CHAPTER II.

PRINCIPLES AND METHODS ADOPTED.

The Revisers no sooner entered upon their assigned work than the announcement was made, to allay all fears, that "the intention is not to furnish a new version, but a conservative revision of the already received version, so deservedly esteemed as far as the English language extends." "The new Bible is to read like the old, and the sacred associations connected with it are not to be disturbed."

The principles adopted by both the English and American Committees at the outset, are the following:

"To introduce as few alterations as possible into the text of the authorized version consistently with faithfulness.

(Faithfulness to the original, which is the first duty of a translator, requires a great many changes, though mostly of an unessential character.)

"2. To limit, as far as possible, the expression of such alterations to the language of the authorized or earlier versions.

(So far, only one new word has been introduced in the New Testament.)

"3. Each Company to go twice over the portion to be revised, once provisionally, the second time finally.

"4. That the text to be adopted be that for which the evidence is decidedly preponderating; and that when the text so adopted differs from that from which the authorized version was made, the alteration be indicated in the margin.

(The Hebrew text followed is the Masoretic, which presents few variations. The text of the New Testament is taken from the oldest and best uncial MSS., the oldest versions, and patristic quotations; while the received text from which King James' version was made, is derived from comparatively late mediæval MSS.)

"5. To make or retain no change in the text, on the second final revision by each Company, except two-thirds of those present approve of the same; but on the first revision to decide by simple majorities.

"6. In every case of proposed alteration that may have given rise to discussion, to defer the voting thereon till the next meeting, whensoever the same shall be required by one-third of those present at the meeting, such intended vote to be announced in the notice for the next meeting.

7. To revise the headings of chapters, pages, paragraphs, italics, and punctuation.

"8. To refer, on the part of each Company, when considered desirable, to divines, scholars, and literary men, whether at home or abroad, for their opinions."

In other words, the method of labor was this: Both Committees took up, let us say, the first synoptic. The Americans revised it. The English revised it. The work was then exchanged, and each committee compared the revision with its own. Where they agreed the work was accepted. Where they disagreed the work was again gone over, explained, and exchanged, this being continued until agreement was had. There was very little disagreement, however, and the precaution provided for final disagreement was not necessary.

CHAPTER III.

THE PROGRESS OF THE WORK AND CHARACTER OF THE CHANGES MADE.

By special arrangement, the progress of the work and character of the changes made have been kept secret until publication. The Old Testament was given to men whose specialty was the Hebrew Language, and the New Testament to those equally expert in Greek. The English Committees meet frequently in the old Jerusalem Chamber in Westminster, and those of America in rooms of the Bible House in New York.

The changes in the Revised Version are most extensive in spelling, obsolete words, italicized words, and the tenses of verbs. These changes will not shock the most devoted admirers of the old version. The changes in the Epistles are more frequent than elsewhere, as the errors and obscurities to be removed were there more numerous than elsewhere.

There are some remarkable omissions, or adverse comments in the margin, of what have generally been considered the word of God. The Lord's Prayer is made to read in Matt. vi, 9, 13: "Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one."

What is known as the "doxology"—" For thine is the kingdom, the power and the glory, forever, Amen "-(vi, 13) steps out from the text. It is an old liturgical addition, quite proper to use, but not in the original record of the Evangelist. "As we have forgiven" takes the place of "as we forgive;" but the pres

ent tense remains in the corresponding passage in Luke, as it should. But Luke's record of the Lord's Prayer (xi, 2-5) is curtailed by the omission of the clauses which had been brought over from manuscripts of the first Gospel. They seem to have been added by a copyist from Matthew. This doxology is wanting in all the most ancient manuscripts. It is not in the old Latin Versions, which date back to the middle of the second century. It is therefore not found in Jerome's Latin Vulgate. In accordance with its absence from these earlier versions it is passed by in silence by the so-called Greek and Latin fathers. On the other hand, it is found in the Peshito-Syriac Version, from which it has been transferred into other Oriental translations, though in the Syriac it wants the "Amen," which, if the whole of the doxology were genuine, would hardly be omitted. So strong are the evidences against its genuineness, that the great body of biblical critics decide to expunge it.

For reasons nearly the same, Matthew xxiii, 14, "Woe unto you, scribes and pharisees, hypocrites!" etc., is expunged. It is seen at a glance that the same thought, in almost identical language, occurs in the previous verse, and the repetition seems to have been unintentionally made by a copyist.

The last twelve verses of Mark are printed with the marginal statement that the two oldest Greek manuscripts are against them, and that some other manuscripts have a different ending to the Gospel. It is quite improbable that Mark wrote these verses.

The forty-third verse of the ninth of Mark closes with the words, "The fire that never shall be quenched." This is followed in our old version by "Where the worm dieth not, and the fire is not quenched." Then again, after the forty-fifth verse, the same words recur, "Where the worm dieth not, and the fire is not quenched." This sentence, in any of these verses, is found in none of the ancient manuscripts, and is accordingly expunged.

A part of the third and all of the fourth verse of John v, reading in the old version, "Waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water; whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had,"

is omitted in the revision, but is given in the margin, with the statement that, although found in some ancient manuscripts, the weight of evidence is against them.

The changes made in Acts xxvi, recording Paul's memorable address before King Agrippa, will interest every reader.

Although not actually cut out and removed, what amounts to one of the longest excisions is from John's Gospel. The last verse (53) of the seventh chapter reads, "And every man went unto his own house:" then commences the eighth chapter with the story of the woman taken in adultery. This is printed in brackets, with a marginal statement decidedly adverse to its genuineness. The reasons for this important action are weighty. The account of the woman is wanting in all the ancient manuscripts, except the Cambridge-from all the ancient versions, Syriac, Latin, Coptic, Armenian and Gothic. In four of what are called cursive manuscripts, written after the tenth century, the whole passage, as found in our English Version, is placed after Luke, chap. xxi, where it fits the context better than it does in John. Tischendorf says, "It is certain that the passage concerning the woman taken in adultery was not written by John. It seems to have been received and used sooner." The critical editors, Lackmann, Tregelles and Alford place it in the margin.

Another noticeable omission is the words addressed to Saul of Tarsus: "It is hard for thee to kick against the pricks;" and in the sixth verse of Acts, chap. ix, "And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do," will be expunged for like reasons.

The authorized version, like that of Luther, has a rhythm which the revisers have done their best to leave undisturbed. In some places, a sacrifice on this score has to be made for the sake of a greater good. In that marvelous chapter in which the Apostle Paul exalts love to the throne among the virtues, the thirteenth chapter of 1 Cor., we lose the word "charity," and with it a portion of the music of this wonderful passage. But the gain more than compensates for the loss. Apart from the ambiguity of " charity" "in its present use, the old Saxon word "love" has