58.Jump up ^ Daniell 2003, p. 454.
59.^ Jump up to: a b Daniell 2003, p. 455.
60.Jump up ^ Herbert 1968, p. 424.
61.Jump up ^ Herbert 1968, p. 520.
62.Jump up ^ Daniell 2003, p. 4557.
63.Jump up ^ Norton 2005, p. 62.
64.Jump up ^ Anon 1996.
65.Jump up ^ Herbert 1968, p. 322.
66.Jump up ^ Norton 2005, p. 76.
67.Jump up ^ Norton 2005, p. 46.
68.Jump up ^ Bobrick 2001, p. 261.
69.Jump up ^ Herbert 1968, pp. 313-314.
70.Jump up ^ Procter & Frere 1902, p. 187.
71.Jump up ^ Hague 1948, p. 353.
72.Jump up ^ Daniell 2003, p. 458.
73.Jump up ^ Daniell 2003, p. 459.
74.Jump up ^ Bruce 2002, p. 92.
75.^ Jump up to: a b Hill 1993, p. 65.
76.Jump up ^ Herbert 1968, p. 577.
77.Jump up ^ Herbert 1968, p. 936.
78.Jump up ^ Daniell 2003, p. 457.
79.Jump up ^ Bobrick 2001, p. 266.
80.Jump up ^ Bobrick 2001, p. 265.
81.Jump up ^ Daniell 2003, p. 510.
82.Jump up ^ Daniell 2003, p. 478.
83.Jump up ^ Daniell 2003, p. 489.
84.Jump up ^ Norton 2005, p. 94.
85.Jump up ^ Herbert 1968, p. 444.
86.Jump up ^ Scrivener 1884, pp. 147–194.
87.Jump up ^ Daniell 2003, p. 515.
88.Jump up ^ Norton 2005, p. 99.
89.Jump up ^ Daniell 2003, p. 619.
90.Jump up ^ Norton 2005, p. 114.
91.Jump up ^ Norton 2005.
92.Jump up ^ Herbert 1968, p. 1142.
93.Jump up ^ Norton 2005, p. 106.
94.Jump up ^ Herbert 1968, p. 1196.
95.Jump up ^ Norton 2005, p. 113.
96.Jump up ^ Scrivener 1884, p. 242.
97.Jump up ^ Norton 2005, p. 120.
98.Jump up ^ Prickett & Carroll 2008.
99.Jump up ^ Norton 2005, p. 125.
100.Jump up ^ Daniell 2003, p. 691.
101.Jump up ^ Norton 2005, p. 122.
102.Jump up ^ Norton 2005, p. 131.
103.Jump up ^ Norton 2006.
104.Jump up ^ Daniell 2003, p. 685.
105.Jump up ^ Chadwick 1970, pp. 40–56.
106.Jump up ^ Norton 2005, pp. 115, 126.
107.^ Jump up to: a b White 2009.
108.Jump up ^ Daniell 2003, p. 764.
109.Jump up ^ Daniell 2003, p. 765.
110.Jump up ^ Norton 2005, p. 126.
111.Jump up ^ Norton 2005, p. 144.
112.Jump up ^ "Settings of the King James Bible" (PDF). ourkjv.com. Retrieved 13 July 2013.
113.Jump up ^ tbsbibles.org (2013). "Editorial Report" (PDF). Quarterly Record (Trinitarian Bible Society) 603 (2nd Quarter): 10–20.
114.Jump up ^ "CUP letter" (PDF). ourkjv.com. Retrieved 13 July 2013.
115.Jump up ^ Daniell 2003, p. 792.
116.Jump up ^ Bruce 2002, p. 105.
117.Jump up ^ Scrivener 1884, p. 56.
118.Jump up ^ Scrivener 1884, p. 43.
119.Jump up ^ Scrivener 1884, p. 118.
120.Jump up ^ Scrivener 1884, p. 42.
121.Jump up ^ Bobrick 2001, p. 271.
122.Jump up ^ The Jewish Publication Society Tanakh, copyright 1985
123.Jump up ^ Daiches 1968, pp. 208.
124.Jump up ^ Scrivener 1884, p. 60.
125.Jump up ^ Scrivener 1884, pp. 243–263.
126.Jump up ^ Scrivener 1884, p. 262.
127.Jump up ^ Daniell 2003, p. 448.
128.^ Jump up to: a b Scrivener 1884, p. 47.
129.Jump up ^ Scrivener 1884, p. 59.
130.^ Jump up to: a b Daniell 2003, p. 440.
131.Jump up ^ Bois, Allen & Walker 1969, p. xxv.
132.Jump up ^ Bobrick 2001, p. 246.
133.Jump up ^ KJV Translators to the Readers 1611.
134.Jump up ^ Bois, Allen & Walker 1969, p. 118.
135.Jump up ^ Metzger 1964, pp. 103–6.
136.Jump up ^ Metzger 1964, pp. 216.
137.Jump up ^ Metzger 1964, pp. 218.
138.^ Jump up to: a b c "400 years of the King James Bible". The Times Literary Supplement. 9 February 2011. Archived from the original on 2011-06-17. Retrieved 8 March 2011.
139.Jump up ^ Bobrick 2001, p. 264.
140.Jump up ^ Barber 1997, pp. 153–154.
141.^ Jump up to: a b Barber 1997, p. 150.
142.Jump up ^ Barber 1997, pp. 166–167.
143.Jump up ^ Barber 1997, p. 212.
144.Jump up ^ Bobrick 2001, p. 229.
145.Jump up ^ Bobrick 2001, p. 252.
146.Jump up ^ Daniell 2003, p. 5.
147.Jump up ^ Bruce 2002, p. 145.
148.Jump up ^ "Errors in the King James Version? by William W. Combs" (PDF). DBSJ. 1999. Retrieved 25 April 2015.
149.Jump up ^ Hall 1881.
150.Jump up ^ The Canons of the General Convention of the Episcopal Church: Canon 2: Of Translations of the Bible
151.^ Jump up to: a b Metzger & Coogan 1993, p. 618.
152.Jump up ^ "Bibles - Cambridge University Press". Retrieved 11 December 2012.
153.Jump up ^ "Shakespeare's Globe takes issue with the Queen over Bible royalties - The Daily Telegraph". Retrieved 11 December 2012.
154.Jump up ^ "The Queen's Printer's Patent - Cambridge University Press". Retrieved 11 December 2012. "We grant permission to use the text, and license printing or the importation for sale within the UK, as long as we are assured of acceptable quality and accuracy."
155.Jump up ^ Daniell 2003, p. 187.
156.Jump up ^ Hill 1993, p. 338.
157.Jump up ^ Kenyon 1909.
158.Jump up ^ Daniell 2003, p. 600.
159.Jump up ^ Daniell 2003, p. 622.
160.Jump up ^ Browne 1859, pp. 362-.
161.Jump up ^ Melton 2005, p. 38.
162.Jump up ^ KJV Dedicatorie 1611.
163.Jump up ^ Dore 1888, p. 363.
164.Jump up ^ Barber 1997, pp. 150–151.
165.Jump up ^ "Biblical Studies". Department of Christian Education - Orthodox Church in America. 2014. Retrieved 28 April 2014.
References[edit]
Adams, David Phineas; Thacher, Samuel Cooper; Emerson, William (1811). The Monthly Anthology, and Boston Review. Munroe and Francis.
Bois, John; Allen, Ward; Walker, Anthony (1969). Translating for King James; being a true copy of the only notes made by a translator of King James’s Bible, the Authorized Version, as the Final Committee of Review revised the translation of Romans through Revelation at Stationers’ Hall in London in 1610–1611. Taken by John Bois ... these notes were for three centuries lost, and only now are come to light, through a copy made by the hand of William Fulman. Here translated and edited by Ward Allen. Nashville: Vanderbilt University Press. OCLC 607818272.
Anon (1783). A call to the Jews. J. Johnson.
Anon (1801). The Anti-Jacobin Review and Magazine. J. Whittle.
Anon (1814). Missionary Register. Seeley, Jackson, & Halliday for the Church Missionary Society.
Anon (1856). The Original Secession Magazine. vol. ii. Edinburgh: Moodie and Lothian.
Anon (1996). The Elizabeth Perkins Prothro Bible Collection: A Checklist. Bridwell Library. ISBN 978-0-941881-19-7.
Barber, Charles Laurence (1997). Early modern English (second ed.). Edinburgh: Edinburgh University Press. ISBN 0-7486-0835-4.
Bobrick, Benson (2001). Wide as the waters: the story of the English Bible and the revolution it inspired. New York: Simon & Schuster. ISBN 0-684-84747-7.
Browne, George (1859). History of the British and Foreign Bible Society.
Bruce, Frederick Fyvie (2002). History of the Bible in English. Cambridge: Lutterworth Press. ISBN 0-7188-9032-9.
Butler, Charles (1807). Horae Biblicae. Vol 1 (fourth ed.). London: J. White. OCLC 64048851.
Chadwick, Owen (1970). The Victorian Church Part II. Edinburgh: A&C Black. ISBN 0-334-02410-2.
Chapman, James L. (1856). Americanism versus Romanism: or the cis-Atlantic battle between Sam and the pope. Nashville, TN: the author. OCLC 1848388.
Cloud, David (2006). "Isn't the King James Bible too Antiquated and Difficult to Understand?". Way of Life Literature. Retrieved 1 August 2009.
Daiches, David (1968). The King James Version of the English Bible: An Account of the Development and Sources of the English Bible of 1611 With Special Reference to the Hebrew Tradition. Hamden, Conn: Archon Books. ISBN 0-208-00493-9.
Daniell, David (2003). The Bible in English: its history and influence. New Haven, Conn: Yale University Press. ISBN 0-300-09930-4.
DeCoursey, Matthew (2003). Edward A. Malone, ed. British Rhetoricians and Logicians, 1500-1660: Second series. Gale Group. ISBN 978-0-7876-6025-3.
Dore, John Read (1888). Old Bibles: An Account of the Early Versions of the English Bible. 2nd edition. Eyre and Spottiswoode.
Douglas, James Dixon, ed. (1974). New International Dictionary of the Christian Church. Zondervan.
Melton, J. Gordon (2005). Encyclopedia of Protestantism. Infobase Publishing. ISBN 978-0-8160-6983-5.
Hacket, John (1715). Bishop Hacket's Memoirs of the Life of Archbishop Williams ... Abridg'd: With the Most Remarkable Occurrences and Transactions in Church and State. Sam. Briscoe.
Hague, Dyson (1948). Through the Prayer Book. Church Book Room Press.
Hall, Isaac Hollister (1881). The Revised New Testament and History of Revisions. Hubbard Bros.
Herbert, A. S. (1968). Historical Catalogue of Printed Editions of the English Bible, 1525-1961, Etc. British and Foreign Bible Society.
Hill, Christopher (1993). The English Bible and the seventeenth-century revolution. London: Allen Lane. ISBN 0-7139-9078-3.
Hill, Christopher (1997). Society and Puritanism in pre-revolutionary England. New York: St. Martin's Press. ISBN 0-312-17432-2.
Hobbes, Thomas (2010). Leviathan. Broadview Press. ISBN 978-1-55481-003-1.
Holmes, A. (1815). "An Historical sketch of the English translations of the Bible". In Worcester, Noah. The Christian Disciple. Vol. iii. Boston, MA: Cummings & Hilliard.
Horne, Thomas Hartwell (1818). An introduction to the critical study and knowledge of the holy Scriptures, Volume 2. London: T. Cadell and A Davies.
Kenyon, Sir Frederic G. (1909). "English Versions". In James Hastings. Hastings' Dictionary of the Bible. New York: Charles Scribner's Sons. ISBN 978-1-56563-915-7.
Kimber, Isaac (1775). The history of England, from the earliest accounts, to the accession of his present Majesty King George III (fifth ed.). London: J. Buckland. OCLC 14263883.
"Wikisource link to Epistle Dedicatorie". Wikisource link to The Authorized King James Version of the Holy Bible. Wikisource. 1611.
"Wikisource link to Translators to the Reader". Wikisource link to The Authorized King James Version of the Holy Bible. Wikisource. 1611.
Metzger, Bruce M. (1964). The Text of the New Testament. Clarendon.
Metzger, Bruce M.; Coogan, Michael D., eds. (1993). The Oxford Companion to the Bible. Oxford, UK: Oxford University Press. ISBN 0-19-504645-5.
Procter, Francis; Frere, Walter Howard (1902). A New History of the Book of Common Prayer. MacMillan & Co.
Newcome, William (1792). Historical View of the English Biblical Translations.
Norton, David (2005). A Textual History of the King James Bible. Cambridge: Cambridge University Press. ISBN 0-521-77100-5.
Norton, David, ed. (2006). The Bible. Penguin Classics. ISBN 0-14-144151-8.
Cross, F.L.; Livingstone, E.A., eds. (1974). Oxford Dictionary of the Christian Church. Oxford University Press.
Pearse, Salem (1761). "A Brief Account of the various Translations of the Bible into English". The Second Part of the Celestial Diary. London: Robert Brown. p. 79.
Prickett, Stephen; Carroll, Robert P., eds. (2008). The Bible: Authorized King James Version. Oxford University Press, USA. ISBN 0-19-953594-9.
Scrivener, Frederick Henry Ambrose (1884). The Authorized Edition of the English Bible, 1611, its subsequent reprints and modern representatives. Cambridge: Cambridge University Press.
Smith, William (1814). The reasonableness of setting forth the most worthy praise of Almighty God: according to the usage of the primitive church. New York: T. and J. Swords. OCLC 3512140.
Story, G.M. (1967). Lancelot Andrewes Sermons. Oxford: Oxford University Press.
Wallechinsky, David; Wallace, Irving (1975). The People's Almanac. Knopf Doubleday Publishing Group. ISBN 978-0-385-04186-7.
White, James R. (2009). The King James Only Controversy: Can You Trust Modern Translations?. Baker Books. ISBN 978-0-7642-0605-4.
Further reading[edit]

Chronological order of publication (newest first)
Burke, David G., John F. Kutsko, and Philip H. Towner, eds. The King James Version at 400: Assessing Its Genius as Bible Translation and Its Literary Influence (Society of Biblical Literature; 2013) 553 pages; scholars examine such topics as the KJV and 17th-century religious lyric, the KJV and the language of liturgy, and the KJV in Christian Orthodox perspective.
McGrath, Alister E. (2002). In the beginning: the story of the King James Bible and how it changed a nation, a language and a culture. New York: Anchor Books, a Division of Random House, Inc. ISBN 0-385-72216-8.
Nicolson, Adam (2003). Power and Glory: Jacobean England and the Making of the King James Bible. London: HarperCollins. ISBN 0-00-710893-1. In US:  (2003). God's secretaries: the making of the King James Bible. London: HarperCollins. ISBN 0-06-018516-3. Paperback:  (2011). When God Spoke English: The Making of the King James Bible. London: HarperPress. ISBN 978-0-00-743100-7.
The Diary Of Samuel Ward: A Translator Of The 1611 King James Bible, edited by John Wilson Cowart and M.M. Knappen, contains surviving pages of Samuel Ward’s diary from 11 May 1595 to 1 July 1632.
Ward, Thomas (1903). Errata of the Protestant Bible [i.e. mostly of the Authorized "King James" Version]; or, The Truth of the English Translations Examined, in a Treatise Showing Some of the Errors That Are to Be Found in the English Translations of the Sacred Scriptures, Used by Protestants.... A new ed., carefully rev. and corr., in which are add[itions].... New York: P. J. Kennedy and Sons. N.B.: A polemical Roman Catholic work, first published in the late 17th century.
Keay, Julia (2005). Alexander the Corrector: the tormented genius who unwrote the Bible. London: Harper Perennial. ISBN 0-00-713196-8.
Hallihan, C.P. (2010). Authorised Version: A Wonderful and Unfinished History. Trinitarian Bible Society. ISBN 978-1-86228-049-6. Published to commemorate the 400th anniversary of the initial publication, in 1611, of the Authorized ("King James") Version of the Bible
Ehrman, Bart D. (2005). Misquoting Jesus: the story behind who changed the Bible and why. San Francisco: HarperSanFrancisco. ISBN 0-06-073817-0.
Collection of English Almanacs for the Years 1702-1835. 1761.
External links[edit]
 Wikiquote has quotations related to: King James Version
 Wikisource has original text related to this article:
Authorized King James Version

 Wikimedia Commons has media related to King James Bible.
"King James Version (text of original 1611 Bible)". kingjamesbibleonline.org. Archived from the original on 27 April 2011. Retrieved 5 April 2011. Online searchable database of the original 1611 text, including the Apocrypha and introductory text. It also contains the 1769 standard edition.
"Online gallery: Sacred texts: King James Bible". British Library. Archived from the original on 23 August 2007. Retrieved 27 September 2007. On-line image of a page (beginning of St John's gospel) with a written description by the British Library.
"The Holy Bible, conteyning the Old Testament, and the New. Imprinted at London: By Robert Barker ..., 1611". Schoenberg Center for Electronic Text & Imaging, University of Pennsylvania Library. Archived from the original on 11 September 2007. Retrieved 27 September 2007. On-line facsimile (page images) of the 1611 printing of the King James Bible, "He" Bible variant.
"King James Version (facsimile of alternative 1611 edition, "She" Bible)". Retrieved 31 August 2011. On-line facsimile (page images) of the 1611 printing of the King James Bible.
"The King James Dictionary". Christianity.com. Archived from the original on 16 October 2007. Retrieved 25 October 2007. Online Dictionary of Words from the King James Bible
Library of Congress essay on the talking Bible
King James Version audio Bible recited by Alexander Scourby
Books by or about KJV translators
King James Bible Society


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Emphatic Diaglott

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Jump to: navigation, search


The Emphatic Diaglott
The Emphatic Diaglott.jpg
Full name
The Emphatic Diaglott
Abbreviation
Diaglott
NT published
1864
Derived from
New Testament
Translation type
formal equivalence

Genesis 1:1–3 [show]




John 3:16 [show]









The Emphatic Diaglott is a diaglot, or two-language polyglot translation, of the New Testament by Benjamin Wilson, first published in 1864. It is an interlinear translation with the original Greek text and a word-for-word English translation in the left column, and a full English translation in the right column. It is based on the interlinear translation, the renderings of eminent critics, and various readings of the Vatican Manuscript. It includes illustrative and explanatory footnotes, references, and an alphabetical appendix.
The Greek text is that of Johann Jakob Griesbach. The English text uses "Jehovah" for the divine name a number of times where the New Testament writers used "κύριος" (the Lord) when quoting Hebrew scriptures. For example, at Luke 20:42-43 it reads: "For David himself says in the book of Psalms, Jehovah said to my Lord, sit thou at my Right hand, 'till I put thine enemies underneath thy feet", where Jesus quoted Psalm 110:1.
The text of the original edition's title page is as follows:
The Emphatic Diaglott, containing the Original Greek Text of what is Commonly Styled the New Testament (According to the Recension of Dr. J. J. Griesbach), with an Interlineary Word for Word English Translation; A New Emphatic Version, based on the Interlineary Translation, on the Renderings of Eminent Critics, and on the various readings of the Vatican Manuscript, No. 1209 in the Vatican Library: Together with Illustrative and Explanatory Footnotes, and a copious selection of references; to the whole of which is added a valuable Alphabetical Appendix. Fowler and Wells 1865.[1]
Publishing history[edit]
A nephew of Benjamin Wilson wrote this account of the production of The Diaglott:
"While I was a boy, my father put me into The Gospel Banner office to learn the printing business. It was during this time, that the EMPHATIC DIAGLOTT was translated and printed. I can now in my mind’s eye see my Uncle Benjamin, sitting at his desk, making a literal word for word translation of the New Testament. I remember seeing the Greek type arrive from England. Many readers of the Diaglott may not be aware that my Uncle not only translated the Diaglott, but took charge of the mechanical work as well. He electro-typed the entire book himself. The following was the process he followed. As each page of the Diaglott was put into type, he took an impression of the page of type in wax. This wax mold was then blackened with very fine blacklead dust. He had a vat containing acid. In this acid he hung a copper plate, and also the wax mold, before he went home at night. In the morning he would find the wax mold would be covered with a thin sheet of copper. This acid dissolved the copper, and the black lead attracted it to the wax mold. He then made metal plates out of melted metal and fastened the copper sheet upon it. He then printed the first edition of the book, from these plates, on a hand press. I used to ink the plate by a soft roller, while he worked the press." [2]
Although Wilson prepared the plates himself, the first edition was published in 1865 by Orson Squire Fowler of Fowler and Wells Ltd. of New York. Fowler and Wells were phrenologists who published a periodical to which Walt Whitman contributed, and also published his Leaves of Grass. (Fowler also had an earlier indirect connection to Wilson's associates among the Christadelphians through having employed Robert Roberts on a trip to Huddersfield in 1861.)
After Wilson's death in 1900, the plates and copyright were inherited by his heirs. Charles Taze Russell, then president of the Watch Tower Bible and Tract Society, approached Wilson's family via a third party and obtained the copyright, and at some later point, the plates. The Society published the Diaglott in 1902, and later had the type reset for publication on its own presses in 1927, with an additional printing in 1942.[3]
In 1952 the copyright to the Diaglott expired and it fell into the public domain. The Watch Tower Society's sold the Diaglott inexpensively (offering it free of charge from 1990),[4] making it non-viable for others to print until the depletion of that inventory.[5] Others such as Wilson's home church, Church of the Blessed Hope, had considered reprinting their own edition; in 2003 the Miami church of the group, with support from Christadelphians in the United Kingdom and the United States published their own edition, with a new preface.[6]
The public domain status of The Emphatic Diaglott has made it a popular online translation.[7]
References and footnotes[edit]
1.Jump up ^ http://www.holybible.com/resources/Trinitarian/article_67.htm
2.Jump up ^ Peter Hemingray. A preface to the new edition of The Emphatic Diaglott, The Abrahamic Faith Beacon Publishing Society, Miami 2003
3.Jump up ^ English Bible Translations - The Emphatic Diaglott
4.Jump up ^ $2 in the USA through the 1970s, remaining stock offered at no charge after 1990. See "Does It Matter Which Bible You Use?", Awake!, October 8, 1979, ©Watch Tower, page 31
5.Jump up ^ Reportedly, Watch Tower printed 166,244 copies of the Diaglott between 1927 and 1960, as well as an unknown quantity before 1927 and after 1960. See The Watchtower, October 1, 1960, page 599
6.Jump up ^ Peter Hemingray, preface to Benjamin Wilson Emphatic Diaglott 2003 "Fourth Edition", The Abrahamic Faith Beacon Publishing Society, Miami 2003
7.Jump up ^ "Religion Meets Computer Revolution", The Post-Standard, Syracuse, NY, April 11, 2004
External links[edit]
Online text (digital facsimile in PDF, single file download)
Emphatic Diaglott Preface and English interlinear translation
[1] Preface and English interlinear translation
First Edition 1864, 1880 printing. Note that the English translation of Luke 23.43 differs from the that in the above two links.
  


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 http://en.wikipedia.org/wiki/Emphatic_Diaglott















Emphatic Diaglott

From Wikipedia, the free encyclopedia

Jump to: navigation, search


The Emphatic Diaglott
The Emphatic Diaglott.jpg
Full name
The Emphatic Diaglott
Abbreviation
Diaglott
NT published
1864
Derived from
New Testament
Translation type
formal equivalence

Genesis 1:1–3 [show]




John 3:16 [show]









The Emphatic Diaglott is a diaglot, or two-language polyglot translation, of the New Testament by Benjamin Wilson, first published in 1864. It is an interlinear translation with the original Greek text and a word-for-word English translation in the left column, and a full English translation in the right column. It is based on the interlinear translation, the renderings of eminent critics, and various readings of the Vatican Manuscript. It includes illustrative and explanatory footnotes, references, and an alphabetical appendix.
The Greek text is that of Johann Jakob Griesbach. The English text uses "Jehovah" for the divine name a number of times where the New Testament writers used "κύριος" (the Lord) when quoting Hebrew scriptures. For example, at Luke 20:42-43 it reads: "For David himself says in the book of Psalms, Jehovah said to my Lord, sit thou at my Right hand, 'till I put thine enemies underneath thy feet", where Jesus quoted Psalm 110:1.
The text of the original edition's title page is as follows:
The Emphatic Diaglott, containing the Original Greek Text of what is Commonly Styled the New Testament (According to the Recension of Dr. J. J. Griesbach), with an Interlineary Word for Word English Translation; A New Emphatic Version, based on the Interlineary Translation, on the Renderings of Eminent Critics, and on the various readings of the Vatican Manuscript, No. 1209 in the Vatican Library: Together with Illustrative and Explanatory Footnotes, and a copious selection of references; to the whole of which is added a valuable Alphabetical Appendix. Fowler and Wells 1865.[1]
Publishing history[edit]
A nephew of Benjamin Wilson wrote this account of the production of The Diaglott:
"While I was a boy, my father put me into The Gospel Banner office to learn the printing business. It was during this time, that the EMPHATIC DIAGLOTT was translated and printed. I can now in my mind’s eye see my Uncle Benjamin, sitting at his desk, making a literal word for word translation of the New Testament. I remember seeing the Greek type arrive from England. Many readers of the Diaglott may not be aware that my Uncle not only translated the Diaglott, but took charge of the mechanical work as well. He electro-typed the entire book himself. The following was the process he followed. As each page of the Diaglott was put into type, he took an impression of the page of type in wax. This wax mold was then blackened with very fine blacklead dust. He had a vat containing acid. In this acid he hung a copper plate, and also the wax mold, before he went home at night. In the morning he would find the wax mold would be covered with a thin sheet of copper. This acid dissolved the copper, and the black lead attracted it to the wax mold. He then made metal plates out of melted metal and fastened the copper sheet upon it. He then printed the first edition of the book, from these plates, on a hand press. I used to ink the plate by a soft roller, while he worked the press." [2]
Although Wilson prepared the plates himself, the first edition was published in 1865 by Orson Squire Fowler of Fowler and Wells Ltd. of New York. Fowler and Wells were phrenologists who published a periodical to which Walt Whitman contributed, and also published his Leaves of Grass. (Fowler also had an earlier indirect connection to Wilson's associates among the Christadelphians through having employed Robert Roberts on a trip to Huddersfield in 1861.)
After Wilson's death in 1900, the plates and copyright were inherited by his heirs. Charles Taze Russell, then president of the Watch Tower Bible and Tract Society, approached Wilson's family via a third party and obtained the copyright, and at some later point, the plates. The Society published the Diaglott in 1902, and later had the type reset for publication on its own presses in 1927, with an additional printing in 1942.[3]
In 1952 the copyright to the Diaglott expired and it fell into the public domain. The Watch Tower Society's sold the Diaglott inexpensively (offering it free of charge from 1990),[4] making it non-viable for others to print until the depletion of that inventory.[5] Others such as Wilson's home church, Church of the Blessed Hope, had considered reprinting their own edition; in 2003 the Miami church of the group, with support from Christadelphians in the United Kingdom and the United States published their own edition, with a new preface.[6]
The public domain status of The Emphatic Diaglott has made it a popular online translation.[7]
References and footnotes[edit]
1.Jump up ^ http://www.holybible.com/resources/Trinitarian/article_67.htm
2.Jump up ^ Peter Hemingray. A preface to the new edition of The Emphatic Diaglott, The Abrahamic Faith Beacon Publishing Society, Miami 2003
3.Jump up ^ English Bible Translations - The Emphatic Diaglott
4.Jump up ^ $2 in the USA through the 1970s, remaining stock offered at no charge after 1990. See "Does It Matter Which Bible You Use?", Awake!, October 8, 1979, ©Watch Tower, page 31
5.Jump up ^ Reportedly, Watch Tower printed 166,244 copies of the Diaglott between 1927 and 1960, as well as an unknown quantity before 1927 and after 1960. See The Watchtower, October 1, 1960, page 599
6.Jump up ^ Peter Hemingray, preface to Benjamin Wilson Emphatic Diaglott 2003 "Fourth Edition", The Abrahamic Faith Beacon Publishing Society, Miami 2003
7.Jump up ^ "Religion Meets Computer Revolution", The Post-Standard, Syracuse, NY, April 11, 2004
External links[edit]
Online text (digital facsimile in PDF, single file download)
Emphatic Diaglott Preface and English interlinear translation
[1] Preface and English interlinear translation
First Edition 1864, 1880 printing. Note that the English translation of Luke 23.43 differs from the that in the above two links.
  


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Concordant Version

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Concordant Version

Full name
Concordant Version
Other names
Concordant Version: The Sacred Scriptures
Abbreviation
CVOT, CLNT
Language
English
Complete Bible
 published
1926
Translation type
Extreme Formal Equivalence, nearly interlinear in tone
Version revision
1931, 1966
Publisher
Concordant Publishing Concern (CPC)
Copyright
Concordant Publishing Concern

John 3:16 [show]



The Concordant Version is an English translation of the Bible compiled by the Concordant Publishing Concern (CPC), which was founded by Adolph Ernst Knoch in 1909.[1] The principal works of the CPC are the Concordant Literal New Testament with Keyword Concordance ("CLNT") and the Concordant Version of the Old Testament ("CVOT"). A. E. Knoch designed the Concordant Version in such a way as to put the English reader who lacks a formal knowledge of Koine Greek in possession of all the vital facts of the most ancient codices: Codex Vaticanus, Codex Sinaiticus, and Codex Alexandrinus. The CPC's efforts yielded a restored Greek text, titled The Concordant Greek Text, containing all of the important variant readings found in the codices mentioned above. This was done with the intent of conforming, as far as possible, to the original autograph manuscripts. An utterly consistent hyper-literal sub-linear based upon a standard English equivalent for each Greek element is to be found beneath each Greek word. The Concordant Greek Text forms the basis of the Concordant Literal New Testament, which is more idiomatic in its English than the hyper-literal sublinear. The Concordant Literal New Testament and the Concordant Greek Text are linked together and correlated for the English reader by means of an English concordance—the Keyword Concordance—and a complementary list of the Greek elements.[2]
With the use of the Concordant method of translation the CPC endeavored to recognize the importance of the vocabulary of Scripture, keeping distinct the words used in the original languages by giving each Greek word—as far as is possible—its own unique and consistent English equivalent.[3] While acknowledging that absolute consistency cannot be achieved in the making of an idiomatic English version, the introduction to the Sixth edition of the Concordant Literal New Testament states that the CLNT, by being harmonious with the original texts, keeps to a minimum the confusion resulting from translating different Greek words with the same English word, or one Greek word with many English words. It is this principle of consistent or "concordant" translation which was also employed in the compilation of the Concordant Version of the Old Testament (CVOT), now completed. Therefore, with the exception of occasional idiomatic variants, each English word in the Concordant Version does exclusive duty for a single Greek or Hebrew word. Thus, according to the CPC, a substantial formal correspondence is maintained between the source languages and the receptor language.
The CPC describes what distinguishes its work from that of others in an article titled About the Concordant Publishing Concern, published on its website:

Our research efforts are centered upon the many issues involved in discovering the meaning of the original Scripture declarations themselves. Then we seek to determine how we may best translate these same Scriptures, endeavoring to do so objectively, accurately, and consistently. Our translation principles, both of vocabulary and grammatical analysis, govern all that we do. We first seek to determine essence of word meaning; wherever possible, according to internal scriptural evidence. For each Greek word, then, we assign a STANDARD English word. To facilitate a readable English translation, additional synonyms or other concordant variants are also used, as needed. In nearly all cases, any such standards, synonyms, and variants are used exclusively for a single word in the Original, thereby eliminating almost all “crosswiring” between languages... It is such very principles of translation themselves, together with our many years of refining our efforts according to these principles, which distinguish our work, and its results, from that of others.
In the CLNT the CPC utilizes special typographic devices in an effort to display the actual grammatical features of the Greek New Testament, rather than merely an interpretation of said features. These devices may be categorized as follows: (1) lightface and boldface type to indicate when an English word is inserted to complete the sense, (2) symbols for the verb, and (3) distinctive signs and abbreviations for other grammatical elements. Similar devices are used in the CVOT, in which boldface type, symbols and capital letters indicate the words actually found in the Hebrew text, and lightface type indicate English words added for clarity. Textual emendations are also noted. The extreme care taken by the CPC demonstrates the "high" view of Scriptural inspiration that guided its efforts.
In the interests of neutrality and objectivity, it is a fair and truthful statement that the Concordant Version is significantly more difficult to use than most other versions of the Bible. It requires regular use and study to become familiar and comfortable with its exacting vocabulary and syntax, and competent in the use of its many features. The CLNT is not an "easy reader", and its compilers expected its users to have a good grasp of English, and an interest in concerted study rather than light reading. One may inspect the complete text of the CLNT, sans the various typographic symbols, online at the web-site of the Concordant Publishing Concern, www.concordant.org.
The CVOT is published in five volumes, each with an introduction explaining the features employed by the Version, as well as the method of translation used to produce it.


Contents  [hide]
1 Editions of the Concordant Literal New Testament
2 The Concordant Greek Text
3 Reliable Secondary Sources
4 Others involved
5 References
6 External links

Editions of the Concordant Literal New Testament[edit]
The first tentative installments of this translation of the New Testament appeared in 1914 under the title Concordant Version. These were withdrawn the following year because they failed to reach the quality desired. In 1915 A.E. Knoch chose a new title, Standard Version. However, the publishers of the American Standard Edition of the Revised Version (ASV) voiced objection, and Mr. Knoch reestablished the title as Concordant Version. From 1919 until 1926 the CV was issued in parts beginning with Revelation.[4] The second edition was a pocket edition printed in 1927. The third revised edition (1931) was similar to the 1926 edition with Greek text and notes, but included the Lexicon and Concordance and The Greek Elements. It retained the title- Concordant Version: The Sacred Scriptures. The fourth edition appeared in 1944 and followed the publication of a Concordant Version in Germany in 1939. (The current German edition has the title Konkordantes Neues Testament.) The corresponding English version was then called the "Revised, International Edition." The revision printed in 1966 was designated "The Memorial Edition" in honor of the compiler, Adolph Ernst Knoch, who was put to repose on March 28, 1965. At this time the translation was given a new title- Concordant Literal New Testament.[5] A revised and updated edition was released in 1976, with several subsequent printings.
The Concordant Greek Text[edit]
Several years of research resulted in a Greek text which gives the readings of the three most ancient codices: Alexandrinus, Vaticanus, and Sinaiticus, generally referred to as A, B, and the Hebrew letter Aleph (which the CPC designates as s), and readings from other sources. The CPC decided to base its comparisons on Weymouth's RESULTANT GREEK TESTAMENT. Richard Francis Weymouth based his text on editors of the nineteenth century: Lachmann, Tregelles, Tischendorf, Lightfoot, Weiss, Alford, Ellicott, Stockmeyer & Riggenbach, the Revisers, and Westcott & Hort. Weymouth's apparatus was also consulted which gives the results of Stunica, Erasmus, Stephens, Elziver and Scrivener.
The work was done as follows: Photographic facsimiles of each of the ancient manuscripts were compared with a copy of the text of Weymouth's THE RESULTANT GREEK TESTAMENT, and every variation was noted in it. Then another copy of Weymouth’s text was cut up and pasted, line for line, on large sheets of paper which were bound together as a book. Space was left between each line, so that all the variations could be entered in place, above the words. If another reading was preferred instead of Weymouth’s, the notation above the line was changed accordingly. The principles on which this text was constructed are explained in the Introduction to the CONCORDANT GREEK TEXT. This volume of the Concordant Library contains every word and letter of A, B, s, Codex Vaticanus 2066 (046) for the Apocalypse, and some recently discovered fragments of Papyri. Variant readings in these manuscripts are shown in the Greek text, referred to as the super-linear. A uniform, hyper-literal word-for-word English sub-linear translation is given below the Greek text. The Greek text is printed in the ancient uncial letters as found in the most ancient manuscripts.[6]
The edition of the CLNT printed in 1966 reflects significant revision work and minor original translation work by Herman Rocke and Dean Hough. The 1976 edition, which is the current edition, contains further refinements.
Reliable Secondary Sources[edit]
The Internet contains many scholarly articles that discuss and dissect the Concordant Version.[7]
The 1936 book Studies in Paul's Epistle to the Romans by George Lawley Rogers is an in-depth examination of the Epistle to the Romans utilizing the Concordant Version; though out of print, used copies are available.[8]
Others involved[edit]
The names of some of those who assisted A. E. Knoch during the various phases of the preparation work on the CLNT are as follows: Melville Dozier (Superintendent of Schools in Los Angeles), J. H. Breckenridge (Attorney for the Irvine Ranch) who advised on legal matters, C. P. Wilcox of Long Beach, Horace M. Conrad of South Pasadena, who assisted with proofreading, Mrs. Gibson and Mrs. Walker, who prepared the slips for the card index system, Dr. Emma Lucas, Earl Taber, Vi E. Olin, Edna Parr, Dr. and Mrs. W. S. Bagley, Pastor George L. Rogers of Almont, Michigan, who served as an expert on the Greek verb and assisted with type, David Mann, Frank Neil Pohorlak (later known as Dr. Pohorlak), Alexander Thomson of Scotland, Edward H. Clayton of England, who served as an advisor in translation matters, Ben Bredimus and Mr. and Mrs. Joseph Kirk of Seattle and Adlai Loudy.[9]
References[edit]
1.Jump up ^ Introduction to the Catalog of the Concordant Publishing Concern's various printed materials, Concordant Publishing Concern
2.Jump up ^ Bible Research: English Versions: 20th Century
3.Jump up ^ A Dictionary of the English Bible and its Origins by Alec Gilmore, 2001, Routledge, As Retrieved 2009-08-18, page 52, "Concordant Version, 1926. A version based on the principle that every word in the Greek text should have its own consistent English equivalent"
4.Jump up ^ International Standard Bible Encyclopedia: E-J By Geoffrey W. Bromiley (editor), 1982, Wbeerdmans, page 96, As Retrieved 2009-08-18, "Another version of the NT, which began to appear in 1921 and was completed in nine parts in 1926, bears an extraordinarily lengthy title but is usually referred to by its first three words: The Concordant Version. The editor was A.E. Knoch, a self-taught student of Greek, who with assistants had spent many years preparing a concordance of the Greek language. His bulky translation consists of the Greek text in uncials, a sublinear translation in English, and on the opposite page an idiomatic rendering, all accompanied by an enormous mass of notes and adding up to some eight hundred pages."
5.Jump up ^ Concordant Literal New Testament: THE CONCORDANT TRANSLATION, page 613. Sixth edition, 1983 (third printing).
6.Jump up ^ Introducing the Concordant Literal New Testament, Part One, Concordant Publishing Concern
7.Jump up ^ ' http://www.google.com/search?q=related%3Awww.auburn.edu%2F~allenkc%2Fbible.html+discussion+of+Concordant+Version+of+the+bible'
8.Jump up ^ http://www.amazon.com/dp/B00089354Q
9.Jump up ^ Adolph Ernst Knoch Memorial, part 1 of 6, Concordant Publishing Concern
External links[edit]
Online (New Testament only)
The Concordant Method, an article by A.E. Knoch
The Concordant Version, an article by Gerry Watts
  


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1926 books
1926 in Christianity









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Concordant Version

From Wikipedia, the free encyclopedia

Jump to: navigation, search




[hide]This article has multiple issues. Please help improve it or discuss these issues on the talk page.




The topic of this article may not meet Wikipedia's notability guideline for books.
 (August 2009)




This article's tone or style may not reflect the encyclopedic tone used on Wikipedia.  (August 2009)




This article needs additional citations for verification.  (August 2009)



Concordant Version

Full name
Concordant Version
Other names
Concordant Version: The Sacred Scriptures
Abbreviation
CVOT, CLNT
Language
English
Complete Bible
 published
1926
Translation type
Extreme Formal Equivalence, nearly interlinear in tone
Version revision
1931, 1966
Publisher
Concordant Publishing Concern (CPC)
Copyright
Concordant Publishing Concern

John 3:16 [show]



The Concordant Version is an English translation of the Bible compiled by the Concordant Publishing Concern (CPC), which was founded by Adolph Ernst Knoch in 1909.[1] The principal works of the CPC are the Concordant Literal New Testament with Keyword Concordance ("CLNT") and the Concordant Version of the Old Testament ("CVOT"). A. E. Knoch designed the Concordant Version in such a way as to put the English reader who lacks a formal knowledge of Koine Greek in possession of all the vital facts of the most ancient codices: Codex Vaticanus, Codex Sinaiticus, and Codex Alexandrinus. The CPC's efforts yielded a restored Greek text, titled The Concordant Greek Text, containing all of the important variant readings found in the codices mentioned above. This was done with the intent of conforming, as far as possible, to the original autograph manuscripts. An utterly consistent hyper-literal sub-linear based upon a standard English equivalent for each Greek element is to be found beneath each Greek word. The Concordant Greek Text forms the basis of the Concordant Literal New Testament, which is more idiomatic in its English than the hyper-literal sublinear. The Concordant Literal New Testament and the Concordant Greek Text are linked together and correlated for the English reader by means of an English concordance—the Keyword Concordance—and a complementary list of the Greek elements.[2]
With the use of the Concordant method of translation the CPC endeavored to recognize the importance of the vocabulary of Scripture, keeping distinct the words used in the original languages by giving each Greek word—as far as is possible—its own unique and consistent English equivalent.[3] While acknowledging that absolute consistency cannot be achieved in the making of an idiomatic English version, the introduction to the Sixth edition of the Concordant Literal New Testament states that the CLNT, by being harmonious with the original texts, keeps to a minimum the confusion resulting from translating different Greek words with the same English word, or one Greek word with many English words. It is this principle of consistent or "concordant" translation which was also employed in the compilation of the Concordant Version of the Old Testament (CVOT), now completed. Therefore, with the exception of occasional idiomatic variants, each English word in the Concordant Version does exclusive duty for a single Greek or Hebrew word. Thus, according to the CPC, a substantial formal correspondence is maintained between the source languages and the receptor language.
The CPC describes what distinguishes its work from that of others in an article titled About the Concordant Publishing Concern, published on its website:

Our research efforts are centered upon the many issues involved in discovering the meaning of the original Scripture declarations themselves. Then we seek to determine how we may best translate these same Scriptures, endeavoring to do so objectively, accurately, and consistently. Our translation principles, both of vocabulary and grammatical analysis, govern all that we do. We first seek to determine essence of word meaning; wherever possible, according to internal scriptural evidence. For each Greek word, then, we assign a STANDARD English word. To facilitate a readable English translation, additional synonyms or other concordant variants are also used, as needed. In nearly all cases, any such standards, synonyms, and variants are used exclusively for a single word in the Original, thereby eliminating almost all “crosswiring” between languages... It is such very principles of translation themselves, together with our many years of refining our efforts according to these principles, which distinguish our work, and its results, from that of others.
In the CLNT the CPC utilizes special typographic devices in an effort to display the actual grammatical features of the Greek New Testament, rather than merely an interpretation of said features. These devices may be categorized as follows: (1) lightface and boldface type to indicate when an English word is inserted to complete the sense, (2) symbols for the verb, and (3) distinctive signs and abbreviations for other grammatical elements. Similar devices are used in the CVOT, in which boldface type, symbols and capital letters indicate the words actually found in the Hebrew text, and lightface type indicate English words added for clarity. Textual emendations are also noted. The extreme care taken by the CPC demonstrates the "high" view of Scriptural inspiration that guided its efforts.
In the interests of neutrality and objectivity, it is a fair and truthful statement that the Concordant Version is significantly more difficult to use than most other versions of the Bible. It requires regular use and study to become familiar and comfortable with its exacting vocabulary and syntax, and competent in the use of its many features. The CLNT is not an "easy reader", and its compilers expected its users to have a good grasp of English, and an interest in concerted study rather than light reading. One may inspect the complete text of the CLNT, sans the various typographic symbols, online at the web-site of the Concordant Publishing Concern, www.concordant.org.
The CVOT is published in five volumes, each with an introduction explaining the features employed by the Version, as well as the method of translation used to produce it.


Contents  [hide]
1 Editions of the Concordant Literal New Testament
2 The Concordant Greek Text
3 Reliable Secondary Sources
4 Others involved
5 References
6 External links

Editions of the Concordant Literal New Testament[edit]
The first tentative installments of this translation of the New Testament appeared in 1914 under the title Concordant Version. These were withdrawn the following year because they failed to reach the quality desired. In 1915 A.E. Knoch chose a new title, Standard Version. However, the publishers of the American Standard Edition of the Revised Version (ASV) voiced objection, and Mr. Knoch reestablished the title as Concordant Version. From 1919 until 1926 the CV was issued in parts beginning with Revelation.[4] The second edition was a pocket edition printed in 1927. The third revised edition (1931) was similar to the 1926 edition with Greek text and notes, but included the Lexicon and Concordance and The Greek Elements. It retained the title- Concordant Version: The Sacred Scriptures. The fourth edition appeared in 1944 and followed the publication of a Concordant Version in Germany in 1939. (The current German edition has the title Konkordantes Neues Testament.) The corresponding English version was then called the "Revised, International Edition." The revision printed in 1966 was designated "The Memorial Edition" in honor of the compiler, Adolph Ernst Knoch, who was put to repose on March 28, 1965. At this time the translation was given a new title- Concordant Literal New Testament.[5] A revised and updated edition was released in 1976, with several subsequent printings.
The Concordant Greek Text[edit]
Several years of research resulted in a Greek text which gives the readings of the three most ancient codices: Alexandrinus, Vaticanus, and Sinaiticus, generally referred to as A, B, and the Hebrew letter Aleph (which the CPC designates as s), and readings from other sources. The CPC decided to base its comparisons on Weymouth's RESULTANT GREEK TESTAMENT. Richard Francis Weymouth based his text on editors of the nineteenth century: Lachmann, Tregelles, Tischendorf, Lightfoot, Weiss, Alford, Ellicott, Stockmeyer & Riggenbach, the Revisers, and Westcott & Hort. Weymouth's apparatus was also consulted which gives the results of Stunica, Erasmus, Stephens, Elziver and Scrivener.
The work was done as follows: Photographic facsimiles of each of the ancient manuscripts were compared with a copy of the text of Weymouth's THE RESULTANT GREEK TESTAMENT, and every variation was noted in it. Then another copy of Weymouth’s text was cut up and pasted, line for line, on large sheets of paper which were bound together as a book. Space was left between each line, so that all the variations could be entered in place, above the words. If another reading was preferred instead of Weymouth’s, the notation above the line was changed accordingly. The principles on which this text was constructed are explained in the Introduction to the CONCORDANT GREEK TEXT. This volume of the Concordant Library contains every word and letter of A, B, s, Codex Vaticanus 2066 (046) for the Apocalypse, and some recently discovered fragments of Papyri. Variant readings in these manuscripts are shown in the Greek text, referred to as the super-linear. A uniform, hyper-literal word-for-word English sub-linear translation is given below the Greek text. The Greek text is printed in the ancient uncial letters as found in the most ancient manuscripts.[6]
The edition of the CLNT printed in 1966 reflects significant revision work and minor original translation work by Herman Rocke and Dean Hough. The 1976 edition, which is the current edition, contains further refinements.
Reliable Secondary Sources[edit]
The Internet contains many scholarly articles that discuss and dissect the Concordant Version.[7]
The 1936 book Studies in Paul's Epistle to the Romans by George Lawley Rogers is an in-depth examination of the Epistle to the Romans utilizing the Concordant Version; though out of print, used copies are available.[8]
Others involved[edit]
The names of some of those who assisted A. E. Knoch during the various phases of the preparation work on the CLNT are as follows: Melville Dozier (Superintendent of Schools in Los Angeles), J. H. Breckenridge (Attorney for the Irvine Ranch) who advised on legal matters, C. P. Wilcox of Long Beach, Horace M. Conrad of South Pasadena, who assisted with proofreading, Mrs. Gibson and Mrs. Walker, who prepared the slips for the card index system, Dr. Emma Lucas, Earl Taber, Vi E. Olin, Edna Parr, Dr. and Mrs. W. S. Bagley, Pastor George L. Rogers of Almont, Michigan, who served as an expert on the Greek verb and assisted with type, David Mann, Frank Neil Pohorlak (later known as Dr. Pohorlak), Alexander Thomson of Scotland, Edward H. Clayton of England, who served as an advisor in translation matters, Ben Bredimus and Mr. and Mrs. Joseph Kirk of Seattle and Adlai Loudy.[9]
References[edit]
1.Jump up ^ Introduction to the Catalog of the Concordant Publishing Concern's various printed materials, Concordant Publishing Concern
2.Jump up ^ Bible Research: English Versions: 20th Century
3.Jump up ^ A Dictionary of the English Bible and its Origins by Alec Gilmore, 2001, Routledge, As Retrieved 2009-08-18, page 52, "Concordant Version, 1926. A version based on the principle that every word in the Greek text should have its own consistent English equivalent"
4.Jump up ^ International Standard Bible Encyclopedia: E-J By Geoffrey W. Bromiley (editor), 1982, Wbeerdmans, page 96, As Retrieved 2009-08-18, "Another version of the NT, which began to appear in 1921 and was completed in nine parts in 1926, bears an extraordinarily lengthy title but is usually referred to by its first three words: The Concordant Version. The editor was A.E. Knoch, a self-taught student of Greek, who with assistants had spent many years preparing a concordance of the Greek language. His bulky translation consists of the Greek text in uncials, a sublinear translation in English, and on the opposite page an idiomatic rendering, all accompanied by an enormous mass of notes and adding up to some eight hundred pages."
5.Jump up ^ Concordant Literal New Testament: THE CONCORDANT TRANSLATION, page 613. Sixth edition, 1983 (third printing).
6.Jump up ^ Introducing the Concordant Literal New Testament, Part One, Concordant Publishing Concern
7.Jump up ^ ' http://www.google.com/search?q=related%3Awww.auburn.edu%2F~allenkc%2Fbible.html+discussion+of+Concordant+Version+of+the+bible'
8.Jump up ^ http://www.amazon.com/dp/B00089354Q
9.Jump up ^ Adolph Ernst Knoch Memorial, part 1 of 6, Concordant Publishing Concern
External links[edit]
Online (New Testament only)
The Concordant Method, an article by A.E. Knoch
The Concordant Version, an article by Gerry Watts
  


Categories: Bible translations into English
1926 books
1926 in Christianity









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This page was last modified on 27 May 2015, at 22:04.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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 http://en.wikipedia.org/wiki/Concordant_Version








List of Watch Tower Society publications

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This article is about literature produced by the Watch Tower Society since its inception. For additional information about literature used by Jehovah's Witnesses, see Jehovah's Witnesses publications.
Part of a series on
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 t ·
 e
   
The Watch Tower Bible and Tract Society produces religious literature primarily for use by Jehovah's Witnesses. The organization's international writing, artwork, translation, and printery workforce are all baptized Jehovah's Witnesses. Since 2001, the literature produced by the Watch Tower Society is said to have been "published by Jehovah's Witnesses". Prior to 1931, the Watch Tower Society produced literature for the Bible Student movement.
Unbulleted publications are generally out of print and considered obsolete. Indented publications are superseded by more recent publications.


Contents  [hide]
1 Bible translations
2 Books 2.1 Reference works
2.2 For daily use
2.3 Yearbook
2.4 For use in formal Bible studies 2.4.1 Primary study aids
2.4.2 Secondary study aids
2.4.3 Supplementary study aids
2.5 For use in preaching
2.6 Bible commentaries 2.6.1 Old Testament
2.6.2 New Testament
2.7 History of Jehovah's Witnesses
2.8 For evangelism training
2.9 For children and young people
2.10 For families
2.11 Evolution vs creation
2.12 For specific roles 2.12.1 Baptismal candidates
2.12.2 Elders
2.12.3 Branch office staff
2.12.4 Other
2.13 Legal guidance for members
2.14 For medical practitioners
2.15 Other out-of-print books
3 Magazines
4 Newsletter
5 Music 5.1 Songbooks
5.2 Recordings
6 Brochures 6.1 Evolution vs creation
6.2 For study and preaching
6.3 For members
6.4 Booklets
7 Tracts 7.1 Numbered series
7.2 Targeted distribution
7.3 Watch Tower Tracts series
7.4 The Old Theology series
7.5 Other
8 Kingdom News 8.1 The Bible Students Monthly
9 Recordings 9.1 Dramas
9.2 Dramatic Bible readings
10 Videos
11 References
12 External links

Bible translations[edit]
New World Translation of the Holy Scriptures (1961, 1963, revised 1970, 1971, 1981, 1984, 2013)—Available online[1]
New World Translation of the Christian Greek Scriptures (1950, revised 1951)New World Translation of the Hebrew Scriptures, Volume I (1953)New World Translation of the Hebrew Scriptures, Volume II (1955)New World Translation of the Hebrew Scriptures, Volume III (1957)New World Translation of the Hebrew Scriptures, Volume IV (1958)New World Translation of the Hebrew Scriptures, Volume V (1960)Kingdom Interlinear Translation of the Greek Scriptures (1969, revised 1985)
The Watch Tower Society also acquired publishing rights for the following Bible translations:
The Bible in Living English (1972)—by Steven T. Byington
American Standard Version (1944)
Authorized King James Version (1942)
The Emphatic Diaglott (1926)
The Concordant New Testament—book of Revelation only (1919)
Books[edit]
Reference works[edit]
Insight on the Scriptures, 2 volumes (1988, revised 2015) (Available online)
Aid to Bible Understanding (1971)Aid to Bible Understanding (A–Exodus) (1969)Reasoning from the Scriptures (1985, revised 1989)
"Make Sure of All Things; Hold Fast to What is Fine" (1965)"Make Sure of All Things" (1953, revised 1957)Comprehensive Concordance of the New World Translation of the Holy Scriptures (1973)
"All Scripture Is Inspired of God and Beneficial" (1963, revised 1983, 1990)
"Equipped for Every Good Work" (1946)
For daily use[edit]
Examining the Scriptures Daily, annually since 1986[2]
Daily Heavenly Manna and Birthday Record (1907)
Daily Heavenly Manna for the Household of Faith (Privately published by author, 1905)
Calendar of Jehovah’s Witnesses, annually since 1983
Yearbook[edit]
Yearbook of Jehovah's Witnesses, annually since 1986, no daily texts[3]
Yearbook of Jehovah's Witnesses, 1940 to 1985, includes daily texts
Year Book of Jehovah's Witnesses, annually from 1934 to 1939, includes daily texts
Year Book of the International Bible Students Association, book form, annually from 1927 to 1933, includes daily texts
Year Book of the International Bible Students Association, 1925 and 1926, booklet form only, no daily texts
For use in formal Bible studies[edit]
Primary study aids[edit]
These publications are intended to convert interested individuals.[4][5]
What Does the Bible Really Teach? (2005, revised 2014) (Available online)[6]
Knowledge That Leads to Everlasting Life (1995, revised 1997, 2000)You Can Live Forever in Paradise on Earth (1982, revised 1989)The Truth That Leads to Eternal Life (1968, revised 1981)"Things in Which It Is Impossible for God to Lie" (1965)[7]You May Survive Armageddon into God's New World (1955)[8]"Let God Be True" (1946, revised 1952)[9]"The Truth Shall Make You Free" (1943)[10]The Harp of God (1921)[11][12]Millions Now Living Will Never Die (1920)Studies in the Scriptures (also issued as Millennial Dawn 1904, expanded 1917, revised 1923), 7 volumes: The Divine Plan of the Ages (1886 as The Plan of the Ages, revised 1907, 1908, 1913, 1923)The Time is at Hand (1889)Thy Kingdom Come (1891)The Day of Vengeance (1897, revised and reissued as The Battle of Armageddon 1912)The At-one-ment Between God and Man (1899, revised 1915)The New Creation (1904)The Finished Mystery (1917)
Secondary study aids[edit]
Secondary aids are considered just before or shortly after baptism.
"Keep Yourselves in God's Love" (2008, revised 2014)[13]
Worship the Only True God (2002)[14]
United in Worship of the Only True God (1983)"Let Your Kingdom Come" (1981)[15]Life Everlasting—in Freedom of the Sons of God (1966)[7]"This Means Everlasting Life" (1950)
Supplementary study aids[edit]
The Bible—God's Word or Man's? (1989), intended to convince that the Bible is reliable
Is the Bible Really the Word of God? (1969)True Peace and Security—How Can You Find It? (1986)
True Peace and Security—From What Source? (1973)
For use in preaching[edit]
"Come Be My Follower" (2007)[16]
Draw Close to Jehovah (2002), a Bible study aid[17]
Mankind's Search for God (1990, revised 2006), a review of major religions
What Has Religion Done for Mankind? (1951)
Bible commentaries[edit]
Imitate their Faith (2013), commentaries on various biblical characters
Old Testament[edit]
God's Word for Us Through Jeremiah (2010), commentary on Jeremiah
Live With Jehovah's Day in Mind (2006), commentary on the twelve minor prophets (Hosea through Malachi)[18]
Paradise Restored To Mankind—By Theocracy! (1972), commentary on Haggai and ZechariahIsaiah's Prophecy—Light for All Mankind, 2 volumes (vol. 1: 2000; vol. 2: 2001), verse-by-verse commentary on Isaiah
Man's Salvation Out of World Distress at Hand! (1975)Pay Attention to Daniel's Prophecy! (1999, revised 2006[19]), verse-by-verse commentary on Daniel
Our Incoming World Government—God's Kingdom (1977)"Your Will Be Done on Earth" (1958)"The Nations Shall Know That I Am Jehovah"—How? (1971), commentary on EzekielVindication, 3 volumes (1931–1933)The New World (1942), commentary on JobLife (1929), commentary on JobReligion (1940), commentary on JoelPreservation (1932), commentary on Ruth and Esther
New Testament[edit]
"Bearing Thorough Witness" About God's Kingdom (2009), commentary on Acts of the Apostles[20]
Jesus—The Way, the Truth, the Life (2015), narrative of the Gospels (Matthew, Mark, Luke, John)[21]
The Greatest Man Who Ever Lived (1991) [22]Revelation—Its Grand Climax at Hand! (1988, revised 2006), verse-by-verse commentary on Revelation
"Then Is Finished the Mystery of God" (1969) (Revelation chapters 1–13)"Babylon the Great Has Fallen!" God's Kingdom Rules! (1963) (Revelation chapters 14–22)"Light, Volume I" (1930)"Light, Volume II" (1930)"The Finished Mystery" (1917)Choosing the Best Way of Life (1979), commentary on First and Second Peter
Commentary on the Letter of James (1979), verse-by-verse commentary on James
History of Jehovah's Witnesses[edit]
God's Kingdom Rules! (2014)
Jehovah's Witnesses—Proclaimers of God's Kingdom (1993)
Jehovah's Witnesses in the Divine Purpose (1959)
For evangelism training[edit]
Benefit from Theocratic Ministry School Education (2001)
Theocratic Ministry School Guidebook (1971, revised 1992)Kingdom Ministry School Course (1960, revised 1972)Qualified to Be Ministers (1955, revised 1967)Theocratic Aid to Kingdom Publishers (1945)Course in Theocratic Ministry (1943)
For children and young people[edit]
Questions Young People Ask—Answers That Work, 2 volumes (vol. 1: 1989, revised 1999, 2001, 2006, 2011; vol. 2: 2008)
Your Youth—Getting the Best Out of It (1976)Learn From the Great Teacher (2003)[23]
Listening to the Great Teacher (1971)My Book of Bible Stories (1978, revised 2004 with study questions) (Available online)[24]
From Paradise Lost to Paradise Regained (1958)Children (1941)
For families[edit]
The Secret of Family Happiness (1996)[25]
Making Your Family Life Happy (1978)
Evolution vs creation[edit]
Is There a Creator Who Cares About You? (1998)
Life—How Did It Get Here? By Evolution or by Creation? (1985, revised 2006)
Did Man Get Here by Evolution or by Creation? (1967)Creation (1927)Scenario of the Photo-Drama of Creation (1914), book form of The Photo-Drama of Creation
For specific roles[edit]
Baptismal candidates[edit]
Organized to Do Jehovah's Will (2005)
Organized to Accomplish our Ministry (1983, revised 1989)Organization for Kingdom-Preaching and Disciple-Making (1972)Your Word Is a Lamp to My Foot (1967)
Elders[edit]
"Shepherd the Flock of God" (2010)
"Pay Attention to Yourselves and to All the Flock" (1991)Index to Letters
Branch office staff[edit]
Branch Organization (revised 2003), for branch overseers
"Dwelling Together in Unity" (1952, revised 1974, 1982, 1989, 1996, 2004)
Standards Manual (2005), for proofreaders
Writing for Our Journals, for writers
Other[edit]
Memorandum for Regional Building Committees, for Regional Building Committee members
Working Together Safely—Safety Rules and Standards for Volunteer Projects, for Regional Building Committee volunteers
District Convention Operations (1997), for Convention Committee members
Shining as Illuminators in the World (1977,[26] revised 1989, 2004), for attendees of the pioneer service school
Missionary Counsel Booklet (1985), for missionaries
Legal guidance for members[edit]
Preparing for a Child Custody Case Involving Religious Issues (1997)
Direct and Cross Examination Questions in Child Custody Cases (1987)"Defending and Legally Establishing the Good News" (1950)
For medical practitioners[edit]
Family Care and Medical Management for Jehovah's Witnesses (1992, revised 1995)
Other out-of-print books[edit]
Worldwide Security Under the "Prince of Peace" (1986)
Survival Into a New Earth (1984)
Happiness—How to Find It (1980)
Life Does Have a Purpose (1977)
Good News to Make You Happy (1976)
Holy Spirit—The Force Behind the Coming New Order! (1976)
God's "Eternal Purpose" Now Triumphing For Man's Good (1974)
Is This Life All There Is? (1974)
God's Kingdom of a Thousand Years Has Approached (1973)
Let Your Name be Sanctified (1961)
"New Heavens and a New Earth" (1953)
"The Kingdom Is at Hand" (1944)
Salvation (1939)
Enemies (1937)
Riches (1936)
Jehovah (1934)
Preparation (1933)
Prophecy (1929)
Government (1928)
Reconciliation (1928)
Deliverance (1926)
Comfort for the Jews (1925)
The Way to Paradise (1924)
The Revelation of Jesus Christ—According to the Sinaitic Text (1918)
Pastor Russell's Sermons (1917)
Berean Bible Teachers' Manual (1909)

Magazines[edit]
The Watchtower Announcing Jehovah's Kingdom Public Edition (reduce from 32 pages to 16 pages, January 1, 2013)
The Watchtower Announcing Jehovah’s Kingdom Public Edition (monthly, January 1, 2008)[27]The Watchtower Announcing Jehovah's Kingdom Simplified Study Edition (monthly, July 15, 2011)[27]
The Watchtower Announcing Jehovah’s Kingdom Study Edition (format change, January 15, 2012)
The Watchtower Announcing Jehovah’s Kingdom Study Edition (monthly, January 15, 2008)[27][28]The Watchtower Announcing Jehovah’s Kingdom (four-color edition, January 1, 1986)The Watchtower Announcing Jehovah’s Kingdom (format change, August 15, 1950)The Watchtower Announcing Jehovah’s Kingdom (title change, March 1, 1939)The Watchtower and Herald of Christ’s Kingdom (title and cover change, January 1, 1939)The Watchtower and Herald of Christ’s Presence (title and cover change, October 15, 1931)Watch Tower reprints (1916–1919) (1922)Watch Tower reprints (1879–1915) (1920)The Watch Tower and Herald of Christ’s Presence (title and cover change, 1909)Zion’s Watch Tower and Herald of Christ’s Presence (format change, 1895)Zion’s Watch Tower and Herald of Christ’s Presence (semimonthly, 1892)Zion’s Watch Tower and Herald of Christ’s Presence (format change, 1891)Zion's Watch Tower and Herald of Christ's Presence (July 1879)Awake! (reduce from 32 pages to 16 pages, January 2013)
Awake! (monthly with more emphasis on Bible, January 2006)[27]Awake! (four-color edition, January 8, 1987)Awake! (title change, semimonthly, August 22, 1946)Consolation (title change, October 6, 1937 to July 31, 1946)The Golden Age ("every other Wednesday", October 1, 1919 to September 22, 1937)
Newsletter[edit]
Our Kingdom Ministry, for publishers
Our Kingdom Ministry (format change, January 2009)Our Kingdom Ministry (format change, September 1991)Our Kingdom Ministry (title change, 1982)Our Kingdom Service (title change, 1976)Kingdom Ministry (title change, September 1956)Informant (title change, July 1936)Director for Field Publishers (title change, October 1935)Bulletin for Jehovah’s Witnesses (title change, 1931)Watch Tower Bulletin (title change, 1930)Bulletin (title change, 1919)Suggestions from Colporteurs (title change, 1918)Suggestive Hints to New Colporteurs (title change, 1914)Suggestive Hints to Colporteurs (1896 to 1913)
Public Meeting Campaign (1945 to 1946)
Instructions for Car Drivers (1933)
Outline for Transcription Meetings (1933)
Your Work With Transcription Machines (1933)
Bearing Testimony (1932)
To Whom the Work Is Entrusted (1919)
Music[edit]
Songbooks[edit]
Sing to Jehovah (2009; 135 Kingdom songs; words and melodies composed by Jehovah's Witnesses)[29] [30]
Sing Praises to Jehovah (1984; 225 Kingdom songs; words and melodies composed by Jehovah's Witnesses)Singing and Accompanying Yourselves With Music in Your Hearts (1966; 119 songs; orchestral recordings were made, and used as accompaniment in congregation meetings. Some vocal selections were also recorded.)Songs to Jehovah’s Praise (1950; 91 songs, more up-to-date themes without archaic language)Kingdom Service Song Book (1944; 62 songs)Songs of Praise to Jehovah (1928; 337 songs; a mixture of Bible Students' compositions and older hymns)Kingdom Hymns (1925; 80 songs, with music, especially for children)Hymns of the Millennial Dawn (1905; 333 songs published in 1890, with music added)Zion’s Glad Songs (1900; 82 songs, many written by one Bible Student, to supplement the earlier collection)Zion’s Glad Songs of the Morning (1896; published as the “Watch Tower” of February 1, words for 11 songs, with music; lyrics written by Bible StudentsPoems and Hymns of Millennial Dawn (1890, revised and reissued as Poems of Dawn 1912, revised 1915; 151 poems and 333 hymns, published without music. Most were the works of well-known writers)Songs of the Bride (1879; 144 hymns expressing the desires and hopes of Christ’s bride)
Recordings[edit]
Sing to Jehovah—Piano Accompaniment (CD, MP3 and AAC)[30]
Sing to Jehovah—Vocal Renditions (6 CDs, MP3 and AAC)[30]
Sing Praises to Jehovah (piano accompaniment, CD)Sing Praises to Jehovah (audiocassette)Sing Praises to Jehovah (phonograph records)Kingdom Melodies, Volumes 1–6, 9 (orchestral arrangements, CD)[31]
Kingdom Melodies, Volumes 4–6 (revised 2006, 2007, 2008)Kingdom Melodies, Volumes 1–3 (revised 1996, 1997, 1998)Kingdom Melodies, Volumes 1–6, 9 (MP3)[30]
Kingdom Melodies, Volumes 1–9 (audiocassette)Singing Kingdom Songs (1996; vocal renditions, audiocassette and CD)Singing and Accompanying Yourselves With Music in Your Hearts (1980; orchestral accompaniment, audiocassette)Singing and Accompanying Yourselves With Music in Your Hearts (1966; orchestral accompaniment, phonograph)
Brochures[edit]
The brochures of Jehovah's Witnesses are used for both preaching and study. Some titles are intended specifically for Bible study courses, for study of a specific subject, or for reference.
Evolution vs creation[edit]
The Origin of Life—Five Questions Worth Asking (2010)
Was Life Created? (2010)
For study and preaching[edit]
Teach Your Children (2014)
Your Family Can Be Happy (2014)
My Bible Lessons (2013), for infants
How Can You Have a Happy Life? (2013), designed for the Jewish population
Will There Ever Be a World Without War? (1992)Good News From God (2012)
What Does God Require of Us? (1996)Who Are Doing Jehovah's Will Today? (2012)
Jehovah's Witnesses—Who Are They? What Do They Believe? (2000)Jehovah's Witnesses in the Twentieth Century (1978, revised 1979, 1989)Listen to God and Live Forever (2011)
You Can Be God's Friend! (2000)Listen to God (simplified version) (2011)
The Pathway to Peace and Happiness (2010)
Real Faith—Your Key to a Happy Life (2010)
The Bible—What Is Its Message? (2009)
Keep on the Watch! (2004)
The Road to Everlasting Life—Have You Found It? (2002)
A Satisfying Life—How to Attain It (2001)
The Guidance of God—Our Way to Paradise (1999)
What Happens to Us When We Die? (1998)
A Book for All People (1997)
When Someone You Love Dies (1994, revised 2000, 2005)
Why Should We Worship God in Love and Truth? (1993)
What Is the Purpose of Life? How You Can Find It? (1993)
Does God Really Care About Us? (1992, revised 2001)
Spirits of the Dead—Can They Help You or Harm You? Do They Really Exist? (1991, revised 2005)
Unseen Spirits—Do They Help Us? Or Do They Harm Us? (1978), intended for followers of spiritism or tribal religionHow Can Blood Save Your Life? (1990)
Should You Believe in the Trinity (1989)
"Look! I am Making All Things New!" (1986)
Jehovah's Witnesses—Unitedly Doing God's Will Worldwide (1986)
The Government That Will Bring Paradise (1985, revised 1993)
The Divine Name That Will Endure Forever (1984)
Enjoy Life on Earth Forever! (1982)
For members[edit]
Dress & Grooming for Visitors Touring Bethel (2008)
Charitable Planning to Benefit Kingdom Service Worldwide (2000, revised 2004, 2010)
Planned Giving to Benefit Kingdom Service Worldwide (1994)"See the Good Land" (2003), maps and photos of the "Promised Land"
Jehovah's Witnesses and Education (1995, revised 2002), intended for educators
School and Jehovah's Witnesses (1983)
Booklets[edit]
Good News for People of All Nations (2004), a basic Bible message in many languages.[32]
Good News For All Nations (1983)Victory Over Death (1986), intended for Hindus
From Kurukshetra to Armageddon—and Your Survival (1983), intended for Hindus
In Search of a Father (1983), intended for Buddhists
The Time for True Submission to God (1983), intended for Muslims
The Path of Divine Truth Leading to Liberation (1980), intended for Hindus
Bible Topics for Discussion (1977), included in reduced format as a NWT appendix from 1981
Human Plans Failing as God’s Purpose Succeeds (1974), tie-in from eponymous 1974 convention discourse
Tracts[edit]
Numbered series[edit]
No. 1—What Do Jehovah’s Witnesses Believe?—1951
No. 2—Hell-Fire—Bible Truth or Pagan Scare?—1951
No. 3—Jehovah’s Witnesses, Communists or Christians?—1951
No. 4—Awake from Sleep!—1951
No. 5—Hope for the Dead—1952
No. 6—The Trinity, Divine Mystery or Pagan Myth?—1952
No. 7—How Valuable Is the Bible?—1952
No. 8—Life in a New World—1952, revised 1964
No. 9—The Sign of Christ’s Presence—1953
No. 10—Man’s Only Hope for Peace—1953
No. 11—Which Is the Right Religion?—1953
No. 12—Do You Believe in Evolution or the Bible?—1953, revised 1968
No. 13—Why You Can Trust the Bible—1987
No. 14—What Do Jehovah’s Witnesses Believe?—1987
No. 15—Life in a Peaceful New World—1987, revised 1994
No. 16—What Hope for Dead Loved Ones?—1987
No. 17—A Peaceful New World—Will It Come? (© 1991)—1992
No. 18—Jehovah’s Witnesses—What Do They Believe?—1992
No. 19—Will This World Survive?—1992, revised 2005
No. 20—Comfort for the Depressed—1992, revised 2000
No. 21—Enjoy Family Life—1992, revised 1998
No. 22—Who Really Rules the World?—1992
No. 23—Jehovah—Who Is He?—1998, revised 2001
No. 24—Jesus Christ—Who Is He?—1999
No. 25—Do You Have an Immortal Spirit?—2001
No. 26—Would You Like to Know More About the Bible?—2001
No. 27—All Suffering Soon to End!—2005
No. 30—How Do You View the Bible?—2013
No. 31—How Do You View the Future?—2013
No. 32—What Is the Key to Happy Family Life?—2013
No. 33—Who Really Controls the World?—2013
No. 34—Will Suffering Ever End?—2013
No. 35—Can the Dead Really Live Again?—2013
No. 36—What Is the Kingdom of God?—2014
No. 37—Where Can We Find Answers to Life’s Big Questions?—2014
Targeted distribution[edit]
How to Find the Road to Paradise (for Muslims)—1990
Jehovah’s Witnesses—A Christian Community (for Muslims) (Arabic)—1992
No. 71—Does Fate Rule Our Lives?—Or Does God Hold Us Responsible? (for Muslims) (Asian languages)—1994, revised 2001
No. 72—The Greatest Name (for Muslims) (Asian languages)—1994, revised 2001
No. 73—Who Are Jehovah’s Witnesses? (for Muslims) (Turkish)—1995, revised 2001
No. 74—Hellfire—Is It Part of Divine Justice? (for Muslims) (Indonesian and Turkish)—1995, revised 2001
No. 75—Will Suffering Ever End? (for Buddhists) (Asian languages) (© 1995)—1996
Jehovah’s Witnesses—What You Need to Know (French, Dutch)—1996
No. 76—Jehovah’s Witnesses Reply (Serbian and other languages)—1997
No. 77—How Precious Is Life to You? (for Buddhists) (Mongolian)—1999
People of France, You Are Being Deceived! (French, English)—1999
No. 78—It Could Happen to You! (Russian)—2000
What Is Brewing In France? Could Freedom Regress? (French)—2000
“You Are the Light of the World” (Spanish)—2000
No. 79—You Can Benefit! (Czech) (© 2000)—2001
No. 81—Is Your Life Ruled by Fate? (Chinese) (© 2007)—2008
No. 82—You Can Trust the Creator! (for Native Americans) (© 2007)—2008
No. 83—Could It Happen Again? A Question for the Citizens of Russia (Russian) (© 2009)—2010
Watch Tower Tracts series[edit]
Watch Tower Tracts (Bible Students’ Tracts)—1881
No. 1—Why Will There Be a Second Advent?No. 2—(Title uncertain)No. 3—(Title uncertain)No. 4—Why Evil Was PermittedNo. 5—The Narrow Way to LifeNo. 6—Albert Delmont Jones: A Call to "The Marriage Supper of the Lamb." The Hour of God's Judgment, and Consequent Fall of BabylonNo. 7—Work of Atonement—Tabernacle Types
The Old Theology series[edit]
The Old Theology (Bible Students’ Tracts)—1889
No. 1—Do the Scriptures Teach That Eternal Torment Is the Wages of Sin?No. 2—The Scripture Teaching on Calamities, and Why God Permits ThemNo. 3—Protestants, Awake! The Spirit of the Great Reformation Dying. How Priestcraft Now OperatesNo. 4—Dr. Talmage’s View of the Millennium
The Old Theology (Bible Students’ Tracts)—1890
No. 5—Friendly Hints on Bible Study and Students’ HelpsNo. 6—The Scripture Teaching Concerning the World’s Hope (The Hope of the Groaning Creation)No. 7—The Wonderful Story of Wisdom, Love and Grace Divine (The Wonderful Story—The Old, Old Story)
The Old Theology (Bible Students’ Tracts)—1891
No. 8—The Wonderful Story—Illustrated (booklet)No. 9—(Swedish translation of No. 1)No. 10—A Broad Basis for True Christian Union. Contend Earnestly for the Faith Once Delivered to the Saints
The Old Theology (Bible Students’ Tracts)—1892
No. 11—The Tabernacle Shadows of the “Better Sacrifices” (booklet) (© 1891)No. 12—The Divine Plan of the Ages for Human Salvation—Why Evil Was PermittedNo. 13—(Norwegian translation of No. 1)No. 14—Bible Study and Needful Helps TheretoNo. 15—“Thy Word Is Truth”—An Answer to Robert Ingersoll’s Charges Against Christianity
The Old Theology (Bible Students’ Tracts)—1893
No. 16—(Same as No. 15 in booklet form)No. 17—The Scripture Teaching on PurgatoryNo. 18—Did Christ Die as Man’s Representative, or as His Substitute?No. 19—(Norwegian translation of No. 14)No. 20—(Swedish translation of No. 14)
The Old Theology (Bible Students’ Tracts)—1894
No. 21—Do You Know?No. 22—(Same as No. 6)No. 23—(German translation of No. 21)No. 24—(Same as No. 5)
The Old Theology (Bible Students’ Tracts)—1895
No. 25—The Only Name—A Criticism of Bishop Foster’s New GospelNo. 26—(Swedish translation of No. 21)No. 27—(Same as No. 14)No. 28—Why Are Ye Last to Welcome Back the King?No. 29—(Norwegian translation of No. 21)No. 30—(German translation of No. 28)No. 30—(Extra) Wait Thou Upon the LordNo. 31—(Extra) A Helping Hand for Bible Students (Ad for Millennial Dawn and letter of withdrawal)
The Old Theology (Bible Students’ Tracts)—1896
No. 32—What Say the Scriptures About Hell? (booklet)No. 33—(Dutch translation of No. 1)No. 34—(German translation of No. 1)No. 35—(Swedish translation of No. 28)No. 35—(Extra) (French translation of No. 21)
The Old Theology (Bible Students’ Tracts)—1897
No. 36—Awake! Jerusalem, Awake!No. 36—(Extra) (French translation of No. 22)No. 37—“How Readest Thou?”No. 38—The Hope of ImmortalityNo. 39—What Say the Scriptures About Spiritualism (Spiritism)? (booklet)
The Old Theology (Bible Students’ Tracts)—1898
No. 40—What Is the Soul?No. 41—Must We Abandon Hope of a Golden Age?No. 42—Crosses True and False. Crucified With ChristNo. 43—The Bible Versus the Evolution Theory (booklet)
The Old Theology (Bible Students’ Tracts)—1899
No. 44—Gathering the Lord’s JewelsNo. 45—(Same as No. 8)No. 46—The Good Shepherd and His Two FlocksNo. 47—(Swedish translation of No. 40)
The Old Theology (Bible Students’ Tracts)—1900
No. 48—What Say the Scriptures About Our Lord’s Return—His Parousia, Apokalupsis and Epiphania (booklet)No. 49—Which Is the True Gospel?No. 50—(German translation of No. 49)No. 51—Heathendom’s Hope Future, Therefore Wait Thou Upon the Lord
The Old Theology (Bible Students’ Tracts)—1901
No. 52—Food for Thinking Christians—Our Lord’s Return—Its Object, the Restitution of All Things SpokenNo. 53—The Scriptures Clearly Teach the Old Theology That Death Is the Wages of Sin, and Not Eternal TormentNo. 54—(Same as No. 14)No. 55—(Same as No. 32)
The Old Theology (Bible Students’ Tracts)—1902
No. 56—Epistle to the Hebrews (Yiddish only) (booklet)No. 57—The Scripture Teaching on Calamities and Why God Permits ThemNo. 58—(Same as No. 17)No. 59—The World’s Hope
The Old Theology (Bible Students’ Tracts)—1903
No. 60—Why Are Ye the Last to Welcome Back the King?No. 61—Protestants, Awake! (revised)No. 62—(Same as No. 12)No. 63—Christ’s Death Secured One Probation or Trial for Life Everlasting to Every Man
The Old Theology (Bible Students’ Tracts)—1904
No. 64—Criticisms of Millennial Hopes and Prospects ExaminedNo. 65—(Same as No. 11)No. 66—(Same as No. 21)No. 67—(Dutch translation of No. 21)
The Old Theology (Bible Students’ Tracts)—1905
No. 68—Increasing Influence of SpiritismNo. 69—Study to Show Thyself Approved Unto God. Christendom in Grave Danger. Refrain Thy Voice From Weeping. Hope for the Innumerable Non-ElectNo. 70—Cheerful Christians. Divine Predestination in Respect to MankindNo. 71—(Same as No. 15)
The Old Theology (Bible Students’ Tracts)—1906
No. 72—To Hell and Back! Who Are There. The Great Prison House to be Destroyed. The Oath-Bound Covenant. Selling the BirthrightNo. 73—(Same as No. 57)No. 74—Divine Plan of the Ages for Human SalvationNo. 75—Spiritism Is Demonism!
The Old Theology (Bible Students’ Tracts)—1907
No. 76—Earthquakes in Prophecy. “Tongues of Fire.” “In the Evil Day.” Filthiness of Flesh and SpiritNo. 77—God’s Unspeakable Gift. What Would Satisfy Jesus for His Travail of Soul at Calvary?No. 78—Physical Health Promoted by RighteousnessNo. 79—The Lost Key of Knowledge. What Would Satisfy Jesus for His Travail of Soul at Calvary?
The Old Theology (Bible Students’ Tracts)—1908
No. 80—Are You of the Hopeful or of the Hopeless? Seven Women Desire One Husband. The Millennial Morning Is Dawning! The Ransom Price Paid for Sinners Guarantees a Millennial Age of RestitutionNo. 81—Gathering the Lord’s Jewels. The Hope of ImmortalityNo. 82—What Is the Soul?No. 83—An Open Letter to a Seventh-Day Adventist
Other[edit]
The Minister’s Daughter—1882
 Arp Slip (Arp Tract)—1887
 Calamities—Why Permitted?—1919
 Christian Science—1919
 Comforting Words of Life—1919
 Demons Infest Earth’s Atmosphere—1919
 Do You Believe in the Resurrection?—1919
 Do You Know?—1919
 Earth to Be Filled With Glory—1919
 Gathering the Lord’s Jewels—1919
 Golden Age at the Door—1919
 Hope of Immortality—1919
 Is There a God?—1919
 Is the Soul Immortal?—1919
 Joyful Message for the Sin-Sick—1919
 Our Responsibility as Christians—1919
 Predestination and Election—1919
 Spiritism Is Demonism—1919
 The Bruising of Satan—1919
 The Case of the International Bible Students Association—1919
 The Dawn of a New Era—1919
 The Liberty of the Gospel—1919
 The Rich Man in Hell—1919
 Thieves in Paradise—1919
 Weeping All Night—1919
 What Is the Soul?—1919
 Where Are the Dead?—1919
 Why God Permits Evil—1919
 Proclamation—A Challenge to World Leaders—1922
 Proclamation—A Warning to All Christians—1923
 Ecclesiastics Indicted—1924
 The Broadcaster—1924
 Message of Hope—1925
 World Powers Addressed (A Testimony to the Rulers of the World)—1926
“Where Are the Nine?”—1928
 You Have Been Warned—1936
 Dividing the People—1940
 It Must Be Stopped—1940
 Law-Abiding—1940
 Quebec, You Have Failed Your People!—1946
 Quebec’s Burning Hate for God and Christ and Freedom Is the Shame of All Canada—1946
 Regret and Protest by American Convention-Hosts Over Religious Discrimination Against Visiting Witnesses of Jehovah—1950
 How Has Christendom Failed All Mankind?—1958
 Would You Like to Understand the Bible?—1968
 Rwanda Persecutes Christians—1986
 Religious Persecution in Singapore—1996
 Youths—What Will You Do With Your Life?—2002
 Would You Like to Know the Truth?—2008
Kingdom News[edit]
Tracts in the Kingdom News series have been published intermittently since 1918, replacing the earlier series, The Bible Students Monthly.
No. 1—Religious Intolerance—Pastor Russell’s Followers Persecuted Because They Tell the People the Truth—Treatment of Bible Students Smacks of the ‘Dark Ages’—1918
 No. 2—“The Finished Mystery” and Why Suppressed—Clergymen Take a Hand—1918
 No. 3—Two Great Battles Raging—Fall of Autocracy Certain—Satanic Strategy Doomed to Failure—The Birth of Antichrist—1918
 No. 4—Attempt to Wreck Garden Assembly—The Facts—1939
 No. 5—Can Religion Save the World From Disaster?—1939
No. 6—Time of Darkness—Isaiah 60:2—1940
 No. 6—Which Will Give You Freedom? Religion or Christianity? (London)—1940
 No. 7—Do You Condemn or Wink at Unspeakable Crimes?—1940
 No. 7—Religionists Devise Mischief to Destroy Christians (London)—1940
 No. 8—If the Bill Becomes Law—1941
 No. 8—Jehovah’s Mandate to His Servants; Witness Against Papal Rome, Nazism, Fascism—Enemies of Christianity (London)—1941
 No. 9—Victories in Your Defense—1941
 No. 9—Where Does the Church of Scotland Stand? (London)—1941
 No. 10—Life in the New Earth Under New Heavens—1942
No. 11—The People Have a Right to Good News Now—1942
 No. 12—The Last War Wins the Peace Eternal—1943
 No. 13—Education for Life in the New World—1944
 No. 14—Overcoming Fear of What Is Coming on the Earth—1944
 No. 15—World Conspiracy Against the Truth—1946
No. 16—Is Time Running Out for Mankind?—1973
 No. 17—Has Religion Betrayed God and Man?—1973
 No. 18—Government by God, Are You for It—Or Against It?—1974
 No. 19—Is This All There Is to Life?—1974
 No. 20—Would You Welcome Some Good News?—1975
No. 21—Your Future—Shaky? Or ... Secure?—1975
 No. 22—How Crime and Violence Will Be Stopped—1976
 No. 23—Why So Much Suffering—If God Cares?—1976
 No. 24—The Family—Can It Survive?—1977
 No. 25—Why Are We Here?—1978
No. 26—Relief From Pressure—Is It Possible?—1978
 No. 27—What Has Happened to Love?—1979
 No. 28—Hope for Ending Inflation, Sickness, Crime, War?—1980
 No. 29—Is a Happy Life Really Possible?—1981
 No. 30—Is Planet Earth Near the Brink?—1981
No. 31—Are We Nearing Armageddon?—1982
 No. 32—A United, Happy Family—What Is the Key?—1983
 No. 33—Life—How Did It Get Here? By Evolution or by Creation?—1985
 No. 34—Why Is Life So Full of Problems?—1995
 No. 35—Will All People Ever Love One Another?—1997
No. 36—The New Millennium—What Does the Future Hold for You?—2000
 No. 37—The End of False Religion Is Near!—2006
No. 38—Can the Dead Really Live Again?—2013
The Bible Students Monthly[edit]
The Bible Students Monthly (monthly, 1913–1918)
The Fall of Babylon (monthly, special subtitle during 1917–1918)[33]Everybody’s Paper (monthly, 1911–1913)Peoples Pulpit (monthly, 1909–1911)
Recordings[edit]
New World Translation of the Holy Scriptures (3 discs, MP3 format)
The Watchtower Announcing Jehovah’s Kingdom (CD in Red Book CD-DA format, 2005)
The Watchtower Announcing Jehovah’s Kingdom (CD in MP3 format, 2004)
The Watchtower Announcing Jehovah’s Kingdom (cassette, 1988)Awake! (CD in digital audio format, 2005)
Awake! (CD in MP3 format, 2004)
Awake! (cassette, 1990)
Dramas[edit]
The Watch Tower Society produces audio recordings of dramatic presentations of biblical characters or contemporary settings with a religious theme. Audio recordings, including dialog, music, and sound effects, are produced at the Watch Tower Society headquarters and other branch offices. The recordings are presented at annual conventions of Jehovah's Witnesses, usually accompanied by members acting out the scenes with costumes and props. The recordings (audio and sign language) are later made available for home use by members.
What is True Love? (contemporary) (2012)
Young Ones—Be Discreet and Wise (Joseph) (2011)
"These Words... Must Prove to be On Your Heart" (contemporary) (2011)
Walk by Faith, Not by Sight (2010) (flight of Christians from Jerusalem) (2010)
To Whose Authority Do You Submit? (Jeroboam) (2006)
Pursue Goals That Honor God (Timothy) (2005)
They Bore Thorough Witness to the Good News (Paul the Apostle) (2004)
Stand Firm in Troublesome Times (Jeremiah) (2003)
Respect Jehovah's Authority (Korah) (2001)
Warning Examples for Our Day (Zimri) (2000)
Appreciating Our Spiritual Heritage (Jacob and Esau) (1999)
Families—Make Daily Bible Reading Your Way of Life! (Shadrach, Meshach, and Abednego) (1998)
Keep Your Eye Simple (contemporary) (1998)
Marked for Survival (contemporary) (1998)
Why Respect Theocratic Arrangements? (Gideon) (1997)
Doing What is Right in Jehovah's Eyes (Josiah) (1993)
Doing God's Will With Zeal (Jehu) (1992)
Jehovah's Judgment Against Law-Defying People (Noah and Lot) (1990)
Preserving Life in Time of Famine (Joseph) (1990)
Jehovah Delivers Those Calling Upon His Name (Joshua) (1987)
Beware of Losing Faith by Drawing Away From Jehovah (Moses) (1982)
Jehovah's Name to be Declared in All the Earth (Plagues of Egypt) (1981)
Dramatic Bible readings[edit]
Since 2007, Witness conventions have featured 'sound dramas'—audio recordings of Bible passages read in a dramatic fashion, accompanied by music, sound effects, and extra dialog. The recordings are later made available for download from the official website.
Be Faithful and Conquer Your Fears (Saint Peter) (2013)
Fortify Your Hearts to be Witnesses (Jesus' resurrection) (2012)
A True Story That Inspires Hope (Ruth and Naomi) (2011)
Do Not Give Out When Corrected by Jehovah! (Jonah) (2010)
"Until I Expire I Shall Not Take Away My Integrity!" (Job, Daniel) (2009)
Become Hearers and Doers of God's Word (Jesus, Satan, Elijah and the widow) (2008)
God's Word "is Alive and Exerts Power" (Jesus' miracles) (2007)
Videos[edit]
What Is True Love (2015)
The Prodigal Returns (2013)
Walk by Faith, Not by Sight (Bible drama) (2012)
Become Jehovah's Friend—Listen, Obey and Be Blessed (2012)
Jehovah's Witnesses—Faith in Action (2 volumes):
Out of Darkness (2010)
Let the Light Shine (2011)
The Wonders of Creation Reveal God's Glory (2009)
Jehovah's Witnesses Stand Firm Against Nazi Assault (2008)
Warning Examples for Our Day—Respect Jehovah's Authority (Bible dramas) (2008)
Pursue Goals That Honor God (2007)
To the Ends of the Earth and United by Divine Teaching (2007)
United by Divine Teaching (1994)To the Ends of the Earth (1995)Organized to Share Good News and Our Whole Association of Brothers (2006)
Our Whole Association of Brothers (2000)The New World Society in Action (1995)Jehovah's Witnesses—The Organization Behind the Name (1990)Noah Walked with God—David Trusted in God (2004)
Noah—He Walked With God (1997)Transfusion Alternatives—Documentary Series
Transfusion-Alternative Strategies—Simple, Safe, Effective (2000)
No Blood—Medicine Meets the Challenge (2001)
Transfusion-Alternative Health Care—Meeting Patient Needs and Rights (2002)
Faithful Under Trials—Jehovah's Witnesses in the Soviet Union (2001)
Young People Ask (2 volumes)
How Can I Make Real Friends? (1999)
What Will I Do With My Life? (2004)
Jehovah's Witnesses Stand Firm Against Nazi Assault (1996)
Purple Triangles (1992)
The Bible—A Book of Fact and Prophecy (3 volumes)
Accurate History, Reliable Prophecy (1992)
Mankind's Oldest Modern Book (1994)
Its Power in Your Life (1997)
References[edit]
1.Jump up ^ Available online and for download in PDF, EPUB, MP3 and AAC formats.
2.Jump up ^ Available for download in PDF and EPUB.
3.Jump up ^ Available for download in PDF, EPUB, MP3 and AAC.
4.Jump up ^ Our Kingdom Ministry: 5. April 2001. "Your goal is to help the student achieve greater insight into the truth, qualify as an unbaptized publisher, and become a dedicated and baptized Witness of Jehovah" Missing or empty |title= (help)
5.Jump up ^ "18—Baptism and Your Relationship With God". What Does the Bible Really Teach?. pp. 174–183.
6.Jump up ^ "The Bible Teach Book—Our Primary Bible Study Aid", Our Kingdom Ministry, January 2006, page 1.
Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
7.^ Jump up to: a b Are You Ready to Get Baptized?—The Watchtower, November 15, 1966, pages 700–701.
8.Jump up ^ "Blessed Results from Making the Test". The Watchtower: 755. December 15, 1955.
9.Jump up ^ New “Live Forever” Book Creates Excitement—Our Kingdom Ministry, October, 1982, page 1.
10.Jump up ^ "Greater emphasis was given to the back-call and Bible study work. “The Truth Shall Make You Free” with the question booklet was the chief instrument used in this activity. One pioneer writes: “Studies in this publication lasted at least one year if conducted regularly."; 1972 Yearbook of Jehovah's Witnesses, page 79
11.Jump up ^ Blessed Results from Making the Test—The Watchtower, December 15, 1955, page 755.
12.Jump up ^ Jehovah's Witnesses in the Divine Purpose, page 99.
13.Jump up ^ Available for download in PDF, MP3, AAC and M4V for sign language.
14.Jump up ^ Our Kingdom Ministry, January 2006, page 1.
15.Jump up ^ Our Kingdom Ministry, January 1982, page 4.
16.Jump up ^ Available for download in PDF, MP3, AAC and M4V for sign language.
17.Jump up ^ "“Have Love Among Yourselves”", The Watchtower, February 1, 2003, pages 17–18. Available for download in PDF, EPUB, MP3 and AAC.
18.Jump up ^ Available online.
Download in MP3 and AAC.
19.Jump up ^ "Title Page/Publishers’ Page", Pay Attention to Daniel’s Prophecy!, page 2, as reproduced in Watchtower Library 2008 on CDROM, "2006 Printing"
20.Jump up ^ Available for download in PDF, EPUB, MP3 and AAC.
21.Jump up ^ Available for download in PDF, EPUB, MP3, AAC.
22.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
23.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
24.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
25.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
26.Jump up ^ 1978 Yearbook of Jehovah's Witnesses, page 23.
27.^ Jump up to: a b c d Available for download in PDF, EPUB, MP3, or AAC formats.
28.Jump up ^ Available for download in sign language in WMV and M4V formats.
29.Jump up ^ Available in M4V for sign language.
30.^ Jump up to: a b c d Available for download in MP3 and AAC formats.
31.Jump up ^ Watch Tower Publications Index
32.Jump up ^ The Watchtower, 1 July 2005, p. 24
33.Jump up ^ "United States of America", 1975 Yearbook of Jehovah's Witnesses, page 85.
Watchtower Index, 2014
External links[edit]
Literature published by Jehovah's Witnesses
  


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 http://en.wikipedia.org/wiki/List_of_Watch_Tower_Society_publications









List of Watch Tower Society publications

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This article is about literature produced by the Watch Tower Society since its inception. For additional information about literature used by Jehovah's Witnesses, see Jehovah's Witnesses publications.
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
The Watch Tower Bible and Tract Society produces religious literature primarily for use by Jehovah's Witnesses. The organization's international writing, artwork, translation, and printery workforce are all baptized Jehovah's Witnesses. Since 2001, the literature produced by the Watch Tower Society is said to have been "published by Jehovah's Witnesses". Prior to 1931, the Watch Tower Society produced literature for the Bible Student movement.
Unbulleted publications are generally out of print and considered obsolete. Indented publications are superseded by more recent publications.


Contents  [hide]
1 Bible translations
2 Books 2.1 Reference works
2.2 For daily use
2.3 Yearbook
2.4 For use in formal Bible studies 2.4.1 Primary study aids
2.4.2 Secondary study aids
2.4.3 Supplementary study aids
2.5 For use in preaching
2.6 Bible commentaries 2.6.1 Old Testament
2.6.2 New Testament
2.7 History of Jehovah's Witnesses
2.8 For evangelism training
2.9 For children and young people
2.10 For families
2.11 Evolution vs creation
2.12 For specific roles 2.12.1 Baptismal candidates
2.12.2 Elders
2.12.3 Branch office staff
2.12.4 Other
2.13 Legal guidance for members
2.14 For medical practitioners
2.15 Other out-of-print books
3 Magazines
4 Newsletter
5 Music 5.1 Songbooks
5.2 Recordings
6 Brochures 6.1 Evolution vs creation
6.2 For study and preaching
6.3 For members
6.4 Booklets
7 Tracts 7.1 Numbered series
7.2 Targeted distribution
7.3 Watch Tower Tracts series
7.4 The Old Theology series
7.5 Other
8 Kingdom News 8.1 The Bible Students Monthly
9 Recordings 9.1 Dramas
9.2 Dramatic Bible readings
10 Videos
11 References
12 External links

Bible translations[edit]
New World Translation of the Holy Scriptures (1961, 1963, revised 1970, 1971, 1981, 1984, 2013)—Available online[1]
New World Translation of the Christian Greek Scriptures (1950, revised 1951)New World Translation of the Hebrew Scriptures, Volume I (1953)New World Translation of the Hebrew Scriptures, Volume II (1955)New World Translation of the Hebrew Scriptures, Volume III (1957)New World Translation of the Hebrew Scriptures, Volume IV (1958)New World Translation of the Hebrew Scriptures, Volume V (1960)Kingdom Interlinear Translation of the Greek Scriptures (1969, revised 1985)
The Watch Tower Society also acquired publishing rights for the following Bible translations:
The Bible in Living English (1972)—by Steven T. Byington
American Standard Version (1944)
Authorized King James Version (1942)
The Emphatic Diaglott (1926)
The Concordant New Testament—book of Revelation only (1919)
Books[edit]
Reference works[edit]
Insight on the Scriptures, 2 volumes (1988, revised 2015) (Available online)
Aid to Bible Understanding (1971)Aid to Bible Understanding (A–Exodus) (1969)Reasoning from the Scriptures (1985, revised 1989)
"Make Sure of All Things; Hold Fast to What is Fine" (1965)"Make Sure of All Things" (1953, revised 1957)Comprehensive Concordance of the New World Translation of the Holy Scriptures (1973)
"All Scripture Is Inspired of God and Beneficial" (1963, revised 1983, 1990)
"Equipped for Every Good Work" (1946)
For daily use[edit]
Examining the Scriptures Daily, annually since 1986[2]
Daily Heavenly Manna and Birthday Record (1907)
Daily Heavenly Manna for the Household of Faith (Privately published by author, 1905)
Calendar of Jehovah’s Witnesses, annually since 1983
Yearbook[edit]
Yearbook of Jehovah's Witnesses, annually since 1986, no daily texts[3]
Yearbook of Jehovah's Witnesses, 1940 to 1985, includes daily texts
Year Book of Jehovah's Witnesses, annually from 1934 to 1939, includes daily texts
Year Book of the International Bible Students Association, book form, annually from 1927 to 1933, includes daily texts
Year Book of the International Bible Students Association, 1925 and 1926, booklet form only, no daily texts
For use in formal Bible studies[edit]
Primary study aids[edit]
These publications are intended to convert interested individuals.[4][5]
What Does the Bible Really Teach? (2005, revised 2014) (Available online)[6]
Knowledge That Leads to Everlasting Life (1995, revised 1997, 2000)You Can Live Forever in Paradise on Earth (1982, revised 1989)The Truth That Leads to Eternal Life (1968, revised 1981)"Things in Which It Is Impossible for God to Lie" (1965)[7]You May Survive Armageddon into God's New World (1955)[8]"Let God Be True" (1946, revised 1952)[9]"The Truth Shall Make You Free" (1943)[10]The Harp of God (1921)[11][12]Millions Now Living Will Never Die (1920)Studies in the Scriptures (also issued as Millennial Dawn 1904, expanded 1917, revised 1923), 7 volumes: The Divine Plan of the Ages (1886 as The Plan of the Ages, revised 1907, 1908, 1913, 1923)The Time is at Hand (1889)Thy Kingdom Come (1891)The Day of Vengeance (1897, revised and reissued as The Battle of Armageddon 1912)The At-one-ment Between God and Man (1899, revised 1915)The New Creation (1904)The Finished Mystery (1917)
Secondary study aids[edit]
Secondary aids are considered just before or shortly after baptism.
"Keep Yourselves in God's Love" (2008, revised 2014)[13]
Worship the Only True God (2002)[14]
United in Worship of the Only True God (1983)"Let Your Kingdom Come" (1981)[15]Life Everlasting—in Freedom of the Sons of God (1966)[7]"This Means Everlasting Life" (1950)
Supplementary study aids[edit]
The Bible—God's Word or Man's? (1989), intended to convince that the Bible is reliable
Is the Bible Really the Word of God? (1969)True Peace and Security—How Can You Find It? (1986)
True Peace and Security—From What Source? (1973)
For use in preaching[edit]
"Come Be My Follower" (2007)[16]
Draw Close to Jehovah (2002), a Bible study aid[17]
Mankind's Search for God (1990, revised 2006), a review of major religions
What Has Religion Done for Mankind? (1951)
Bible commentaries[edit]
Imitate their Faith (2013), commentaries on various biblical characters
Old Testament[edit]
God's Word for Us Through Jeremiah (2010), commentary on Jeremiah
Live With Jehovah's Day in Mind (2006), commentary on the twelve minor prophets (Hosea through Malachi)[18]
Paradise Restored To Mankind—By Theocracy! (1972), commentary on Haggai and ZechariahIsaiah's Prophecy—Light for All Mankind, 2 volumes (vol. 1: 2000; vol. 2: 2001), verse-by-verse commentary on Isaiah
Man's Salvation Out of World Distress at Hand! (1975)Pay Attention to Daniel's Prophecy! (1999, revised 2006[19]), verse-by-verse commentary on Daniel
Our Incoming World Government—God's Kingdom (1977)"Your Will Be Done on Earth" (1958)"The Nations Shall Know That I Am Jehovah"—How? (1971), commentary on EzekielVindication, 3 volumes (1931–1933)The New World (1942), commentary on JobLife (1929), commentary on JobReligion (1940), commentary on JoelPreservation (1932), commentary on Ruth and Esther
New Testament[edit]
"Bearing Thorough Witness" About God's Kingdom (2009), commentary on Acts of the Apostles[20]
Jesus—The Way, the Truth, the Life (2015), narrative of the Gospels (Matthew, Mark, Luke, John)[21]
The Greatest Man Who Ever Lived (1991) [22]Revelation—Its Grand Climax at Hand! (1988, revised 2006), verse-by-verse commentary on Revelation
"Then Is Finished the Mystery of God" (1969) (Revelation chapters 1–13)"Babylon the Great Has Fallen!" God's Kingdom Rules! (1963) (Revelation chapters 14–22)"Light, Volume I" (1930)"Light, Volume II" (1930)"The Finished Mystery" (1917)Choosing the Best Way of Life (1979), commentary on First and Second Peter
Commentary on the Letter of James (1979), verse-by-verse commentary on James
History of Jehovah's Witnesses[edit]
God's Kingdom Rules! (2014)
Jehovah's Witnesses—Proclaimers of God's Kingdom (1993)
Jehovah's Witnesses in the Divine Purpose (1959)
For evangelism training[edit]
Benefit from Theocratic Ministry School Education (2001)
Theocratic Ministry School Guidebook (1971, revised 1992)Kingdom Ministry School Course (1960, revised 1972)Qualified to Be Ministers (1955, revised 1967)Theocratic Aid to Kingdom Publishers (1945)Course in Theocratic Ministry (1943)
For children and young people[edit]
Questions Young People Ask—Answers That Work, 2 volumes (vol. 1: 1989, revised 1999, 2001, 2006, 2011; vol. 2: 2008)
Your Youth—Getting the Best Out of It (1976)Learn From the Great Teacher (2003)[23]
Listening to the Great Teacher (1971)My Book of Bible Stories (1978, revised 2004 with study questions) (Available online)[24]
From Paradise Lost to Paradise Regained (1958)Children (1941)
For families[edit]
The Secret of Family Happiness (1996)[25]
Making Your Family Life Happy (1978)
Evolution vs creation[edit]
Is There a Creator Who Cares About You? (1998)
Life—How Did It Get Here? By Evolution or by Creation? (1985, revised 2006)
Did Man Get Here by Evolution or by Creation? (1967)Creation (1927)Scenario of the Photo-Drama of Creation (1914), book form of The Photo-Drama of Creation
For specific roles[edit]
Baptismal candidates[edit]
Organized to Do Jehovah's Will (2005)
Organized to Accomplish our Ministry (1983, revised 1989)Organization for Kingdom-Preaching and Disciple-Making (1972)Your Word Is a Lamp to My Foot (1967)
Elders[edit]
"Shepherd the Flock of God" (2010)
"Pay Attention to Yourselves and to All the Flock" (1991)Index to Letters
Branch office staff[edit]
Branch Organization (revised 2003), for branch overseers
"Dwelling Together in Unity" (1952, revised 1974, 1982, 1989, 1996, 2004)
Standards Manual (2005), for proofreaders
Writing for Our Journals, for writers
Other[edit]
Memorandum for Regional Building Committees, for Regional Building Committee members
Working Together Safely—Safety Rules and Standards for Volunteer Projects, for Regional Building Committee volunteers
District Convention Operations (1997), for Convention Committee members
Shining as Illuminators in the World (1977,[26] revised 1989, 2004), for attendees of the pioneer service school
Missionary Counsel Booklet (1985), for missionaries
Legal guidance for members[edit]
Preparing for a Child Custody Case Involving Religious Issues (1997)
Direct and Cross Examination Questions in Child Custody Cases (1987)"Defending and Legally Establishing the Good News" (1950)
For medical practitioners[edit]
Family Care and Medical Management for Jehovah's Witnesses (1992, revised 1995)
Other out-of-print books[edit]
Worldwide Security Under the "Prince of Peace" (1986)
Survival Into a New Earth (1984)
Happiness—How to Find It (1980)
Life Does Have a Purpose (1977)
Good News to Make You Happy (1976)
Holy Spirit—The Force Behind the Coming New Order! (1976)
God's "Eternal Purpose" Now Triumphing For Man's Good (1974)
Is This Life All There Is? (1974)
God's Kingdom of a Thousand Years Has Approached (1973)
Let Your Name be Sanctified (1961)
"New Heavens and a New Earth" (1953)
"The Kingdom Is at Hand" (1944)
Salvation (1939)
Enemies (1937)
Riches (1936)
Jehovah (1934)
Preparation (1933)
Prophecy (1929)
Government (1928)
Reconciliation (1928)
Deliverance (1926)
Comfort for the Jews (1925)
The Way to Paradise (1924)
The Revelation of Jesus Christ—According to the Sinaitic Text (1918)
Pastor Russell's Sermons (1917)
Berean Bible Teachers' Manual (1909)

Magazines[edit]
The Watchtower Announcing Jehovah's Kingdom Public Edition (reduce from 32 pages to 16 pages, January 1, 2013)
The Watchtower Announcing Jehovah’s Kingdom Public Edition (monthly, January 1, 2008)[27]The Watchtower Announcing Jehovah's Kingdom Simplified Study Edition (monthly, July 15, 2011)[27]
The Watchtower Announcing Jehovah’s Kingdom Study Edition (format change, January 15, 2012)
The Watchtower Announcing Jehovah’s Kingdom Study Edition (monthly, January 15, 2008)[27][28]The Watchtower Announcing Jehovah’s Kingdom (four-color edition, January 1, 1986)The Watchtower Announcing Jehovah’s Kingdom (format change, August 15, 1950)The Watchtower Announcing Jehovah’s Kingdom (title change, March 1, 1939)The Watchtower and Herald of Christ’s Kingdom (title and cover change, January 1, 1939)The Watchtower and Herald of Christ’s Presence (title and cover change, October 15, 1931)Watch Tower reprints (1916–1919) (1922)Watch Tower reprints (1879–1915) (1920)The Watch Tower and Herald of Christ’s Presence (title and cover change, 1909)Zion’s Watch Tower and Herald of Christ’s Presence (format change, 1895)Zion’s Watch Tower and Herald of Christ’s Presence (semimonthly, 1892)Zion’s Watch Tower and Herald of Christ’s Presence (format change, 1891)Zion's Watch Tower and Herald of Christ's Presence (July 1879)Awake! (reduce from 32 pages to 16 pages, January 2013)
Awake! (monthly with more emphasis on Bible, January 2006)[27]Awake! (four-color edition, January 8, 1987)Awake! (title change, semimonthly, August 22, 1946)Consolation (title change, October 6, 1937 to July 31, 1946)The Golden Age ("every other Wednesday", October 1, 1919 to September 22, 1937)
Newsletter[edit]
Our Kingdom Ministry, for publishers
Our Kingdom Ministry (format change, January 2009)Our Kingdom Ministry (format change, September 1991)Our Kingdom Ministry (title change, 1982)Our Kingdom Service (title change, 1976)Kingdom Ministry (title change, September 1956)Informant (title change, July 1936)Director for Field Publishers (title change, October 1935)Bulletin for Jehovah’s Witnesses (title change, 1931)Watch Tower Bulletin (title change, 1930)Bulletin (title change, 1919)Suggestions from Colporteurs (title change, 1918)Suggestive Hints to New Colporteurs (title change, 1914)Suggestive Hints to Colporteurs (1896 to 1913)
Public Meeting Campaign (1945 to 1946)
Instructions for Car Drivers (1933)
Outline for Transcription Meetings (1933)
Your Work With Transcription Machines (1933)
Bearing Testimony (1932)
To Whom the Work Is Entrusted (1919)
Music[edit]
Songbooks[edit]
Sing to Jehovah (2009; 135 Kingdom songs; words and melodies composed by Jehovah's Witnesses)[29] [30]
Sing Praises to Jehovah (1984; 225 Kingdom songs; words and melodies composed by Jehovah's Witnesses)Singing and Accompanying Yourselves With Music in Your Hearts (1966; 119 songs; orchestral recordings were made, and used as accompaniment in congregation meetings. Some vocal selections were also recorded.)Songs to Jehovah’s Praise (1950; 91 songs, more up-to-date themes without archaic language)Kingdom Service Song Book (1944; 62 songs)Songs of Praise to Jehovah (1928; 337 songs; a mixture of Bible Students' compositions and older hymns)Kingdom Hymns (1925; 80 songs, with music, especially for children)Hymns of the Millennial Dawn (1905; 333 songs published in 1890, with music added)Zion’s Glad Songs (1900; 82 songs, many written by one Bible Student, to supplement the earlier collection)Zion’s Glad Songs of the Morning (1896; published as the “Watch Tower” of February 1, words for 11 songs, with music; lyrics written by Bible StudentsPoems and Hymns of Millennial Dawn (1890, revised and reissued as Poems of Dawn 1912, revised 1915; 151 poems and 333 hymns, published without music. Most were the works of well-known writers)Songs of the Bride (1879; 144 hymns expressing the desires and hopes of Christ’s bride)
Recordings[edit]
Sing to Jehovah—Piano Accompaniment (CD, MP3 and AAC)[30]
Sing to Jehovah—Vocal Renditions (6 CDs, MP3 and AAC)[30]
Sing Praises to Jehovah (piano accompaniment, CD)Sing Praises to Jehovah (audiocassette)Sing Praises to Jehovah (phonograph records)Kingdom Melodies, Volumes 1–6, 9 (orchestral arrangements, CD)[31]
Kingdom Melodies, Volumes 4–6 (revised 2006, 2007, 2008)Kingdom Melodies, Volumes 1–3 (revised 1996, 1997, 1998)Kingdom Melodies, Volumes 1–6, 9 (MP3)[30]
Kingdom Melodies, Volumes 1–9 (audiocassette)Singing Kingdom Songs (1996; vocal renditions, audiocassette and CD)Singing and Accompanying Yourselves With Music in Your Hearts (1980; orchestral accompaniment, audiocassette)Singing and Accompanying Yourselves With Music in Your Hearts (1966; orchestral accompaniment, phonograph)
Brochures[edit]
The brochures of Jehovah's Witnesses are used for both preaching and study. Some titles are intended specifically for Bible study courses, for study of a specific subject, or for reference.
Evolution vs creation[edit]
The Origin of Life—Five Questions Worth Asking (2010)
Was Life Created? (2010)
For study and preaching[edit]
Teach Your Children (2014)
Your Family Can Be Happy (2014)
My Bible Lessons (2013), for infants
How Can You Have a Happy Life? (2013), designed for the Jewish population
Will There Ever Be a World Without War? (1992)Good News From God (2012)
What Does God Require of Us? (1996)Who Are Doing Jehovah's Will Today? (2012)
Jehovah's Witnesses—Who Are They? What Do They Believe? (2000)Jehovah's Witnesses in the Twentieth Century (1978, revised 1979, 1989)Listen to God and Live Forever (2011)
You Can Be God's Friend! (2000)Listen to God (simplified version) (2011)
The Pathway to Peace and Happiness (2010)
Real Faith—Your Key to a Happy Life (2010)
The Bible—What Is Its Message? (2009)
Keep on the Watch! (2004)
The Road to Everlasting Life—Have You Found It? (2002)
A Satisfying Life—How to Attain It (2001)
The Guidance of God—Our Way to Paradise (1999)
What Happens to Us When We Die? (1998)
A Book for All People (1997)
When Someone You Love Dies (1994, revised 2000, 2005)
Why Should We Worship God in Love and Truth? (1993)
What Is the Purpose of Life? How You Can Find It? (1993)
Does God Really Care About Us? (1992, revised 2001)
Spirits of the Dead—Can They Help You or Harm You? Do They Really Exist? (1991, revised 2005)
Unseen Spirits—Do They Help Us? Or Do They Harm Us? (1978), intended for followers of spiritism or tribal religionHow Can Blood Save Your Life? (1990)
Should You Believe in the Trinity (1989)
"Look! I am Making All Things New!" (1986)
Jehovah's Witnesses—Unitedly Doing God's Will Worldwide (1986)
The Government That Will Bring Paradise (1985, revised 1993)
The Divine Name That Will Endure Forever (1984)
Enjoy Life on Earth Forever! (1982)
For members[edit]
Dress & Grooming for Visitors Touring Bethel (2008)
Charitable Planning to Benefit Kingdom Service Worldwide (2000, revised 2004, 2010)
Planned Giving to Benefit Kingdom Service Worldwide (1994)"See the Good Land" (2003), maps and photos of the "Promised Land"
Jehovah's Witnesses and Education (1995, revised 2002), intended for educators
School and Jehovah's Witnesses (1983)
Booklets[edit]
Good News for People of All Nations (2004), a basic Bible message in many languages.[32]
Good News For All Nations (1983)Victory Over Death (1986), intended for Hindus
From Kurukshetra to Armageddon—and Your Survival (1983), intended for Hindus
In Search of a Father (1983), intended for Buddhists
The Time for True Submission to God (1983), intended for Muslims
The Path of Divine Truth Leading to Liberation (1980), intended for Hindus
Bible Topics for Discussion (1977), included in reduced format as a NWT appendix from 1981
Human Plans Failing as God’s Purpose Succeeds (1974), tie-in from eponymous 1974 convention discourse
Tracts[edit]
Numbered series[edit]
No. 1—What Do Jehovah’s Witnesses Believe?—1951
No. 2—Hell-Fire—Bible Truth or Pagan Scare?—1951
No. 3—Jehovah’s Witnesses, Communists or Christians?—1951
No. 4—Awake from Sleep!—1951
No. 5—Hope for the Dead—1952
No. 6—The Trinity, Divine Mystery or Pagan Myth?—1952
No. 7—How Valuable Is the Bible?—1952
No. 8—Life in a New World—1952, revised 1964
No. 9—The Sign of Christ’s Presence—1953
No. 10—Man’s Only Hope for Peace—1953
No. 11—Which Is the Right Religion?—1953
No. 12—Do You Believe in Evolution or the Bible?—1953, revised 1968
No. 13—Why You Can Trust the Bible—1987
No. 14—What Do Jehovah’s Witnesses Believe?—1987
No. 15—Life in a Peaceful New World—1987, revised 1994
No. 16—What Hope for Dead Loved Ones?—1987
No. 17—A Peaceful New World—Will It Come? (© 1991)—1992
No. 18—Jehovah’s Witnesses—What Do They Believe?—1992
No. 19—Will This World Survive?—1992, revised 2005
No. 20—Comfort for the Depressed—1992, revised 2000
No. 21—Enjoy Family Life—1992, revised 1998
No. 22—Who Really Rules the World?—1992
No. 23—Jehovah—Who Is He?—1998, revised 2001
No. 24—Jesus Christ—Who Is He?—1999
No. 25—Do You Have an Immortal Spirit?—2001
No. 26—Would You Like to Know More About the Bible?—2001
No. 27—All Suffering Soon to End!—2005
No. 30—How Do You View the Bible?—2013
No. 31—How Do You View the Future?—2013
No. 32—What Is the Key to Happy Family Life?—2013
No. 33—Who Really Controls the World?—2013
No. 34—Will Suffering Ever End?—2013
No. 35—Can the Dead Really Live Again?—2013
No. 36—What Is the Kingdom of God?—2014
No. 37—Where Can We Find Answers to Life’s Big Questions?—2014
Targeted distribution[edit]
How to Find the Road to Paradise (for Muslims)—1990
Jehovah’s Witnesses—A Christian Community (for Muslims) (Arabic)—1992
No. 71—Does Fate Rule Our Lives?—Or Does God Hold Us Responsible? (for Muslims) (Asian languages)—1994, revised 2001
No. 72—The Greatest Name (for Muslims) (Asian languages)—1994, revised 2001
No. 73—Who Are Jehovah’s Witnesses? (for Muslims) (Turkish)—1995, revised 2001
No. 74—Hellfire—Is It Part of Divine Justice? (for Muslims) (Indonesian and Turkish)—1995, revised 2001
No. 75—Will Suffering Ever End? (for Buddhists) (Asian languages) (© 1995)—1996
Jehovah’s Witnesses—What You Need to Know (French, Dutch)—1996
No. 76—Jehovah’s Witnesses Reply (Serbian and other languages)—1997
No. 77—How Precious Is Life to You? (for Buddhists) (Mongolian)—1999
People of France, You Are Being Deceived! (French, English)—1999
No. 78—It Could Happen to You! (Russian)—2000
What Is Brewing In France? Could Freedom Regress? (French)—2000
“You Are the Light of the World” (Spanish)—2000
No. 79—You Can Benefit! (Czech) (© 2000)—2001
No. 81—Is Your Life Ruled by Fate? (Chinese) (© 2007)—2008
No. 82—You Can Trust the Creator! (for Native Americans) (© 2007)—2008
No. 83—Could It Happen Again? A Question for the Citizens of Russia (Russian) (© 2009)—2010
Watch Tower Tracts series[edit]
Watch Tower Tracts (Bible Students’ Tracts)—1881
No. 1—Why Will There Be a Second Advent?No. 2—(Title uncertain)No. 3—(Title uncertain)No. 4—Why Evil Was PermittedNo. 5—The Narrow Way to LifeNo. 6—Albert Delmont Jones: A Call to "The Marriage Supper of the Lamb." The Hour of God's Judgment, and Consequent Fall of BabylonNo. 7—Work of Atonement—Tabernacle Types
The Old Theology series[edit]
The Old Theology (Bible Students’ Tracts)—1889
No. 1—Do the Scriptures Teach That Eternal Torment Is the Wages of Sin?No. 2—The Scripture Teaching on Calamities, and Why God Permits ThemNo. 3—Protestants, Awake! The Spirit of the Great Reformation Dying. How Priestcraft Now OperatesNo. 4—Dr. Talmage’s View of the Millennium
The Old Theology (Bible Students’ Tracts)—1890
No. 5—Friendly Hints on Bible Study and Students’ HelpsNo. 6—The Scripture Teaching Concerning the World’s Hope (The Hope of the Groaning Creation)No. 7—The Wonderful Story of Wisdom, Love and Grace Divine (The Wonderful Story—The Old, Old Story)
The Old Theology (Bible Students’ Tracts)—1891
No. 8—The Wonderful Story—Illustrated (booklet)No. 9—(Swedish translation of No. 1)No. 10—A Broad Basis for True Christian Union. Contend Earnestly for the Faith Once Delivered to the Saints
The Old Theology (Bible Students’ Tracts)—1892
No. 11—The Tabernacle Shadows of the “Better Sacrifices” (booklet) (© 1891)No. 12—The Divine Plan of the Ages for Human Salvation—Why Evil Was PermittedNo. 13—(Norwegian translation of No. 1)No. 14—Bible Study and Needful Helps TheretoNo. 15—“Thy Word Is Truth”—An Answer to Robert Ingersoll’s Charges Against Christianity
The Old Theology (Bible Students’ Tracts)—1893
No. 16—(Same as No. 15 in booklet form)No. 17—The Scripture Teaching on PurgatoryNo. 18—Did Christ Die as Man’s Representative, or as His Substitute?No. 19—(Norwegian translation of No. 14)No. 20—(Swedish translation of No. 14)
The Old Theology (Bible Students’ Tracts)—1894
No. 21—Do You Know?No. 22—(Same as No. 6)No. 23—(German translation of No. 21)No. 24—(Same as No. 5)
The Old Theology (Bible Students’ Tracts)—1895
No. 25—The Only Name—A Criticism of Bishop Foster’s New GospelNo. 26—(Swedish translation of No. 21)No. 27—(Same as No. 14)No. 28—Why Are Ye Last to Welcome Back the King?No. 29—(Norwegian translation of No. 21)No. 30—(German translation of No. 28)No. 30—(Extra) Wait Thou Upon the LordNo. 31—(Extra) A Helping Hand for Bible Students (Ad for Millennial Dawn and letter of withdrawal)
The Old Theology (Bible Students’ Tracts)—1896
No. 32—What Say the Scriptures About Hell? (booklet)No. 33—(Dutch translation of No. 1)No. 34—(German translation of No. 1)No. 35—(Swedish translation of No. 28)No. 35—(Extra) (French translation of No. 21)
The Old Theology (Bible Students’ Tracts)—1897
No. 36—Awake! Jerusalem, Awake!No. 36—(Extra) (French translation of No. 22)No. 37—“How Readest Thou?”No. 38—The Hope of ImmortalityNo. 39—What Say the Scriptures About Spiritualism (Spiritism)? (booklet)
The Old Theology (Bible Students’ Tracts)—1898
No. 40—What Is the Soul?No. 41—Must We Abandon Hope of a Golden Age?No. 42—Crosses True and False. Crucified With ChristNo. 43—The Bible Versus the Evolution Theory (booklet)
The Old Theology (Bible Students’ Tracts)—1899
No. 44—Gathering the Lord’s JewelsNo. 45—(Same as No. 8)No. 46—The Good Shepherd and His Two FlocksNo. 47—(Swedish translation of No. 40)
The Old Theology (Bible Students’ Tracts)—1900
No. 48—What Say the Scriptures About Our Lord’s Return—His Parousia, Apokalupsis and Epiphania (booklet)No. 49—Which Is the True Gospel?No. 50—(German translation of No. 49)No. 51—Heathendom’s Hope Future, Therefore Wait Thou Upon the Lord
The Old Theology (Bible Students’ Tracts)—1901
No. 52—Food for Thinking Christians—Our Lord’s Return—Its Object, the Restitution of All Things SpokenNo. 53—The Scriptures Clearly Teach the Old Theology That Death Is the Wages of Sin, and Not Eternal TormentNo. 54—(Same as No. 14)No. 55—(Same as No. 32)
The Old Theology (Bible Students’ Tracts)—1902
No. 56—Epistle to the Hebrews (Yiddish only) (booklet)No. 57—The Scripture Teaching on Calamities and Why God Permits ThemNo. 58—(Same as No. 17)No. 59—The World’s Hope
The Old Theology (Bible Students’ Tracts)—1903
No. 60—Why Are Ye the Last to Welcome Back the King?No. 61—Protestants, Awake! (revised)No. 62—(Same as No. 12)No. 63—Christ’s Death Secured One Probation or Trial for Life Everlasting to Every Man
The Old Theology (Bible Students’ Tracts)—1904
No. 64—Criticisms of Millennial Hopes and Prospects ExaminedNo. 65—(Same as No. 11)No. 66—(Same as No. 21)No. 67—(Dutch translation of No. 21)
The Old Theology (Bible Students’ Tracts)—1905
No. 68—Increasing Influence of SpiritismNo. 69—Study to Show Thyself Approved Unto God. Christendom in Grave Danger. Refrain Thy Voice From Weeping. Hope for the Innumerable Non-ElectNo. 70—Cheerful Christians. Divine Predestination in Respect to MankindNo. 71—(Same as No. 15)
The Old Theology (Bible Students’ Tracts)—1906
No. 72—To Hell and Back! Who Are There. The Great Prison House to be Destroyed. The Oath-Bound Covenant. Selling the BirthrightNo. 73—(Same as No. 57)No. 74—Divine Plan of the Ages for Human SalvationNo. 75—Spiritism Is Demonism!
The Old Theology (Bible Students’ Tracts)—1907
No. 76—Earthquakes in Prophecy. “Tongues of Fire.” “In the Evil Day.” Filthiness of Flesh and SpiritNo. 77—God’s Unspeakable Gift. What Would Satisfy Jesus for His Travail of Soul at Calvary?No. 78—Physical Health Promoted by RighteousnessNo. 79—The Lost Key of Knowledge. What Would Satisfy Jesus for His Travail of Soul at Calvary?
The Old Theology (Bible Students’ Tracts)—1908
No. 80—Are You of the Hopeful or of the Hopeless? Seven Women Desire One Husband. The Millennial Morning Is Dawning! The Ransom Price Paid for Sinners Guarantees a Millennial Age of RestitutionNo. 81—Gathering the Lord’s Jewels. The Hope of ImmortalityNo. 82—What Is the Soul?No. 83—An Open Letter to a Seventh-Day Adventist
Other[edit]
The Minister’s Daughter—1882
 Arp Slip (Arp Tract)—1887
 Calamities—Why Permitted?—1919
 Christian Science—1919
 Comforting Words of Life—1919
 Demons Infest Earth’s Atmosphere—1919
 Do You Believe in the Resurrection?—1919
 Do You Know?—1919
 Earth to Be Filled With Glory—1919
 Gathering the Lord’s Jewels—1919
 Golden Age at the Door—1919
 Hope of Immortality—1919
 Is There a God?—1919
 Is the Soul Immortal?—1919
 Joyful Message for the Sin-Sick—1919
 Our Responsibility as Christians—1919
 Predestination and Election—1919
 Spiritism Is Demonism—1919
 The Bruising of Satan—1919
 The Case of the International Bible Students Association—1919
 The Dawn of a New Era—1919
 The Liberty of the Gospel—1919
 The Rich Man in Hell—1919
 Thieves in Paradise—1919
 Weeping All Night—1919
 What Is the Soul?—1919
 Where Are the Dead?—1919
 Why God Permits Evil—1919
 Proclamation—A Challenge to World Leaders—1922
 Proclamation—A Warning to All Christians—1923
 Ecclesiastics Indicted—1924
 The Broadcaster—1924
 Message of Hope—1925
 World Powers Addressed (A Testimony to the Rulers of the World)—1926
“Where Are the Nine?”—1928
 You Have Been Warned—1936
 Dividing the People—1940
 It Must Be Stopped—1940
 Law-Abiding—1940
 Quebec, You Have Failed Your People!—1946
 Quebec’s Burning Hate for God and Christ and Freedom Is the Shame of All Canada—1946
 Regret and Protest by American Convention-Hosts Over Religious Discrimination Against Visiting Witnesses of Jehovah—1950
 How Has Christendom Failed All Mankind?—1958
 Would You Like to Understand the Bible?—1968
 Rwanda Persecutes Christians—1986
 Religious Persecution in Singapore—1996
 Youths—What Will You Do With Your Life?—2002
 Would You Like to Know the Truth?—2008
Kingdom News[edit]
Tracts in the Kingdom News series have been published intermittently since 1918, replacing the earlier series, The Bible Students Monthly.
No. 1—Religious Intolerance—Pastor Russell’s Followers Persecuted Because They Tell the People the Truth—Treatment of Bible Students Smacks of the ‘Dark Ages’—1918
 No. 2—“The Finished Mystery” and Why Suppressed—Clergymen Take a Hand—1918
 No. 3—Two Great Battles Raging—Fall of Autocracy Certain—Satanic Strategy Doomed to Failure—The Birth of Antichrist—1918
 No. 4—Attempt to Wreck Garden Assembly—The Facts—1939
 No. 5—Can Religion Save the World From Disaster?—1939
No. 6—Time of Darkness—Isaiah 60:2—1940
 No. 6—Which Will Give You Freedom? Religion or Christianity? (London)—1940
 No. 7—Do You Condemn or Wink at Unspeakable Crimes?—1940
 No. 7—Religionists Devise Mischief to Destroy Christians (London)—1940
 No. 8—If the Bill Becomes Law—1941
 No. 8—Jehovah’s Mandate to His Servants; Witness Against Papal Rome, Nazism, Fascism—Enemies of Christianity (London)—1941
 No. 9—Victories in Your Defense—1941
 No. 9—Where Does the Church of Scotland Stand? (London)—1941
 No. 10—Life in the New Earth Under New Heavens—1942
No. 11—The People Have a Right to Good News Now—1942
 No. 12—The Last War Wins the Peace Eternal—1943
 No. 13—Education for Life in the New World—1944
 No. 14—Overcoming Fear of What Is Coming on the Earth—1944
 No. 15—World Conspiracy Against the Truth—1946
No. 16—Is Time Running Out for Mankind?—1973
 No. 17—Has Religion Betrayed God and Man?—1973
 No. 18—Government by God, Are You for It—Or Against It?—1974
 No. 19—Is This All There Is to Life?—1974
 No. 20—Would You Welcome Some Good News?—1975
No. 21—Your Future—Shaky? Or ... Secure?—1975
 No. 22—How Crime and Violence Will Be Stopped—1976
 No. 23—Why So Much Suffering—If God Cares?—1976
 No. 24—The Family—Can It Survive?—1977
 No. 25—Why Are We Here?—1978
No. 26—Relief From Pressure—Is It Possible?—1978
 No. 27—What Has Happened to Love?—1979
 No. 28—Hope for Ending Inflation, Sickness, Crime, War?—1980
 No. 29—Is a Happy Life Really Possible?—1981
 No. 30—Is Planet Earth Near the Brink?—1981
No. 31—Are We Nearing Armageddon?—1982
 No. 32—A United, Happy Family—What Is the Key?—1983
 No. 33—Life—How Did It Get Here? By Evolution or by Creation?—1985
 No. 34—Why Is Life So Full of Problems?—1995
 No. 35—Will All People Ever Love One Another?—1997
No. 36—The New Millennium—What Does the Future Hold for You?—2000
 No. 37—The End of False Religion Is Near!—2006
No. 38—Can the Dead Really Live Again?—2013
The Bible Students Monthly[edit]
The Bible Students Monthly (monthly, 1913–1918)
The Fall of Babylon (monthly, special subtitle during 1917–1918)[33]Everybody’s Paper (monthly, 1911–1913)Peoples Pulpit (monthly, 1909–1911)
Recordings[edit]
New World Translation of the Holy Scriptures (3 discs, MP3 format)
The Watchtower Announcing Jehovah’s Kingdom (CD in Red Book CD-DA format, 2005)
The Watchtower Announcing Jehovah’s Kingdom (CD in MP3 format, 2004)
The Watchtower Announcing Jehovah’s Kingdom (cassette, 1988)Awake! (CD in digital audio format, 2005)
Awake! (CD in MP3 format, 2004)
Awake! (cassette, 1990)
Dramas[edit]
The Watch Tower Society produces audio recordings of dramatic presentations of biblical characters or contemporary settings with a religious theme. Audio recordings, including dialog, music, and sound effects, are produced at the Watch Tower Society headquarters and other branch offices. The recordings are presented at annual conventions of Jehovah's Witnesses, usually accompanied by members acting out the scenes with costumes and props. The recordings (audio and sign language) are later made available for home use by members.
What is True Love? (contemporary) (2012)
Young Ones—Be Discreet and Wise (Joseph) (2011)
"These Words... Must Prove to be On Your Heart" (contemporary) (2011)
Walk by Faith, Not by Sight (2010) (flight of Christians from Jerusalem) (2010)
To Whose Authority Do You Submit? (Jeroboam) (2006)
Pursue Goals That Honor God (Timothy) (2005)
They Bore Thorough Witness to the Good News (Paul the Apostle) (2004)
Stand Firm in Troublesome Times (Jeremiah) (2003)
Respect Jehovah's Authority (Korah) (2001)
Warning Examples for Our Day (Zimri) (2000)
Appreciating Our Spiritual Heritage (Jacob and Esau) (1999)
Families—Make Daily Bible Reading Your Way of Life! (Shadrach, Meshach, and Abednego) (1998)
Keep Your Eye Simple (contemporary) (1998)
Marked for Survival (contemporary) (1998)
Why Respect Theocratic Arrangements? (Gideon) (1997)
Doing What is Right in Jehovah's Eyes (Josiah) (1993)
Doing God's Will With Zeal (Jehu) (1992)
Jehovah's Judgment Against Law-Defying People (Noah and Lot) (1990)
Preserving Life in Time of Famine (Joseph) (1990)
Jehovah Delivers Those Calling Upon His Name (Joshua) (1987)
Beware of Losing Faith by Drawing Away From Jehovah (Moses) (1982)
Jehovah's Name to be Declared in All the Earth (Plagues of Egypt) (1981)
Dramatic Bible readings[edit]
Since 2007, Witness conventions have featured 'sound dramas'—audio recordings of Bible passages read in a dramatic fashion, accompanied by music, sound effects, and extra dialog. The recordings are later made available for download from the official website.
Be Faithful and Conquer Your Fears (Saint Peter) (2013)
Fortify Your Hearts to be Witnesses (Jesus' resurrection) (2012)
A True Story That Inspires Hope (Ruth and Naomi) (2011)
Do Not Give Out When Corrected by Jehovah! (Jonah) (2010)
"Until I Expire I Shall Not Take Away My Integrity!" (Job, Daniel) (2009)
Become Hearers and Doers of God's Word (Jesus, Satan, Elijah and the widow) (2008)
God's Word "is Alive and Exerts Power" (Jesus' miracles) (2007)
Videos[edit]
What Is True Love (2015)
The Prodigal Returns (2013)
Walk by Faith, Not by Sight (Bible drama) (2012)
Become Jehovah's Friend—Listen, Obey and Be Blessed (2012)
Jehovah's Witnesses—Faith in Action (2 volumes):
Out of Darkness (2010)
Let the Light Shine (2011)
The Wonders of Creation Reveal God's Glory (2009)
Jehovah's Witnesses Stand Firm Against Nazi Assault (2008)
Warning Examples for Our Day—Respect Jehovah's Authority (Bible dramas) (2008)
Pursue Goals That Honor God (2007)
To the Ends of the Earth and United by Divine Teaching (2007)
United by Divine Teaching (1994)To the Ends of the Earth (1995)Organized to Share Good News and Our Whole Association of Brothers (2006)
Our Whole Association of Brothers (2000)The New World Society in Action (1995)Jehovah's Witnesses—The Organization Behind the Name (1990)Noah Walked with God—David Trusted in God (2004)
Noah—He Walked With God (1997)Transfusion Alternatives—Documentary Series
Transfusion-Alternative Strategies—Simple, Safe, Effective (2000)
No Blood—Medicine Meets the Challenge (2001)
Transfusion-Alternative Health Care—Meeting Patient Needs and Rights (2002)
Faithful Under Trials—Jehovah's Witnesses in the Soviet Union (2001)
Young People Ask (2 volumes)
How Can I Make Real Friends? (1999)
What Will I Do With My Life? (2004)
Jehovah's Witnesses Stand Firm Against Nazi Assault (1996)
Purple Triangles (1992)
The Bible—A Book of Fact and Prophecy (3 volumes)
Accurate History, Reliable Prophecy (1992)
Mankind's Oldest Modern Book (1994)
Its Power in Your Life (1997)
References[edit]
1.Jump up ^ Available online and for download in PDF, EPUB, MP3 and AAC formats.
2.Jump up ^ Available for download in PDF and EPUB.
3.Jump up ^ Available for download in PDF, EPUB, MP3 and AAC.
4.Jump up ^ Our Kingdom Ministry: 5. April 2001. "Your goal is to help the student achieve greater insight into the truth, qualify as an unbaptized publisher, and become a dedicated and baptized Witness of Jehovah" Missing or empty |title= (help)
5.Jump up ^ "18—Baptism and Your Relationship With God". What Does the Bible Really Teach?. pp. 174–183.
6.Jump up ^ "The Bible Teach Book—Our Primary Bible Study Aid", Our Kingdom Ministry, January 2006, page 1.
Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
7.^ Jump up to: a b Are You Ready to Get Baptized?—The Watchtower, November 15, 1966, pages 700–701.
8.Jump up ^ "Blessed Results from Making the Test". The Watchtower: 755. December 15, 1955.
9.Jump up ^ New “Live Forever” Book Creates Excitement—Our Kingdom Ministry, October, 1982, page 1.
10.Jump up ^ "Greater emphasis was given to the back-call and Bible study work. “The Truth Shall Make You Free” with the question booklet was the chief instrument used in this activity. One pioneer writes: “Studies in this publication lasted at least one year if conducted regularly."; 1972 Yearbook of Jehovah's Witnesses, page 79
11.Jump up ^ Blessed Results from Making the Test—The Watchtower, December 15, 1955, page 755.
12.Jump up ^ Jehovah's Witnesses in the Divine Purpose, page 99.
13.Jump up ^ Available for download in PDF, MP3, AAC and M4V for sign language.
14.Jump up ^ Our Kingdom Ministry, January 2006, page 1.
15.Jump up ^ Our Kingdom Ministry, January 1982, page 4.
16.Jump up ^ Available for download in PDF, MP3, AAC and M4V for sign language.
17.Jump up ^ "“Have Love Among Yourselves”", The Watchtower, February 1, 2003, pages 17–18. Available for download in PDF, EPUB, MP3 and AAC.
18.Jump up ^ Available online.
Download in MP3 and AAC.
19.Jump up ^ "Title Page/Publishers’ Page", Pay Attention to Daniel’s Prophecy!, page 2, as reproduced in Watchtower Library 2008 on CDROM, "2006 Printing"
20.Jump up ^ Available for download in PDF, EPUB, MP3 and AAC.
21.Jump up ^ Available for download in PDF, EPUB, MP3, AAC.
22.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
23.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
24.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
25.Jump up ^ Available for download in PDF, EPUB, MP3, AAC and M4V for sign language.
26.Jump up ^ 1978 Yearbook of Jehovah's Witnesses, page 23.
27.^ Jump up to: a b c d Available for download in PDF, EPUB, MP3, or AAC formats.
28.Jump up ^ Available for download in sign language in WMV and M4V formats.
29.Jump up ^ Available in M4V for sign language.
30.^ Jump up to: a b c d Available for download in MP3 and AAC formats.
31.Jump up ^ Watch Tower Publications Index
32.Jump up ^ The Watchtower, 1 July 2005, p. 24
33.Jump up ^ "United States of America", 1975 Yearbook of Jehovah's Witnesses, page 85.
Watchtower Index, 2014
External links[edit]
Literature published by Jehovah's Witnesses
  


Categories: Jehovah's Witnesses literature
Literature lists
Christianity-related lists




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 http://en.wikipedia.org/wiki/List_of_Watch_Tower_Society_publications








The Watchtower

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For other uses, see Watchtower (disambiguation).
The Watchtower
Watchtower Magazine English issues.jpg
Covers of the Public and Study editions of The Watchtower

Categories
Religious
Frequency
Semimonthly
Circulation
52,946,000 printed - Public Edition (1st of month), 14,974,000 printed - Study Edition (15th of month)
Publisher
Watchtower Bible and Tract Society of New York Inc.
First issue
July 1879
Company
Jehovah's Witnesses
Based in
United States
Language
243 languages
Website
www.jw.org
ISSN
2325-5838
The Watchtower Announcing Jehovah's Kingdom is an illustrated religious magazine, published semimonthly in 243 languages[1] by Jehovah's Witnesses via the Watch Tower Bible and Tract Society of Pennsylvania and printed in various branch offices around the world. Along with its companion magazine, Awake!, Jehovah's Witnesses distribute The Watchtower—Public Edition in their door-to-door ministry.[2][3] The Watchtower—Public Edition is the most widely circulated magazine in the world, with an average print run of nearly 53,000,000 copies per month;[4][5] The Watchtower—Study Edition is used at congregation meetings, with an average monthly print run of nearly 15,000,000.[6]



Contents  [hide]
1 History
2 Purpose
3 Content 3.1 Public Edition
3.2 Study Edition
3.3 Authorship
4 Distribution 4.1 Accessibility
4.2 Cost
5 See also
6 References
7 External links

History[edit]



Zion's Watch Tower and Herald of Christ's Presence, October 1, 1907
The publication was started by Charles Taze Russell on July 1, 1879 under the title Zion's Watch Tower and Herald of Christ's Presence. According to its first issue, the magazine's purpose was to draw attention to Russell's belief that people of the time were "living 'in the last days' 'the day of the Lord'—'the end' of the Gospel age," and that "the dawn of the 'new' age, are facts not only discernible by the close student of the Word, led by the spirit, but the outward signs recognizable by the world bear the same testimony."[7]
In 1908 the name was changed to The Watch Tower and Herald of Christ's Presence. In 1920, the Watch Tower Society reprinted all issues from 1879–1919 in seven volumes, known as the Watchtower Reprints, which have since been reprinted by various Bible Student groups. On 15 October 1931, the magazine was renamed The Watchtower and Herald of Christ's Presence; in January 1939, The Watchtower and Herald of Christ's Kingdom; from March 1939 until the present, its full name has been The Watchtower Announcing Jehovah's Kingdom.[8]
Purpose[edit]
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
The stated purpose of The Watchtower, as suggested by its subtitle, Announcing Jehovah's Kingdom, is to draw attention to the kingdom of God, which Jehovah's Witnesses believe is a real government that will soon replace all earthly governments. According to the magazine's mission statement:[9]

THIS MAGAZINE, The Watchtower, honors Jehovah God, the Ruler of the universe. It comforts people with the good news that God’s heavenly Kingdom will soon end all wickedness and transform the earth into a paradise. It promotes faith in Jesus Christ, who died so that we might gain everlasting life and who is now ruling as King of God’s Kingdom. This magazine has been published continuously since 1879 and is nonpolitical. It adheres to the Bible as its authority.
Content[edit]
The Watchtower is the primary means of spreading the teachings of Jehovah's Witnesses, and includes articles relating to Bible prophecy, Christian conduct and morals, as well as the history of religion and the Bible.
The Witnesses' worldwide "Field Service" report appeared each year in the January 1 issue of The Watchtower from 1882 until 2004, and in the February 1 issue from 2005 to 2007. As of 2008, the "Field Service" report does not appear in The Watchtower but continues to appear in the annual Yearbook of Jehovah's Witnesses,[10] and on the official website.[11][12]
Previously, each issue of the Watchtower contained study articles and other regular features and was distributed to the general public. As of 2008, two editions of The Watchtower are produced each month. The issue dated the 1st of each month is distributed to the public and is referred to as the Public Edition. The subjects covered in the issue as well as the style of writing are intended to appeal to non-Witnesses. The issue dated the 15th, called the Study Edition, contains "pointed information prepared especially for Jehovah’s Witnesses" and is generally distributed only to members but is made available to members of the public attending the study of The Watchtower at congregation meetings.[13][14]
Public Edition[edit]
The Public Edition of The Watchtower contains biblical articles relating to a monthly theme shown on the cover. Other regular sections are:
A Letter From..., a first-person account from a Jehovah's Witness in a specific country;
Did You Know?, a consideration of questions relating to a specific biblical account;
Draw Close to God, an article about an aspect of God's personality;
For Young People, an exercise for children to answer questions about a biblical account, based on illustrations and cited scriptures (as of January 2013, this feature appears only on the website)
Imitate their Faith an article about a Bible character;
Keys to Family Happiness, advice on how to deal with family problems;
Bible Questions Answered, a consideration of Bible questions based on chapters from their publication What Does the Bible Really Teach?;
Interview, an interview with someone who became a Jehovah's Witnesses, and why;
My Bible Lessons, a series to help parents teach biblical ideas to infants (as of January 2013, this feature appears only on the website);
Our Readers Ask, a consideration of beliefs specific to Jehovah's Witnesses;
Teach Your Children, a moral lesson for children based on a specific Bible character (as of January 2013, this feature appears only on the website);
The Bible Changes Lives, brief life stories of Jehovah's Witnesses relating how the Bible helped them;
As of January 2013, The Watchtower—Public Edition has been reduced from 32 to 16 pages, with greater focus on the official Jehovah's Witnesses website.
Study Edition[edit]
The Study Edition contains study articles written for the Watchtower Study, as well as other intra-organizational information directed to current and prospective members.[15]
Congregations of Jehovah's Witnesses worldwide discuss the same article each week at the Watchtower Study. In this meeting, each paragraph is read aloud by a designated reader, after which the conductor asks the question printed at the bottom of the page for that paragraph; members of the congregation are then called upon to answer the questions based on the printed information. They are encouraged to put the information in their own words and to "draw attention to scripture application, supporting arguments, or practical application of the material."[16]
Many study articles in The Watchtower are based on outlines from discourses presented at District Conventions of Jehovah's Witnesses.[17][18]
Other regular sections of the Study Edition are:
Cover art, (monthly, from January 2012) a picture of Jehovah's Witnesses preaching, with the original photograph on page 2 and facts about the preaching work in the nation depicted;[19]
From Our Archives (semi-regularly, from January 2012), an article about the organization's history;
Questions From Readers (semi-regularly), a consideration of a doctrinal question based on a specific scripture;
Do You Remember? (three times each year), a brief summary of points from recent issues of the magazine.
The November issue of each year contains an article outlining the various ways that donations can be made to support the activities of Jehovah's Witnesses.
Authorship[edit]
The Writing Committee of the Governing Body of Jehovah's Witnesses oversees the research, editing, and development of the articles[citation needed]. The articles are mostly contributed by writing committees from worldwide branch offices, which are then checked by editors and translated into the languages of publication; all involved are volunteers.[20] Women are permitted to write articles that are not of a doctrinal nature.[21] The names of the authors (except in first-person life stories), and other publishing staff are never included in the magazine. All articles are produced under the authority and supervision of the Governing Body; the content is therefore considered the official teachings of Jehovah's Witnesses.[22]
Distribution[edit]
Since the first issue of The Watchtower in 1879, with 6,000 copies printed, circulation of The Watchtower continued to increase, and the magazine has not missed an issue.[23] The magazine is printed in nineteen different countries;[24] about 25% of the total is printed at one of the organization's printeries in Toronto, Ontario, Canada.
The Public Edition has an average monthly print run of about 53,000,000 copies, making it the magazine with the largest circulation in the world.[4] The monthly print run of the Study Edition is not stated in the English edition; the Russian edition states a print run of nearly 15,000,000.
The magazine is distributed by Jehovah's Witnesses, who consider their preaching work to be a public service. Witnesses commonly offer these magazines in the course of their house-to-house ministry. They are also distributed by approaching people in public places, or given informally to doctors, academics, politicians and acquaintances. The Watchtower may also be seen left as reading material in public places, including bus terminals, or laundromats. The Watch Tower Society advises against distribution practices such as mailbox drops and placing large stacks in public places, which they consider to be less effective methods of arousing interest compared to personal presentation of the literature.[25]
Accessibility[edit]
In addition to printed editions, The Watchtower has been published in other forms. Since 1997, Jehovah's Witnesses' official web sites have carried articles formatted for the Internet,[26] and began hosting digital downloads in 2008.[27] Specific accessibility efforts include:
Braille: In 1976, The Watchtower became available in Grade II English Braille.
Audio: In 1988, articles from The Watchtower were recorded on audio cassette, and later on audio CD; audio cassettes are no longer produced. From 2004 until 2009, The Watchtower was released on CD in MP3 format; digital files are now available for download in MP3 and AAC/M4B formats. As of September 2013, digital files for The Watchtower—Simplified Edition are also available for download in these formats.
Sign language: Since 2003, study articles have been released in American Sign Language on videocassette. Since 2004 The Watchtower has been made available monthly in American Sign Language on DVD, and in other sign languages as the publishers consider practical. Sign language videos of selected past articles are available for download.
Simplified Edition: In July 2011, the The Watchtower—Study Edition was published in simplified English on a trial basis.[28] From the January 2013 issue, the Simplified Edition is also available in other languages.[29]
Digital formats. As of 2010, study articles from The Watchtower—Study Edition have been made available as PDF files. PDF files of the public edition of The Watchtower have been available for download since August 1, 2010, and the complete study edition is available as of the February 15, 2011 issue. It has since been made available in various other digital formats, including MOBI and Rich Text Format.
Cost[edit]
Until March 1990, The Watchtower and its companion Awake! were available for a small charge that varied over time and in different countries. For example, in the United States, the suggested donation per issue was $0.05 in 1950,[30] gradually increasing to $0.25 in 1989.[31] On January 17, 1990, the Supreme Court of the United States ruled against Jimmy Swaggart that sales of religious literature were subject to taxation,[32] which introduced ambiguity into the formerly tax-free practice of suggesting a specific amount in exchange for the magazines. The Watch Tower Society supported Swaggart in the case, arguing that the perceived sale of religious literature should be exempt from taxation.[33]
From March 1, 1990, the journals were made available at no cost, on a freewill donation basis in the United States, with the stated purpose of simplifying their Bible educational work and distinguishing themselves from those who commercialize religion.[34] The article "Use Our Literature Wisely", which appeared in the May 1990 issue of Our Kingdom Ministry, stated that "there are growing pressures against all religious elements" and went on to say that their main concern was to move ahead in the worldwide preaching work, "without hindrance."
The sale of Jehovah's Witnesses' literature was gradually phased out in other countries, and The Watchtower has been distributed free of charge worldwide since January 2000, its printing being funded by voluntary donations from Jehovah's Witnesses and members of the public.[35]
See also[edit]
Jehovah's Witnesses publications
List of Watch Tower Society publications
List of magazines by circulation
References[edit]
1.Jump up ^ The Watchtower, August 1, 2015, page 2
2.Jump up ^ "The New Study Edition of The Watchtower". The Watchtower. January 15, 2008.
3.Jump up ^ Holden, A. (2002). Jehovah's Witnesses: Portrait of a Contemporary Religious Movement. Routledge. p. 67.
4.^ Jump up to: a b "The Watchtower" (PDF). Watch Tower Bible and Tract Society of Pennsylvania. January 1, 2015. Retrieved October 17, 2014.
5.Jump up ^ Meares, Joel (May 13, 2010). "The Most Widely Read Magazine in the World". The New York Review of Magazines (Columbia University Graduate School of Journalism). Retrieved March 26, 2011.
6.Jump up ^ The Watchtower Study Edition, January 15, 2015, page 2 (russian)
7.Jump up ^ Watch Tower, July 1, 1879
8.Jump up ^ Watch Tower Publications, Watchtower Publications Index, 2008
9.Jump up ^ The Watchtower: Pg.2. January 1, 2013. Missing or empty |title= (help)
10.Jump up ^ 1981 Yearbook of Jehovah's Witnesses, page 7
11.Jump up ^ Report of Jehovah's Witness-Simple at bottom
12.Jump up ^ Worldwide Report of Jehovah's Witnesses in 2013 Yearbook of Jehovah's Witnesses, pages 178-187.
13.Jump up ^ Our Kingdom Ministry, July 2007, p. 1 Exciting Changes for The Watchtower!
14.Jump up ^ "You Are Warmly Invited", The Watchtower, February 1, 2009, page 21, "The Watchtower Study begins with a song. The information discussed and the questions posed by the conductor appear in the study edition of this magazine. You may obtain a copy of the study edition from one of Jehovah’s Witnesses."
15.Jump up ^ "Jehovah's Witnesses—Featured Items". Retrieved 2009-01-14.
16.Jump up ^ "Overseers Taking the Lead—The Watchtower Study Conductor". Our Kingdom Ministry: 8. December 1998.
17.Jump up ^ "Follow the Christ District Convention Program". 2007.
18.Jump up ^ The Watchtower. 15 July 2009; 15 September 2009. Check date values in: |date= (help); Missing or empty |title= (help)
19.Jump up ^ Yes, This is the Study Edition!, The Watchtower, January 15, 2012, page 3.
20.Jump up ^ "Jehovah’s Witnesses—1994 Yearbook Report", 1994 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 29, "The Watchtower is regularly printed in 116 languages. During the past year, many of the translation teams that care for languages used in the magazines were being strengthened, and those that are working on another 70 languages were being trained. Included among these are languages used in Eastern Europe, southern Asia, and Africa, as well as among Indian tribes in South America, and by peoples on the Pacific islands. Developing such teams involves locating, training, and equipping translators, checkers, and proofreaders. All of these must be dedicated Christians, volunteers who are also able to make themselves available for such work."
21.Jump up ^ Branch Organization Manual. Watch Tower Society. pp. 24–1. "Those used as writers must be dedicated, baptized brothers or sisters in good standing with their local congregations and who have writing ability. ... Some articles will deal with spiritual matters, and these should be written by brothers."
22.Jump up ^ The Watchtower, March 1, 1987, page 15,
"Each article in both The Watchtower and Awake! and every page, including the artwork, is scrutinized by selected members of the Governing Body before it is printed."
23.Jump up ^ Our Kingdom Ministry, July, 1979, page 1
24.Jump up ^ The Watchtower, November 1, 2005, page 27
25.Jump up ^ "Question Box", Our Kingdom Ministry, March 1988, page 4, "Perhaps some back issues of the magazines could be distributed free when visiting nursing homes and hospitals. They could be left at Laundromats or in the lobbies of residential buildings where our work is restricted. However, good judgment should be exercised as to how many and how often magazines are left at one place. ...No literature of any kind should be left in mailboxes"
26.Jump up ^ "Good News on the Internet", Our Kingdom Ministry, November 1997, page 3, "Our Internet Web site has the address http://www.watchtower.org and contains a selection of tracts, brochures, and Watchtower and Awake! articles." (In September 2012, the official website changed to http://www.jw.org.)
27.Jump up ^ "Announcements", Our Kingdom Ministry, June 2008, page 3, "Since January 2008, audio files of The Watchtower and Awake! in English and Spanish have been made available at the Web site www.jw.org.".
28.Jump up ^ ws_E_20110715 - Retrieved 2011-04-15. "This new edition will be tried for one year, and if it is helpful, it will continue to be printed." (Introduction letter, p. 3.)
29.Jump up ^ Global News - Simplifying The Watchtower, August, 15, 2012
30.Jump up ^ The Watchtower: 4. May 15, 1950. Missing or empty |title= (help)
31.Jump up ^ Our Kingdom Ministry: 2. October 1989. Missing or empty |title= (help)
32.Jump up ^ Swaggart Ministries v. California Board of Equalization, 493 U.S. 378 (1990)
33.Jump up ^ Edmond C. Gruss (2003). The Four Presidents of the Watch Tower Society (Jehovah's Witnesses). Xulon Press. pp. 72–73.
34.Jump up ^ Our Kingdom Ministry: 7. May 1990. "At the end of February 1990, it was explained that magazines and literature will be provided to publishers and to the interested public on a complete donation basis, that is, without asking or suggesting that a specific contribution be made as a precondition to receiving an item." Missing or empty |title= (help)
35.Jump up ^ 2001 Yearbook of Jehovah's Witnesses. p. 18. "Another factor in reaching more people with the good news has been the simplified literature distribution arrangement. ... The voluntary donation arrangement is explained to people, but no charge is made for the literature. As of January 2000, that arrangement was extended to all lands where it was not already in operation."
External links[edit]
The Watchtower and Awake! Magazines
Watch Tower Reprints (1879–1916)
  


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 http://en.wikipedia.org/wiki/The_Watchtower









The Watchtower

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For other uses, see Watchtower (disambiguation).
The Watchtower
Watchtower Magazine English issues.jpg
Covers of the Public and Study editions of The Watchtower

Categories
Religious
Frequency
Semimonthly
Circulation
52,946,000 printed - Public Edition (1st of month), 14,974,000 printed - Study Edition (15th of month)
Publisher
Watchtower Bible and Tract Society of New York Inc.
First issue
July 1879
Company
Jehovah's Witnesses
Based in
United States
Language
243 languages
Website
www.jw.org
ISSN
2325-5838
The Watchtower Announcing Jehovah's Kingdom is an illustrated religious magazine, published semimonthly in 243 languages[1] by Jehovah's Witnesses via the Watch Tower Bible and Tract Society of Pennsylvania and printed in various branch offices around the world. Along with its companion magazine, Awake!, Jehovah's Witnesses distribute The Watchtower—Public Edition in their door-to-door ministry.[2][3] The Watchtower—Public Edition is the most widely circulated magazine in the world, with an average print run of nearly 53,000,000 copies per month;[4][5] The Watchtower—Study Edition is used at congregation meetings, with an average monthly print run of nearly 15,000,000.[6]



Contents  [hide]
1 History
2 Purpose
3 Content 3.1 Public Edition
3.2 Study Edition
3.3 Authorship
4 Distribution 4.1 Accessibility
4.2 Cost
5 See also
6 References
7 External links

History[edit]



Zion's Watch Tower and Herald of Christ's Presence, October 1, 1907
The publication was started by Charles Taze Russell on July 1, 1879 under the title Zion's Watch Tower and Herald of Christ's Presence. According to its first issue, the magazine's purpose was to draw attention to Russell's belief that people of the time were "living 'in the last days' 'the day of the Lord'—'the end' of the Gospel age," and that "the dawn of the 'new' age, are facts not only discernible by the close student of the Word, led by the spirit, but the outward signs recognizable by the world bear the same testimony."[7]
In 1908 the name was changed to The Watch Tower and Herald of Christ's Presence. In 1920, the Watch Tower Society reprinted all issues from 1879–1919 in seven volumes, known as the Watchtower Reprints, which have since been reprinted by various Bible Student groups. On 15 October 1931, the magazine was renamed The Watchtower and Herald of Christ's Presence; in January 1939, The Watchtower and Herald of Christ's Kingdom; from March 1939 until the present, its full name has been The Watchtower Announcing Jehovah's Kingdom.[8]
Purpose[edit]
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
The stated purpose of The Watchtower, as suggested by its subtitle, Announcing Jehovah's Kingdom, is to draw attention to the kingdom of God, which Jehovah's Witnesses believe is a real government that will soon replace all earthly governments. According to the magazine's mission statement:[9]

THIS MAGAZINE, The Watchtower, honors Jehovah God, the Ruler of the universe. It comforts people with the good news that God’s heavenly Kingdom will soon end all wickedness and transform the earth into a paradise. It promotes faith in Jesus Christ, who died so that we might gain everlasting life and who is now ruling as King of God’s Kingdom. This magazine has been published continuously since 1879 and is nonpolitical. It adheres to the Bible as its authority.
Content[edit]
The Watchtower is the primary means of spreading the teachings of Jehovah's Witnesses, and includes articles relating to Bible prophecy, Christian conduct and morals, as well as the history of religion and the Bible.
The Witnesses' worldwide "Field Service" report appeared each year in the January 1 issue of The Watchtower from 1882 until 2004, and in the February 1 issue from 2005 to 2007. As of 2008, the "Field Service" report does not appear in The Watchtower but continues to appear in the annual Yearbook of Jehovah's Witnesses,[10] and on the official website.[11][12]
Previously, each issue of the Watchtower contained study articles and other regular features and was distributed to the general public. As of 2008, two editions of The Watchtower are produced each month. The issue dated the 1st of each month is distributed to the public and is referred to as the Public Edition. The subjects covered in the issue as well as the style of writing are intended to appeal to non-Witnesses. The issue dated the 15th, called the Study Edition, contains "pointed information prepared especially for Jehovah’s Witnesses" and is generally distributed only to members but is made available to members of the public attending the study of The Watchtower at congregation meetings.[13][14]
Public Edition[edit]
The Public Edition of The Watchtower contains biblical articles relating to a monthly theme shown on the cover. Other regular sections are:
A Letter From..., a first-person account from a Jehovah's Witness in a specific country;
Did You Know?, a consideration of questions relating to a specific biblical account;
Draw Close to God, an article about an aspect of God's personality;
For Young People, an exercise for children to answer questions about a biblical account, based on illustrations and cited scriptures (as of January 2013, this feature appears only on the website)
Imitate their Faith an article about a Bible character;
Keys to Family Happiness, advice on how to deal with family problems;
Bible Questions Answered, a consideration of Bible questions based on chapters from their publication What Does the Bible Really Teach?;
Interview, an interview with someone who became a Jehovah's Witnesses, and why;
My Bible Lessons, a series to help parents teach biblical ideas to infants (as of January 2013, this feature appears only on the website);
Our Readers Ask, a consideration of beliefs specific to Jehovah's Witnesses;
Teach Your Children, a moral lesson for children based on a specific Bible character (as of January 2013, this feature appears only on the website);
The Bible Changes Lives, brief life stories of Jehovah's Witnesses relating how the Bible helped them;
As of January 2013, The Watchtower—Public Edition has been reduced from 32 to 16 pages, with greater focus on the official Jehovah's Witnesses website.
Study Edition[edit]
The Study Edition contains study articles written for the Watchtower Study, as well as other intra-organizational information directed to current and prospective members.[15]
Congregations of Jehovah's Witnesses worldwide discuss the same article each week at the Watchtower Study. In this meeting, each paragraph is read aloud by a designated reader, after which the conductor asks the question printed at the bottom of the page for that paragraph; members of the congregation are then called upon to answer the questions based on the printed information. They are encouraged to put the information in their own words and to "draw attention to scripture application, supporting arguments, or practical application of the material."[16]
Many study articles in The Watchtower are based on outlines from discourses presented at District Conventions of Jehovah's Witnesses.[17][18]
Other regular sections of the Study Edition are:
Cover art, (monthly, from January 2012) a picture of Jehovah's Witnesses preaching, with the original photograph on page 2 and facts about the preaching work in the nation depicted;[19]
From Our Archives (semi-regularly, from January 2012), an article about the organization's history;
Questions From Readers (semi-regularly), a consideration of a doctrinal question based on a specific scripture;
Do You Remember? (three times each year), a brief summary of points from recent issues of the magazine.
The November issue of each year contains an article outlining the various ways that donations can be made to support the activities of Jehovah's Witnesses.
Authorship[edit]
The Writing Committee of the Governing Body of Jehovah's Witnesses oversees the research, editing, and development of the articles[citation needed]. The articles are mostly contributed by writing committees from worldwide branch offices, which are then checked by editors and translated into the languages of publication; all involved are volunteers.[20] Women are permitted to write articles that are not of a doctrinal nature.[21] The names of the authors (except in first-person life stories), and other publishing staff are never included in the magazine. All articles are produced under the authority and supervision of the Governing Body; the content is therefore considered the official teachings of Jehovah's Witnesses.[22]
Distribution[edit]
Since the first issue of The Watchtower in 1879, with 6,000 copies printed, circulation of The Watchtower continued to increase, and the magazine has not missed an issue.[23] The magazine is printed in nineteen different countries;[24] about 25% of the total is printed at one of the organization's printeries in Toronto, Ontario, Canada.
The Public Edition has an average monthly print run of about 53,000,000 copies, making it the magazine with the largest circulation in the world.[4] The monthly print run of the Study Edition is not stated in the English edition; the Russian edition states a print run of nearly 15,000,000.
The magazine is distributed by Jehovah's Witnesses, who consider their preaching work to be a public service. Witnesses commonly offer these magazines in the course of their house-to-house ministry. They are also distributed by approaching people in public places, or given informally to doctors, academics, politicians and acquaintances. The Watchtower may also be seen left as reading material in public places, including bus terminals, or laundromats. The Watch Tower Society advises against distribution practices such as mailbox drops and placing large stacks in public places, which they consider to be less effective methods of arousing interest compared to personal presentation of the literature.[25]
Accessibility[edit]
In addition to printed editions, The Watchtower has been published in other forms. Since 1997, Jehovah's Witnesses' official web sites have carried articles formatted for the Internet,[26] and began hosting digital downloads in 2008.[27] Specific accessibility efforts include:
Braille: In 1976, The Watchtower became available in Grade II English Braille.
Audio: In 1988, articles from The Watchtower were recorded on audio cassette, and later on audio CD; audio cassettes are no longer produced. From 2004 until 2009, The Watchtower was released on CD in MP3 format; digital files are now available for download in MP3 and AAC/M4B formats. As of September 2013, digital files for The Watchtower—Simplified Edition are also available for download in these formats.
Sign language: Since 2003, study articles have been released in American Sign Language on videocassette. Since 2004 The Watchtower has been made available monthly in American Sign Language on DVD, and in other sign languages as the publishers consider practical. Sign language videos of selected past articles are available for download.
Simplified Edition: In July 2011, the The Watchtower—Study Edition was published in simplified English on a trial basis.[28] From the January 2013 issue, the Simplified Edition is also available in other languages.[29]
Digital formats. As of 2010, study articles from The Watchtower—Study Edition have been made available as PDF files. PDF files of the public edition of The Watchtower have been available for download since August 1, 2010, and the complete study edition is available as of the February 15, 2011 issue. It has since been made available in various other digital formats, including MOBI and Rich Text Format.
Cost[edit]
Until March 1990, The Watchtower and its companion Awake! were available for a small charge that varied over time and in different countries. For example, in the United States, the suggested donation per issue was $0.05 in 1950,[30] gradually increasing to $0.25 in 1989.[31] On January 17, 1990, the Supreme Court of the United States ruled against Jimmy Swaggart that sales of religious literature were subject to taxation,[32] which introduced ambiguity into the formerly tax-free practice of suggesting a specific amount in exchange for the magazines. The Watch Tower Society supported Swaggart in the case, arguing that the perceived sale of religious literature should be exempt from taxation.[33]
From March 1, 1990, the journals were made available at no cost, on a freewill donation basis in the United States, with the stated purpose of simplifying their Bible educational work and distinguishing themselves from those who commercialize religion.[34] The article "Use Our Literature Wisely", which appeared in the May 1990 issue of Our Kingdom Ministry, stated that "there are growing pressures against all religious elements" and went on to say that their main concern was to move ahead in the worldwide preaching work, "without hindrance."
The sale of Jehovah's Witnesses' literature was gradually phased out in other countries, and The Watchtower has been distributed free of charge worldwide since January 2000, its printing being funded by voluntary donations from Jehovah's Witnesses and members of the public.[35]
See also[edit]
Jehovah's Witnesses publications
List of Watch Tower Society publications
List of magazines by circulation
References[edit]
1.Jump up ^ The Watchtower, August 1, 2015, page 2
2.Jump up ^ "The New Study Edition of The Watchtower". The Watchtower. January 15, 2008.
3.Jump up ^ Holden, A. (2002). Jehovah's Witnesses: Portrait of a Contemporary Religious Movement. Routledge. p. 67.
4.^ Jump up to: a b "The Watchtower" (PDF). Watch Tower Bible and Tract Society of Pennsylvania. January 1, 2015. Retrieved October 17, 2014.
5.Jump up ^ Meares, Joel (May 13, 2010). "The Most Widely Read Magazine in the World". The New York Review of Magazines (Columbia University Graduate School of Journalism). Retrieved March 26, 2011.
6.Jump up ^ The Watchtower Study Edition, January 15, 2015, page 2 (russian)
7.Jump up ^ Watch Tower, July 1, 1879
8.Jump up ^ Watch Tower Publications, Watchtower Publications Index, 2008
9.Jump up ^ The Watchtower: Pg.2. January 1, 2013. Missing or empty |title= (help)
10.Jump up ^ 1981 Yearbook of Jehovah's Witnesses, page 7
11.Jump up ^ Report of Jehovah's Witness-Simple at bottom
12.Jump up ^ Worldwide Report of Jehovah's Witnesses in 2013 Yearbook of Jehovah's Witnesses, pages 178-187.
13.Jump up ^ Our Kingdom Ministry, July 2007, p. 1 Exciting Changes for The Watchtower!
14.Jump up ^ "You Are Warmly Invited", The Watchtower, February 1, 2009, page 21, "The Watchtower Study begins with a song. The information discussed and the questions posed by the conductor appear in the study edition of this magazine. You may obtain a copy of the study edition from one of Jehovah’s Witnesses."
15.Jump up ^ "Jehovah's Witnesses—Featured Items". Retrieved 2009-01-14.
16.Jump up ^ "Overseers Taking the Lead—The Watchtower Study Conductor". Our Kingdom Ministry: 8. December 1998.
17.Jump up ^ "Follow the Christ District Convention Program". 2007.
18.Jump up ^ The Watchtower. 15 July 2009; 15 September 2009. Check date values in: |date= (help); Missing or empty |title= (help)
19.Jump up ^ Yes, This is the Study Edition!, The Watchtower, January 15, 2012, page 3.
20.Jump up ^ "Jehovah’s Witnesses—1994 Yearbook Report", 1994 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 29, "The Watchtower is regularly printed in 116 languages. During the past year, many of the translation teams that care for languages used in the magazines were being strengthened, and those that are working on another 70 languages were being trained. Included among these are languages used in Eastern Europe, southern Asia, and Africa, as well as among Indian tribes in South America, and by peoples on the Pacific islands. Developing such teams involves locating, training, and equipping translators, checkers, and proofreaders. All of these must be dedicated Christians, volunteers who are also able to make themselves available for such work."
21.Jump up ^ Branch Organization Manual. Watch Tower Society. pp. 24–1. "Those used as writers must be dedicated, baptized brothers or sisters in good standing with their local congregations and who have writing ability. ... Some articles will deal with spiritual matters, and these should be written by brothers."
22.Jump up ^ The Watchtower, March 1, 1987, page 15,
"Each article in both The Watchtower and Awake! and every page, including the artwork, is scrutinized by selected members of the Governing Body before it is printed."
23.Jump up ^ Our Kingdom Ministry, July, 1979, page 1
24.Jump up ^ The Watchtower, November 1, 2005, page 27
25.Jump up ^ "Question Box", Our Kingdom Ministry, March 1988, page 4, "Perhaps some back issues of the magazines could be distributed free when visiting nursing homes and hospitals. They could be left at Laundromats or in the lobbies of residential buildings where our work is restricted. However, good judgment should be exercised as to how many and how often magazines are left at one place. ...No literature of any kind should be left in mailboxes"
26.Jump up ^ "Good News on the Internet", Our Kingdom Ministry, November 1997, page 3, "Our Internet Web site has the address http://www.watchtower.org and contains a selection of tracts, brochures, and Watchtower and Awake! articles." (In September 2012, the official website changed to http://www.jw.org.)
27.Jump up ^ "Announcements", Our Kingdom Ministry, June 2008, page 3, "Since January 2008, audio files of The Watchtower and Awake! in English and Spanish have been made available at the Web site www.jw.org.".
28.Jump up ^ ws_E_20110715 - Retrieved 2011-04-15. "This new edition will be tried for one year, and if it is helpful, it will continue to be printed." (Introduction letter, p. 3.)
29.Jump up ^ Global News - Simplifying The Watchtower, August, 15, 2012
30.Jump up ^ The Watchtower: 4. May 15, 1950. Missing or empty |title= (help)
31.Jump up ^ Our Kingdom Ministry: 2. October 1989. Missing or empty |title= (help)
32.Jump up ^ Swaggart Ministries v. California Board of Equalization, 493 U.S. 378 (1990)
33.Jump up ^ Edmond C. Gruss (2003). The Four Presidents of the Watch Tower Society (Jehovah's Witnesses). Xulon Press. pp. 72–73.
34.Jump up ^ Our Kingdom Ministry: 7. May 1990. "At the end of February 1990, it was explained that magazines and literature will be provided to publishers and to the interested public on a complete donation basis, that is, without asking or suggesting that a specific contribution be made as a precondition to receiving an item." Missing or empty |title= (help)
35.Jump up ^ 2001 Yearbook of Jehovah's Witnesses. p. 18. "Another factor in reaching more people with the good news has been the simplified literature distribution arrangement. ... The voluntary donation arrangement is explained to people, but no charge is made for the literature. As of January 2000, that arrangement was extended to all lands where it was not already in operation."
External links[edit]
The Watchtower and Awake! Magazines
Watch Tower Reprints (1879–1916)
  


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Awake!

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article is about the religious magazine. For other uses, see Awake (disambiguation).
Awake!
Awake cover Feb2007.jpg
Cover of Awake! magazine, February 2007

Categories
Religious
Frequency
Monthly
Circulation
51,788,000 printed
Publisher
Watchtower Bible and Tract Society of New York Inc.
First issue
October 1919
Company
Jehovah's Witnesses
Based in
United States
Language
103 languages
Website
www.jw.org
ISSN
0005-237X
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
Awake! is a monthly illustrated magazine published by Jehovah's Witnesses via the Watch Tower Bible and Tract Society of Pennsylvania and printed in various branch offices around the world. It is considered to be a companion magazine of The Watchtower, and is distributed by Jehovah's Witnesses in their door-to-door ministry. Awake! is considered to be the second most widely distributed magazine in the world (after The Watchtower), with a total worldwide printing of 51,788,000 copies in 103 languages per month.[1][2]


Contents  [hide]
1 History
2 Purpose
3 Content
4 Authorship
5 Distribution 5.1 Accessibility
5.2 Cost
6 See also
7 References
8 External links

History[edit]
The magazine was originally published bi-weekly ("every other Wednesday") under the name The Golden Age on October 1, 1919, by the International Bible Students Association. (In 1930 it was published in Danish under the name New World.[3]) On October 6, 1937, it was renamed Consolation and continued to be published bi-weekly until July 31, 1946. On August 22, 1946, the magazine was renamed Awake![4][5] and until 2005 was published semi-monthly in major languages (on the 8th and 22nd), monthly in many languages, and quarterly in a few languages. Since January 2006, Awake! has been published monthly.[6]
Purpose[edit]
The stated purpose of the magazine has changed over time. From 1982 to 1995, each issue of the magazine included a mission statement which stated "this magazine builds confidence in the Creator's promise of a peaceful and secure new order before the generation that saw 1914 passes away". When their belief regarding the "generation" of 1914 was changed to a less literal sense, the aim was restated as "this magazine builds confidence in the Creator’s promise of a peaceful and secure new world that is about to replace the present wicked, lawless system of things".[7]
Content[edit]
Awake! contains articles about general-interest topics such as nature, geography, family life, and also the Bible and biblical history, from the Watchtower Bible And Tract Society's perspective.[8] It has also presented current medical opinions of various medical conditions. Conditions that have been featured in Awake! include dementia,[9] stroke,[10] infectious diseases,[11] bipolar disorder,[12] and postpartum depression.[13] Many issues claim that mankind is living in the end times.
The magazine includes a number of regular features:
The Bible's Viewpoint, a column which applies Jehovah Witnesses' interpretations of the Bible to current issues;
Watching the World, a selection of single-paragraph news items from a variety of sources;
From Our Readers, a selection of letters commenting on previous Awake! articles;
Was it Designed?, an article about a particular animal from a creationist perspective.
Autobiographical articles by individual members regarding their experiences and circumstances also appear periodically, and are notable as the only regularly credited writings in any Society publication.
Authorship[edit]
The magazine's editor under the titles of The Golden Age and Consolation was Clayton J. Woodworth.[14] Woodworth was a former editor and textbook writer, and later served on the boards of several corporations of Jehovah's Witnesses until just a few years before his death in 1951 at the age of 81.[15] When the magazine was renamed Awake!, the journal's editorship became anonymous. Its publication is overseen by the Writing Committee of the Governing Body of Jehovah's Witnesses.
Distribution[edit]
The magazine is printed in nineteen different countries;[16] about 25% of the total is printed at one of the organization's printeries in Toronto, Canada.
Awake! is considered to be the second most widely distributed magazine in the world (after The Watchtower), with a total worldwide circulation of 51,788,000.[2]
Accessibility[edit]
Awake! is available, in selected languages, on audio compact disc and via download in MP3, AAC, PDF and EPUB formats.[17]
Cost[edit]
Until March 1990, Awake! was available for a small charge that varied over time and in different countries. For example, in the United States, the suggested donation per issue was $0.05 in 1950,[18] gradually increasing to $0.25 in 1989.[19] On January 17, 1990, the Supreme Court of the United States ruled against Jimmy Swaggart that sales of religious literature were subject to taxation, which introduced ambiguity into the formerly tax-free practice of suggesting a particular donation in exchange for the magazines. The Watch Tower Society supported Swaggart in the case, arguing that the perceived sale of religious literature should be exempt from taxation.[20]
From March 1, 1990, the journals were made available at no cost, on a freewill donation basis in the United States, with the stated purpose of simplifying their Bible educational work and distinguishing themselves from those who commercialize religion.[21] The article "Use Our Literature Wisely", which appeared in the May 1990 issue of Our Kingdom Ministry, stated that "there are growing pressures against all religious elements", and it went on to say that their main concern was to move ahead in the worldwide Kingdom preaching work, "without hindrance."
The sale of Jehovah's Witnesses' literature was gradually phased out in other countries, and Awake! has been distributed free of charge worldwide since early 2000, its printing being funded by voluntary donations from Jehovah's Witnesses and members of the public.[22]
See also[edit]
Jehovah's Witnesses publications
List of Watch Tower Society publications
List of magazines by circulation
References[edit]
1.Jump up ^ Awake! June 2015 issue, page 2
2.^ Jump up to: a b Newspaper Today. 20 February 2012. Top 5 World’s Best Magazines. Retrieved 30 May 2012.
3.Jump up ^ The Watchtower, April 1, 1990, page 28, "In 1930 the magazine The Golden Age (now Awake!) began to be published in Danish under the name The New World."
4.Jump up ^ Revelation - Its Grand Climax At Hand, pages 146-147
5.Jump up ^ Watch Tower Publications, Watchtower Publications Index, 2008
6.Jump up ^ Our Kingdom Ministry, March 2005, published by the Christian Congregation of Jehovah's Witnesses, "beginning with its January 2006 issue, Awake! will be published as a monthly magazine. This will result in considerable simplification in the preparation, translation, and shipping of our literature. This change will affect about 40 percent of the languages in which Awake! is published. In most languages, Awake! is already a monthly or a quarterly publication."
7.Jump up ^ Awake! 8th November 1995, Page 2
8.Jump up ^ "Awake!" October 2010 page.4
9.Jump up ^ Awake!, September 22, 1998
10.Jump up ^ Awake!, February 8, 1998
11.Jump up ^ Awake!, July 22, 1999
12.Jump up ^ Awake!, September 8, 2001
13.Jump up ^ Awake!, March 8, 2003
14.Jump up ^ Woodworth was editor except during a brief period of incarceration in 1918 and 1919 in connection with his commentary on Revelation in The Finished Mystery
15.Jump up ^ "Announcements". The Watchtower: 128. February 15, 1952.
16.Jump up ^ The Watchtower, November 1, 2005, page 27
17.Jump up ^ Jehovah's Witnesses website — Audio recordings and digital formats of magazines
18.Jump up ^ The Watchtower: 4. May 15, 1950. Missing or empty |title= (help)
19.Jump up ^ Our Kingdom Ministry: 2. October 1989. Missing or empty |title= (help)
20.Jump up ^ Edmond C. Gruss (2003). The Four Presidents of the Watch Tower Society (Jehovah's Witnesses). Xulon Press. pp. 72–73.
21.Jump up ^ Our Kingdom Ministry: 7. May 1990. "At the end of February 1990, it was explained that magazines and literature will be provided to publishers and to the interested public on a complete donation basis, that is, without asking or suggesting that a specific contribution be made as a precondition to receiving an item." Missing or empty |title= (help)
22.Jump up ^ 2001 Yearbook of Jehovah's Witnesses. p. 18. "Another factor in reaching more people with the good news has been the simplified literature distribution arrangement. ... The voluntary donation arrangement is explained to people, but no charge is made for the literature. As of January 2000, that arrangement was extended to all lands where it was not already in operation."
External links[edit]
The Watchtower and Awake! magazines
  


Categories: 1919 in religion
Audio periodicals
Downloadable magazines
Free magazines
Jehovah's Witnesses magazines
Monthly magazines
Magazines established in 1919
Religious magazines




Navigation menu



Create account
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Article

Talk









Read

Edit

View history

















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This page was last modified on 18 May 2015, at 11:59.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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Powered by MediaWiki
 

 http://en.wikipedia.org/wiki/Awake!














Awake!

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article is about the religious magazine. For other uses, see Awake (disambiguation).
Awake!
Awake cover Feb2007.jpg
Cover of Awake! magazine, February 2007

Categories
Religious
Frequency
Monthly
Circulation
51,788,000 printed
Publisher
Watchtower Bible and Tract Society of New York Inc.
First issue
October 1919
Company
Jehovah's Witnesses
Based in
United States
Language
103 languages
Website
www.jw.org
ISSN
0005-237X
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
Awake! is a monthly illustrated magazine published by Jehovah's Witnesses via the Watch Tower Bible and Tract Society of Pennsylvania and printed in various branch offices around the world. It is considered to be a companion magazine of The Watchtower, and is distributed by Jehovah's Witnesses in their door-to-door ministry. Awake! is considered to be the second most widely distributed magazine in the world (after The Watchtower), with a total worldwide printing of 51,788,000 copies in 103 languages per month.[1][2]


Contents  [hide]
1 History
2 Purpose
3 Content
4 Authorship
5 Distribution 5.1 Accessibility
5.2 Cost
6 See also
7 References
8 External links

History[edit]
The magazine was originally published bi-weekly ("every other Wednesday") under the name The Golden Age on October 1, 1919, by the International Bible Students Association. (In 1930 it was published in Danish under the name New World.[3]) On October 6, 1937, it was renamed Consolation and continued to be published bi-weekly until July 31, 1946. On August 22, 1946, the magazine was renamed Awake![4][5] and until 2005 was published semi-monthly in major languages (on the 8th and 22nd), monthly in many languages, and quarterly in a few languages. Since January 2006, Awake! has been published monthly.[6]
Purpose[edit]
The stated purpose of the magazine has changed over time. From 1982 to 1995, each issue of the magazine included a mission statement which stated "this magazine builds confidence in the Creator's promise of a peaceful and secure new order before the generation that saw 1914 passes away". When their belief regarding the "generation" of 1914 was changed to a less literal sense, the aim was restated as "this magazine builds confidence in the Creator’s promise of a peaceful and secure new world that is about to replace the present wicked, lawless system of things".[7]
Content[edit]
Awake! contains articles about general-interest topics such as nature, geography, family life, and also the Bible and biblical history, from the Watchtower Bible And Tract Society's perspective.[8] It has also presented current medical opinions of various medical conditions. Conditions that have been featured in Awake! include dementia,[9] stroke,[10] infectious diseases,[11] bipolar disorder,[12] and postpartum depression.[13] Many issues claim that mankind is living in the end times.
The magazine includes a number of regular features:
The Bible's Viewpoint, a column which applies Jehovah Witnesses' interpretations of the Bible to current issues;
Watching the World, a selection of single-paragraph news items from a variety of sources;
From Our Readers, a selection of letters commenting on previous Awake! articles;
Was it Designed?, an article about a particular animal from a creationist perspective.
Autobiographical articles by individual members regarding their experiences and circumstances also appear periodically, and are notable as the only regularly credited writings in any Society publication.
Authorship[edit]
The magazine's editor under the titles of The Golden Age and Consolation was Clayton J. Woodworth.[14] Woodworth was a former editor and textbook writer, and later served on the boards of several corporations of Jehovah's Witnesses until just a few years before his death in 1951 at the age of 81.[15] When the magazine was renamed Awake!, the journal's editorship became anonymous. Its publication is overseen by the Writing Committee of the Governing Body of Jehovah's Witnesses.
Distribution[edit]
The magazine is printed in nineteen different countries;[16] about 25% of the total is printed at one of the organization's printeries in Toronto, Canada.
Awake! is considered to be the second most widely distributed magazine in the world (after The Watchtower), with a total worldwide circulation of 51,788,000.[2]
Accessibility[edit]
Awake! is available, in selected languages, on audio compact disc and via download in MP3, AAC, PDF and EPUB formats.[17]
Cost[edit]
Until March 1990, Awake! was available for a small charge that varied over time and in different countries. For example, in the United States, the suggested donation per issue was $0.05 in 1950,[18] gradually increasing to $0.25 in 1989.[19] On January 17, 1990, the Supreme Court of the United States ruled against Jimmy Swaggart that sales of religious literature were subject to taxation, which introduced ambiguity into the formerly tax-free practice of suggesting a particular donation in exchange for the magazines. The Watch Tower Society supported Swaggart in the case, arguing that the perceived sale of religious literature should be exempt from taxation.[20]
From March 1, 1990, the journals were made available at no cost, on a freewill donation basis in the United States, with the stated purpose of simplifying their Bible educational work and distinguishing themselves from those who commercialize religion.[21] The article "Use Our Literature Wisely", which appeared in the May 1990 issue of Our Kingdom Ministry, stated that "there are growing pressures against all religious elements", and it went on to say that their main concern was to move ahead in the worldwide Kingdom preaching work, "without hindrance."
The sale of Jehovah's Witnesses' literature was gradually phased out in other countries, and Awake! has been distributed free of charge worldwide since early 2000, its printing being funded by voluntary donations from Jehovah's Witnesses and members of the public.[22]
See also[edit]
Jehovah's Witnesses publications
List of Watch Tower Society publications
List of magazines by circulation
References[edit]
1.Jump up ^ Awake! June 2015 issue, page 2
2.^ Jump up to: a b Newspaper Today. 20 February 2012. Top 5 World’s Best Magazines. Retrieved 30 May 2012.
3.Jump up ^ The Watchtower, April 1, 1990, page 28, "In 1930 the magazine The Golden Age (now Awake!) began to be published in Danish under the name The New World."
4.Jump up ^ Revelation - Its Grand Climax At Hand, pages 146-147
5.Jump up ^ Watch Tower Publications, Watchtower Publications Index, 2008
6.Jump up ^ Our Kingdom Ministry, March 2005, published by the Christian Congregation of Jehovah's Witnesses, "beginning with its January 2006 issue, Awake! will be published as a monthly magazine. This will result in considerable simplification in the preparation, translation, and shipping of our literature. This change will affect about 40 percent of the languages in which Awake! is published. In most languages, Awake! is already a monthly or a quarterly publication."
7.Jump up ^ Awake! 8th November 1995, Page 2
8.Jump up ^ "Awake!" October 2010 page.4
9.Jump up ^ Awake!, September 22, 1998
10.Jump up ^ Awake!, February 8, 1998
11.Jump up ^ Awake!, July 22, 1999
12.Jump up ^ Awake!, September 8, 2001
13.Jump up ^ Awake!, March 8, 2003
14.Jump up ^ Woodworth was editor except during a brief period of incarceration in 1918 and 1919 in connection with his commentary on Revelation in The Finished Mystery
15.Jump up ^ "Announcements". The Watchtower: 128. February 15, 1952.
16.Jump up ^ The Watchtower, November 1, 2005, page 27
17.Jump up ^ Jehovah's Witnesses website — Audio recordings and digital formats of magazines
18.Jump up ^ The Watchtower: 4. May 15, 1950. Missing or empty |title= (help)
19.Jump up ^ Our Kingdom Ministry: 2. October 1989. Missing or empty |title= (help)
20.Jump up ^ Edmond C. Gruss (2003). The Four Presidents of the Watch Tower Society (Jehovah's Witnesses). Xulon Press. pp. 72–73.
21.Jump up ^ Our Kingdom Ministry: 7. May 1990. "At the end of February 1990, it was explained that magazines and literature will be provided to publishers and to the interested public on a complete donation basis, that is, without asking or suggesting that a specific contribution be made as a precondition to receiving an item." Missing or empty |title= (help)
22.Jump up ^ 2001 Yearbook of Jehovah's Witnesses. p. 18. "Another factor in reaching more people with the good news has been the simplified literature distribution arrangement. ... The voluntary donation arrangement is explained to people, but no charge is made for the literature. As of January 2000, that arrangement was extended to all lands where it was not already in operation."
External links[edit]
The Watchtower and Awake! magazines
  


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New World Translation of the Holy Scriptures

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 This article relies too much on references to primary sources. Please improve this article by adding secondary or tertiary sources. (March 2013)

New World Translation
New World Translation of the Holy Scriptures in various languages and versions.jpg
Full name
New World Translation of the Holy Scriptures
Abbreviation
NWT
Language
128 languages
NT published
1950
Complete Bible
 published
1961
Textual basis
OT: Biblia Hebraica.
NT: Westcott & Hort.
Translation type
Formal Equivalence with occasional ventures into Dynamic equivalence[1][2]
Copyright
Copyright 1961, 1970, 1981, 1984, 2013 Watch Tower Bible and Tract Society of Pennsylvania
Copies printed
208,366,928[3]

Genesis 1:1–3 [show]




John 3:16 [show]



The New World Translation of the Holy Scriptures (NWT) is a translation of the Bible published by the Watch Tower Bible and Tract Society in 1961; it is used and distributed by Jehovah's Witnesses.[4] Though it is not the first Bible to be published by the group, it is their first original translation of ancient Classical Hebrew, Koine Greek, and Old Aramaic biblical texts. As of December 2014, the Watch Tower Society has published 208 million copies of the New World Translation in 127 language editions.[5][6][7]


Contents  [hide]
1 History 1.1 Translators
1.2 Translation Services Department
1.3 2013 revision
2 Translation 2.1 Textual basis
2.2 Other languages
3 Features 3.1 Use of Jehovah
3.2 Editions 3.2.1 Kingdom Interlinear
3.3 Non-print editions
4 Critical review 4.1 Overall review
4.2 Old Testament
4.3 New Testament
5 See also
6 References
7 Further information 7.1 Online editions
7.2 Supportive
7.3 Neutral
7.4 Critical


History[edit]
Until the release of the NWT, Jehovah's Witnesses in English-speaking countries primarily used the King James Version.[8][9] According to the publishers, one of the main reasons for producing a new translation was that most Bible versions in common use, including the Authorized Version (King James), employed archaic language. The stated intention was to produce a fresh translation, free of archaisms.[10] Additionally, over the centuries since the King James Version was produced, more copies of earlier manuscripts of the original texts in the Hebrew and Greek languages have become available. The publishers claimed better manuscript evidence had made it possible to determine with greater accuracy what the original writers intended, particularly in more obscure passages. They said linguists better understood certain aspects of the original Hebrew and Greek languages than previously.[11]
In October 1946, the president of the Watch Tower Society, Nathan H. Knorr, proposed a fresh translation of the New Testament, which Jehovah's Witnesses usually refer to as the Christian Greek Scriptures.[12] Work began on December 2, 1947 when the "New World Bible Translation Committee" was formed, composed of Jehovah's Witnesses who claimed to be anointed.[13][14] The Watch Tower Society is said to have "become aware" of the committee's existence a year later. The committee agreed to turn over its translation to the Society for publication[15] and on September 3, 1949, Knorr convened a joint meeting of the board of directors of both the Watch Tower Society's New York and Pennsylvania corporations where he again announced to the directors the existence of the committee[16] and that it was now able to print its new modern English translation of the Christian Greek Scriptures. Several chapters of the translation were read to the directors, who then voted to accept it as a gift.[15]
The New World Translation of the Christian Greek Scriptures was released at a convention of Jehovah's Witnesses at Yankee Stadium, New York, on August 2, 1950. The translation of the Old Testament, which Jehovah's Witnesses refer to as the Hebrew Scriptures, was released in five volumes in 1953, 1955, 1957, 1958, and 1960. The complete New World Translation of the Holy Scriptures was released as a single volume in 1961, and has since undergone minor revisions.[17] Cross references which had appeared in the six separate volumes were updated and included in the complete volume in the 1984 revision.[18]
In 1961 the Watch Tower Society began to translate the New World Translation into Dutch, French, German, Italian, Portuguese, and Spanish; the New Testament in these languages was released simultaneously on July 1963 in Milwaukee, Wisconsin. By 1989 the New World Translation was translated into eleven languages, with more than 56,000,000 copies printed.[19]

Translators[edit]
The New World Translation was produced by the New World Bible Translation Committee, formed in 1947. This committee is said to have comprised unnamed members of multinational background.[20] The committee requested that the Watch Tower Society not publish the names of its members,[21][22] stating that they did not want to "advertise themselves but let all the glory go to the Author of the Scriptures, God,"[23] adding that the translation, "should direct the reader... to... Jehovah God".[24] The publishers believe that "the particulars of [the New World Bible Translation Committee's members] university or other educational training are not the important thing" and that "the translation testifies to their qualification".[24] Former high ranking Watch Tower staff have claimed knowledge of the translators' identities.[25] Walter Martin identified Nathan H. Knorr, Fredrick W. Franz, Albert D. Schroeder, George Gangas, and Milton Henschel as members of the translation team, writing of them, "The New World Bible translation committee had no known translators with recognized degrees in Greek or Hebrew exegesis or translation... None of these men had any university education except Franz, who left school after two years, never completing even an undergraduate degree." Franz had stated that he was familiar with not only Hebrew, but with Greek, Latin, Spanish, Portuguese, German, and French for the purpose of biblical translation.[26] In his critique of the NWT, K. J. Baumgarten wrote, the “NWT must be evaluated on its own merits, the qualifications of the committee members are not as relevant as the quality of their work product.”[27]
Translation Services Department[edit]



 New World translation of the Holy Scriptures (2013 edition).
In 1989 a Translation Services Department was established at the world headquarters of Jehovah's Witnesses, overseen by the Writing Committee of the Governing Body. The goal of the Translation Services Department was to accelerate Bible translation with the aid of computer technology. Previously, some Bible translation projects lasted twenty years or more. Under the direction of the Translation Services Department, translation of the Old Testament in a particular language may be completed in as little as two years. During the period from 1963 to 1989, the New World Translation became available in ten additional languages. Since the formation of the Translation Services Department in 1989, there has been a significant increase in the number of languages in which the New World Translation has been made available.[28][29]
2013 revision[edit]
At the Watch Tower Society's annual meeting on October 5, 2013, a significantly revised translation was released. Many outdated terms were replaced with modern English. Parts of chapter 8 of the Gospel of John and the alternative conclusions to the Gospel of Mark—were removed. The new revision was also released as part of an app called JW Library.[30]
Translation[edit]
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
According to the Watch Tower Society, the New World Translation attempts to convey the intended sense of original-language words according to the context. The New World Translation employs nearly 16,000 English expressions to translate about 5,500 biblical Greek terms, and over 27,000 English expressions to translate about 8,500 Hebrew terms. The translators state that, where possible in the target language, the New World Translation prefers literal renderings and does not paraphrase the original text.[31]
Textual basis[edit]
The master text used for translating the Old Testament into English was Kittel's Biblia Hebraica. The Hebrew texts, Biblia Hebraica Stuttgartensia and Biblia Hebraica Quinta, were used for preparing the latest version of this translation. Other works consulted in preparing the translation include Aramaic Targums, the Dead Sea Scrolls, the Samaritan Torah, the Greek Septuagint, the Latin Vulgate, the Masoretic Text, the Cairo Codex, the Aleppo Codex, Christian David Ginsburg's Hebrew Text, and the Leningrad Codex.[32][33]
Diagrammatic representation of textual basis




Hebrew (click to expand)





Greek (click to expand)


The Greek master text by the Cambridge University scholars B. F. Westcott and F. J. A. Hort (1881) was used as the basis for translating the New Testament into English. The committee also referred to the Novum Testamentum Graece (18th edition, 1948) and to works by Catholic Jesuit scholars José M. Bover (1943) and Augustinus Merk (1948). The United Bible Societies' text (1975) and the Nestle-Aland text (1979) were used to update the footnotes in the 1984 version. Additional works consulted in preparing the New World Translation include the Armenian Version, Coptic Versions, the Latin Vulgate, Sixtine and Clementine Revised Latin Texts, Textus Receptus, the Johann Jakob Griesbach's Greek text, the Emphatic Diaglott, and various papyri.[32]
Other languages[edit]
Translation into other languages is based on the English text, supplemented by comparison with the Hebrew and Greek.[34] As of early 2015, the complete New World Translation has been published in 76 languages or scripts, with the New Testament available in an additional 52 languages.[5][6]
Translators are given a list of words and expressions commonly used in the English New World Translation with related English words grouped together (e.g. atone, atonement or propitiation); these are intended to alert the translators to various shades of meaning. A list of vernacular equivalents is then composed. If a translator has difficulty rendering a verse, the computer research system can provide information on Greek and Hebrew terms and provides access to supplemental publications. Using a search-and-replace tool, vernacular terms in the target language are then automatically inserted into the Bible text. Further editing and translation is then performed to produce a final version.[28]
The complete New World Translation of the Holy Scriptures is available in 76 languages as of May 2015: Afrikaans, Albanian, Amharic, Arabic, Armenian, Azerbaijani (Cyrillic and Latin scripts), Bulgarian, Cebuano, Chichewa, Chinese (Simplified, Traditional and Pinyin), Chitonga, Cibemba, Croatian, Czech, Danish, Dutch, Efik, English (also Braille), Estonian, Ewe, Fijian, Finnish, French, Georgian, German, Greek, Hiligaynon, Hungarian, Igbo, Iloko, Indonesian, Italian (also Braille), Japanese, Kazakh, Kikaonde, Kinyarwanda, Kirghiz, Kirundi, Korean, Lingala, Luvale, Macedonian, Malagasy, Maltese, Norwegian, Ossetian, Polish, Portuguese (also Brazilian Portuguese and Braille), Romanian, Russian, Samoan, Sepedi, Serbian (Cyrillic and Latin scripts), Sesotho, Shona, Sinhala, Slovak, Slovenian, Spanish (also Braille), Sranantongo, Swahili, Swedish, Tagalog, Tsonga, Tswana, Turkish, Ukrainian, Twi (Akuapem and Asante), Xhosa, Yoruba, and Zulu.
The New World Translation of the Christian Greek Scriptures is available in an additional 45 languages as of February 2015: Cambodian, Chitumbuka, Ga, Gun, Guarani, Haitian Creole, Hebrew, Hindi, Hiri Motu, Kannada, Kiluba, Kiribati (Gilbertese), Kongo, Latvian, Lithuanian, Luo, Luganda, Malay, Malayalam, Maya, Myanmar, Nepali, Otetela, Pangasinan, Papiamento (Curaçao), Persian, Punjabi, Sango, Silozi, Solomon Islands Pidgin, Swati, Tamil, Tatar, Tetun Dili, Thai, Tigrinya, Tok Pisin, Tongan, Tshiluba, Tuvaluan, Tzotzil, Uzbek, Venda, Vietnamese, Waray-Waray.
The New World Translation is also available on DVD in part in 7 languages as of 2013: American Sign Language, Brazilian Sign Language, Colombian Sign Language, Italian Sign Language, Korean Sign Language, Mexican Sign Language, and Russian Sign Language.
When the Writing Committee approves the translation of the Bible into a new language, it appoints a group of baptized Jehovah's Witnesses to serve as a translation team. Team members generally have experience in translating the Watch Tower Society's publications, and receive additional training in the principles of Bible translation and in the use of computer programs developed specifically for the task. These systems do not perform actual translation, but assist the translators by keeping track of their translation decisions.
Features[edit]
The layout resembles the 1901 edition of the American Standard Version. The translators use the terms "Hebrew-Aramaic Scriptures" and "Christian Greek Scriptures" rather than "Old Testament" and "New Testament", stating that the use of "testament" was based on a misunderstanding of 2 Corinthians 3:14.[35] Headings were included at the top of each page to assist in locating texts; these have been replaced in the 2013 revision by an "Outline of Contents" introducing each Bible book. There is also an index listing scriptures by subject.
Square brackets [ ] were added around words that were inserted editorially, but were removed as of the 2006 printing. Double brackets [[ ]] were used to indicate text considered doubtful. The pronoun "you" was printed in small capitals (i.e., YOU) to indicate plurality, as were some verbs when plurality may be unclear. These features were discontinued in the 2013 release. The New World Translation attempts to indicate progressive rather than completed actions, such as "proceeded to rest" at Genesis 2:2 instead of "rested". The 2013 release indicates progressive verbs only where considered contextually important.
Use of Jehovah[edit]
Main article: Jehovah
The name Jehovah is a translation of the Tetragrammaton (Hebrew: יהוה‎, transliterated as YHWH), although the original pronunciation is unknown. The New World Translation uses the name Jehovah 6,979 times in the Old Testament.[36] The Watch Tower Society notes that the Tetragrammaton appears in "the oldest fragments of the Greek Septuagint".[37] In reference to the Septuagint, biblical scholar Paul E. Kahle stated, "We now know that the Greek Bible text as far as it was written by Jews for Jews did not translate the Divine name by Kyrios, but the Tetragrammaton written with Hebrew or Greek letters was retained in such MSS (manuscripts). It was the Christians who replaced the Tetragrammaton by Kyrios, when the divine name written in Hebrew letters was not understood any more."[38]
The New World Translation also uses the name Jehovah 237 times in the New Testament where the extant texts use only the Greek words kurios (Lord) and theos (God).[39] Walter Martin, an evangelical minister, wrote, "It can be shown from literally thousands of copies of the Greek New Testament that not once does the tetragrammaton appear."[40] However, the translators of the New World Translation believed that the name Jehovah was present in the original manuscripts of the New Testament when quoting from the Old Testament, but replaced with the other terms by later copyists. Based on this reasoning, the translators "restored the divine name", though it is not present in any extant manuscripts.[41][42]
The use of Jehovah in the New Testament is not unique to the NWT; translations in English with similar renderings include A Literal Translation of the New Testament ... From the Text of the Vatican Manuscript (Heinfetter, 1863); The Emphatic Diaglott (Wilson, 1864); The Epistles of Paul in Modern English (Stevens, 1898); St. Paul’s Epistle to the Romans (Rutherford, 1900); The Christian’s Bible — New Testament (LeFevre, 1928) and The New Testament Letters (Wand, Bishop of London, 1946).
Editions[edit]
The New World Translation is distributed in print editions commonly referred to as "Large Print" (four volumes), "Reference", "Regular (or Standard) Hard Cover", "Regular (or Standard) Soft Cover".[43][44] The regular editions include several appendices containing arguments for various translation decisions, maps, diagrams and other information; and over 125,000 cross references. The reference edition contains the cross references and adds footnotes about translation decisions and additional appendices that provide further detail relating to certain translation decisions.[45] Many of the non-English translations lack footnotes and some add language-specific footnotes. The 1981 and 1984 revisions incorporated the booklet, Bible Topics for Discussion (previously published separately in 1977), which provides references to scriptures relating to various topics; this has been replaced in the 2013 revision with a simplified Introduction to God's Word.
Kingdom Interlinear[edit]
The New World Bible Translation Committee included the English text from the NWT in its 1969 and 1985 editions of the Kingdom Interlinear Translation of the Greek Scriptures. It also incorporates the Greek text published by Westcott and Hort in The New Testament in the Original Greek and a literal word-for-word translation.[46][47]
Non-print editions[edit]
In 1978, the Watch Tower Society began producing recordings of the NWT on audio cassette,[48] with the New Testament released by 1981[49] and the Old Testament in three albums released by 1990.[50] In 2004, the NWT was released on compact disc in MP3 format in major languages.[51] Since 2008, audio downloads of the NWT have been made available in 18 languages in MP3 and AAC formats, including support for Podcasts.



 A diskette edition of the NWT released in 1993
In 1983, the English Braille edition of the NWT's New Testament was released;[52] the complete English Braille edition was released by 1988.[53] NWT editions have since become available in several additional Braille scripts.[54] Production of the NWT in American Sign Language began in 2006, with the complete New Testament made available by 2010;[55] sign language editions are also available for download.[56]
In 1992 a digital edition, New World Translation of the Holy Scriptures—With References, was released, as a set of seven 3½-inch 720 KB diskettes or four 5¼-inch 1.2 MB diskettes, using Folio View software. In 1993, New World Translation of the Holy Scriptures—With References/Insight on the Scriptures was released in English, as a set of 5¼-inch 1.2 MB or 3½-inch 1.44 MB diskettes, containing the New World Translation and Insight on the Scriptures. Since 1994, the New World Translation of the Holy Scriptures—With References has been included in the Watchtower Library on CD-ROM, available only to baptized Jehovah's Witnesses.[57][58] The NWT is available online at the Watch Tower Society's official website in over 100 languages.[59][60] It is available for download in over 120 various languages in PDF, Mobipocket and EPUB formats. In 2013, an official application entitled JW Library was released on multiple platforms for tablets and mobile devices.[61]
Critical review[edit]

The Bible in English
Old English (pre-1066)
Middle English (1066–1500)
Early Modern English (1500–1800)
Modern Christian (1800–)
Modern Jewish (1853–)
Miscellaneous

List of English Bible translations

v ·
 t ·
 e
   
Overall review[edit]
In its review of Bible translations released from 1955 to 1985, The HarperCollins Bible Dictionary listed the New World Translation as one of the major modern translations.[62]
The New Catholic Encyclopedia says of the NWT reference edition: "[Jehovah's Witnesses]' translation of the Bible [has] an impressive critical apparatus. The work is excellent except when scientific knowledge comes into conflict with the accepted doctrines of the movement." It criticizes the NWT's rendering of Kyrios as "Jehovah" in 237 instances in the New Testament.[63]
Old Testament[edit]
Samuel Haas, in his 1955 review of the 1953 first volume of the New World Translation of the Hebrew Scriptures, in the Journal of Biblical Literature, stated that although "this work indicates a great deal of effort and thought as well as considerable scholarship, it is to be regretted that religious bias was allowed to colour many passages."[64]
Professor Benjamin Kedar, a Professor of History and Director of the Institute for Advanced Studies at the Hebrew University of Jerusalem, said in 1989: "In my linguistic research in connection with the Hebrew Bible and translations, I often refer to the English edition of what is known as the New World Translation. In so doing, I find my feeling repeatedly confirmed that this work [the NWT Old Testament] reflects an honest endeavor to achieve an understanding of the text that is as accurate as possible."[65]
Regarding the NWT's use of English in the 1953 first volume of the NWT (Genesis to Ruth), Dr. Harold H. Rowley (1890–1969) was critical of what he called "wooden literalism" and "harsh construction." He characterized these as "an insult to the Word of God", citing various verses of Genesis as examples. Rowley concluded, "From beginning to end this [first] volume is a shining example of how the Bible should not be translated."[66] Rowley's published review is dated January 1953, six months before the volume was actually released;[67][68] Rowley did not update his review following the July 1953 release or the 1961 revision, and he died before the release of the 1970 and later revisions.[69]
New Testament[edit]
A 2003 study by Jason BeDuhn, associate professor of religious studies at Northern Arizona University in the United States, of nine of "the Bibles most widely in use in the English-speaking world," including the New American Bible, The King James Bible and The New International Version, examined several New Testament passages in which "bias is most likely to interfere with translation." For each passage, he compared the Greek text with the renderings of each English translation, and looked for biased attempts to change the meaning. BeDuhn reported that the New World Translation was "not bias free", but emerged "as the most accurate of the translations compared", and thus a "remarkably good translation", adding that "most of the differences are due to the greater accuracy of the NW as a literal, conservative translation". BeDuhn said the introduction of the name "Jehovah" into the New Testament 237 times was "not accurate translation by the most basic principle of accuracy", and that it "violate[s] accuracy in favor of denominationally preferred expressions for God", adding that for the NWT to gain wider acceptance and prove its worth its translators might have to abandon the use of "Jehovah" in the New Testament.[70]
Theologian and televangelist John Ankerberg accused the NWT's translators of renderings that conform "to their own preconceived and unbiblical theology."[71] John Weldon and Ankerberg cite several examples wherein they consider the NWT to support theological views overriding appropriate translation. Ankerberg and Weldon cite Julius R. Mantey, co-author of A Manual Grammar of the Greek New Testament and A Hellenistic Greek Reader, who also criticized the NWT, calling it "a shocking mistranslation."[71][72]
William Barclay, Professor of Divinity and Biblical Criticism, concluded that "the deliberate distortion of truth by this sect is seen in the New Testament translation. ... It is abundantly clear that a sect which can translate the New Testament like that is intellectually dishonest."[73]
Edgar J. Goodspeed, translator of the New Testament in An American Translation, wrote in a letter to the Watch Tower Society: "I am interested in the mission work of your people, and its world wide scope, and much pleased with the free, frank and vigorous translation. It exhibits a vast array of sound serious learning, as I can testify."[74]
Former American Bible Society board member Bruce M. Metzger concluded that "on the whole, one gains a tolerably good impression of the scholarly equipment of the translators,"[75] but identified instances where the translation has been written to support doctrine, with "several quite erroneous renderings of the Greek."[76] Metzger noted a number of "indefensible" characteristics of the translation, including its use of "Jehovah" in the New Testament.
Unitarian theologian Charles Francis Potter stated about the NWT: "Apart from a few semantic peculiarities like translating the Greek word stauros, as "stake" instead of "cross", and the often startling use of the colloquial and the vernacular, the anonymous translators have certainly rendered the best manuscript texts, both Greek and Hebrew, with scholarly ability and acumen."[77]
Religion writer and editor Alexander Thomson said of the NWT: "The translation is evidently the work of skilled and clever scholars, who have sought to bring out as much of the true sense of the Greek text as the English language is capable of expressing. ... We heartily recommend the New World Translation of the Christian Greek Scriptures, published in 1950 by the Watch Tower Bible and Tract Society."[78]
Thomas Winter, an instructor of Greek at the University of Nebraska and former president of the Unitarian Church of Lincoln, considered the Kingdom Interlinear Translation of the Greek Scriptures to be a "highly useful aid toward the mastery of koine (and classical) Greek," adding that the translation "is thoroughly up-to-date and consistently accurate."[79]
The Andover Newton Quarterly reported, "The translation of the New Testament is evidence of the presence in the movement of scholars qualified to deal intelligently with the many problems of Biblical translation. One could question why the translators have not stayed closer to the original meaning, as do most translators ... In not a few instances the New World Translation contains passages which must be considered as 'theological translations.' This fact is particularly evident in those passages which express or imply the deity of Jesus Christ."[80]
See also[edit]
Bible translations by language
Jehovah's Witnesses publications
List of Watch Tower Society publications
References[edit]
1.Jump up ^ Jason D. Beduhn, Truth in Translation - Accuracy and Bias in English Translations of the New Testament
2.Jump up ^ All Scripture Is Inspired by God and Beneficial1990 pg. 326 pars. 32-33 Study Number 7—The Bible in Modern Times: New World Translation A Literal Translation, 1990
3.Jump up ^ New World Translation of the Holy Scriptures (2013 Revision), page 4. Access date: 25 February 2014.
4.Jump up ^ "Are All Religions Good?", The Watchtower, August 1, 2009, page 4, "Jehovah’s Witnesses, produce a reliable Bible translation known as the New World Translation of the Holy Scriptures. However, if you are not one of Jehovah’s Witnesses, you may prefer to use other translations"
5.^ Jump up to: a b New World Translation of the Holy Scriptures, Revised 2013, Total Printed of All Editions of New World Translation: 208,366,928 copies - over 120 languages (updated February, 2014), bi12-E, p.4
6.^ Jump up to: a b The Chitumbuka NT 1984 edition has latest numbers and language list of 122 languages, (updated February 26, 2014), bi7-TB, p.4
7.Jump up ^ 2013 Annual Meeting Report: Languages New World Translation is published has increased from 52 to 121
8.Jump up ^ The Watchtower, 1 November 1959, p. 672: "Up until 1950 the teachings of Jehovah’s witnesses were based mainly upon the King James Version of the Bible"
9.Jump up ^ Botting, Heather; Gary Botting (1984). The Orwellian World of Jehovah's Witnesses. University of Toronto Press. p. 99. ISBN 0-8020-6545-7. "The King James Bible was used by the Witnesses prior to the release of their own version, which began with the Greek Scriptures, in 1950."
10.Jump up ^ "Announcements", The Watchtower, August 1, 1954, page 480
11.Jump up ^ "Bible Knowledge Made Plain Through Modern Translation", The Watchtower, October 15, 1961, page 636
12.Jump up ^ "Part Three—How the Bible Came to Us", The Watchtower, October 15, 1997, page 11, "With this objective, associates of the Society set out in 1946 to produce a fresh translation of the Scriptures. A translation committee of experienced anointed Christians was organized to produce the New World Translation of the Holy Scriptures in English."
13.Jump up ^ "Stand Complete and With Firm Conviction—The New World Translation Appreciated by Millions Worldwide", The Watchtower, November 15, 2001, page 7.
14.Jump up ^ "How the Governing Body Differs From a Legal Corporation:, The Watchtower, January 15, 2001, page 30.
15.^ Jump up to: a b "New Bible Translation Completed, Released", The Watchtower, October 1, 1960, page 599.
16.Jump up ^ "New World Translation of the Christian Greek Scriptures", The Watchtower, September 15, 1950, page 315.
17.Jump up ^ Watchtower October 1st, 1960 p. 601 par. 13
18.Jump up ^ Foreword, New World Translation of the Holy Scriptures, 1984.
19.Jump up ^ All Scripture is Inspired of God and Beneficial 1990 p. 331
20.Jump up ^ New York Times, August 3, 1950 p. 19.
21.Jump up ^ The Watchtower, September 15, 1950, p. 320
22.Jump up ^ Walsh vs Honorable James Latham, Court of Session Scotland, 1954, cross examination of Frederick Franz pp. 90-92
23.Jump up ^ The Watchtower, November 15, 1950, p. 454
24.^ Jump up to: a b The Watchtower, December 15, 1974, p. 768.
25.Jump up ^ Tony Wills, M.A., A People For His Name—A History of Jehovah's Witnesses and An Evaluation, Lulu, 2006. Originally published in 1967 by Vantage Press. "[Frederick] Franz is a language scholar of no mean ability—he supervised the translation of the Bible from the original languages into the New World Translation, completed in 1961." (p. 253)
26.Jump up ^ Walter Martin, Kingdom of the Cults—Expanded Anniversary Edition, October 1997, Bethany House Publishers, p. 123-124. "the New World Bible translation committee had no known translators with recognized degrees in Greek or Hebrew exegesis or translation. While the members of the [NWT] committee have never been identified officially by the Watchtower, many Witnesses who worked at the headquarters during the translation period were fully aware of who the members were. They included Nathan H. Knorr (president of the Society at the time), Frederick W. Franz (who later succeeded Knorr as president), Albert D. Schroeder, George Gangas, and Milton Henschel'."
27.Jump up ^ Kenneth J. Baumgarten, A Critique of The New World Translation of the Christian Greek Scriptures‍ '​ Treatment of Nine Texts Employing ΘΕΟΣ In Reference to Jesus Christp. 14
28.^ Jump up to: a b A Milestone for Lovers of God's Word (Watchtower October 15, 1999 pp. 30-31)
29.Jump up ^ 2012 Yearbook of Jehovah's Witnesses, pg. 26
30.Jump up ^ "Jehovah's Witnesses distribute free Bibles", The Daytona Beach News-Journal, October 26, 2013
31.Jump up ^ How Can You Choose a Good Bible Translation? (Watchtower May 1, 2008 pages 18-22)
32.^ Jump up to: a b "All Scripture is Inspired of God and Beneficial" 1990 pp. 305-314
33.Jump up ^ How the Bible Came to Us, Appendix A3 of 2013 REVISION
34.Jump up ^ Jehovah's Witnesses—Proclaimers of God's Kingdom (1993) Chap. 27 p. 611, subheading Translation Into Other Languages.
35.Jump up ^ Appendix 7E in the New World Translation reference edition
36.Jump up ^ Revised New World Translation of the Holy Scriptures. Accessed 14 October 2013.
37.Jump up ^ Insight on the Scriptures, Vol. II pg. 9, 1988; Watchtower Bible and Tract Society of Pennsylvania
38.Jump up ^ The Cairo Geniza, Basil Blackwell, Oxford, 1959, pg. 222
39.Jump up ^ Bowman, Robert M. Understanding Jehovah's Witnesses. Grand Rapids: Baker Book House. 1991. P114
40.Jump up ^ Walter Martin, The Kingdom of the Cults Revised, Updated, and Expanded Anniversary Edition, Bethany House Publishers, Minneapolis, Minnesota 1997, Page 125.
41.Jump up ^ The Watchtower, August 1, 2008. Brooklyn, New York: Watch Tower Bible and Tract Society of Pennsylvania. 2008. pp. 18–23.
42.Jump up ^ "Lord". Insight on the Scriptures 2. p. 267.
43.Jump up ^ "Announcements", Our Kingdom Ministry, September 1988, page 4
44.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, published by Jehovah's Witnesses, page 614
45.Jump up ^ "Study—Rewarding and Enjoyable", The Watchtower, October 1, 2000, page 16
46.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, published 1993 by Jehovah's Witnesses, "Chapter 27: Printing and Distributing God's Own Sacred Word", page 610
47.Jump up ^ ""Between-the-Lines" Translations of the Bible", The Watchtower, November 15, 1969, page 692.
48.Jump up ^ Our Kingdom Ministry, September 1978, page 3
49.Jump up ^ Our Kingdom Ministry, October 1981, page 7
50.Jump up ^ The Watchtower, February 15, 1990, page 32
51.Jump up ^ Watchtower Publications Index 1986-2007, "Compact Discs"
52.Jump up ^ Our Kingdom Ministry, August 1983, pages 3-4
53.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, published 1993 by Jehovah's Witnesses, "Chapter 27: Printing and Distributing God's Own Sacred Word", pages 614-615
54.Jump up ^ Awake!, November, 2007 p. 30
55.Jump up ^ 2007 Yearbook of Jehovah's Witnesses, published by Jehovah's Witnesses, pages 21-22
56.Jump up ^ Sign Language Connection on jw.org
57.Jump up ^ "The Compact Disc—What Is It All About?", Awake!, April 22, 1994, page 23
58.Jump up ^ Our Kingdom Ministry, September 2007, page 3.
59.Jump up ^ "Watch Tower Online Library". Watch Tower Bible and Tract Society. Retrieved 2014-11-07.
60.Jump up ^ "Online Bible-Jehovah’s Witnesses: jw.org". Watch Tower Society. Retrieved 2012-10-27.
61.Jump up ^ "JW Library APP-Jehovah’s Witnesses". Watch Tower Society. Retrieved 2012-10-27.
62.Jump up ^ Robert G. Bratcher, "English Bible, The" The HarperCollins Bible Dictionary (revised and updated edition of Harper's Bible Dictionary, 1st ed. c1985), HarperCollins Publishers/The Society of Biblical Literature, 1996, p. 292.
63.Jump up ^ G. HÉBERT/EDS, "Jehovah's Witnesses", The New Catholic Encyclopedia, Gale, 20052, Vol. 7, p. 751.
64.Jump up ^ Journal of Biblical Literature, Vol. 74, No. 4, (Dec. 1955), p. 283.
65.Jump up ^ Interview quotation as cited by: "The Bible in Modern Times", "All Scripture Is Inspired of God and Beneficial", ©1990 Watch Tower, page 326
66.Jump up ^ H.H. Rowley, How Not To Translate the Bible, The Expository Times, 1953; 65; 41
67.Jump up ^ Life Magazine, July 1, 1953, Photo here
68.Jump up ^ "“Walk in the Name of Jehovah Our God for Ever”", The Watchtower, September 1, 1953, page 528, "Watch Tower Bible and Tract Society released Volume I of the New World Translation of the Hebrew Scriptures to the New World Society Assembly of Jehovah’s Witnesses at Yankee Stadium, New York city, N. Y., Wednesday afternoon, July 22, 1953."
69.Jump up ^ "The Bible in Modern Times", All Scripture..., ©1990 Watch Tower
70.Jump up ^ Jason D. BeDuhn, Truth in Translation: Accuracy and Bias in English Translations of the New Testament, 2004, pages 163, 165, 169, 175, 176. BeDuhn compared the King James, the (New) Revised Standard, the New International, the New American Bible, the New American Standard Bible, the Amplified Bible, the Living Bible, Today's English and the NWT versions in Matthew 28:9, Philippians 2:6, Colossians 1:15-20, Titus 2:13, Hebrews 1:8, John 8:58, John 1:1.
71.^ Jump up to: a b See Ankerberg, John and John Weldon, 2003, The New World Translation of the Jehovah's Witnesses, accessible online
72.Jump up ^ Dr. Mantey made this comment on videotape. See the video "Witnesses of Jehovah", distributed by Impact Resources, P.O. Box 1169, Murrieta, CA, 92564
73.Jump up ^ R. Rhodes, The Challenge of the Cults and New Religions, The Essential Guide to Their History, Their Doctrine, and Our Response, Zondervan, 2001, p. 94
74.Jump up ^ "Loyally advocating the Word of God," The Watchtower (15 March 1982), p. 23.
75.Jump up ^ Metzger>UBS Metzger, Bruce M, The New World Translation of the Christian Greek Scriptures, The Bible Translator 15/3 (July 1964), p. 151.
76.Jump up ^ Bruce M. Metzger, "Jehovah's Witnesses and Jesus Christ," Theology Today, (April 1953 p. 74); see also Metzger, "The New World Translation of the Christian Greek Scriptures,".
77.Jump up ^ The faiths men live by, Kessinger Publishing, 1954, 239. ISBN 1-4254-8652-5.
78.Jump up ^ Alexander Thomson, The Differentiator, 1952, 55,57 No. 2, 6
79.Jump up ^ Thomas N. Winter, Review of New World Bible Translation Committee's The Kingdom Interlinear Translation of the Greek Scriptures, Classics and Religious Studies Faculty Publications, Classics and Religious Studies Department, University of Nebraska – Lincoln, April–May 1974: 376
80.Jump up ^ "Jehovah's Witnesses and their New Testament." Andover Newton Quarterly. 3.3 (1963): 31.
Further information[edit]
 Wikiquote has quotations related to: New World Translation of the Holy Scriptures
Online editions[edit]
New World Translation - Study Edition - Watchtower Online Library
Online Bible (1984 and 2013)
Supportive[edit]
Stafford, Greg: Jehovah's Witnesses Defended. [ISBN 0-9659814-7-9]
Furuli, Rolf: The Role of Theology and Bias in Bible Translation: With a special look at the New World Translation of Jehovah's Witnesses, 1999. [ISBN 0-9659814-9-5]
Byatt, Anthony and Flemings, Hal (editors): ‍ '​Your Word is Truth', Essays in Celebration of the 50th Anniversary of the New World Translation of the Holy Scriptures (1950, 1953), 2004. [ISBN 0-9506212-6-9]
The Coptic Evidence
In Defense of the New World Translation at the Wayback Machine (archived December 18, 2007)
Neutral[edit]
BeDuhn, Jason: Truth in Translation - Accuracy and Bias in English Translations of the New Testament [ISBN 0-7618-2556-8]
The Names of God. Their Pronunciation and Their Translation. A Digital Tour of Some of the Main Witnesses.
Critical[edit]
Metzger, Bruce Manning, The Jehovah's Witnesses and Jesus Christ: A Biblical and Theological Appraisal (Theology Today (April 1953), pp. 65-85).
"The New World Translation: What the Scholars Really Said" (www.forananswer.org)
Tetragrammaton in the New Testament
Kenneth J. Baumgarten, A Critique of The New World Translation of the Christian Greek Scriptures‍ '​ Treatment of Nine Texts Employing ΘΕΟΣ In Reference to Jesus Christ, South African Theological Seminary 2007.
Robert Countess: Jehovah's Witnesses' New Testament: A Critical Analysis, [ISBN 0-87552-210-6]
NWT and the Deity of Christ - A table showing NWT changes to key Christological passages, written from an evangelical perspective
Hiding the Divine Name Article critical of the Kingdom Interlinear Translation


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New World Translation of the Holy Scriptures

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 This article relies too much on references to primary sources. Please improve this article by adding secondary or tertiary sources. (March 2013)

New World Translation
New World Translation of the Holy Scriptures in various languages and versions.jpg
Full name
New World Translation of the Holy Scriptures
Abbreviation
NWT
Language
128 languages
NT published
1950
Complete Bible
 published
1961
Textual basis
OT: Biblia Hebraica.
NT: Westcott & Hort.
Translation type
Formal Equivalence with occasional ventures into Dynamic equivalence[1][2]
Copyright
Copyright 1961, 1970, 1981, 1984, 2013 Watch Tower Bible and Tract Society of Pennsylvania
Copies printed
208,366,928[3]

Genesis 1:1–3 [show]




John 3:16 [show]



The New World Translation of the Holy Scriptures (NWT) is a translation of the Bible published by the Watch Tower Bible and Tract Society in 1961; it is used and distributed by Jehovah's Witnesses.[4] Though it is not the first Bible to be published by the group, it is their first original translation of ancient Classical Hebrew, Koine Greek, and Old Aramaic biblical texts. As of December 2014, the Watch Tower Society has published 208 million copies of the New World Translation in 127 language editions.[5][6][7]


Contents  [hide]
1 History 1.1 Translators
1.2 Translation Services Department
1.3 2013 revision
2 Translation 2.1 Textual basis
2.2 Other languages
3 Features 3.1 Use of Jehovah
3.2 Editions 3.2.1 Kingdom Interlinear
3.3 Non-print editions
4 Critical review 4.1 Overall review
4.2 Old Testament
4.3 New Testament
5 See also
6 References
7 Further information 7.1 Online editions
7.2 Supportive
7.3 Neutral
7.4 Critical


History[edit]
Until the release of the NWT, Jehovah's Witnesses in English-speaking countries primarily used the King James Version.[8][9] According to the publishers, one of the main reasons for producing a new translation was that most Bible versions in common use, including the Authorized Version (King James), employed archaic language. The stated intention was to produce a fresh translation, free of archaisms.[10] Additionally, over the centuries since the King James Version was produced, more copies of earlier manuscripts of the original texts in the Hebrew and Greek languages have become available. The publishers claimed better manuscript evidence had made it possible to determine with greater accuracy what the original writers intended, particularly in more obscure passages. They said linguists better understood certain aspects of the original Hebrew and Greek languages than previously.[11]
In October 1946, the president of the Watch Tower Society, Nathan H. Knorr, proposed a fresh translation of the New Testament, which Jehovah's Witnesses usually refer to as the Christian Greek Scriptures.[12] Work began on December 2, 1947 when the "New World Bible Translation Committee" was formed, composed of Jehovah's Witnesses who claimed to be anointed.[13][14] The Watch Tower Society is said to have "become aware" of the committee's existence a year later. The committee agreed to turn over its translation to the Society for publication[15] and on September 3, 1949, Knorr convened a joint meeting of the board of directors of both the Watch Tower Society's New York and Pennsylvania corporations where he again announced to the directors the existence of the committee[16] and that it was now able to print its new modern English translation of the Christian Greek Scriptures. Several chapters of the translation were read to the directors, who then voted to accept it as a gift.[15]
The New World Translation of the Christian Greek Scriptures was released at a convention of Jehovah's Witnesses at Yankee Stadium, New York, on August 2, 1950. The translation of the Old Testament, which Jehovah's Witnesses refer to as the Hebrew Scriptures, was released in five volumes in 1953, 1955, 1957, 1958, and 1960. The complete New World Translation of the Holy Scriptures was released as a single volume in 1961, and has since undergone minor revisions.[17] Cross references which had appeared in the six separate volumes were updated and included in the complete volume in the 1984 revision.[18]
In 1961 the Watch Tower Society began to translate the New World Translation into Dutch, French, German, Italian, Portuguese, and Spanish; the New Testament in these languages was released simultaneously on July 1963 in Milwaukee, Wisconsin. By 1989 the New World Translation was translated into eleven languages, with more than 56,000,000 copies printed.[19]

Translators[edit]
The New World Translation was produced by the New World Bible Translation Committee, formed in 1947. This committee is said to have comprised unnamed members of multinational background.[20] The committee requested that the Watch Tower Society not publish the names of its members,[21][22] stating that they did not want to "advertise themselves but let all the glory go to the Author of the Scriptures, God,"[23] adding that the translation, "should direct the reader... to... Jehovah God".[24] The publishers believe that "the particulars of [the New World Bible Translation Committee's members] university or other educational training are not the important thing" and that "the translation testifies to their qualification".[24] Former high ranking Watch Tower staff have claimed knowledge of the translators' identities.[25] Walter Martin identified Nathan H. Knorr, Fredrick W. Franz, Albert D. Schroeder, George Gangas, and Milton Henschel as members of the translation team, writing of them, "The New World Bible translation committee had no known translators with recognized degrees in Greek or Hebrew exegesis or translation... None of these men had any university education except Franz, who left school after two years, never completing even an undergraduate degree." Franz had stated that he was familiar with not only Hebrew, but with Greek, Latin, Spanish, Portuguese, German, and French for the purpose of biblical translation.[26] In his critique of the NWT, K. J. Baumgarten wrote, the “NWT must be evaluated on its own merits, the qualifications of the committee members are not as relevant as the quality of their work product.”[27]
Translation Services Department[edit]



 New World translation of the Holy Scriptures (2013 edition).
In 1989 a Translation Services Department was established at the world headquarters of Jehovah's Witnesses, overseen by the Writing Committee of the Governing Body. The goal of the Translation Services Department was to accelerate Bible translation with the aid of computer technology. Previously, some Bible translation projects lasted twenty years or more. Under the direction of the Translation Services Department, translation of the Old Testament in a particular language may be completed in as little as two years. During the period from 1963 to 1989, the New World Translation became available in ten additional languages. Since the formation of the Translation Services Department in 1989, there has been a significant increase in the number of languages in which the New World Translation has been made available.[28][29]
2013 revision[edit]
At the Watch Tower Society's annual meeting on October 5, 2013, a significantly revised translation was released. Many outdated terms were replaced with modern English. Parts of chapter 8 of the Gospel of John and the alternative conclusions to the Gospel of Mark—were removed. The new revision was also released as part of an app called JW Library.[30]
Translation[edit]
Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
According to the Watch Tower Society, the New World Translation attempts to convey the intended sense of original-language words according to the context. The New World Translation employs nearly 16,000 English expressions to translate about 5,500 biblical Greek terms, and over 27,000 English expressions to translate about 8,500 Hebrew terms. The translators state that, where possible in the target language, the New World Translation prefers literal renderings and does not paraphrase the original text.[31]
Textual basis[edit]
The master text used for translating the Old Testament into English was Kittel's Biblia Hebraica. The Hebrew texts, Biblia Hebraica Stuttgartensia and Biblia Hebraica Quinta, were used for preparing the latest version of this translation. Other works consulted in preparing the translation include Aramaic Targums, the Dead Sea Scrolls, the Samaritan Torah, the Greek Septuagint, the Latin Vulgate, the Masoretic Text, the Cairo Codex, the Aleppo Codex, Christian David Ginsburg's Hebrew Text, and the Leningrad Codex.[32][33]
Diagrammatic representation of textual basis




Hebrew (click to expand)





Greek (click to expand)


The Greek master text by the Cambridge University scholars B. F. Westcott and F. J. A. Hort (1881) was used as the basis for translating the New Testament into English. The committee also referred to the Novum Testamentum Graece (18th edition, 1948) and to works by Catholic Jesuit scholars José M. Bover (1943) and Augustinus Merk (1948). The United Bible Societies' text (1975) and the Nestle-Aland text (1979) were used to update the footnotes in the 1984 version. Additional works consulted in preparing the New World Translation include the Armenian Version, Coptic Versions, the Latin Vulgate, Sixtine and Clementine Revised Latin Texts, Textus Receptus, the Johann Jakob Griesbach's Greek text, the Emphatic Diaglott, and various papyri.[32]
Other languages[edit]
Translation into other languages is based on the English text, supplemented by comparison with the Hebrew and Greek.[34] As of early 2015, the complete New World Translation has been published in 76 languages or scripts, with the New Testament available in an additional 52 languages.[5][6]
Translators are given a list of words and expressions commonly used in the English New World Translation with related English words grouped together (e.g. atone, atonement or propitiation); these are intended to alert the translators to various shades of meaning. A list of vernacular equivalents is then composed. If a translator has difficulty rendering a verse, the computer research system can provide information on Greek and Hebrew terms and provides access to supplemental publications. Using a search-and-replace tool, vernacular terms in the target language are then automatically inserted into the Bible text. Further editing and translation is then performed to produce a final version.[28]
The complete New World Translation of the Holy Scriptures is available in 76 languages as of May 2015: Afrikaans, Albanian, Amharic, Arabic, Armenian, Azerbaijani (Cyrillic and Latin scripts), Bulgarian, Cebuano, Chichewa, Chinese (Simplified, Traditional and Pinyin), Chitonga, Cibemba, Croatian, Czech, Danish, Dutch, Efik, English (also Braille), Estonian, Ewe, Fijian, Finnish, French, Georgian, German, Greek, Hiligaynon, Hungarian, Igbo, Iloko, Indonesian, Italian (also Braille), Japanese, Kazakh, Kikaonde, Kinyarwanda, Kirghiz, Kirundi, Korean, Lingala, Luvale, Macedonian, Malagasy, Maltese, Norwegian, Ossetian, Polish, Portuguese (also Brazilian Portuguese and Braille), Romanian, Russian, Samoan, Sepedi, Serbian (Cyrillic and Latin scripts), Sesotho, Shona, Sinhala, Slovak, Slovenian, Spanish (also Braille), Sranantongo, Swahili, Swedish, Tagalog, Tsonga, Tswana, Turkish, Ukrainian, Twi (Akuapem and Asante), Xhosa, Yoruba, and Zulu.
The New World Translation of the Christian Greek Scriptures is available in an additional 45 languages as of February 2015: Cambodian, Chitumbuka, Ga, Gun, Guarani, Haitian Creole, Hebrew, Hindi, Hiri Motu, Kannada, Kiluba, Kiribati (Gilbertese), Kongo, Latvian, Lithuanian, Luo, Luganda, Malay, Malayalam, Maya, Myanmar, Nepali, Otetela, Pangasinan, Papiamento (Curaçao), Persian, Punjabi, Sango, Silozi, Solomon Islands Pidgin, Swati, Tamil, Tatar, Tetun Dili, Thai, Tigrinya, Tok Pisin, Tongan, Tshiluba, Tuvaluan, Tzotzil, Uzbek, Venda, Vietnamese, Waray-Waray.
The New World Translation is also available on DVD in part in 7 languages as of 2013: American Sign Language, Brazilian Sign Language, Colombian Sign Language, Italian Sign Language, Korean Sign Language, Mexican Sign Language, and Russian Sign Language.
When the Writing Committee approves the translation of the Bible into a new language, it appoints a group of baptized Jehovah's Witnesses to serve as a translation team. Team members generally have experience in translating the Watch Tower Society's publications, and receive additional training in the principles of Bible translation and in the use of computer programs developed specifically for the task. These systems do not perform actual translation, but assist the translators by keeping track of their translation decisions.
Features[edit]
The layout resembles the 1901 edition of the American Standard Version. The translators use the terms "Hebrew-Aramaic Scriptures" and "Christian Greek Scriptures" rather than "Old Testament" and "New Testament", stating that the use of "testament" was based on a misunderstanding of 2 Corinthians 3:14.[35] Headings were included at the top of each page to assist in locating texts; these have been replaced in the 2013 revision by an "Outline of Contents" introducing each Bible book. There is also an index listing scriptures by subject.
Square brackets [ ] were added around words that were inserted editorially, but were removed as of the 2006 printing. Double brackets [[ ]] were used to indicate text considered doubtful. The pronoun "you" was printed in small capitals (i.e., YOU) to indicate plurality, as were some verbs when plurality may be unclear. These features were discontinued in the 2013 release. The New World Translation attempts to indicate progressive rather than completed actions, such as "proceeded to rest" at Genesis 2:2 instead of "rested". The 2013 release indicates progressive verbs only where considered contextually important.
Use of Jehovah[edit]
Main article: Jehovah
The name Jehovah is a translation of the Tetragrammaton (Hebrew: יהוה‎, transliterated as YHWH), although the original pronunciation is unknown. The New World Translation uses the name Jehovah 6,979 times in the Old Testament.[36] The Watch Tower Society notes that the Tetragrammaton appears in "the oldest fragments of the Greek Septuagint".[37] In reference to the Septuagint, biblical scholar Paul E. Kahle stated, "We now know that the Greek Bible text as far as it was written by Jews for Jews did not translate the Divine name by Kyrios, but the Tetragrammaton written with Hebrew or Greek letters was retained in such MSS (manuscripts). It was the Christians who replaced the Tetragrammaton by Kyrios, when the divine name written in Hebrew letters was not understood any more."[38]
The New World Translation also uses the name Jehovah 237 times in the New Testament where the extant texts use only the Greek words kurios (Lord) and theos (God).[39] Walter Martin, an evangelical minister, wrote, "It can be shown from literally thousands of copies of the Greek New Testament that not once does the tetragrammaton appear."[40] However, the translators of the New World Translation believed that the name Jehovah was present in the original manuscripts of the New Testament when quoting from the Old Testament, but replaced with the other terms by later copyists. Based on this reasoning, the translators "restored the divine name", though it is not present in any extant manuscripts.[41][42]
The use of Jehovah in the New Testament is not unique to the NWT; translations in English with similar renderings include A Literal Translation of the New Testament ... From the Text of the Vatican Manuscript (Heinfetter, 1863); The Emphatic Diaglott (Wilson, 1864); The Epistles of Paul in Modern English (Stevens, 1898); St. Paul’s Epistle to the Romans (Rutherford, 1900); The Christian’s Bible — New Testament (LeFevre, 1928) and The New Testament Letters (Wand, Bishop of London, 1946).
Editions[edit]
The New World Translation is distributed in print editions commonly referred to as "Large Print" (four volumes), "Reference", "Regular (or Standard) Hard Cover", "Regular (or Standard) Soft Cover".[43][44] The regular editions include several appendices containing arguments for various translation decisions, maps, diagrams and other information; and over 125,000 cross references. The reference edition contains the cross references and adds footnotes about translation decisions and additional appendices that provide further detail relating to certain translation decisions.[45] Many of the non-English translations lack footnotes and some add language-specific footnotes. The 1981 and 1984 revisions incorporated the booklet, Bible Topics for Discussion (previously published separately in 1977), which provides references to scriptures relating to various topics; this has been replaced in the 2013 revision with a simplified Introduction to God's Word.
Kingdom Interlinear[edit]
The New World Bible Translation Committee included the English text from the NWT in its 1969 and 1985 editions of the Kingdom Interlinear Translation of the Greek Scriptures. It also incorporates the Greek text published by Westcott and Hort in The New Testament in the Original Greek and a literal word-for-word translation.[46][47]
Non-print editions[edit]
In 1978, the Watch Tower Society began producing recordings of the NWT on audio cassette,[48] with the New Testament released by 1981[49] and the Old Testament in three albums released by 1990.[50] In 2004, the NWT was released on compact disc in MP3 format in major languages.[51] Since 2008, audio downloads of the NWT have been made available in 18 languages in MP3 and AAC formats, including support for Podcasts.



 A diskette edition of the NWT released in 1993
In 1983, the English Braille edition of the NWT's New Testament was released;[52] the complete English Braille edition was released by 1988.[53] NWT editions have since become available in several additional Braille scripts.[54] Production of the NWT in American Sign Language began in 2006, with the complete New Testament made available by 2010;[55] sign language editions are also available for download.[56]
In 1992 a digital edition, New World Translation of the Holy Scriptures—With References, was released, as a set of seven 3½-inch 720 KB diskettes or four 5¼-inch 1.2 MB diskettes, using Folio View software. In 1993, New World Translation of the Holy Scriptures—With References/Insight on the Scriptures was released in English, as a set of 5¼-inch 1.2 MB or 3½-inch 1.44 MB diskettes, containing the New World Translation and Insight on the Scriptures. Since 1994, the New World Translation of the Holy Scriptures—With References has been included in the Watchtower Library on CD-ROM, available only to baptized Jehovah's Witnesses.[57][58] The NWT is available online at the Watch Tower Society's official website in over 100 languages.[59][60] It is available for download in over 120 various languages in PDF, Mobipocket and EPUB formats. In 2013, an official application entitled JW Library was released on multiple platforms for tablets and mobile devices.[61]
Critical review[edit]

The Bible in English
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Overall review[edit]
In its review of Bible translations released from 1955 to 1985, The HarperCollins Bible Dictionary listed the New World Translation as one of the major modern translations.[62]
The New Catholic Encyclopedia says of the NWT reference edition: "[Jehovah's Witnesses]' translation of the Bible [has] an impressive critical apparatus. The work is excellent except when scientific knowledge comes into conflict with the accepted doctrines of the movement." It criticizes the NWT's rendering of Kyrios as "Jehovah" in 237 instances in the New Testament.[63]
Old Testament[edit]
Samuel Haas, in his 1955 review of the 1953 first volume of the New World Translation of the Hebrew Scriptures, in the Journal of Biblical Literature, stated that although "this work indicates a great deal of effort and thought as well as considerable scholarship, it is to be regretted that religious bias was allowed to colour many passages."[64]
Professor Benjamin Kedar, a Professor of History and Director of the Institute for Advanced Studies at the Hebrew University of Jerusalem, said in 1989: "In my linguistic research in connection with the Hebrew Bible and translations, I often refer to the English edition of what is known as the New World Translation. In so doing, I find my feeling repeatedly confirmed that this work [the NWT Old Testament] reflects an honest endeavor to achieve an understanding of the text that is as accurate as possible."[65]
Regarding the NWT's use of English in the 1953 first volume of the NWT (Genesis to Ruth), Dr. Harold H. Rowley (1890–1969) was critical of what he called "wooden literalism" and "harsh construction." He characterized these as "an insult to the Word of God", citing various verses of Genesis as examples. Rowley concluded, "From beginning to end this [first] volume is a shining example of how the Bible should not be translated."[66] Rowley's published review is dated January 1953, six months before the volume was actually released;[67][68] Rowley did not update his review following the July 1953 release or the 1961 revision, and he died before the release of the 1970 and later revisions.[69]
New Testament[edit]
A 2003 study by Jason BeDuhn, associate professor of religious studies at Northern Arizona University in the United States, of nine of "the Bibles most widely in use in the English-speaking world," including the New American Bible, The King James Bible and The New International Version, examined several New Testament passages in which "bias is most likely to interfere with translation." For each passage, he compared the Greek text with the renderings of each English translation, and looked for biased attempts to change the meaning. BeDuhn reported that the New World Translation was "not bias free", but emerged "as the most accurate of the translations compared", and thus a "remarkably good translation", adding that "most of the differences are due to the greater accuracy of the NW as a literal, conservative translation". BeDuhn said the introduction of the name "Jehovah" into the New Testament 237 times was "not accurate translation by the most basic principle of accuracy", and that it "violate[s] accuracy in favor of denominationally preferred expressions for God", adding that for the NWT to gain wider acceptance and prove its worth its translators might have to abandon the use of "Jehovah" in the New Testament.[70]
Theologian and televangelist John Ankerberg accused the NWT's translators of renderings that conform "to their own preconceived and unbiblical theology."[71] John Weldon and Ankerberg cite several examples wherein they consider the NWT to support theological views overriding appropriate translation. Ankerberg and Weldon cite Julius R. Mantey, co-author of A Manual Grammar of the Greek New Testament and A Hellenistic Greek Reader, who also criticized the NWT, calling it "a shocking mistranslation."[71][72]
William Barclay, Professor of Divinity and Biblical Criticism, concluded that "the deliberate distortion of truth by this sect is seen in the New Testament translation. ... It is abundantly clear that a sect which can translate the New Testament like that is intellectually dishonest."[73]
Edgar J. Goodspeed, translator of the New Testament in An American Translation, wrote in a letter to the Watch Tower Society: "I am interested in the mission work of your people, and its world wide scope, and much pleased with the free, frank and vigorous translation. It exhibits a vast array of sound serious learning, as I can testify."[74]
Former American Bible Society board member Bruce M. Metzger concluded that "on the whole, one gains a tolerably good impression of the scholarly equipment of the translators,"[75] but identified instances where the translation has been written to support doctrine, with "several quite erroneous renderings of the Greek."[76] Metzger noted a number of "indefensible" characteristics of the translation, including its use of "Jehovah" in the New Testament.
Unitarian theologian Charles Francis Potter stated about the NWT: "Apart from a few semantic peculiarities like translating the Greek word stauros, as "stake" instead of "cross", and the often startling use of the colloquial and the vernacular, the anonymous translators have certainly rendered the best manuscript texts, both Greek and Hebrew, with scholarly ability and acumen."[77]
Religion writer and editor Alexander Thomson said of the NWT: "The translation is evidently the work of skilled and clever scholars, who have sought to bring out as much of the true sense of the Greek text as the English language is capable of expressing. ... We heartily recommend the New World Translation of the Christian Greek Scriptures, published in 1950 by the Watch Tower Bible and Tract Society."[78]
Thomas Winter, an instructor of Greek at the University of Nebraska and former president of the Unitarian Church of Lincoln, considered the Kingdom Interlinear Translation of the Greek Scriptures to be a "highly useful aid toward the mastery of koine (and classical) Greek," adding that the translation "is thoroughly up-to-date and consistently accurate."[79]
The Andover Newton Quarterly reported, "The translation of the New Testament is evidence of the presence in the movement of scholars qualified to deal intelligently with the many problems of Biblical translation. One could question why the translators have not stayed closer to the original meaning, as do most translators ... In not a few instances the New World Translation contains passages which must be considered as 'theological translations.' This fact is particularly evident in those passages which express or imply the deity of Jesus Christ."[80]
See also[edit]
Bible translations by language
Jehovah's Witnesses publications
List of Watch Tower Society publications
References[edit]
1.Jump up ^ Jason D. Beduhn, Truth in Translation - Accuracy and Bias in English Translations of the New Testament
2.Jump up ^ All Scripture Is Inspired by God and Beneficial1990 pg. 326 pars. 32-33 Study Number 7—The Bible in Modern Times: New World Translation A Literal Translation, 1990
3.Jump up ^ New World Translation of the Holy Scriptures (2013 Revision), page 4. Access date: 25 February 2014.
4.Jump up ^ "Are All Religions Good?", The Watchtower, August 1, 2009, page 4, "Jehovah’s Witnesses, produce a reliable Bible translation known as the New World Translation of the Holy Scriptures. However, if you are not one of Jehovah’s Witnesses, you may prefer to use other translations"
5.^ Jump up to: a b New World Translation of the Holy Scriptures, Revised 2013, Total Printed of All Editions of New World Translation: 208,366,928 copies - over 120 languages (updated February, 2014), bi12-E, p.4
6.^ Jump up to: a b The Chitumbuka NT 1984 edition has latest numbers and language list of 122 languages, (updated February 26, 2014), bi7-TB, p.4
7.Jump up ^ 2013 Annual Meeting Report: Languages New World Translation is published has increased from 52 to 121
8.Jump up ^ The Watchtower, 1 November 1959, p. 672: "Up until 1950 the teachings of Jehovah’s witnesses were based mainly upon the King James Version of the Bible"
9.Jump up ^ Botting, Heather; Gary Botting (1984). The Orwellian World of Jehovah's Witnesses. University of Toronto Press. p. 99. ISBN 0-8020-6545-7. "The King James Bible was used by the Witnesses prior to the release of their own version, which began with the Greek Scriptures, in 1950."
10.Jump up ^ "Announcements", The Watchtower, August 1, 1954, page 480
11.Jump up ^ "Bible Knowledge Made Plain Through Modern Translation", The Watchtower, October 15, 1961, page 636
12.Jump up ^ "Part Three—How the Bible Came to Us", The Watchtower, October 15, 1997, page 11, "With this objective, associates of the Society set out in 1946 to produce a fresh translation of the Scriptures. A translation committee of experienced anointed Christians was organized to produce the New World Translation of the Holy Scriptures in English."
13.Jump up ^ "Stand Complete and With Firm Conviction—The New World Translation Appreciated by Millions Worldwide", The Watchtower, November 15, 2001, page 7.
14.Jump up ^ "How the Governing Body Differs From a Legal Corporation:, The Watchtower, January 15, 2001, page 30.
15.^ Jump up to: a b "New Bible Translation Completed, Released", The Watchtower, October 1, 1960, page 599.
16.Jump up ^ "New World Translation of the Christian Greek Scriptures", The Watchtower, September 15, 1950, page 315.
17.Jump up ^ Watchtower October 1st, 1960 p. 601 par. 13
18.Jump up ^ Foreword, New World Translation of the Holy Scriptures, 1984.
19.Jump up ^ All Scripture is Inspired of God and Beneficial 1990 p. 331
20.Jump up ^ New York Times, August 3, 1950 p. 19.
21.Jump up ^ The Watchtower, September 15, 1950, p. 320
22.Jump up ^ Walsh vs Honorable James Latham, Court of Session Scotland, 1954, cross examination of Frederick Franz pp. 90-92
23.Jump up ^ The Watchtower, November 15, 1950, p. 454
24.^ Jump up to: a b The Watchtower, December 15, 1974, p. 768.
25.Jump up ^ Tony Wills, M.A., A People For His Name—A History of Jehovah's Witnesses and An Evaluation, Lulu, 2006. Originally published in 1967 by Vantage Press. "[Frederick] Franz is a language scholar of no mean ability—he supervised the translation of the Bible from the original languages into the New World Translation, completed in 1961." (p. 253)
26.Jump up ^ Walter Martin, Kingdom of the Cults—Expanded Anniversary Edition, October 1997, Bethany House Publishers, p. 123-124. "the New World Bible translation committee had no known translators with recognized degrees in Greek or Hebrew exegesis or translation. While the members of the [NWT] committee have never been identified officially by the Watchtower, many Witnesses who worked at the headquarters during the translation period were fully aware of who the members were. They included Nathan H. Knorr (president of the Society at the time), Frederick W. Franz (who later succeeded Knorr as president), Albert D. Schroeder, George Gangas, and Milton Henschel'."
27.Jump up ^ Kenneth J. Baumgarten, A Critique of The New World Translation of the Christian Greek Scriptures‍ '​ Treatment of Nine Texts Employing ΘΕΟΣ In Reference to Jesus Christp. 14
28.^ Jump up to: a b A Milestone for Lovers of God's Word (Watchtower October 15, 1999 pp. 30-31)
29.Jump up ^ 2012 Yearbook of Jehovah's Witnesses, pg. 26
30.Jump up ^ "Jehovah's Witnesses distribute free Bibles", The Daytona Beach News-Journal, October 26, 2013
31.Jump up ^ How Can You Choose a Good Bible Translation? (Watchtower May 1, 2008 pages 18-22)
32.^ Jump up to: a b "All Scripture is Inspired of God and Beneficial" 1990 pp. 305-314
33.Jump up ^ How the Bible Came to Us, Appendix A3 of 2013 REVISION
34.Jump up ^ Jehovah's Witnesses—Proclaimers of God's Kingdom (1993) Chap. 27 p. 611, subheading Translation Into Other Languages.
35.Jump up ^ Appendix 7E in the New World Translation reference edition
36.Jump up ^ Revised New World Translation of the Holy Scriptures. Accessed 14 October 2013.
37.Jump up ^ Insight on the Scriptures, Vol. II pg. 9, 1988; Watchtower Bible and Tract Society of Pennsylvania
38.Jump up ^ The Cairo Geniza, Basil Blackwell, Oxford, 1959, pg. 222
39.Jump up ^ Bowman, Robert M. Understanding Jehovah's Witnesses. Grand Rapids: Baker Book House. 1991. P114
40.Jump up ^ Walter Martin, The Kingdom of the Cults Revised, Updated, and Expanded Anniversary Edition, Bethany House Publishers, Minneapolis, Minnesota 1997, Page 125.
41.Jump up ^ The Watchtower, August 1, 2008. Brooklyn, New York: Watch Tower Bible and Tract Society of Pennsylvania. 2008. pp. 18–23.
42.Jump up ^ "Lord". Insight on the Scriptures 2. p. 267.
43.Jump up ^ "Announcements", Our Kingdom Ministry, September 1988, page 4
44.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, published by Jehovah's Witnesses, page 614
45.Jump up ^ "Study—Rewarding and Enjoyable", The Watchtower, October 1, 2000, page 16
46.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, published 1993 by Jehovah's Witnesses, "Chapter 27: Printing and Distributing God's Own Sacred Word", page 610
47.Jump up ^ ""Between-the-Lines" Translations of the Bible", The Watchtower, November 15, 1969, page 692.
48.Jump up ^ Our Kingdom Ministry, September 1978, page 3
49.Jump up ^ Our Kingdom Ministry, October 1981, page 7
50.Jump up ^ The Watchtower, February 15, 1990, page 32
51.Jump up ^ Watchtower Publications Index 1986-2007, "Compact Discs"
52.Jump up ^ Our Kingdom Ministry, August 1983, pages 3-4
53.Jump up ^ Jehovah's Witnesses - Proclaimers of God's Kingdom, published 1993 by Jehovah's Witnesses, "Chapter 27: Printing and Distributing God's Own Sacred Word", pages 614-615
54.Jump up ^ Awake!, November, 2007 p. 30
55.Jump up ^ 2007 Yearbook of Jehovah's Witnesses, published by Jehovah's Witnesses, pages 21-22
56.Jump up ^ Sign Language Connection on jw.org
57.Jump up ^ "The Compact Disc—What Is It All About?", Awake!, April 22, 1994, page 23
58.Jump up ^ Our Kingdom Ministry, September 2007, page 3.
59.Jump up ^ "Watch Tower Online Library". Watch Tower Bible and Tract Society. Retrieved 2014-11-07.
60.Jump up ^ "Online Bible-Jehovah’s Witnesses: jw.org". Watch Tower Society. Retrieved 2012-10-27.
61.Jump up ^ "JW Library APP-Jehovah’s Witnesses". Watch Tower Society. Retrieved 2012-10-27.
62.Jump up ^ Robert G. Bratcher, "English Bible, The" The HarperCollins Bible Dictionary (revised and updated edition of Harper's Bible Dictionary, 1st ed. c1985), HarperCollins Publishers/The Society of Biblical Literature, 1996, p. 292.
63.Jump up ^ G. HÉBERT/EDS, "Jehovah's Witnesses", The New Catholic Encyclopedia, Gale, 20052, Vol. 7, p. 751.
64.Jump up ^ Journal of Biblical Literature, Vol. 74, No. 4, (Dec. 1955), p. 283.
65.Jump up ^ Interview quotation as cited by: "The Bible in Modern Times", "All Scripture Is Inspired of God and Beneficial", ©1990 Watch Tower, page 326
66.Jump up ^ H.H. Rowley, How Not To Translate the Bible, The Expository Times, 1953; 65; 41
67.Jump up ^ Life Magazine, July 1, 1953, Photo here
68.Jump up ^ "“Walk in the Name of Jehovah Our God for Ever”", The Watchtower, September 1, 1953, page 528, "Watch Tower Bible and Tract Society released Volume I of the New World Translation of the Hebrew Scriptures to the New World Society Assembly of Jehovah’s Witnesses at Yankee Stadium, New York city, N. Y., Wednesday afternoon, July 22, 1953."
69.Jump up ^ "The Bible in Modern Times", All Scripture..., ©1990 Watch Tower
70.Jump up ^ Jason D. BeDuhn, Truth in Translation: Accuracy and Bias in English Translations of the New Testament, 2004, pages 163, 165, 169, 175, 176. BeDuhn compared the King James, the (New) Revised Standard, the New International, the New American Bible, the New American Standard Bible, the Amplified Bible, the Living Bible, Today's English and the NWT versions in Matthew 28:9, Philippians 2:6, Colossians 1:15-20, Titus 2:13, Hebrews 1:8, John 8:58, John 1:1.
71.^ Jump up to: a b See Ankerberg, John and John Weldon, 2003, The New World Translation of the Jehovah's Witnesses, accessible online
72.Jump up ^ Dr. Mantey made this comment on videotape. See the video "Witnesses of Jehovah", distributed by Impact Resources, P.O. Box 1169, Murrieta, CA, 92564
73.Jump up ^ R. Rhodes, The Challenge of the Cults and New Religions, The Essential Guide to Their History, Their Doctrine, and Our Response, Zondervan, 2001, p. 94
74.Jump up ^ "Loyally advocating the Word of God," The Watchtower (15 March 1982), p. 23.
75.Jump up ^ Metzger>UBS Metzger, Bruce M, The New World Translation of the Christian Greek Scriptures, The Bible Translator 15/3 (July 1964), p. 151.
76.Jump up ^ Bruce M. Metzger, "Jehovah's Witnesses and Jesus Christ," Theology Today, (April 1953 p. 74); see also Metzger, "The New World Translation of the Christian Greek Scriptures,".
77.Jump up ^ The faiths men live by, Kessinger Publishing, 1954, 239. ISBN 1-4254-8652-5.
78.Jump up ^ Alexander Thomson, The Differentiator, 1952, 55,57 No. 2, 6
79.Jump up ^ Thomas N. Winter, Review of New World Bible Translation Committee's The Kingdom Interlinear Translation of the Greek Scriptures, Classics and Religious Studies Faculty Publications, Classics and Religious Studies Department, University of Nebraska – Lincoln, April–May 1974: 376
80.Jump up ^ "Jehovah's Witnesses and their New Testament." Andover Newton Quarterly. 3.3 (1963): 31.
Further information[edit]
 Wikiquote has quotations related to: New World Translation of the Holy Scriptures
Online editions[edit]
New World Translation - Study Edition - Watchtower Online Library
Online Bible (1984 and 2013)
Supportive[edit]
Stafford, Greg: Jehovah's Witnesses Defended. [ISBN 0-9659814-7-9]
Furuli, Rolf: The Role of Theology and Bias in Bible Translation: With a special look at the New World Translation of Jehovah's Witnesses, 1999. [ISBN 0-9659814-9-5]
Byatt, Anthony and Flemings, Hal (editors): ‍ '​Your Word is Truth', Essays in Celebration of the 50th Anniversary of the New World Translation of the Holy Scriptures (1950, 1953), 2004. [ISBN 0-9506212-6-9]
The Coptic Evidence
In Defense of the New World Translation at the Wayback Machine (archived December 18, 2007)
Neutral[edit]
BeDuhn, Jason: Truth in Translation - Accuracy and Bias in English Translations of the New Testament [ISBN 0-7618-2556-8]
The Names of God. Their Pronunciation and Their Translation. A Digital Tour of Some of the Main Witnesses.
Critical[edit]
Metzger, Bruce Manning, The Jehovah's Witnesses and Jesus Christ: A Biblical and Theological Appraisal (Theology Today (April 1953), pp. 65-85).
"The New World Translation: What the Scholars Really Said" (www.forananswer.org)
Tetragrammaton in the New Testament
Kenneth J. Baumgarten, A Critique of The New World Translation of the Christian Greek Scriptures‍ '​ Treatment of Nine Texts Employing ΘΕΟΣ In Reference to Jesus Christ, South African Theological Seminary 2007.
Robert Countess: Jehovah's Witnesses' New Testament: A Critical Analysis, [ISBN 0-87552-210-6]
NWT and the Deity of Christ - A table showing NWT changes to key Christological passages, written from an evangelical perspective
Hiding the Divine Name Article critical of the Kingdom Interlinear Translation


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 http://en.wikipedia.org/wiki/New_World_Translation_of_the_Holy_Scriptures








Kingdom song

From Wikipedia, the free encyclopedia
  (Redirected from Kingdom songs)
Jump to: navigation, search

Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
Kingdom songs are the hymns sung by Jehovah's Witnesses at their religious meetings. Since 1879, the Watch Tower Society has published hymnal lyrics; by the 1920s they had published hundreds of adapted and original songs, and by the 1930s they referred to these as "Kingdom songs" in reference to God's Kingdom.[1]
With the 1966 release of Singing and Accompanying Yourselves with Music in Your Hearts, a policy was introduced to use only songs written by Witnesses. Subsequent collections were released in 1984 and in 2009, each retaining, retiring, or revising previous songs and introducing new songs. By 2012, an edition of their current hymnal Sing to Jehovah was available in 171 languages, including several sign languages.
In addition to songbooks containing sheet music and lyrics, releases in various audio formats have included vocals in several languages, piano instrumentals, and orchestral arrangements. The orchestral arrangements, referred to as Kingdom Melodies, are drawn from the three most-recent collections. Jehovah's Witnesses use Kingdom songs in their worship at their congregations meetings and larger events.


Contents  [hide]
1 Collections 1.1 Singing and Accompanying
1.2 Sing Praises to Jehovah
1.3 Sing to Jehovah
1.4 Kingdom Melodies
2 Use in worship
3 See also
4 References
5 External links

Collections[edit]
In the late 19th century, the Bible Students (from which Jehovah's Witnesses arose) used many well-known songs and melodies. They also used well-known melodies set to their own texts. The prefaces of Songs of the Bride[2] and Poems and Hymns of Dawn[3] indicate that these hymnals include hymns adapted from other Protestant hymnals such as Hymns of the Morning,[4] Gospel Hymns,[5] Jubilee Harp,[6] Winnowed Hymns,[7] Epworth Hymnal[8] and Songs of Pilgrimage.[9] These melodies were often works of famous composers, including Ludwig van Beethoven and Joseph Haydn. Lyrics were often also adapted from works of famous hymnal writers including Philip P. Bliss, Horatius Bonar, Fanny Crosby, Philip Doddridge, Thomas Hastings, John Newton, Isaac Watts and Charles Wesley. Since 1966, efforts have been made to use only songs composed and written by members of their religion rather than adapting music or lyrics from other religious groups, to ensure they are characteristic of and unique to Jehovah's Witnesses.
In 1877, Charles Taze Russell and Nelson H. Barbour announced Songs of the Morning in their book Three Worlds.[10] Songs of the Bride, a collection of 144 songs, was published in 1879.[2] In 1890, Poems and Hymns of the Millennial Dawn[3]—with 151 poems and 333 songs, most of which were well-known compositions—was released and became the group's official hymnal until 1928. This was followed by lyrics for 11 songs appearing in the February 1, 1896 issue of The Watchtower, under the title Zion's Glad Songs of the Morning,[11] written by members of the denomination. A supplement of 81 songs was released in 1900, many written by a single individual, under the title Zion's Glad Songs.[12][13] Two revised editions of this hymnal were released between 1902 and 1908 with almost identical titles.[14][15] In 1905, the 333 songs published in 1890 along with musical notation were released under the title, Hymns of the Millennial Dawn.[16] This book was released in a number of other languages, mainly in a shortened version. In 1925, Kingdom Hymns was published,[17] with 80 songs intended for children and youths. In 1928 Songs of Praise to Jehovah was released,[18] which included 337 songs.[19]
Following the adoption of the name Jehovah's witnesses in 1931, the Kingdom Service Song Book was released in 1944 (and revised in 1948), which included 62 songs. This was followed by the release of Songs to Jehovah's Praise in 1950, with 91 songs. Some of the music was from hymn tunes of other churches or based on themes from classical music (for example, Beethoven's Piano Sonata no. 23 in F minor, op. 57 ("Appassionata")). Others used relatively new music, which has been used in later songbooks, including the current one.)




Move Ahead!







Sample vocal rendition of Move Ahead!.

Problems playing this file? See media help.




Our Reasons for Joy







Sample vocal rendition of Our Reasons for Joy.

Problems playing this file? See media help.
Singing and Accompanying[edit]
Singing and Accompanying Yourselves with Music in Your Hearts was released in 1966, with 119 songs. Melodies identified as not having been written by Jehovah's Witnesses were replaced. For the first time, a policy was adopted of including only material written and composed by Jehovah's Witnesses, though some songs composed by non-Witnesses were unintentionally included.[20]
Sing Praises to Jehovah[edit]
In 1984, Sing Praises to Jehovah, was released, which includes 225 songs. It was subsequently introduced in many other languages. Many songs in Sing Praises to Jehovah were present in the previous two books; some that were found not to have been written by members of Jehovah's Witnesses were excluded, and many new songs were added. Two songs had the melodies changed, and various textual revisions were made.[20]
Sing to Jehovah[edit]



Sing to Jehovah, Jehovah's Witnesses' current hymnal
In 2009, the release of a new hymnal, Sing to Jehovah, was announced; as of January 2010, it is the current hymnal used at religious services of Jehovah's Witnesses.[21] It contains 135 songs, 42 of which are new. Many songs from earlier editions are retained; some melodies and lyrics have been changed, and some songs have had verses removed. Some melodies have completely new lyrics, and some lyrics have been set to new melodies. Reduced editions comprising 55 songs are available in 55 less common languages.[22] Six volumes of orchestral and vocal arrangements based on 114 songs from Sing to Jehovah have also been released.[23] On October 4, 2014, a revised edition of the songbook was announced, with a number of new songs.[24]
Kingdom Melodies[edit]
A series of light orchestral arrangements of Kingdom songs entitled Kingdom Melodies was first released in 1980.[25] They are intended for listening, and are not well suited for accompanying singing. The earlier recordings in the series were from the 1966 hymnal Singing and Accompanying Yourselves With Music in Your Hearts, and the later ones from Sing Praises to Jehovah.
Installments of Kingdom Melodies were issued in cassette and phonograph formats annually during the 1980s. From 1996 to 2000, the series was re-issued as nine volumes on CD. In 2006, the series was released on CD in MP3 format. Since September 2008, the songs have also been made available for download.
Use in worship[edit]
Typically, Jehovah's Witnesses sing three songs at their midweek- and weekend meetings for worship. The entire congregation sings,[26] usually accompanied by a piano recording on compact disc, although some congregations have a piano or a band. Meetings open and close with a song and prayer, along with a song during an interlude between the two sections of the meeting. Songs are selected to match the theme of the meeting program. Songs to introduce the Congregation Bible Study and the Service Meeting are found in the newsletter, Our Kingdom Ministry, and those for the Watchtower study are on the front cover of The Watchtower Study Edition. The song used to introduce the public talk is normally chosen by the speaker. Songs are also used at assemblies and conventions, and sometimes at different events at Watch Tower Society branch offices. Jehovah's Witnesses' publications also suggest that Witnesses listen to this music in their personal time.[27]
See also[edit]
Jehovah's Witnesses practices
Kingdom Hall
List of Watch Tower Society publications#Songbooks
References[edit]
1.Jump up ^ Between Resistance and Martyrdom: Jehovah's Witnesses in the Third Reich by Detlef Garbe, Univ of Wisconsin Press, 2008, ISBN 0-299-20790-0, ISBN 978-0-299-20790-8, page 207
2.^ Jump up to: a b Mann, William I. (arr.) Songs of the Bride. Pittsburgh, Pa.: Published at the Office of Zion's Watch Tower, 1879.
3.^ Jump up to: a b RUSSELL, Charles Taze & RUSSELL, Mary Frances (eds.). Poems and Hymns of Dawn. Allegheny, Pa.: Tower Publishing Company, 1890. 493 p.; RUSSELL, Charles Taze & RUSSELL, Mary Frances (eds.). Poems and Hymns of Dawn. Allegheny, Pa.: Watch Tower Bible & Tract Society, [1898?]. 493 p.
4.Jump up ^ BARKER, Charles C. (comp.). Hymns of the Morning : Designed for the Use of God’s People. Concord, N.H.: Charles W. Sargent, 1872. 144 p., 283 hymns; BARKER, Charles C. (comp.). Hymns of the Morning : Designed for the Use of God’s People. Concord, N.H.: Charles W. Sargent, 1873. 164 p., 307 hymns
5.Jump up ^ BLISS, P.P. & SANKEY, Ira D. Gospel Hymns and Sacred Songs : as used by them in Gospel Meetings. New York: Biglow & Main ; Cincinnati, John Church & Co., 1875. 112 p. 133 hymns; Gospel Hymns consolidated embracing volumes no. 1, 2, 3 and 4 without duplicates, for use in gospel meetings and other religious services. New York: Biglow & Main ; Cincinnati: John Church & Co., cop. 1883. 400 p.
6.Jump up ^ GORHAM, A.T. (compil.). The Jubilee Harp: a Choice Selection of Psalmody, Ancient and Modern: Designed for use in Public and Social Worship. Boston: Advent Christian Publication Society, 1874. 458 p., 822 hymns.
7.Jump up ^ McCABE, C.C. & MacFARLAN, D.T. (eds.). Winnowed hymns: a collection of sacred songs, especially adapted for revivals, prayer and camp meetings. New York: Biglow & Main, [1873?]. 128 p.
8.Jump up ^ The Epworth Hymnal containing standard hymns of the church, songs for the sunday-school, songs for social services, songs for the home circle, songs for special occasions. Cincinnati: Cranston & Stowe ; New York: Hunt & Eaton, cop. 1885. 231 p.
9.Jump up ^ HASTINGS, H.L. Songs of Pilgrimage : a Hymnal for the Churches of Christ. Boston, Mass.: Scriptural Tract Repository, 1886; 3rd ed., 1888. 1533 hymns
10.Jump up ^ [¿BARBOUR, Nelson H. (arr.)?]. Songs of the Morning. [Rochester, New York?: Office of Herald of the Morning?, 1877?] 67 hymns
11.Jump up ^ [McPHAIL, M.L. (compil.)]. Zion’s Glad Songs of the Mornin. En: Zion’s Watch Tower and Herald of Christ’s Presence, 1896, vol. 17, no.3, february 1, 12 p., 11 hymns
12.Jump up ^ McPHAIL, M.L. Zion's Glad Songs for all ...Christian Gatherings... Allegheny, Pa.: Watch Tower Bible and Tract Society, [1900?]. 59 p., 82 hymns.
13.Jump up ^ "Zion's Glad Songs". The Watchtower: 274. 15 September 1900. "OUR dear Brother McPhail, who has quite a talent for music, has collected a number of new and beautiful hymns, - the music to the majority being his own composition ... entitled 'Zion's Glad Songs."
14.Jump up ^ McPHAIL, M.L. Zion's Glad Songs No. 2 : for all ...Christian Gatherings... Chicago, Ills.: K. McPhail, [1907]. 64 p., 65 hymns
15.Jump up ^ McPHAIL, M.L. Zion's Glad Songs for all ...Christian Gatherings... Chicago, Il.: M.L. McPhail, [1908]. 220 p., 248 hymns
16.Jump up ^ [RUSSELL,C.T.] Hymns of the Millennial Dawn : with Music : a Choice Collection of Psalms and Hymns and Spiritual Songs : to Aid God's People in Singing and Making Melody in their Hearts unto the Lord. Brooklyn : Watch Tower Bible and Tract Society, 1906.
17.Jump up ^ Kingdom Hymns : with music. Brooklyn, N.Y.: International Bible Students Association, 1925. 63 p., 80 hymns.
18.Jump up ^ Songs of Praise to Jehovah. Brooklyn, N.Y.: Watch Tower Bible and Tract Society, 1928. 299 p., 337 hymns
19.Jump up ^ "16 Meetings for Worship, Instruction, and Encouragement". Jehovah’s Witnesses – Proclaimers of God’s Kingdom. Watch Tower Society. 1993. p. 240.
20.^ Jump up to: a b "Praising Jehovah With Music". The Watchtower: 23. 15 October 1986.
21.Jump up ^ "Theocratic Ministry School Schedule", Our Kingdom Ministry, October, 2009, page 3
22.Jump up ^ The Music of Many Languages
23.Jump up ^ "Music for Christian Worship". JW.org. Watch Tower Society. Retrieved July 29, 2013.
24.Jump up ^ "2014 Annual Meeting Report". Watch Tower Society.
25.Jump up ^ "Announcements". Our Kingdom Ministry: 4. September 1980.
26.Jump up ^ "Music That Pleases God", The Watchtower, June 1, 2000, page 28, Read online
27.Jump up ^ "Music That Refreshes". Our Kingdom Ministry (Watch Tower Society): 1. May 2004.
External links[edit]
Jehovah's Witnesses—Official website: Music for Christian Worship
  


Categories: Beliefs and practices of Jehovah's Witnesses




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 http://en.wikipedia.org/wiki/Kingdom_song












Kingdom song

From Wikipedia, the free encyclopedia
  (Redirected from Kingdom songs)
Jump to: navigation, search

Part of a series on
Jehovah's Witnesses

Overview

Organizational structure
Governing Body
Watch Tower Bible
 and Tract Society
Corporations

History
Bible Student movement
Leadership dispute
Splinter groups
Doctrinal development
Unfulfilled predictions

Demographics
By country


Beliefs ·
 Practices
 
Salvation ·
 Eschatology

The 144,000
Faithful and discreet slave
Hymns ·
 God's name

Blood ·
 Discipline


Literature

The Watchtower ·
 Awake!

New World Translation
List of publications
Bibliography

Teaching programs

Kingdom Hall ·
 Gilead School


People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
 N. H. Knorr

F. W. Franz ·
 M. G. Henschel

D. A. Adams

Formative influences

William Miller ·
 Henry Grew

George Storrs ·
 N. H. Barbour

John Nelson Darby


Notable former members

Raymond Franz ·
 Olin Moyle


Opposition

Criticism ·
 Persecution

Supreme Court cases
 by country

v ·
 t ·
 e
   
Kingdom songs are the hymns sung by Jehovah's Witnesses at their religious meetings. Since 1879, the Watch Tower Society has published hymnal lyrics; by the 1920s they had published hundreds of adapted and original songs, and by the 1930s they referred to these as "Kingdom songs" in reference to God's Kingdom.[1]
With the 1966 release of Singing and Accompanying Yourselves with Music in Your Hearts, a policy was introduced to use only songs written by Witnesses. Subsequent collections were released in 1984 and in 2009, each retaining, retiring, or revising previous songs and introducing new songs. By 2012, an edition of their current hymnal Sing to Jehovah was available in 171 languages, including several sign languages.
In addition to songbooks containing sheet music and lyrics, releases in various audio formats have included vocals in several languages, piano instrumentals, and orchestral arrangements. The orchestral arrangements, referred to as Kingdom Melodies, are drawn from the three most-recent collections. Jehovah's Witnesses use Kingdom songs in their worship at their congregations meetings and larger events.


Contents  [hide]
1 Collections 1.1 Singing and Accompanying
1.2 Sing Praises to Jehovah
1.3 Sing to Jehovah
1.4 Kingdom Melodies
2 Use in worship
3 See also
4 References
5 External links

Collections[edit]
In the late 19th century, the Bible Students (from which Jehovah's Witnesses arose) used many well-known songs and melodies. They also used well-known melodies set to their own texts. The prefaces of Songs of the Bride[2] and Poems and Hymns of Dawn[3] indicate that these hymnals include hymns adapted from other Protestant hymnals such as Hymns of the Morning,[4] Gospel Hymns,[5] Jubilee Harp,[6] Winnowed Hymns,[7] Epworth Hymnal[8] and Songs of Pilgrimage.[9] These melodies were often works of famous composers, including Ludwig van Beethoven and Joseph Haydn. Lyrics were often also adapted from works of famous hymnal writers including Philip P. Bliss, Horatius Bonar, Fanny Crosby, Philip Doddridge, Thomas Hastings, John Newton, Isaac Watts and Charles Wesley. Since 1966, efforts have been made to use only songs composed and written by members of their religion rather than adapting music or lyrics from other religious groups, to ensure they are characteristic of and unique to Jehovah's Witnesses.
In 1877, Charles Taze Russell and Nelson H. Barbour announced Songs of the Morning in their book Three Worlds.[10] Songs of the Bride, a collection of 144 songs, was published in 1879.[2] In 1890, Poems and Hymns of the Millennial Dawn[3]—with 151 poems and 333 songs, most of which were well-known compositions—was released and became the group's official hymnal until 1928. This was followed by lyrics for 11 songs appearing in the February 1, 1896 issue of The Watchtower, under the title Zion's Glad Songs of the Morning,[11] written by members of the denomination. A supplement of 81 songs was released in 1900, many written by a single individual, under the title Zion's Glad Songs.[12][13] Two revised editions of this hymnal were released between 1902 and 1908 with almost identical titles.[14][15] In 1905, the 333 songs published in 1890 along with musical notation were released under the title, Hymns of the Millennial Dawn.[16] This book was released in a number of other languages, mainly in a shortened version. In 1925, Kingdom Hymns was published,[17] with 80 songs intended for children and youths. In 1928 Songs of Praise to Jehovah was released,[18] which included 337 songs.[19]
Following the adoption of the name Jehovah's witnesses in 1931, the Kingdom Service Song Book was released in 1944 (and revised in 1948), which included 62 songs. This was followed by the release of Songs to Jehovah's Praise in 1950, with 91 songs. Some of the music was from hymn tunes of other churches or based on themes from classical music (for example, Beethoven's Piano Sonata no. 23 in F minor, op. 57 ("Appassionata")). Others used relatively new music, which has been used in later songbooks, including the current one.)




Move Ahead!







Sample vocal rendition of Move Ahead!.

Problems playing this file? See media help.




Our Reasons for Joy







Sample vocal rendition of Our Reasons for Joy.

Problems playing this file? See media help.
Singing and Accompanying[edit]
Singing and Accompanying Yourselves with Music in Your Hearts was released in 1966, with 119 songs. Melodies identified as not having been written by Jehovah's Witnesses were replaced. For the first time, a policy was adopted of including only material written and composed by Jehovah's Witnesses, though some songs composed by non-Witnesses were unintentionally included.[20]
Sing Praises to Jehovah[edit]
In 1984, Sing Praises to Jehovah, was released, which includes 225 songs. It was subsequently introduced in many other languages. Many songs in Sing Praises to Jehovah were present in the previous two books; some that were found not to have been written by members of Jehovah's Witnesses were excluded, and many new songs were added. Two songs had the melodies changed, and various textual revisions were made.[20]
Sing to Jehovah[edit]



Sing to Jehovah, Jehovah's Witnesses' current hymnal
In 2009, the release of a new hymnal, Sing to Jehovah, was announced; as of January 2010, it is the current hymnal used at religious services of Jehovah's Witnesses.[21] It contains 135 songs, 42 of which are new. Many songs from earlier editions are retained; some melodies and lyrics have been changed, and some songs have had verses removed. Some melodies have completely new lyrics, and some lyrics have been set to new melodies. Reduced editions comprising 55 songs are available in 55 less common languages.[22] Six volumes of orchestral and vocal arrangements based on 114 songs from Sing to Jehovah have also been released.[23] On October 4, 2014, a revised edition of the songbook was announced, with a number of new songs.[24]
Kingdom Melodies[edit]
A series of light orchestral arrangements of Kingdom songs entitled Kingdom Melodies was first released in 1980.[25] They are intended for listening, and are not well suited for accompanying singing. The earlier recordings in the series were from the 1966 hymnal Singing and Accompanying Yourselves With Music in Your Hearts, and the later ones from Sing Praises to Jehovah.
Installments of Kingdom Melodies were issued in cassette and phonograph formats annually during the 1980s. From 1996 to 2000, the series was re-issued as nine volumes on CD. In 2006, the series was released on CD in MP3 format. Since September 2008, the songs have also been made available for download.
Use in worship[edit]
Typically, Jehovah's Witnesses sing three songs at their midweek- and weekend meetings for worship. The entire congregation sings,[26] usually accompanied by a piano recording on compact disc, although some congregations have a piano or a band. Meetings open and close with a song and prayer, along with a song during an interlude between the two sections of the meeting. Songs are selected to match the theme of the meeting program. Songs to introduce the Congregation Bible Study and the Service Meeting are found in the newsletter, Our Kingdom Ministry, and those for the Watchtower study are on the front cover of The Watchtower Study Edition. The song used to introduce the public talk is normally chosen by the speaker. Songs are also used at assemblies and conventions, and sometimes at different events at Watch Tower Society branch offices. Jehovah's Witnesses' publications also suggest that Witnesses listen to this music in their personal time.[27]
See also[edit]
Jehovah's Witnesses practices
Kingdom Hall
List of Watch Tower Society publications#Songbooks
References[edit]
1.Jump up ^ Between Resistance and Martyrdom: Jehovah's Witnesses in the Third Reich by Detlef Garbe, Univ of Wisconsin Press, 2008, ISBN 0-299-20790-0, ISBN 978-0-299-20790-8, page 207
2.^ Jump up to: a b Mann, William I. (arr.) Songs of the Bride. Pittsburgh, Pa.: Published at the Office of Zion's Watch Tower, 1879.
3.^ Jump up to: a b RUSSELL, Charles Taze & RUSSELL, Mary Frances (eds.). Poems and Hymns of Dawn. Allegheny, Pa.: Tower Publishing Company, 1890. 493 p.; RUSSELL, Charles Taze & RUSSELL, Mary Frances (eds.). Poems and Hymns of Dawn. Allegheny, Pa.: Watch Tower Bible & Tract Society, [1898?]. 493 p.
4.Jump up ^ BARKER, Charles C. (comp.). Hymns of the Morning : Designed for the Use of God’s People. Concord, N.H.: Charles W. Sargent, 1872. 144 p., 283 hymns; BARKER, Charles C. (comp.). Hymns of the Morning : Designed for the Use of God’s People. Concord, N.H.: Charles W. Sargent, 1873. 164 p., 307 hymns
5.Jump up ^ BLISS, P.P. & SANKEY, Ira D. Gospel Hymns and Sacred Songs : as used by them in Gospel Meetings. New York: Biglow & Main ; Cincinnati, John Church & Co., 1875. 112 p. 133 hymns; Gospel Hymns consolidated embracing volumes no. 1, 2, 3 and 4 without duplicates, for use in gospel meetings and other religious services. New York: Biglow & Main ; Cincinnati: John Church & Co., cop. 1883. 400 p.
6.Jump up ^ GORHAM, A.T. (compil.). The Jubilee Harp: a Choice Selection of Psalmody, Ancient and Modern: Designed for use in Public and Social Worship. Boston: Advent Christian Publication Society, 1874. 458 p., 822 hymns.
7.Jump up ^ McCABE, C.C. & MacFARLAN, D.T. (eds.). Winnowed hymns: a collection of sacred songs, especially adapted for revivals, prayer and camp meetings. New York: Biglow & Main, [1873?]. 128 p.
8.Jump up ^ The Epworth Hymnal containing standard hymns of the church, songs for the sunday-school, songs for social services, songs for the home circle, songs for special occasions. Cincinnati: Cranston & Stowe ; New York: Hunt & Eaton, cop. 1885. 231 p.
9.Jump up ^ HASTINGS, H.L. Songs of Pilgrimage : a Hymnal for the Churches of Christ. Boston, Mass.: Scriptural Tract Repository, 1886; 3rd ed., 1888. 1533 hymns
10.Jump up ^ [¿BARBOUR, Nelson H. (arr.)?]. Songs of the Morning. [Rochester, New York?: Office of Herald of the Morning?, 1877?] 67 hymns
11.Jump up ^ [McPHAIL, M.L. (compil.)]. Zion’s Glad Songs of the Mornin. En: Zion’s Watch Tower and Herald of Christ’s Presence, 1896, vol. 17, no.3, february 1, 12 p., 11 hymns
12.Jump up ^ McPHAIL, M.L. Zion's Glad Songs for all ...Christian Gatherings... Allegheny, Pa.: Watch Tower Bible and Tract Society, [1900?]. 59 p., 82 hymns.
13.Jump up ^ "Zion's Glad Songs". The Watchtower: 274. 15 September 1900. "OUR dear Brother McPhail, who has quite a talent for music, has collected a number of new and beautiful hymns, - the music to the majority being his own composition ... entitled 'Zion's Glad Songs."
14.Jump up ^ McPHAIL, M.L. Zion's Glad Songs No. 2 : for all ...Christian Gatherings... Chicago, Ills.: K. McPhail, [1907]. 64 p., 65 hymns
15.Jump up ^ McPHAIL, M.L. Zion's Glad Songs for all ...Christian Gatherings... Chicago, Il.: M.L. McPhail, [1908]. 220 p., 248 hymns
16.Jump up ^ [RUSSELL,C.T.] Hymns of the Millennial Dawn : with Music : a Choice Collection of Psalms and Hymns and Spiritual Songs : to Aid God's People in Singing and Making Melody in their Hearts unto the Lord. Brooklyn : Watch Tower Bible and Tract Society, 1906.
17.Jump up ^ Kingdom Hymns : with music. Brooklyn, N.Y.: International Bible Students Association, 1925. 63 p., 80 hymns.
18.Jump up ^ Songs of Praise to Jehovah. Brooklyn, N.Y.: Watch Tower Bible and Tract Society, 1928. 299 p., 337 hymns
19.Jump up ^ "16 Meetings for Worship, Instruction, and Encouragement". Jehovah’s Witnesses – Proclaimers of God’s Kingdom. Watch Tower Society. 1993. p. 240.
20.^ Jump up to: a b "Praising Jehovah With Music". The Watchtower: 23. 15 October 1986.
21.Jump up ^ "Theocratic Ministry School Schedule", Our Kingdom Ministry, October, 2009, page 3
22.Jump up ^ The Music of Many Languages
23.Jump up ^ "Music for Christian Worship". JW.org. Watch Tower Society. Retrieved July 29, 2013.
24.Jump up ^ "2014 Annual Meeting Report". Watch Tower Society.
25.Jump up ^ "Announcements". Our Kingdom Ministry: 4. September 1980.
26.Jump up ^ "Music That Pleases God", The Watchtower, June 1, 2000, page 28, Read online
27.Jump up ^ "Music That Refreshes". Our Kingdom Ministry (Watch Tower Society): 1. May 2004.
External links[edit]
Jehovah's Witnesses—Official website: Music for Christian Worship
  


Categories: Beliefs and practices of Jehovah's Witnesses




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