The New Testament Part 1

The New Testament.

by Various.

PREFACE.

THIS is not a work of compromises, or of conjectural interpretations of the sacred Scriptures, neither is it a paraphrase, but a strict literal rendering. It neither adds nor takes away; but aims to express the original with the utmost clearness, and force, and with the utmost precision. It adopts, however, except in the prayers, a thoroughly modern style, and makes freely whatever changes are necessary for this purpose.

Besides being a contribution to Biblical science, it is designed to be a still more important contribution to practical religion, for which the Bible in its original languages and in all its translations is chiefly valuable. The translation depends mainly on its superior adaptation to this end, under the blessing of G.o.d, for its success and usefulness. If it shall be found on trial to be a superior instrument of piety and virtue, it will doubtless meet with favor and do good. The ascendency of practical religion is not so general or complete, that any additional help for its promotion can be deemed unnecessary.

New translations of the Scriptures are generally introduced with apologies and received with caution and distrust. In many cases men have resisted them as dangerous innovations, and attempted to exterminate them with fire and sword. This was the case with the translations of Wickliffe and of Tindal. But truth and the kind providence of G.o.d were too mighty for their enemies, and these translations lived to see their persecutors in the dust, and to laugh them to scorn. Wickliffe's translation was published in 1380, in a dark age. Many good men antic.i.p.ated from it the greatest calamities, and resisted it with the most intemperate zeal, and every species of denunciation was used against it. It was made from the Vulgate, and not from the Greek and Hebrew, and was imperfect; but it was a great improvement on what existed before, and it proved a great blessing.

Tindal was contemporary with Luther, and undertook to give a new translation of the Bible to England, as Luther did to Germany. He completed his New Testament against the greatest opposition, and published it in 1526, and was engaged on the Old Testament, when he was arrested, imprisoned a year, and then brought to the stake and strangled and burnt, at the age of fifty-nine, A.D. 1536. He was the morning star of the Reformation in England, and became by his translation of the New Testament and a part of the Old, and by the interest he excited in the subject of improved translations in England, one of the great benefactors of his race. He was a man of great gentleness, kindness, simplicity of character, and benevolence, and his life is without a stain. Coverdale translated the whole Bible, and published it in 1535 while Tindal was in prison waiting for his crown of martyrdom. Several other translations followed, and that of King James last of all, in 1611.

King James's translation was made by forty-seven translators, divided into six companies, and laboring on their work three years. The Douay Bible was first translated and published complete in 1609, almost simultaneously with the Bible of King James. It has the disadvantage of having been made from the Latin Vulgate, and not directly from the original Greek and Hebrew, but is a valuable version, and like the Bible of King James, is one of the great monuments of the times which produced it, as well as of the church which has adhered to it. It is good but not perfect; and it is hoped that its friends will not be unwilling to accept an improvement.

From the publication of Wickliffe's Bible in 1380, to that of Tindal's New Testament in 1526, was one hundred and forty-six years. From the publication of Tindal's New Testament in 1526, to that of King James's Bible in 1611, was eighty-five years. There was considerable progress made in knowledge, and the English language was considerably changed, in the interval of one hundred and forty-six years between the publication of Wickliffe's Bible and Tindal's New Testament. There was also considerable progress in knowledge, and some changes were made in the English language, in the interval of eighty-five years between the publication of Tindal's New Testament and King James's Bible.

The period that has elapsed between the publication of King James's Bible in 1611 and the present time (1858) is two hundred and forty-seven years, sixteen years more than the entire period from the publication of Wickliffe's Bible in 1380 to that of King James's in 1611. Besides, this has been a period of unparalleled activity in the investigation of Biblical subjects, and the prosecution of Biblical studies. Two hundred and forty-seven years, reckoning, thirty-three years to a generation, are seven generations and a half; and these seven generations and a half have been engaged in Biblical studies with unprecedented diligence and success, making great improvements in the text, detecting numerous interpolations and errors, making great improvements in the rendering, and detecting numerous errors in it; but the almost exclusive Bible of common life, of the family, the school, the church, and of private and devotional reading and study, with English Protestants, is still the Bible of King James, with its errors uncorrected, its interpolations unremoved, and its defects unsupplied.

Several new translations have been made since King James's time, but none of them have as yet been received with any considerable favor.

King James's Bible, though extravagantly eulogized, was an excellent version for the times that produced it; yet it made much less improvement on the Bishop's Bible, the Geneva Bible, and Tindal's, Coverdale's, and others which it superseded, than Tindal's and Coverdale's did on Wickliffe's. Tindal, in the face of constant persecution, and cut off from many of the advantages and facilities which in more auspicious times he might have enjoyed, did more for the English Bible than all King James's translators. So did Luther for the Bible in Germany.

It is an unfortunate result of King James's translation of the Bible by an imposing council of learned men, that it has tended to discourage individual effort in respect to a labor of this kind, and to create a prejudice against it as necessarily incompetent and untrustworthy.

Societies and councils have their spheres in which they are useful; yet they often transcend them and intrude on those of individuals. But there are great works which individuals can perform better than mult.i.tudes or councils. Councils did not make the Bible at first. It was made by individuals, each man acting for himself, and giving utterance to the mighty thoughts that G.o.d had given him. A council did not make Paradise Lost, and could not; nor has a council ever produced any immortal work of genius or learning, unless it is the English Bible of King James. With this exception, these are all the works of individuals. As individuals, therefore, have generally been the prosecutors of literary enterprises, in the department of Bible translation no less than in other departments, and as individuals have been eminently successful and useful in this department of labor heretofore, both in England and other countries, let it be hoped that they may be again.

There is a vast acc.u.mulation of knowledge to be made available by some one, or in some way, for the production of an improved English Bible, that shall bear the same relation to the advanced knowledge of these times, which Tindal's, Coverdale's, and that of King James did to theirs. More study has been expended on the sacred text and its interpretation, and more progress made in Biblical knowledge in the last seven generations, than in all time before. This knowledge is treasured up in critical editions of the original Scriptures, critical commentaries on them in Latin and other languages, in Greek and Hebrew Lexicons, and in other works in the various departments of Biblical learning, embracing commentaries on the English Scriptures, several of which are extensive and valuable. No man can gainsay them, no man can disparage them. They are monuments of the most precious and valuable learning of their times. Scholars with ample means and ample time for critical research, and those whose tastes and professions and convictions of duty incline them in that direction, may in a long series of years become masters of much of this learning, and receive the benefit of it. A few are masters of it, but how few! But how are the people to obtain it? When are they to find the time to obtain it?

Where are they to find the means? The clergy are the instructors of the people on sacred subjects. Biblical learning is a part of their profession. They study it by day and by night, from youth to old age; but how are the great ma.s.s of clergymen even, amidst their parish cares and homiletical labors, and with their limited means and restricted libraries, to obtain much of this knowledge? Some of it they may obtain, but much of it they will not, and cannot.

The only way in which the vast stores of Biblical learning acc.u.mulated during the last two hundred and forty-seven years, by the labors of seven and a half generations toiling in succession, each generation beginning where that which preceded it left off, and each adding something to the stock which it received, can become available for the general benefit of the people, is by an improved text and translation of the Bible, into which, as far as possible, they shall all be brought, and to the perfection of which they shall contribute. This is the task which has been undertaken in the present work, and with what degree of success, the public will judge. The text which has been followed in this translation, is that of Tischendorf, published at Leipsic in 1850. It is not only a great improvement on the received text, but on the critical texts that are in general use in this country. Tischendorf follows Griesbach, Lachman and others, and availing himself of their labors, together with his own accurate collations of ma.n.u.scripts extending to nearly all the most ancient ma.n.u.scripts in the world, and following in the steps of Lachman by editing solely from ancient authority, has brought the text of the New Testament to a degree of perfection not antic.i.p.ated or even hoped for in past ages. It is a high recommendation of this translation, and will command for it an additional respect from all competent judges, that it follows this highly improved text. Readers will be able by this to see what is the Bible and what is not. It is not claimed for the text of Tischendorf that it is perfect; no text can be; but it is claimed for it, that it retains no known interpolation in the sacred books, and omits nothing known to belong to them. Future laborers will doubtless make some improvements on the text of Tischendorf, as he has done on that of Lachman; but they cannot be expected to change it essentially.

I have deviated from Tischendorf in omitting Jesus as the proper name of Barabbas in two instances in Matt. xxv. 4, and occasionally in punctuation, and have retained two important interpolations in the text, duly noted as such, Mark, xvii. and John, x. 8.

The recent work of Trench on the English Bible came to hand after considerable progress had been made in stereotyping this volume. The translator was highly gratified to find that nearly all the improvements and corrections suggested by that eminent scholar were already made in this work, together with many others.

The arrangement of the books and divisions of the chapters and verses in this Translation are believed to be great improvements on those in common use. As such they are commended to the attention of translators and editors in different languages, and it is hoped will be found satisfactory.

The chronology of the New Testament is involved in great obscurity. The Christian Era was first proposed by Dionysius Exiguus, about A.D. 550, and was gradually adopted in the seventh and eighth centuries. By a mistake of Dionysius it was made to commence from four to six years too late. The birth of Christ was from 4 to 6 B.C.; his baptism, in the fifteenth year of Tiberius, A.D. 24; his death, probably, A.D. 28; and the events recorded in the first part of Acts prior to the death of Herod, A.D. 44, occurred considerably earlier than the dates usually a.s.signed to them.

Matthew and Luke probably wrote their gospels A.D. 62 or 63; Mark and John, theirs A.D. 65-68. Acts was written A.D. 63. All the books of the New Testament were probably written before the destruction of Jerusalem, in the interval of seventeen years from A.D. 53 to 70.

The author of Revelation bears the same name as one of the Evangelists.

But this does not prove that he was the same person, neither is the church tradition on the subject ent.i.tled to undoubted confidence. The author of Revelation does not claim to be an apostle; and by not making that claim in a book so extraordinary, virtually teaches that he is not such. His style also presents points of diversity from that of the Evangelist, that seem to be incompatible with the supposition that the same author wrote both works.

With these few explanations I commend this volume to the acceptance and blessing of our kind Father in heaven, and send it forth, accompanied with many prayers, to call men from sin to holiness, and from death and sorrow to the only true life and joy.

BOSTON, Ma.s.s., October, 1858.

THE GOSPEL OF MATTHEW.

CHAPTER I.

THE GENEALOGY AND BIRTH OF CHRIST.

1 [1:1]AN account of the birth of Jesus Christ, the son of David, the son of Abraham. [1:2]Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judah and his brothers; [1:3]and Judah begat Pharez and Zarah by Thamar; and Pharez begat Hezron, and Hezron begat Ram, [1:4]and Ram begat Aminadab, and Aminadab begat Nashon, and Nashon begat Salmon, [1:5]and Salmon begat Boaz by Rahab, and Boaz begat Obed by Ruth, and Obed begat Jesse, [1:6]and Jesse begat David the king.

2 And David begat Solomon by the wife of Uriah, [1:7]and Solomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah begat Asa, [1:8]and Asa begat Jehoshaphat, and Jehoshaphat begat Jehoram, and Jehoram begat Uzziah, [1:9]and Uzziah begat Jotham, and Jotham begat Ahaz, and Ahaz begat Hezekiah, [1:10]and Hezekiah begat Mana.s.sah, and Mana.s.sah begat Amon, and Amon begat Josiah, [1:11] and Josiah begat Jechoniah and his brothers at the Babylonian exile.

3 [1:12]After the Babylonian exile, Jechoniah begat Shealtiel, and Shealtiel begat Zerubabel, [1:13]and Zerubabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azar, [1:14]and Azar begat Zadoc, and Zadoc begat Achim, and Achim begat Eliud, [1:15]and Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob, [1:16]and Jacob begat Joseph the husband of Mary, of whom was born Jesus, called Christ. [1:17]All the generations therefore, from Abraham to David, are fourteen generations; and from David to the Babylonian exile, fourteen generations; and from the Babylonian exile to the Christ, fourteen generations.

4 [1:18]The birth of Christ was thus. His mother Mary having been espoused to Joseph, before they came together, was found to be with child by the Holy Spirit. [1:19]But Joseph her husband being a righteous man, and not wishing to make her an example, was designing to put her away privately. [1:20]But while he was thinking of these things, behold, an angel of the Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take Mary your wife, for that which is conceived in her is by the Holy Spirit, [1:21]and she shall bear a son, and you shall call his name Jesus, for he shall save his people from their sins.

5 [1:22]But all this was done, that the word of the Lord might be fulfilled which was spoken by the prophet, saying; [1:23]Behold, the virgin shall be with child, and shall bear a son, and they shall call his name Emmanuel; which is interpreted, G.o.d is with us. [1:24]And when Joseph awoke from his sleep, he did as the angel of the Lord had commanded him, and took his wife, [1:25]and knew her not till she bore a son, and he called his name Jesus.

CHAPTER II.

THE INFANCY OF CHRIST.

1 [2:1]AND Jesus being born in Bethlehem in Judea, in the days of Herod the king, behold Magi came from the East to Jerusalem, saying, [2:2]Where is the king of the Jews born? For we have seen his star in the East, and have come to worship him. [2:3]And Herod the king hearing this was troubled, and all Jerusalem with him; [2:4]and a.s.sembling all the chief priests and scribes of the people, he inquired of them where the Christ is born. [2:5]And they said to him, In Bethlehem of Judea; for thus it is written by the prophet; [2:6]And you Bethlehem, land of Judah, are by no means least among the governors of Judah, for out of you shall come a governor who shall rule my people Israel.

2 [2:7]Then Herod, calling the Magi secretly, asked them the precise time when the star appeared; [2:8]and sending them to Bethlehem, said, Go and inquire diligently for the young child, and when you have found him, tell me, that I also may come and worship him. [2:9]And hearing the king, they departed; and behold, the star which they saw in the East went before them, till it came and stood over where the young child was. [2:10]And seeing the star they rejoiced with great joy; [2:11]and coming into the house they saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they presented him gifts, gold, and frankincense, and myrrh.

[2:12] And being divinely instructed in a dream not to return to Herod, they departed to their country another way.

3 [2:13]And when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and remain there till I tell you; for Herod will seek the young child to destroy it. [2:14]And he arose and took the young child and his mother by night, and fled into Egypt, [2:15]and was there till the death of Herod; that the word might be fulfilled, which the Lord spoke by the prophet, saying; Out of Egypt have I called my son.

4 [2:16]Then Herod seeing that he was despised by the Magi, was exceedingly angry, and sent and destroyed all the children in Bethlehem, and in all its borders, from two years old and under, according to the precise time which he had learned of the Magi.

[2:17]Thus was fulfilled the word spoken by Jeremiah the prophet, saying; [2:18]A voice was heard in Ramah, lamentation and great mourning; Rachel weeping for her children, and would not be comforted because they were not.

5 [2:19]And when Herod had died, behold, an angel of the Lord appeared to Joseph in a dream, in Egypt, saying, [2:20]Arise, and take the young child and his mother, and go into the land of Israel; for they are dead that sought the young child's life. [2:21]And he arose and took the young child and his mother, and went into the land of Israel. [2:22]But hearing that Archelaus reigned over Judea in the place of Herod his father, he was afraid to go there; but being divinely instructed in a dream, he departed into the parts of Galilee, [2:23] and went and lived in a city called Nazareth, that the word spoken by the prophets might be fulfilled, He shall be called a Nazoraean.

CHAPTER III.

CHRIST'S BAPTISM AND TEMPTATION.

1 [3:1]AND in those days came John the Baptist preaching in the wilderness of Judea, saying, [3:2]Change your minds, for the kingdom of Heaven is at hand. [3:3]For this is he that was spoken of by Isaiah the prophet, saying; A voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. [3:4]And this John had his clothes of camel's hair, and a leather girdle about his loins, and his food was locusts and wild honey. [3:5]Then went out to him Jerusalem, and all Judea, and all the region about the Jordan, [3:6] and were baptized by him in the river Jordan, confessing their sins.

2 [3:7]And seeing many of the Pharisees and Sadducees come for the baptism, he said to them; Offspring of vipers, who has warned you to flee from the wrath to come? [3:8]Bear fruit, therefore, worthy of a change of mind; [3:9]and think not to say within yourselves, We have Abraham for a father; for I tell you that G.o.d is able of these stones to raise up children to Abraham; [3:10]and already the axe lies at the root of the trees; every tree, therefore, which bears not good fruit is cut down and cast into the fire. [3:11]I indeed baptize you with water to a change of mind; but he that comes after me is mightier than I, whose shoes I am not fit to bear; he shall baptize you with the Holy Spirit, and fire; [3:12]whose winnowing shovel is in his hand, and he will thoroughly clean his threshing floor, and gather his wheat into the storehouse; but the chaff he will burn with an inextinguishable fire.

3 [3:13]Then came Jesus from Galilee to the Jordan to John, to be baptized by him. [3:14]But, he refused him, saying, I have need to be baptized by you, and do you come to me? [3:15]But Jesus answered and said to him, Suffer me now; for thus, it becomes us to complete all righteousness. Then he suffered him; [3:16] and Jesus being baptized went up immediately from the water, and behold, the heavens were opened, and he saw the Spirit of G.o.d descend like a dove and come upon him. [3:17]And behold, a voice from the heavens, saying, This is my beloved Son, with whom I am well pleased.

4 [4:1]Then Jesus was led up by the Spirit into the wilderness, to be tempted by the devil. [4:2]And having fasted forty days and forty nights, he was afterwards hungry. [4:3]And the tempter came and said to him, If you are the Son of G.o.d, command these stones to become bread.

[4:4]And he answered and said; It is written, man shall not live by bread alone, but by every word which proceeds from the mouth of G.o.d.