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Full text of "Biblical Translation - Does the Revised Version of Westcott Hort Change the Word Meanings of the New Testament (AV - KJV) ?"

DOES THE "REVISED VERSION 

AFFECT THE DOCTRINE 



OP THE 



NEW TESTAMENT 

AS EXHIBITED IN THE AUTHORIZED TRANSLATION ? 



BY 

E. F. 0. THURCASTON. 



" In the defence and tmfirvuUwn of tie gospel."— Tmu i. 7. 
" Veritat tut tpsius est index." — Bekcel. 



LONDON : 
RICHARD D. DICKINSON, 

89, FARKIXGDON STREET. 

1884. 



This books presents evidence which demonstrates the 
challenges facing translators of the New Testament, and 
a discussion of the basis for which changes should or 
should not be made to translations, and under what 
circumstances. 

The specific versions in question (within this book) are 
translations in English known as the Revised Version 
and the Authorized Version. The Revised Version was 
released to the public in 1881/82. The King James 
Translation was released in 1 61 1 . 

The original questions about the translations and their 
contents relate to the work-product of those translators. 

The RV stands for the Revised Version. This is the 
Revised Version translated at the direction of Westcott 
and Hort. 

The AV stands for the Authorized Version, better known 
in America as the KJV 1611 or the King James Version - 
Original. 



There are some books that may be of assistance to you, 
the reader, as you seek more information on this topic. 
We urge you to procure these books while they are still 
available. No matter when you read this, time is still 
shorter than you think. 

As with most "revisions", the Revised Version of the 
Bible by Westcott and Hort claimed to be an 
"improvement" over the original. However, the 
manuscripts used for that Revised Version were different 



manuscripts than what the Protestant Church has used 
for thousands of years. 

(the Protestant Churches did NOT originate at the time 
of the Reformation, though that is mostly a story for a 
different day. Some denominations and person came out 
of the Roman Catholic Church at the time of the Great 
Reformation (1 51 7-1 688), but many many protestant 
denominations already existed all around the world, and 
led their lives separately from Rome, and many had 
done this for hundreds of years. The Vatican has had a 
history of giving the non-Vatican congregations different 
names in different nations, thereby giving the impression 
that the theology or doctrines of those groups were 
different. Yet a study of those groups shows that their 
theology, even though the groups may have been 
separated by hundreds or thousands of miles, were very 
similar. The Vatican simply had been pretending at the 
divergence of the theology of others, hoping to be 
perceived itselt, as the fount of truth. Trouble with this 
view arose from within the Vatican itself, as honest 
Roman Catholics began to disclose problems with the 
documents referred to by the Vatican, such as the 
Donation of Constantine, the document that claimed to 
provide the land-grant for the property upon which the 
Vatican sits. ) 

The manuscripts used by Westcott and Hort can be 
fundamentally traced to two: Codex Vaticanus and 
Codex Sinaiticus. Over and over, divergence of other 
manuscripts where they differ from the standard Textus 
Receptus will be traced to Codex Vaticanus or 
Sinaiticus, or to their families of manuscripts. 



Those manuscripts have been compared actually line by 
line in several works, and the contradictions therein are 
in the thousands (without exaggeration). 

The Textus Receptus has remained the basis for the 
Byzantine church and the Protestant churches, ever 
since the time of the Apostles. While many more ancient 
Greek and Hebrew manuscripts of the Bible have been 
discovered in the past 1 00 years and this is great, we 
should not fail to remember that 99.99% of those 
manuscripts confirm and authenticate the Textus 
Receptus and its original ancient Koine Greek text. 

All that can be done is to point to the evidence, and help 
the reader learn and know where it may be found. But 
questions of this complexity cannot be handled in 5 
minutes. There is no quick fix or instant solution. 

Those who hold to the defense of certain institutions are 
not likely to be eager to give in to truth, facts or 
documentation unless the student who asserts those 
claims is very well versed in that of which he speaks. 

Consequently, time to study these issues is paramount 
to those who value truth, who seek to follow the true God 
and who earnestly desire to be historically accurate. 

There is direct relevance to those of a pragmatic bent. 
There is no question that MUCH understanding is 
needed in order to understand the texts of the Old and 
New Testaments, and the bearing they have to those 
who live at the time of the End of the Age. 



There are those who will come, and there is one even 
who will call himself the Christ. The question is not 
whether he calls himself the Christ, but whether or not in 
fact he is the Christ OF GOD. 

The question about the identity of who is Jesus Christ, 
and whether he has returned (or will) in the air, or 
whether his feet have touched upon the Mount of Olives 
as predicted toward the end of the 7 year period of 
difficulty, those are questions which are key to the 
understanding of one spiritual life, and one spiritual 
destination. Eternity is a long time to be wrong. 

None of these questions can be answered instantly, but 
you may be amazed to discover what you can learn if 
you take an afternoon or some short time to invest in 
your own Eternal understanding and destination. 

The manuscripts used in translations DO matter. They 
are NOT equal, they do NOT say the same thing, they 
do NOT mean the same thing. They are NOT dynamic, 
and they are not Equivalent. There are certain 
manuscripts, and certain families of manuscripts that are 
accurate, and there are other manuscripts that are NOT 
accurate. 

Some of the Biblical manuscripts were intended to 
actually disclose truth and accuracy, and others were 
intended to lead you astray. Remember its only your 
eternal destiny which is at stake. 

Others will tell you that theology is the province of the 
Experts. But theology and the study of manuscripts is 
too important to be left simply to the theologians. Most of 



those theologians, are theologians only in name, and 
most teach dogma in a manner that aligns itself with 
Marxism. Their goal was not enlightenment, they did not 
have your best interest in their heart. 

Their main goal was tenure and glory, and to achieve 
distinction often at the expense of history and truth. 
Do you not understand that if they had NOT taken that 
path (the path to the deception of the students), that their 
own scholarships, their own job, their own tenure, would 
never have been tolerated or accepted. Have you 
forgotten the millions of dollars an institution can loose, if 
it does NOT complete those contracts with the 
publishers ? 

The publishers print their different versions and texts, 
and the academics supply the credibility for those 
products. [At least, the publishers hope you will think this 
is the case]. The stakes are very high, but the 
outworking of the student, and serious study of God by 
students, who God is, and how HE reveals himself are 
almost impossible ideas to find in the academic arena. 
Those goals are usually over-shadowed by the prospect 
of money, lots of it, if people will only agree to disagree 
with history and historic Christianity. 

(and let us not confuse the pronouncements of the 
Bureaucratized Vatican, with Historic Christianity. These 
two are related to each other only in name or as they 
crossed paths. The Pope put himself in charge of 
political Christianity, while the Kings of old often did not 
know enough about God or the Bible to know how to 
resist the imperial Pope, but the common people labored 
as they do today, usually simply trying to do what is 



right, and often despite the Vatican. The office of pope 
was never in the Bible nor was Peter ever officiating at 
Rome. The works of Littledate (petrine claims) 
demonstrate this, as do the works of Townsend 
(Accusations of History against...). 

The point is that the modern translations of the text 
change details, actually thousands of details. By the time 
that the modern publishers are done with their work, they 
have another fancy product, some new and shiny book 
with which to help you part with more money, and 
perceive God a little more dimly. Those who would seek 
truth are likely to find it, in the pages of history, and in 
the lives and biographies of the true and rarer Christians 
of 300 and 400 years ago, who left a real record of what 
their struggles were, and the differences that those who 
are truly committed to GOD CAN make. 

This book does not envisage the assault by modernists 
on the canon of the 66 books of the Bible, and that is not 
within the scope of this book, nor is it needed. 

It is not a mystery to find that there were people who 
wrote books and made claims that Jesus Christ said 
things that he never said. That is not a surprise. It is not 
a surprise to find people who WANTED Jesus to say 
something else, and have tried to attribute all sorts of 
things to Him. That was occurring in the early days of the 
first Christians and that is occurring today also. 

There are many authors today who claim to divulge the 
secrets of Christianity. It is interesting that the single 
MAIN feature that almost all of them share in common is 
that the Bible has it wrong, or it cannot be trusted or 



Jesus had other statements that THEY are now going to 
share with you. 

It seems not to occur to them that if any had an interest 
in preserving what Jesus Actually did say, it would be 
those early apostles. The one criteria for being an expert 
on "Christianity" - it seems, these days, is that one must 
first object to the words of Jesus, object to Christianity, 
or object to Christians. 

That should not qualify one to be an expert. 

In most other religions, it is those within those religions 
That know best what that religion teaches or advocates. 
Yet in the case of Christianity, those presented often as 
experts are those who, use their own beginning point as 
REJECTING Christianity. 

In other words, these experts reject that the claim that 
Jesus Christ was pre-existent, reject that Jesus Christ 
was God, reject that the Bible has been faithfully 
transmitted to us in many manuscripts (though it has 
been), and reject the fundamental teachings about 
Christianity. 

If these are their points at the outset, HOW are these 
people EXPERTS ??? 

The answer is that they do have ONE expertise: that 
expertise is in trying to separate Christians from Jesus 
Christ, and to separate inquiring minds from daring to 
pick up a copy of the New Testament or the Gospel of 
John and reading it for themselves. 



Those people are not experts, they are simply disguised 
as credible in order to assault the historic Christian faith 
which is in the Bible, and in the ancient historic 
manuscripts. 

Let us refuse to be so easily seduced, and make the 
effort to begin a serious study of the Word of God and 
how we should actually rely upon it, to reach its author, 
who is God. 



The following books and links are provided as a basis for 
further inquiry: 



The world and its god 

The number of man, the climax of civilization 



The English Revisers' [Wescott - Hort] Greek Text: 
Shown to be Unauthorized, Except by [errant] Egyptian 
Copies Discarded 



Which Version by Philip Mauro 

Codex B and its allies - Hoskier - Part 1 of Vol 1 
Codex B and its allies - Hoskier - Part 2 of Vol 1 
Codex B and its allies - Hoskier - Part 3 of Vol 1 

Codex B and its allies - Hoskier - Vol 2 



Translators of the King James Bible Version of 1 61 1 

Our Own English Bible 

The Puritan Bible 

The secret history of the Oxford Movement 
the ancient Vallenses and Albigenses 

Horae Mosaicae, or, A view of the Mosaical records - Vol 01 
Horae Mosaicae, or, A view of the Mosaical records - Vol 02 



The two Babylons; or, The papal worship proved to be 
the worship of Nimrod and his wife (1 871 ) 

The Origin of Pagan Idolatry Ascertained from Historical 
Testimony 

Volume 1, Volume 2, Volume 3, 



The image-worship of the Church of Rome 
Mariolatry Idolatry Primitive Christian Worship 



A complete history of the Waldenses - Vol 01 

A complete history of the Waldenses - Vol 02 

Popery, falsifier of Scripture 

Textus Receptus 

Letters from Rome to friends in England 



1 ) The traditional text of the Holy Gospels vindicated and 
established (1896) 



2) The causes of the corruption of the traditional text of 
the Holy Gospels : being the sequel to The traditional 
text of the Holy Gospels (1 896) 



3) The revision revised - three articles reprinted from the 
Quarterly review 



The historical evidences of the truth of the Scripture 
records 

Recapitulated Apostasy - For those who have Ears to 
Hear - 



Kanamori's Life-story told by himself; how the higher 
criticism wrecked a Japanese Christian-and how he 
came back. 

Keep in mind that these only provide a starting place. 

The good news is that once you have studied and 
learned the material, this is information that will help and 
encourage you for a long time. It will also help you with 
learning which questions to ask, and also learn where to 
find answers. 

At this point, the information in your mind, is about all 
that you can count on, which cannot be taken away. All 
the rest is destined to fade with time. Whatever impact 
we hope to have, must be eternal impact, in a manner 
that can encourage others. 



R. CUT, GOX8, AND TAYLOR. 
■uas rrncET bu, ta 



DOES THE "REVISED VERSION" 

AFFECT THE DOCTRINE 

or TUB 

NEW TESTAMENT 

AS EXHIBITED IN THE AUTHORIZED TRANSLATION 1 



IXTRODUCTIOX. 

Does the Revised Version affect the doctrine of the New 
Testament? This is a momentous question. But, hefore we 
answer it, we must ask what has the Revised Version done ? It 
has made thirty-six thousand alterations in the Authorized Trans- 
lation. How is this? Have we not been told that — nay, we 
will not state what has been said by those who have cherished 
it, and loved it, and praised God for it, for nearly three centuries, 
for this would fill a volume ; but we will state what the revisers 
themselves say of our Authorized Translation. Speaking of the 
character of our time-honoured translation, they say: ""We have 
had to study this great version carefully and minutely, line by 
line, and the longer we have been engaged upon it the more we 
have learned to admire its simplicity, its dignity, its power, its 
happy turns of expression, its general accuracy, and, we must 
not fail to add, the music of its cadences, and the felicities of its 
rhythm." And their first Resolution was, "to make as few 
alterations in it as possible." (Pref.) How then did thirty-six 
thousand alterations creep in ? We are told in answer, that it was 
framed from very imperfect materials, and that the number of 



4 INTRODUCTION. 

ancient MSS. of the New Testament which have been brought 
to light has vastly increased since it was written. It is said, 
indeed, that Erasmus had but sixteen MSS. while we now 
have 1G00. Wo are told that the Greek text which was 
used by the translators of 1611, appears almost certainly 
to have been the fifth edition of Bcza's Greek Testament, 
published in the year 1593 ; and that tho variations from this 
edition which are to be traced in the Authorized Translation arc 
only about a hundred and ninety in all, and that they arc com- 
paratively of but littlo importance; that this fifth edition of 
Beza was for the most part a reproduction of the third edition of 
Stephanus, 1550; and that Stcphanns closely followed the fourth 
edition of Erasmus, published in 1527 ; his first edition having 
been published in 1516, and Cardinal Ximencs' Complutcnsian 
polyglot in 1522. That the materials principally used by Erasmus 
were : for the Gospels, an inferior MS. of the fifteenth century, 
with occasional use of two other MSS., one of them being of 
considerable interest, but which was " but little used or valued ; " 
for the Acts and Epistles a MS of the thirteenth or fourteenth 
century ; and for the Apocalypse a mutilated MS. said to be of 
the twelfth century, in which the text is so intermixed with the 
commentary of Andrew of Cscsarea, that it would have been no 
matter of wonder if the representation of it in his first edition 
had been even worse than it actually was; and that both 
Stephanus and Beza Itad access to MSS. of which two or three 
at least were of considerable critical value, but of which neither 
editor made any real or consistent use. 1 

If then our Authorized Translation is founded upon such weak 
and defective authority, we cannot be surprised at the innu- 
merable and gross errors which it must contain ; we can only to 
surprised at its excellence. However, let us not be deceived. 
The following are some of the criticisms cast upon it by advocates 
and supporters of the Bevisod Version who have written upon tho 
subject: "clumsy, and often absurd repetition," "completely 
perverts the meaning," "almost unintelligible," "utterly im- 

1 From Dr. Scrivener's IntTotmium. to Ike Critirisn of the Xao Testament. II in 
remark* nre quoted by Dr. Ilolwrts'* Companion to the Jbrutil Vertion of tke 
English Ktro Tentatncnt ; by The lievinen and the Greek Text of thr Xem Tata- 
mtnt, by Two Member* of the Xete Testament Company; and by other writer*. 



INTRODUCTION. 5 

possible rendering," " meaning quite obscured," " melodious 
glosses and mistaken interpretation," " familiar inaccuracy, and 
pretty-sounding error," " confuses the entire meaning of the 
passftge," "hopelessly obscured." These are the constantly 
reenrring criticisms of the Authorized Translation ; while of the 
Revised Version we read ; " an important light is thrown upon 
the passage," " a new meaning, and unquestionably a true 
meaning," " for the first time suggests to an English reader the 
true meaning," " the force of the Greek is brought out as in none 
of the previous versions," " a marked improvement," " how much 
the passage gains," " the gain is indisputable," " something to get 
rid of the false interpretation," " unquestionable errors exist in the 
Authorised Version, and it will be a practical gain to get rid of 
them," " some were indisputable blunders, and of these the correc- 
tion will be universally welcomed." " Here is a plain and clear 
issue for the English public. What did they desire in the new 
revision ? Did they want truth, accuracy, humble fidelity, and 
the minutest care ; or did they want their ears to be pleased by 
the retention of incorrect and familiar rhythms? Did they 
desire to have truth or tradition — to hear the word of God, or to 
be answered according to their idols ? Did they want a correct 
sumpsimus, or their erroneous but pleasing mumpsimus t " " the 
Revised Version is pedantic, unmusical; yet nearer to the 
original : and those who deny it are unreasonable and in- 
temperate fanatics." These are some of the pleasing utterances 
of the new critics. Let us not suppose, however, that they have 
been allowed to have it all their own way. Learned writers 
of equal ability have risen up to defend the Authorized Trans- 
lation, and to show that the errors that are complained of are 
on the side of the Revisers, and to prove that though there 
arc some passages in the Authorized Translation which require 
amendment, we should be in a far worse condition if we accepted 
the Revised Version with its 36,000 alterations. They have 
shown that they are quite equal to take the Revisers on their 
own ground, and to decide the contest by authority of MSS., 
and versions, and by rules of grammar. Any one who has read 
the critical, masterly, unanswered and unanswerable articles in 
the Quarterly Review of October, January, and April', 1881—1882, 



G INTRODUCTION. 

the two letters to the Bishop of London by Canon Cook, the 
same learned author's Revised Version of the First Tliree Gospels; 
Dr. Malan's Plea for the Received Greek Text; and Seven Chapters 
of the Revision of 1881, must be convinced of this : while the 
gentle and dignified answer by two members of the New 
Testament company, The Revisers and the Greek Text, is no 
answer at all, and the ungentle and undignified invectives of 
another writer totally miss their mark. If the Revisers de- 
claim against the authorities of Erasmus, these protest against 
the untrustworthiness of the two principal MSS. B and N, relied 
upon by the Revisers, and upon which the Revised Version may 
be said to be chiefly founded ; so much so, indeed, that their 
work might be called, the Revised Version of the New Testa- 
ment according to the MSS. B and N. Here we must entreat 
the reader to peruse what Canon Cook, the eminent Editor of 
The Speaker's Commentary, has written on the subject of these 
two MSS. in his Revised Version of the First Three Gospels. In 
Part iii.,§ 4, he writes " On Value of the Oldest MSS. N and B," 
and in the following Section, on "The Eusebian Recension." 
What he mentions in this Section we cannot but regard as a 
most interesting and remarkable discovery, and one which must 
have an immense influence in determining the value, not merely 
of these two MSS., but of what is of much more consequence, 
affecting, as it does, our Authorized Translation, that of the 
Revised Version. We can give only a meagre outline of the 
statement there contained, -which occupies twenty-four pages, 
but every incident and detail there narrated is of the highest 
interest The Emperor Constantino finished building his great 
city Constantinople in 330. Immediately after this event he 
wrote to Eusebius, Bishop of Caesarea, to get prepared for the 
churches which he had built fifty MSS. of the Holy Scriptures, 
on carefully prepared parchments or vellum, written in easily 
legible characters, and to be in a portable and convenient form. 
The MSS. were to be written by calligrnphers, beautiful penmen, 
thoroughly understanding their art. At the same time he tells 
him that ho has ordered the treasurer of the province, the highest 
civil authority, to supply all things required for the preparation 
of the parchments, and he impresses upon Eusebius the duty of 



INTRODUCTION. 7 

getting the MSS. completed with all possible expedition, and 
authorizes him to employ two public vehicles for bringing to him 
safely and speedily the beautifully written MSS. In the follow- 
ing chapter of his life of Constantine to that in which this is 
narrated, Eusebius records the speedy accomplishment of his 
work, and states that the MSS. were written in " threes and 
fours." Eusebius died in 340 : consequently these fifty MSS. 
must have been written 330—340 A.D. Now, this is the date 
attributed to B and N. These two MSS. are written upon the 
finest vellum, and are of the most beautiful calligraphy, and the 
writing is arranged in vertical columns, the codex B having 
three columns, and codex N four columns, as described in 
Constantine's letter ; particulars in which no other MSS. agree. 
They appear, therefore, to be the only existing copies extant of 
these fifty ordered by Constantine. Although the Sinaitic codex, 
M, is ratber larger than the Vatican, B, of rather finer vellum, 
and more beautiful calligraphy, it must be observed that whereas 
the Vatican MS. is written by one hand, the Sinaitic is written 
by at least four copyists, one of them being the scribe of the 
Vatican codex ; and it is further to be remarked that one of the 
portions common to both MSS. which was written by the same 
scribe, embraces the last chapter of St. Mark, of which verses 
9 — 20 are wanting in each, but for which a blank space is left in 
B, thus showing that they existed in the more ancient MS. used 
by the copyist, but were omitted by him for some reason. Now, 
as Eusebius is the earliest writer who impugned the authority of 
these verses, it seems probable that he would direct the scribes 
of the fifty MS. copies ordered by Constantine to omit them. 
We must also bear in mind that Arius nourished about this 
period, A.D. 323 — 336, so that this was the weakest time of 
the Church, and that though Eusebius joined in condemning 
the opinions of Arius at the Council of Nicaea, A.D. 325, he 
subsequently exerted his influence with the Emperor to get him 
reinstated in his church at Alexandria, in 330. 

The fifty MS. copies, as we have seen, were written in the 
greatest haste, and must therefore have contained many 
mistakes and many omissions ; and Tischendorf expressly tells 
us that the Vatican codex B bears evidence of carelessness 



8 INTRODUCTION. 

and haste in every pago; and Dr. Scrivener states that an 
able and careful critic has calculated that this codex leaves 
out words or clauses no fewer than 2,556 times in the whole 
codex, which extends only to Hob. ix. 14. 

Let us now turn to our Authorized Translation. We have seen 
it stated how imperfect were the materials upon which Erasmus 
and other* learned men founded the Tortus Jleeeptus of our 
Authorized Translation. But if so imperfect, how is it that the 
result is so admirable ? There may be, and there are, occa- 
sional errors in construction, but in what translation do wc not 
find such ? But, above all, if the materials of the Apocalypse 
were so especially faulty, how is it that so comparatively few 
alterations have been made in it by the Revisers ? and we may 
say, how questionable are the alterations they have made ! 
Bit however imperfect they were, they were derived from a 
source the claims of which have been brought out by the most 
recent opponents of the Received Text more clearly and forcibly 
than by any of its defenders. We cannot be blamed, then, if 
we quote from Tfte Revisers and the Greek Text of the iV. T. 
By Two Members of the N. T. Company. "The MSS. which 
Erasmus used differ, for the most part, only in small and 
insignificant details from the bulk of the cursive MSS. The 
general character of their text is the same. By this observa- 
tion the pedigree of the Received Text is carried up beyond 
the individual MSS. used by Erasmus to a great body of 
MSS. of which the earliest are assigned to the ninth century. 
More than this : it may be traced back on good grounds to 
a still higher antiquity. What those grounds are we will state 
in the words of Dr. Hort himself: — 

"'A glance at any tolerably complete apparatus crilicus 
of the Acts or Pauline Epistles reveals the striking 
fact that an overwhelming proportion of the variants 
common to the great mass of cursive and late uncial 
Greek MSS. arc identical with the readings followed 
by Chrysostom (ob. 407) in the composition of his 
Homilies. The coincidence furnishes evidence as to 
place as well as time ; for the whole of Chrysostom's 
life, the last ten years excepted, was spent at Antioch 



INTRODUCTION. 'J 

or its neighbourhood. Little research is needed to 
show that this is no isolated phenomenon ; the same 
testimony, subject to minor qualifications unimport- 
ant for the present purpose, is borne by the scattered 
quotations from these and other books of the New 
Testament found in his voluminous works generally, 
and in the fragments of his fellow-pupil Theodorus of 
Antioch and Mopsuestia, and in those of their teacher 
Diodorus of Antioch and Tarsus. The fundamental 
text of late extant Greek MSS. generally is beyond 
all question identical with the dominant Antiochian 
or Graeco-Syrian text of the second half of the fourth 
century.' 
" This remarkable statement completes the pedigree of the Re- 
ceived Text. That pedigree stretches back to a remote antiquity. 
The first ancestor of the Received Text was, as Dr. Hort is 
careful to remind us, at least contemporary with the oldest of 
our extant MSS., if not older than any one of them." 

These are the rival claims to descent from Apostolic authority, 
B and N, with their two or three followers ; J and the Syrian 
Text with its compact body-guard. The only pretence for pre- 
cedence which B and N appear to possess is in their slightly 
earlier origin. But if the objections which we have heard 
against B and N be true, of what value is this slightly earlier 
antiquity ? Dr. Scrivener says — " It is no less true to fact than 
paradoxical in sound, that the worst corruptions to which the 
New Testament has ever been subjected originated within a 
hundred years after it was composed." Now, as the bulk of the 
alterations as well as of the omissions in the Revised Version 
are made upon the authority of these earlier MSS., we must, 
in examining them, dismiss any prior claim to infallibility in 
respect of these older MSS., the more so that there is very 

1 In a list of 63 " passages " given by Canon Cook in his United Version of (he 
Firtt Three Gospels, " in which serious innovations have been introduced into the 
text, or suggested in the margin of the Revised. Version," p. 136, we find 5 are 
based upon the sole authority of D ; and of the remaining 98, 9 are on the sole 
authority of either B or K, or both ; while the remaining 49 are on the separate 
or joint authority of these two MSS. backed 33 times by L, 21 times by D, 11 
times by A, 7 times by Z, 6 times by C, 5 times by r, i times by S, Z, and E, 
3 times by A and X, twice by G, R, U, V, B", and K", and once only by E, H, M, 
P, C», C", D", and X'. 



10 INTRODUCTION". 

little difference of age between these particular MSS. and some 
others; and we must compare their representation in the 
Revised Version with the representation of the Syrian Text in 
the Authorized Translation, by their intrinsic merits, and not 
by the external authority of greater antiquity. What we 
propose to do is, first to note those alterations and omissions 
in the Hevised Version which affect doctrine, and then to 
examine them solely by internal evidence, leaving for another 
occasion alterations at large and omissions. It has been stated 
over and over again that no doctrinal changes have been made 
in the Revised Version : — 

" It is certain that no questions of faith or doctrine are 
altered in the New Version." 

" None of these changes in any way affect the doctrines taught 
in the New Testament I " 

"Nothing has yet been discovered which can affect in the 
slightest degree any single doctrine of the New Testament." 

"Nothing now proposed will cause the New Testament of 
the future to differ in its truth from that of the past. The old 
doctrines are untouched, and the old promises arc unchanged. 
Everything abides : nothing passes." 

"It is to be noted that in all the corrections made in the 
Revised Version there is not a single one which does away with 
any main fact which has been accepted by the Christian world 
since the Ring James' translation was made. The fundamental 
doctrines of the Christian religion are not changed in the 
slightest degree by the • New Version. Everything which 
people of the present generation were taught as children to 
look upon as the teachings of Christ is iaithfully preserved, and 
our children and our children's children will find in the Revised 
New Testament the same doctrinal principles, although perhaps 
in different and more easily comprehended phrases, (!) that their 
fathers and grandfathers had to instruct them in the Sunday 
schools of the past two centuries." 

" The fact that an examination so searching has changed no 
vital doctrine, and robbed the Christian of no real evidence and 
no true consolation, will give men a happy assurance in the 
solidity of the Word of God." 



INTRODUCTION. 11 

" As all know, nothing essential to the great truths of 
salvation has been either lost or obscured by the New 
Version." 

" Every earnest and conscientious reader will rejoice to find 
in the Revised Version no such changes as can affect any of 
the essentials of belief." 

" It is a matter for much thankfulness that the groundwork 
of no truth has been taken away from us, no doctrine of faith 
moved : the way of salvation is not changed." 

" It is pleasant to know that every doctrine that belonged 
to the faith of the Church has been really strengthened (!) by 
means of the criticism." 

"Can it be wondered at that vast multitudes of changes 
will be found in the Revised English Version, owing to an 
amended text ? The wonder really is that they are so few, or 
at least that they are in general of such small importance. When 
we trace the parentage of our English Bible, and when we see 
on what a slender basis of authority it rests ; when we confront 
with this the enormous wealth of materials for settling the true 
Greek text which we possess at the present day, and the amount 
of labour which has been expended in applying them, we might 
well fear that the alterations requiring to be made in the Bible 
with which we have all our days been familiar should bo of the 
most revolutionary character. Bat, blessed be God ! such is not 
the case. No doctrine of the faith is in the slightest degree 
affected. False supports of important doctrines may be removed, 
and true defences of them may be supplied, but that is all. The 
Bible remains, for all practical purposes, totally unaffected. That 
is one grand result of the labours of the New Testament Revision 
Company, for which all English Christians have good reason to 
be thankful. They now know the utmost that Biblical science 
demands. No suspicion need in future haunt them that the 
Scriptural truths which they love are insecure. These have been 
proved to rest on an immovable foundation, and they will endure 
as long as the Divine Word that reveals them, ' which liveth and 
endureth for ever.'" 

Is this the case ? The Bishop of Lincoln is one of those who 
has been quoted as affirming that the Revised Version has not 



12 INTRODUCTION*. 

changed a single article of faith. His words are — " Not one 
of these 36,000 changes affects a single tittle or iota of the 
Christian faith." We must confess that we were rather amazed 
when we read this statement. But not knowing where to find 
the Bishop's utterance, we could not contradict it At last we 
discovered it in Public Opinion, Nov. 5, 1881, and there found 
that the passage is followed by these words, which entirely 
alter the declaration : — "All faithful and devout Christians will 
rejoice to see that the Authorized Version, in all essentials, is 
fully to be relied on, and that after a severe critical examina- 
tion of eleven years it has come forth triumphantly from the 
orde.il." The former statement, attributed to the Bishop, is very 
similar to the statement quoted in the House from the works 
of Archbishop Whateley, that the Archbishop considered that 
the Irish Church ought to be disestablished ; but on examining 
the passage it was found that what the Archbishop had stated 
was that the Roman Cailiolics said the Irish Church ought to be 
disestablished — a very different thing 1 It is one thing to know 
that our Authorized Translation is in all essentials to be relied 
on relative to its statement of the Christian faith ; and another 
to ascertain whether the Revised Version in its many thousand 
alterations may not have marred the accuracy, or at least 
diminished the force, of doctrinal statements, as exhibited in 
our Authorized Translation. 

We will now proceed to place some of the principal passages 
before the reader, leaving him to judge whether this is so. 
Only to those which contain internal evidence, for or against, 
will we add any remarks. 
■ \ 



Matt. i. 18. — "Now the birth of Jesus Christ was in this wise." 
— note, or generation, as in v. 1. The Greek word is 
different. 

Dr. Malan has shown the distinction between these words, 
yevv7]trt<i, the word in our received text signifying natural birth, 
and 7«/6<rt?, the word in MS. B, which signifies generation, or 
origin. "He who is from all eternity, one with the Father, 
'very God of very God, begotten, not made,' can have no 
•yev€<ris, no origin, formation, or coming into existence ... a word 
liable to the abuse made of it by heretics." * For, as Isaiah says : 
" Who shall declare his generation ? " 

251. — " Behold, a virgin shall be with child, and 

shall bring forth a son, and they shall call his name 
Emmanuel." — (he virgin 

Why did not the Revisers give capital letters ? There 
is nothing to prevent it As there is no authority for 
capital letters, so is there no authority for the definite article. 
Certainly the prophecy as given by Isaiah vii. 14, has nothing 
to do with a definite article ; neither would it have been under- 
stood who " the virgin " could mean. What the prophet foretold 
was, the coming of Emmanuel; and the means of recognising 
Him would be His wonderful birth : but nothing was mentioned 
as to who the virgin should be, although it was well known that 
the Messiah would be of the seed of David. This passage then, 
like that now celebrated one in the Lord's Prayer, " Deliver us 
from evil," exhibits no reason in itself why the definite article 
should be used, except that it appears in the original in accord- 
ance with Greek idiom. It would take too long here to show 
the impropriety of introducing the definite article in an English 
translation, whenever it is found in a Greek idiom. Let 

1 Plea for tilt Received Greek Text, pp. 1—31. 



1+ MATT. I. — VI. 

the following instances suffice : If thou be Son of the God, Mutt 
xxvii. 40 ; and swallow the camel, Matt, xxiii. 24 ; the Word 
was with the God, John i. 1 ; Art thou the Master in Israel ? 
John iii. 10 ; If the God so loved us, 1 John iv. 11 ; The God 
whom he hath not seen, 1 John iv. 20 ; The tongue is a fire, 
the world of iniquity, Jas. iii. G. As the introduction of the 
definite article, therefore, is frequently opposed to English 
idiom, to sense, and common sense, so is it here objectionable 
on account of doctrine. Although it is quite clear that the 
Revisers as a body had no theological motive in inserting it, it 
is nevertheless certain that it may have a theological meaning 
attached to it by some readers of the Revised Version. Certainly 
none is to be gathered from St. Paul's manner of speaking of 
the event, " But when the. fulness of the time was come, God 
sent forth his Son, made of a woman, made under the law." 
(Gal. iv. 4.) When the prophet announced that the Messiah 
should be born of a virgin, it was a proof, as the angel subse- 
quently announced, Luke i. 35, that He must be " the Son of 
God :" but if he had been announced as the son of The Virgin, 
it would naturally be supposed by some that He received His 
sanctity from His mother ! 

v. 44. — " Bless them that curse you : do good to them 

that hate you," totally omitted in Revised Version. 

vi. 12. — " And forgive us ... as we forgive "... 

— as we also have forgiven 
We fear that this clause of the Lord's Prayer is too often 
repeated in the same signification as the words given by the 
Revisers more definitely indicate. But who of us is able to use 
such a prayer ? Who of us would be content with, and pray for, 
ouly that same degree of mercy to ourselves that we have shown 
to our fellow-creatures 1 Both here, and in St. Luke, the clause 
is in the present, not the past, — " as we forgive," " for we also 
forgive." As it is not in the past, so is it neither in the future 
— as we will forgive : for promises to do something on a future 
day which we are not willing to do in the present, are of no 
avail ; but the clause is in the present, as if we said — As we 
undertake from this day forth to forgive our fellow creatures, 
Thou, God helping us. 



" DELIVER US FROM EVIL." 15 

. 13. — "And lead us not into temptation, but deliver 

us from evil." — -from the evil one. 
The interpretation of this clause of the Lord's Prayer, as given 
by the Revisers, is nothing new. It was so explained at a very 
early age, and has been supported by critics at different times. It 
has not, however, been accepted by the Greek Church, neither 
does it appear in the ancient liturgies. It occurs in several of 
the Uncials, but in none of the Cursives. Let us then examine 
the passage itself. The difference between the two interpretations 
is that in the Revised Version the adjective " evil," vovnpot, has 
the admitted article " the " in front of it, and the implied word one 
after it, " the evil one ; " " one " being in italics. Where a word 
does not exist in the original, it must be inserted in the trans- 
lation only from necessity, to complete the sense. It does not 
follow, however, that in this instance such word must be " one ; " 
it may be some other word. Thus we read — 

"All these evil things come from within, and defile the 

man." (Mark vii. 23.) 
" And likewise Lazarus evil things." (Luke xvi. 25.) 
" Therefore put away from yourselves that wicked person," 
referring to w. 1 and 11, the word supplied not being 
an arbitrary word, but referring to something before 
stated. (1 Cor. v. 13.) . 
In all these instances a word is implied in the Greek, but has 
to be expressed in English. In other instances, a word is implied 
in both languages without being expressed, as — 

" He maketh his sun to arise on the evil and on the good." 

(Matt. v. 45.) 
" And shall sever the wicked from among the just." (Matt. 

xiii. 49.) 
" Now the just shall live by faith." (Heb. x. 38.) 
" Ye have condemned and killed the just" (Jas. v: 6.) 
"Vexed with the filthy conversation of the wicked." 

(2 Pet ii. 7.) 
"And knowest not that thou art wretched, and miserable." 

. . . (Rev. Jii. 17.) 
" But I say unto you, that ye resist not evil" (Matt v. 39.) 
In this last passage, the gender being indeterminate, it may 



1C " DELIVER US I'nOM EVIL. 

be cither masculine or neuter. In the Authorized Translation it 
is neuter in the abstract; while the Revisers have with equal 
authority translated it, Jicsist not him thai is evil, referring to the 
previous verse, though the words Aim that is should have been 
in different type. 

In others the word " one " is implied, and 'the sense shows it to 

be the Evil One, or the Wicked Ooe, except in 2 Thess. ii. 8, 

where " the Wicked" (one) represents the " Man of Sin." See p. 62. 

"The tares are the children of the wicked one." (Matt. 

xiii. 38.) 
" Wherewith ye shall be able to quench all the fiery darts 

of the wicked " (one). (Eph. vi. 16.) 

"Ye have overcome the wicked one." (1 John ii. 13, 14.) 

" Not as Cain, who was of that wicked one. " (1 John iii. 1 2.) 

In the following, not only the sense, but the construction 

shows that the word is masculine, and therefore that the Devil 

is referred to — ■ 

" Then cometh the wicked one." (Matt. xiii. 19.) 

Called " Satan " in Mark iv. 15. 
"And that wicked one touched him not" (1 John v. 18.) 
In the instance which follows the construction shows the -word 
to be neuter, and that it signifies evil in the abstract — 
" Abhor that which is evil'/ (Rom. xii. 9.) 
While in the following we have the word "evil " occurring three 
times ; the first time having the word " man " added to it, the 
second time having another substantive, and the third time 
being neuter — 

" And an evil man, out of the evil treasure of his heart 
bringeth forth that which is evil." (Luke vi. 45.) 
But in other examples, where the construction does not help 
us, owing to the oblique cases, the gender is indeterminate, and 
therefore may be cither masculine or neuter — 

" For whatsoever is more than these cometh of evil." lit. of 

the evil. (Matt. v. 37.) 
" I pray. . . . that thou shouldst keep them from 

the evil." (John xvii. 15.) 
" The Lord shall stablish you, and keep you from evil." Iii. 
from the evil. (2 Thess. iii. 3.) 



"DELIVER U8 FROM EVIL." 17 

"And the whole world lieth in wickedness." lit. in the 
evil, or wicked. (1 John v. 19.) 

In the first, second, and third of these the Revisers have trans- 
lated the word, "the evil one," and in the fourth, "the evil 
one;" although there is no more authority in one case than the 
others for adding the word "one." In like manner, in three 
other passages, which have been already referred to, they have, 
without the slightest authority, and contrary to all idiom of the 
English language, translated — 

But my righteous one shall live by faith. 

Ye have condemned, ye have killed the righteous one. 

And hnoxvest not that thou art the wretched one. 

We thus see that where the gender is not shown, we must 
rely solely upon the context to determine whether the word 
" evil " is to be understood as referable to a wicked person or 
persons, to the Wicked One, or Evil One, or to evil or wicked- 
ness in the abstract 

Examining, then, these four doubtful passages by the context, 
we see that in Matt v. 37, it cannot mean that anything 
beyond " yea " and " nay " comes from the Devil ; but that light 
and foolish swearing in confirmation of what we say, is evil. 
In John xvii. 15, we see that our Lord, immediately before, had 
said, " I pray not that thou shouldest take them out of the 
world;" and therefore that the words which follow must mean, 
"but that thou shouldest keep them from the evil" of the 
world. In 2 Thess. iii. 3, we read in the preceding verse, 
" And that we may be delivered from unreasonable and wicked 
men; for all men have not faith;" therefore the next verse 
must read, " But the Lord is faithful, who shall stablish you, 
and keep you from evil " men ; or rather, from wicked men ; for 
the same Greek word is used as in the foregoing verse. Conse- 
quently, 1 John v. 19, is the only passage where it is at all 
doubtful whether the word applies to evil in the abstractor to the 
Evil One. Either would make a good meaning. We may read 
either — '* The whole world lieth in wickedness," or " The whole 
world lieth in subjection to the Evil One ; in which latter render- 
ing, however, it is necessary to supply the ellipsis by adding the 
words, subjection to. But when the simpler reading is sufficient, 

B 



18 "DELIVER US FROM EVIL." 

why should we go out of our way in giving a more difficult one ? 
Indeed, the Revisers themselves inculcate "A shorter to be 
preferred to a longer reading." As in the preceding passages 
we have proved the Revisers to be wrong in applying the word 
to the Evil One, so it is probable that they arc wrong also 
in this. 

We come now to the passage before us in the Lord's Prayer. 
We have shown, from consideration of the foregoing passages, 
that there is no authority for introducing the word " One : " for 
any other word or words may with equal authority be supplied, 
as, Deliver us from the evil of sin, or the evil of the world, or 
the evil of our own hearts, or the evil that surrounds us, or the 
evil that may come upon us. As the addition of the word One is 
unjustifiable, so the insertion of the article in English may be 
contrary to the sense, as it is to the idiom of its use in Greek, 
where from the delicacy of the language various rules have to 
be observed. We have already seen, in treating of Matt. i. 23, 
how grotesque and unmeaning a literal translation from the 
Greek is in this respect, and how the retention of the article in 
our English translation must depend upon the sense. Curiously, 
we have an instance of this in the two verses which im- 
mediately succeed tin's petition of the Lord's Prayer in the 
Revised Version (where the doxology is omitted). We there 
read, " For, if ye forgive the men their trespasses " . . . " But, 
if ye forgive not the men their trespasses : " and so again in 
v. 18, " that thou appear not unto the men to fast ; " in all which 
cases the article is omitted not only in our Authorized Translation, 
but by the Revisers themselves. If omitted in all these instances, 
why should we admit it in the passage before us ? Wo have to 
thank the Translators of 1611 therefore for having given us — 

" But deliver us from evil." 

For evidently the clause relates to the preceding one. We 
pray that we may not be led into temptation ; but, if it como 
upon us, wo pray that we may be delivered out of it As our 
Lord sent out his apostles " by two and two," and his seventy 
disciples " two and two," as the names of the apostles arc given 
to us, both by St Matthew and St. Luke, in pairs, and as we 



" DELIVER US FROM EVIL." • 19 

find our Lord constantly giving his instruction in couplets : 
" ask, and it shall be given you ; seek, and ye shall find ; knock, 
and it shall be opened unto you ; " so here we have in the 
Lord's Prayer heaven and earth connected ; the forgiveness of 
others' trespasses and the forgiveness of our own ; and in the 
clause before us, prayer against temptation, and deliverance 
from it. It is evident then, we say, that the two clauses are 
connected together, and if so, if the Evil One is alluded to, the 
interpretation should in that case be : Let not the Evil One 
lead us into temptation, but deliver us from bis evil influence ; 
but this cannot be ; for at our Lord's agony in the garden He 
told His disciples who accompanied Him, " Watch and pray, 
that ye enter not into temptation : the spirit indeed is willing, 
but the flesh is weak." This implies active power in ourselves 
to avoid entering into temptation, agreeing with what St. James 
tells us, that temptation is not from without, but from within 
ourselves. If then we are watching and praying that we may 
not be led into sin through our own lusts, (2 Tim. iii. 6,) God 
will fulfil His promise of preserving us from evil which is with- 
out. "The Lord knoweth how to deliver the godly out of 
temptations ;" (2 Peter ii. 9 ;) "I also will keep thee from the 
hour of temptation ; " (Rev. iii. 10 ;) " God is faithful, who will 
not suffer you to be tempted above that ye are able ; but 
will, with the temptation, also make a way to escape, that ye 
may be able to bear it." (1 Cor. x. 13.) It has been well 
observed by Dr. Leary 1 that if the Devil were here referred to, 
he would have been designated by the word Tempter, in analogy 
with 1 Thes. iii. 5 : " Lest the Tempter have tempted you," and 
with the previous petition in the Prayer itself, " And forgive us 
our trespasses, as we forgive them that trespass against us," and 
thus the petition would have been, " Lead us not into temptation, 
but deliver us from the Tempter." But as there is no authority 
for introducing the Evil One in the former petition, there is no 
justification for doing so in the latter ; and as we have shown 
that in the four other doubtful passages "the Evil One" has 

1 " Examination of Bishop Lightfoot on the lasl petition of the Lord's Prayer," 
Christ. Opin., No. 3. 

B 2 



20 "DELIVER US FROM EVIL." 

been erroneously introduced by tbe Revisers, so also in this we 
see tbat there is no authority for so doing. 

But we have a deeper and a more conclusive argument in the 
testimony of St Paul. In hi3 Second Epistle to Timothy, iv. 
14 — 18, where he narrates how the Lord had delivered him 
from the accusation of Alexander the coppersmith, the mention 
of the word " deliver " seems to have recalled to the Apostle's 
mind the conclusion of the Lord's Prayer, — " deliver us from evil. 
For thine is the kingdom, and the power, and the glory, for 
ever and ever. Amen." He says : " And the Lord shall deliver 
me from every evil work, and preserve me unto his heavenly 
kingdom : to whom be glory, for ever and ever. Amen." In- 
deed, the Apostle seems to have dwelt much on the Lord's 
Prayer, and His promise to " deliver us from evil : " for if our 
Lord teaches us to pray that God will " deliver us from evil," it 
is a promise on His part that He will so deliver us. For we 
find him in another place, writing to the Galatians, after 
bestowing on them the benediction of God and of our Lord 
Jesus Christ, saying, " who gave himself for our sins, that he 
might deliver us from this present evil world, according to the 
will of God and our Father, to whom be glory for ever and 
ever. Amen," (i. 4, 5.) If this be so, it is conclusive, we say, 
as showing the Apostle's interpretation of the clause j and con- 
clusive also in proving the genuineness of the doxology, which 
we are now in danger of having blotted out of God's word ; all 
the promises of which have been given us of God ; but which 
man is desirous of taking away from us, because some scribe 
negligently omitted to record them in copying from an earlier 
manuscript 

This being so; if internal evidence, constructive evidence, and 
apostolic evidence, all point one way ; is it not a sin to alter 
such a blessed gift as the Lord's prater, bestowed upon us by 
our Saviour; to introduce a term so foreign and repugnant to 
the soft breathing of these precious words, in which we arc 
permitted, and encouraged, and told to address God as Our 
Father, to have our thoughts raised to heaven, to lift up our 
souls in praise to Him, to pray for the time when we may live 
with Him, that this earth may be like to Heaven, to tell Him 



" DELIVER US FROM EVIL." 21 

that we depend upon Him for all we want, that we may show 
kindness to our fellow-creatures, as God shows kindness to us, 
that He would keep us from all harm ; and then, when all the 
faculties of our soul are lifted up in holy love and confidence to 
God, when this feeling should dwell in us and abide in us — that 
God is our Father, and we are His children — to have it all 
so ruthlessly swept away by bringing us in presence of the 
Evil One ! 

It will be argued that we are frequently told in the Scriptures 
that we are to resist the Devil, (Eph. iv. 27 ; vi. 11 — 13 ; Jas. iv. 
7 ; 1 Pet. v. 9,) and therefore that we must pray to be delivered 
from him. We must naturally watch and pray, and we are told 
to do so by our Lord ; (Matt. xxvi. 41 ;) but the means of with- 
standing the Devil is not by anything which we can do, by 
watching, or even by praying, which, however important and 
necessary, are after all a kind of work on our part, but by the 
exercise of faith in God, and believing and trusting in His 
promised help, and then " That Wicked One toucheth us not." 
Thus, our Lord repelled the Devil, not by prayer, but by the 
exercise of faith in God's word ; the children of Israel were 
saved from the fiery serpents, not by trying to avoid them, but 
by looking with an eye of faith on the type set before them ; 
and Peter was enabled to walk on the water as long as he looked 
up in faith to the Saviour, but sank immediately he looked 
down upon the danger beneath him ; and thus in after years 
he was able to teach us — " Be vigilant, because your adversary 
the Devil, as a roaring lion, walketh about, seeking whom he 
may devour : whom resist stedfast in the faith," (or rather, in 
faith.) Here, therefore, we do not pray that we may be 
delivered from the Evil One ; but we conclude " the prayer of 
faith " as we began it, by faith in God, and not in fear of the 
Devil. Our Lord constantly tells us to " fear not," and St. John 
says, " he that feareth is not made perfect in love." We must 
pray, not so much to be delivered from the Evil One, but, like 
Joseph, that we may not sin against God. If God is dwelling 
in our hearts, the Devil cannot enter. 

_ Canon Cook l has proved in the most satisfactory manner that 
1 " Second Letter to the Lord Bishop of London," 1882. 



•22 "UFXIVKR US FROM KVII.. 

this clause in the Lord's Prayer was understood iii the ancient 
Church as a prayer, not against the Evil One, but for deliver- 
ance from all evil, material as well as spiritual : but we cannot 
believe that this is what our Lord taught us. Our Lord taught 
His disciples, immediately after giving us this prayer* " Take no 
thought for the morrow : for the morrow shall take thought for 
the things of itself, sufficient unto the day is the evil thereof." 
(v. 34.) And this was not merely with regard to their daily food, 
" what we shall eat, or what we shall driuk, or wherewithal we 
shall be clothed," but even when the evil involved bodily pain, 
or persecution, or death, he bad them, " take no thought before- 
hand what ye shall speak, neither do ye premeditate." As re- 
gards earthly cares and troubles, and evils of every kind, we 
have been taught already to ask for what is necessary and good 
for us, whether for good or evil, in the words of tho Prayer, 
" Give us this day our daily bread ; " and having this, we are 
content to leave ourselves in the hands of God, knowing that 
"all things work together for good to them that love God;" 
and that, " if we seek first the kingdom of God and his 
righteousness, all these things shall be added unto us." Store- 
over, if this clause related to material evils as well as spiritual, 
the conjunction " But" with which it is introduced should have 
been And; as it would then have been of a totally different 
nature to the preceding clause. But it 13 impossible to give the 
word aWa this interpretation. Neither can it be so, the clause 
is antithetical — " Lead us not into . . . but deliver us from" — 
" temptation " to sin, and " evil " thoughts, and " evil " deeds. 

It is true, the connection between these two clauses has been 
adduced as an argument on the other side ; that as " tempta- 
tion" must proceed from the Devil, so " deliverance from evil " 
must refer likewise to the Evil One. But this cannot be : for 
we pray to God to " lead us not into temptation." We do not 
pray, Suffer not the Devil to lead us into temptation : but it is a 
matter between our heavenly Father and ourselves. Now we 
know that God cannot tempt us : " but every man is tempted 
when he is drawn away of his own lust, and enticed ; " that " from 
within, out of the heart of man proceed evil thoughts. . . . All 
these things come from within, and defile the man." Let us then 



THE DOXOLOGV. 23 

not try to throw the blame on the Devil, as our first parents did, 

and so make ourselves innocent : but let us pray that we may 

be kept innocent by trusting in our heavenly Father, so that by 

loving and following Him, we may be kept within His fold. 

When God's Spirit is within our hearts, no one else can enter 

in, and we may be " persuaded that .... neither angels, nor 

principalities, nor powers .... nor any other creature, shall be 

able to separate us from the love of God, which is in Christ 

Jesus our Lord." It is a false theology therefore to say that we 

should pray to God to deliver us from the Evil One, instead of 

from our own evil hearts. The Devil tempts us all; but he 

tempts us equally ; (1 Cor. x. 13 ;) and it is an idle excuse for 

a man, when he commits murder, or steals, or falls into any 

other crime, to say, " I was tempted of the Devil ; " for for a 

long time previously he had cherished lust and passion in his 

heart, instead of desiring God's spirit to dwell there. 

Dr. Roberts, one of the Revisers, has well said, speaking of 

this last petition in the Lord's Prayer : " The first supplication, 

prompted by a consciousness of human weakness, is ' Lead us 

not into temptation.' Sometimes, however, as in the case of 

Abraham, temptation or trial is necessary and beneficial, so that 

the modifying prayer is added, ' But deliver us from evil.' The 

meaning is, that, if it seem good to the Divine Wisdom to 

subject us to temptation, we should, at any rate, be kept from 

yielding to it The introduction of a personal reference 

here, and in other passages, (John xvii. 15; and v. 19,) seems 

to me one of the most unfortunate changes admitted into the 

Revised Version." 1 

13. — "For thine is the kingdom, and the power 

and the glory, for ever. Amen." Omitted by the 

Revisers, because it is not in their favourite MSS. 

B and N, in D and L, in a few Cursives, which follow 

them, the Latin Version, and the Vulgate. 

But Dr. Malan shows it to exist in versions much older than 

these MSS., and the late Mr. Forshall, keeper of the MSS. in the 

British Museum, has conclusively shown its authenticity. 8 But we 
t 

" Criticisms on the Revised Version of the New Testament," in The Quiter, 
Part 191. * Christ. Opin., pp. 437-and 463. 



24 THE DOXOLOGY. 

have a more ancient, and more conclusive authority for it than 
any MS. or any version ; for we have seen it quoted by St Paul 
in our remarks on the last clause of the Lord's Prayer. 

The Lord's Prayer is a prayer of faith : and therefore 
when we pray in the words of this Prayer, we confirm that 
prayer, and obtain an answer to that prayer, only by the faith 
which has accompanied that prayer. We confess by it that 
God has the "power" to grant us what we ask for; that 
His is the "kingdom," and therefore that He will give it; 
and to Him therefore we ascribe the " glory ; " feeling assured 
by faith, " that we have the petitions that we desired of him." 
How then can we omit the Doxology due to God, at the bidding 
of man ; and so lose the benefit of the things we ask for ? As 
we are taught in all our .prayers to ask God to grant our 
petitions for Christ's sake, so our Lord, in giving us this Prayer, 
would naturally teach us, in conformity with the ancient 
Jewish practice, to conclude the Prayer as we began it, with an 
ascription of praise to God. An argument against the authen- 
ticity of the Doxology is adduced in the fact that it does not 
appear in St. Luke's account of the Lord's Prayer: but this 
argument is worth nothing when we recollect that several of the 
petitions of the Lord's Prayer are also omitted in St Luke's 
Gospel as given us by the Revisers, and that this Gospel has 
suffered more mutilations in certain MSS. than any others. We 
shall presently show, however, when examining St. Luke's 
account of the Lord's Prayer, that there is abundant authority 
for the Doxology, as originally written by that Evangelist ; but 
which, with many other passages in the New Testament, was 
carelessly or otherwise omitted by ancient copyists, and, with 
all such passages, is now in danger of being authoritatively 
(if so allowed, which God forbid ! ) cast out of God's Word by 
modern Revisers. It is also objected that it does not appear in 
the account of the Lord's Prayer given us by some ancient 
writers : but it is possible that these writers may have confined 
themselves to the petitions of the Prayer, and so left out the 
Doxology. But we must not let the objection against the 
Doxology, founded on its absence from St. Luke's Gospel, pass 
over thus easily. As the passage stands only in St. Matthew's 



MATT. VIIL — XVI. 25 

Gospel, no favourite charge of " assimilation " can be brought 
forward in this case : it must be the other favourite charge of 
" interpolation." But if any scribe interpolated the Doxology as 
a fitting conclusion to the Lord's Prayer in St. Matthew's Gospel, 
how is it that he did not interpolate it also in the corresponding 
place in St Luke's Gospel ? And if the scribe thought he was 
justified in inserting it, from the universal practice of the 
Church, how is it that, as the Prayer is addressed to God the 
Father by the teaching and direction of God the Son, and we 
are taught therein to call God "Our Father" by the authority 
of our Lord, he did not, instead of an ascription of praise, 
conclude the Prayer with the usual formula, " through Jesus 
Christ our Lord"? It is no interpolation, therefore, but an 
actual portion of the Prayer itself. 1 

For remarks on St. Luke's account of the Lord's Prayer, see 
Luke xi. 2, 3, 4, further on. 

viii. 3. — " I will. Be thou clean" — Be thou made clean. 

In the Authorized Translation it is a command from God the 
Son : in the Revised Version it is a prayer only. See also Mark 
v. 23. 

29. — " What have we to do with thee, Jesus, thou 

Son of God ? " — to do with thee, thou Son of God f 
The Revised "Version prints the word " Son " with a capital 
letter, as referring to our Lord : but, from the omission of our 
Lord's name, sceptics would naturally say that those possessed by 
the devils, simply addressed him as a prophet, as a son of God. 

xvi. 23. — " Get thee behind me, Satan : thou art an 

offence unto me:" — a stumbling-block 
The alteration of the word seems to imply a fear of stumbling 
on our Lord's part ! 

26. — " For what is a man profited, if he shall gain 

the whole world, and lose his own soul ? or what shall 
a man give in exchange for his soul ? " — and forfeit his 
life ? ... in exchange for his life ? 
Certainly, the alteration makes sense : but what a sense ! 

1 Since the publication of the Revised Version, another authority for the 
Doxology of the Lord's Prayer is said to have appeared is the uncial MS. 5, 
Coda Sosantnta. 



20 MATT. XVI., XVII. 

We all know tbat as far as this world is coucerued, " A living 
doc is better than a dead lion." But the reference is to the 
future state, and therefore it relates to the soul. 

The preceding verse without the Authorized rendering of this 
verse would be a contradiction : for how could a man who once 
lost his life find it again ? But by this verse we see that the 
preceding verse signifies, For whosoever shall think only of 
this life, shall lose life everlasting : but whosoever shall sacrifice 
his life here for My sake, shall inherit everlasting life hereafter. 
The word ^vxv> " soul," which the Revisers here translate life, 
is contradistinguished from awfia, body, in Matt. x. 28, and is 
there translated, by the Revisers themselves, " soul." Why then 
did they not translate it here also by the same word, when it is 
so essential to the meaning ; unless it were — as appears to be so 
constantly the case in this " Revision " — that they wished to 
detract from the authority of the Authorized Translation by 
changing as much as possible ? 

xvii. 2. — " And his raiment was white as the light." 

— and his garments became white. . . . 

It is quite evident, from the appearance of Moses and Elijah, 
that our Lord's transfiguration — and we may remark that it has 
been so called by the Church in all ages — was something super- 
natural " His face did shine as the sun," and bis " raiment 
was white as the light;" words which agree perfectly with the 
original. In like manner is our Lord described at His resur- 
rection. " His countenance was like lightning, and his raiment 
white as snow." (xxviii. 3.) Similar is the description in the 
Book of Revelation. By the Revisers' alteration we might 
suppose that a mere accidental light fell on Him. 

21. — "Howbeit, this kind gocth not out but by 

prayer and fasting." Omitted by the Revisers. 

These words are given by St. Mark, ix. 29, who, on his part, 
judging by the MSS. come down to us, omits the words given 
by St. Matthew, v. 20, " Because of your unbelief." As several 
MSS. give v. 21 in St. Matthew's Gospel, and we all acknow- 
ledge that our Lord uttered these words, why should we 
conclude that St. Matthew omitted them, rather than one of 
bis copyists ? Our Lord tells His disciples that they failed to 



MATT. XVII.— XIX. 27 

cure the youth because of their feebleness of faith, and shows 
them how they may strengthen their faith by prayer, forgetting 
for a time the pleasures of this life ; forgetting all else while 
engaged in God's service ; like our Lord, who, when His disciples 
urged Him to eat, said, " I have meat to eat that ye know 
not of." 

xviii. 6.—" But whoso shall offend one of these little 

ones which believe in me, it were better for him that 

a millstone were hanged about his neck, and that 

he were drowned in the depth of the sea." — it is 

profitable for him 

How can it be profitable for a man to be cut off in the midst 

of his sin ? We pray to be delivered from sudden death solely 

to prevent this. But if a man is living and continuing in deadly 

sin, we may say, " It had been good for that man if he had not 

been born ;" or that he had died sooner than commit such a crime. 

11. — " For the Son of man is come to save that which 

was lost." Omitted. 

xix. 16,17. — "One came and said unto him, Good 

Master, what good thing shall I do, that I may have 
eternal life ? And he said unto him, Why callest thou 
me good ? There is none good but one, that is God." 

.... said unto him, Master, what good thing 

shall I do that I may have eternal life? .... Why 

askest thov, me concerning that whicli, is good? One 

tliere is who is good. 

By leaving out the words, " Good " and " God," the Revisers 

make our Lord's answer refer to " good thing." But, if so, why 

should our Lord have added, as the Revisers put it, One there is 

who is good ? For how could that be an answer to the question 

addressed to our Lord by the ruler? But' it so happens that 

both St Mark, x. 17, 18, and St Luke, xviii. 18, 19, give both 

these words ; the Revisers thus rendering the passage in each 

case, Good Master, what shall I do that I may inherit eternal life ? 

And Jesus said unto him, Why callest thou me good ? None is 

good save one, even God. Now, here it must be observed that 

neither St. Mark nor St Luke mention the words " good thing," 

while they do mention the words " Good " before Master, and 



28 MATT. XIX.— XXIV. 

" God." As St. Mark and St Luke therefore make our Lord's 
answer refer to the ruler's having addressed him as "Good 
Master," St Matthew cannot have represented our Lord to have 
made His answer refer to " good thing." It follows, then, that 
the Revisers have erroneously omitted the words " Good " and 
" God " in St Matthew's Gospel. This example shows the evil 
which would be done to the Christian world if words and 
passages are to be' erased from one Gospel because the same 
words or passages are found in the other Gospels; as if two 
accounts by different Evangelists of the same event necessarily 
prove that one must have been " interpolated " from the other 
by some copyist; and the cry is raised of "accommodation," 
" assimilation," " conforming," and the passage is immediately 
struck out. The omission here is due to the MSS. B, N, and 
D. It is extraordinary that the Revisers should pay greater 
reverence to these MSS. than to the testimony of St Mark and 
St Luke. Are the Revisers aware that they thus make St 
Matthew an uninspired Evangelist, by misquoting the answer 
of our Lord ? 

xx.16. — "For many be called.but few chosen." Omitted. 

22. — " and to be baptized with the baptism that I 

am baptized with ? " Omitted. 
23. — " and to be baptized with the baptism that I 

am baptized with." Omitted. 

. ..." is not mine to give, but it sliall be given to Hum 

for whom it is prepared of my Father." — but (it is for 

them) for whom, &c. 
In the Authorized Translation the words in italics, " it shall 
be given," and in the Revised Version the words " it ts," should 
be omitted; and the word "but" changed to except. Both 
translations, as they stand, make it appear that our Lord bad 
no voice in the matter. 

xxiii. 33. — " Ye serpents, ye generation of vipers, how 

can ye escape the damnation of hell?"— the judgement 

of hell. See Mark iii. 29, further on. 
■ xxiv. 36. — The Revisers "interpolate" liere from 

certain MSS. They add the words neither the Son 

which are justified, however, by Mark xiii. 32. 



MATT. XXVII. 29 

—— xxvii. 35. — "That it might be fulfilled which was 

spoken by the prophet, They parted my garments 

among them, and upon my vesture did they cast 

lots." 

By leaving out these words, the Revisers omit the declaration 

that this was an accomplishment of prophecy. See also 

Mark xv. 28. 

54. — " Now when the centurion and they that were 

with him, watching Jesus, saw the earthquake and 
those things that were done, they feared greatly, 
saying, Truly, this was the Son of God." 

Mark xv. 39. — " Truly, this man was the Son of 
God." 

Revised Version, note in each case— or, a son of 
God. 
In other words, the centurion did not say that our Saviour 
was God, but simply a good man. This agrees, it is true, with 
St. Luke's account, " Certainly, this was a righteous man." To 
account for this discrepancy we must consider that according to 
St. Matthew these remarks were made by " the centurion and 
they that were with him." Consequently it is very probable 
that some of those who were standing by used the words as 
given by St. Luke, while St. Matthew and St. Mark give us the 
words uttered by the centurion. But one circumstance must be 
remembered. It is that all three Evangelists preface the excla 
mation by the word " Truly." Even St. Luke, who records the 
qualified expression, makes use of this same word : or, more 
correctly, St. Matthew and St. Mark make use of the word, 
'A\r)8£><;, Truly; while St Luke uses another word, "Ovrax;, 
Certainly. Now, why was this word "Truly" or "Certainly" 
used ? The centurion was evidently the officer in command of 
the guard who attended the trial and execution of our Lord. 
He had therefore several and repeated times heard it stated 
that our Lord declared Himself to be the Son of God. 

When our Lord was taken before Caiaphas, he said to him, 
" I adjure thee by the living God, that thou tell us whether 
thou be the Christ, the Son of God." On leaving Caiaphas, 
when taken before the Sanhedrin or Synedrion, " the elders 



30 .MATT. XXVII.— MARK I. 

of the people and the chief priests and the scribes " exclaimed 
all together, "Art thou then the Son of God? and he said 
unto them, Ye say — That I am." Our Lord being then taken 
before Pilate, for trial, the Jews asserted that by their law " he 
ought to die, because he made himself the Son of God." After 
the crucifixion, when our Saviour was suffering on the cross, 
these same Jews reviled him, saying, " If thou be the Son of 
God, come down from the cross ; " while the chief priests and 
scribes and elders mocked him, saying, " He trusted in God : let 
him deliver him now, if he will have him : for he said I am the 
Son of God." Recollecting all this, and much more he might 
have, learnt if he had made inquiry ; and seeing that no sooner 
had our Lord, in an unwonted manner, cried out with a loud 
voice in giving up the ghost, (sec observations on Mark xv. 30,) 
that the veil of the Temple rent in twain from the top to 
the bottom, that an unnatural darkness spread over all the land 
from the sixth to the ninth hour, that the earth quaked, that 
the rocks rent, that the graves opened, and bodies of the saints 
arose— no wonder ho "feared greatly, saying, Truly, this was 
the Son of God." 

Mark i. 1. — " The beginning of the gospel of Jesus Christ, 

the Son of God." A doubt is expressed by the 

Revisers on the words, " the Son of God." 

It is curious that the first alteration in St. Mark's Gospel 

which affects doctrine, should be identical with the last alteration 

which we have noted in St. Matthew's Gospel. 

2. — "As it is written in the prophets" — As it is 

written in Isaiah the prophet 

The prophecy in this verse is taken from Mai. Hi. 1, and in 
the next verse from Is. xL 3. St. Mark, therefore, an inspired 
Evangelist, is represented as not knowing his Bible ! 

31. — " And immediately the fever left her " — The 

Revisers leave out the word " immediately." 

It is the word " immediately " that marks the miracle. 
Without it it might be supposed that our Lord used some 
remedial measures which were the means of restoring her. 

43. — In v. 40, 41, we read, "there came a leper to 

him, beseeching him, and kneeling down to him, (note 



MARK I.— III. 31 

by the Revisers, some ancient authorities omit " and 
kneeling down to him,") and saying unto him, If thou 
wilt, thou canst make me clean. And Jesus, moved 
with compassion, put forth his hand, and touched him, 
and saith unto him, I will : be thou clean." — And yet, in 
this verse, the Revisers, in a note, make our Lord say, 
and he sternly charged him, saying. . . . 

ii. 12. — " And immediately he arose, took up the bed, 

and went forth before them all ; " — And he arose, and 
straiglUway took up the bed. . . . 
As the adverb eldcws, "immediately," comes between the 
word " arose " and the conjunction " and," it cannot possibly relate 
to the taking up of his bed, but means that " He arose imme- 
diately, and took up his bed " This error, arising from an 

alteration in the punctuation, by connecting the adverb with 
what follows, instead of with what precedes, tends to lessen the 
significancy of the effect produced by the instantaneous working 
of the mighty power of our Lord, so wonderfully exhibited by 
the Psalmist, when he said, 

" For He spake ; and it was done : 
He commanded ; and it stood fast I " 
This passage, therefore, is exactly similar to the last. 

iii. 29. — " But he that shall blaspheme against the 

Holy Ghost hath never forgiveness, but is in danger of 
eternal damnation." — btU is guilty of an eternal sin. 
"Wherever the word " damnation " appears in the Authorized 
Translation, it has been changed by the Revisers to some other 
word, as judgment, condemnation, or destruction ; and here it is 
changed to eternal sin. The present is a very good opportunity 
of weighing the correct significance and applicability of this word. 
We fortunately have parallel statements of this passage by the 
other synoptists, which are expressed in different words, and will 
thus determine the significance of St. Mark's language. St. 
Luke, xii. 10, says, " But unto him that blasphemeth against the 
Holy Ghost, it shall not be forgiven." St. Matthew, xii. 32, says, 
" It shall not be forgiven him, neither in this world, neither in the 
world to come." What is the difference between " damnation " 
as given by St. Mark, and being " never forgiven, neither in this 



32 MARK HI.— IX, 

world, neither in the world to come," as stated by St. Matthew and 
St. Luke ? Is it not a trifling with Holy Scripture to endeavour 
to do away with " hard sayings/' because we do not like them, to 
be like those of old time who said to the prophets, " Prophecy 
not unto us right things, speak unto us smooth things, prophecy 
deceit " ? Tbe author of the Companion to the Revised Version 
of the New Testament, says of two such passages, " Damned is 
now (mark the word) too strong an expression, and has been 
avoided in the Revised Version." 1 In the present day we 
have men rising up on all sides denying the existence of eternal 
punishment, and using such incautious language, that God is 
implied to be unjust and unmerciful if it exist, and that con- 
sequently it cannot be : and here we are told that " damnation " 
is too strong a term to use for modern ears! One thing is 
certain, that God's judgments will be in accordance with His 
own Word, and not with our interpretation of it. 

v. 23. — " and lay thy hands upon her, that she may be 

healed; and she shall live." — that she may be made 

whole and live. 
The former is an act of power : the latter is the act of prayer. 
See also Matt. viii. 3. In St. Matthew ix. 18, it is in the singular, 
"lay thy hand upon her, and she shall live;" (without the inter- 
mediate words, " that she may be healed ; ") and is thus more 
emphatic. 

33. — " the woman, fearing and trembling, knowing 

what waa done in her" — to her 
This a lessening of the miracle. 

vii. 35. — " And straightway his ears were opened." 

The Revisers omit the word " straightway." 

ix. 12. — "how that it is written of the Son of 

man, that he must suffer many things" — should suffer 

This merely declares the fact; that the necessity of the fact: this 
makes the death a cruel martyrdom ; that a voluntary offering. 

24. — " And straightway the father of the child cried 

out, and said, with tears. Lord, I believe : help thou 
mine unbelief." — The Revisers omit " Lord," and 
" with tears." 

1 p. 123. 



MARK IX. 33 

How natural these words, and who is likely to have interpo- 
lated them ? When our Lord said to the father, " If thou canst 
believe, all things are possible to him that believeth," is it to he 
supposed that He merely asked him whether he believed that 
a miracle, or a power of healing, could take place; and not 
rather, whether he believed in Him as the Son of God, and 
therefore able to do what he would ? It is not, then; a barren 
belief in the possibility of a miracle in the father's reply : 
but, in acknowledging the Saviour, tears spring into his eyes, 
and he addresses Him as Lord, and prays Him to strengthen 
his faith. Away with a cold and frigid Revision, that thus 
cuts off the most touching narratives of Holy Writ, whenever 
scribes have inadvertently omitted them. 

— ■ — 29. — "This kind can come forth by nothing but by 
prayer and fasting." — The Revisers omit " and fasting." 

To omit these words, our Lord is made to say, " This kind 
can come forth by nothiDg but by prayer." Miracles were, 
however, constantly performed by the Apostles by prayer : but 
in this case our Lord told his disciples there was something 
especial, and that consequently special means had to be 
employed. In St. Matthew's account of this miracle, xvii. 21, 
wc have the word "fasting," but this verse has been struck 
out by the Revisers. The word " fasting " is also omitted by 
the Revisers in Acts x. 30. Dr. Dwight, one of the American 
New Testament Revision Company, says, " There are but three 
passages in the Epistles of St. Paul, where the word fasting 
is found. Those in 2 Cor. vi. 5, and xi. 27, probably refer to 
involuntary fasting. If this word in 1 Cor. vii. 5, were 
excluded from the text, we should have no allusion to fasting 
as a Christian duty anywhere in the New Testament from Acts 
to Revelation. The Apostle never enjoins this duty, nor is 
there certain evidence that Jesus did so. The Revisers omit 
Matthew xvii. 21, and the word ' fasting ' in Mark ix. 29. All 
allusions to the matter in the Gospels and Acts, other than 
them, may be explained by a conformity to Jewish customs. 
The manipulation of the text, in the places to which we have 
made especial reference, shows the tendency of a later time than 
the Apostolic age." It is true that our Lord did away with the 

c 



34 MARK IX.— XI. 

outward and formal fasting required by the Jews, Matthew vi. 
16; ix. 14 ; Mark ii. 18; Luke v. 33 ; but He enjoined it as a 
private exercise, Matt. vi. 16, 17; He practised it Himself, 
Matt iv. 2 ; and His Apostles did so also, Acts xiv. 23. 

44, 4G.— " Where their worm dieth not, and the fire 

is not quenched." And v. 45, — "into the fire that 

never shall be quenched." All these passages are 

omitted by the Revisers, because omitted in certain 

.MSS. 

No doubt the words were obnoxious to those who denied 

the existence of eternal punishment 

48, 49. — " Where their worm dieth not, and the fire is 

not quenched. For every one shall be salted with 
fire," 
These verses read by themselves have been adduced as a 
conclusive authority for the doctrine of purgatory: and by 
omitting the latter part of v. 49, which refers to Levit ii. 13, 
and Ezek. xliii. 24, the connection appears still more evident. 
But this supposed connection is illusory : for when we read the 
latter part of v. 49, " and every sacrifice shall be salted with 
salt" which has been omitted by the Revisers, and connect it 
with the following verse, "Have salt in yourselves; and have 
peace one with another," we see that the words, instead of 
referring to purgatory, refer to this life, and are meant to teach 
us self-denial, love to our neighbour, (see verses 41 — 47,) and 
joyful submission to God's chastenings. The argument renders 
it certain that these words are no interpolation. 

x. 21. — "and come, take up the cross, and follow mo." 

The words, "take up the cross," arc omitted by tlie 
Revisers. 

xi. 3. — " Go your way into the village .... and ye 

shall find a colt tied .... loose him, and bring him. 
And if any man say unto you, Why do ye this? say 
ye that the Lord hath need of him : and straightway 
he will send him hither." — and straighticay lie toill 
send him lack hither. 
By the Authorized Translation the man sent the colt 
" because the Lord had need of him." By the Revised Version 



MARK XI. — XV. 35 

the man let him go because it was promised that it should he 
returned to him ! St. Luke, xix. 31, says nothing of such 
promise. If the transaction taught us nothing, is it likely that 
the Evangelist would have encumbered his narrative with such 
unnecessary detail ? And if it is meant to teach us something, 
why is that something omitted ? 

26. — "But if ye do not forgive, neither will your 

Father which is in heaven forgive your trespasses." 
Omitted by the Revisers. 

xii. 40. — " Beware of the Scribes . . . which devour 

widows' houses, and for a pretence make long prayers : 
these shall receive greater damnation." — condemnation. 
Why should the term be softened ? Our Lord is described as 
" a friend of publicans and sinners," ever ready to pardon and 
forgive them. But though opposed to all who work wicked- 
ness, He is more so to them who " teach men so." And we find 
St Matthew records no fewer than three several occasions when 
our Lord addressed the words, " O generation of vipers *' to the 
Pharisees, Sadducees, and Scribes. The minister of God has a 
higher reward, or a greater punishment. 

xiii. 34. — " For the Son of man is as a man takiDg a 

far journey" — It is as when a man sojourning in 
another country 

In either case words have to be supplied : but the Revised 
Version makes the word It refer to " For ye know not when 
the time is : " while the Authorized Translation refers what 
follows at once to the Son of man. The whole chapter refers to 
the Second Coming of our Lord. At the beginning of the 
chapter the disciples ask our Lord, " When shall these things 
be ? " And St. Matthew adds in the corresponding place, xxiv. 3, 
" and what shall be the sign of thy coming ? " and here in v. 26, 
we read, " And then shall they see the Son of man coming in the 
clouds with great power and glory." Why lessen the solemn 
teaching of such a subject by arbitrarily changing " the Son of 
man " to a man 1 ( 

xv. 28. — "And the scripture was fulfilled which saith, 

And he was numbered with the transgressors." 

Here also, as in Matt, xxvii. 35, words are omitted which 

C 2 



3G MARK XV., XVI. 

show the accomplishment of prophecy. Omitted, because they 
are supposed to be token from Luke xxii. 37. 

39. — "And when the centurion, which stood over 

against him, saw that he so cried out, and gave up the 

ghost, he said, Truly this man was the Son of God." 

The Revise re omit the words, " cried out, and " 

though the Evangelist had previously twice directed attention 

\o our Lord's so crying out, vv. M, 37. It was this sttong cry 

of our Lord, so different from the exhausted agony of those 

crucified, which struck the centurion and convinced him ; and 

it was this which the Evangelist had taken such pains to express ; 

but which the Revisers have struck out because some favourite 

MSS. have omitted it. 

xvi. 1C. — " He that believcth and is baptized, shall be 

saved ; but he that believcth not shall be damned." — 
condemned. 
As the antithesis to "believeth" is "belicveth not;" so the 
antithesis to " saved " must be not-saved, or lost, or "damned." 
AVe can make nothing else. 

9-20. — All these twelve entire verses are separated 

from the text by a space, and a note is attached, " The 
two oldest Greek manuscripts, and some other autho- 
rities, omit from v. 9 to the end. Some other authorities 
have a different ending to the Gospel." 
Of the conclusion of St Mark's Gospel it is said — that it is 
not written in the style or wording of the Evangelist, that it 
does not appear in the two oldest MSS. B and N, and that 
several of the Fathers assert that it was not found in the best 
copies. On the other hand, " Irenaeus quotes the passage with- 
out the slightest misgiving, in the second century. . ; . It is full 
of canonical authority." 1 But in addition to this there is the 
fact, in addition to what has been already said in the Introduc- 
tion, p. 7, that without these words the Gospel would end 
abruptly, without recording all the proofs of our Lord's resur- 
rection and ascension, and without giving his disciples charge 
to preach the gospel. This we cannot suppose, and the 
attempt to get over the difficulty by quoting instances of 

1 Dr. Roberts, Companion, pp. 62, 03. 



5IARK XVI. — LUKE IV. 37 

authors dying before their works were completed, 1 is opposed to 
Christian faith, when we consider that the writer in this instance 
was inspired by God to write this Gospel. Any doubt upon the 
authenticity of these verses must be removed by what Dean 
Burgon has written upon the subject. 

Luke i. 78. — "whereby the day-spring from on high hath 
visited us." The marginal note, in our Bibles; " sun- 
rising " or " branch," is omitted. 
By the omission of the word Tsemakh, the Branch, as trans- 
lated by the LXX from Jer. xxiii. 5 ; xxiii. 15 ; Zech. iii. 8 ; 
vi. 12 ; and the connection of this passage with those prophecies, 
showing their accomplishment, is lost : while by the omission 
of its other signification, "sun-rising," the connection with 
Numb. xxiv. 17 and Mai. iv. 2, is lost. 

ii. 10. — "And the angel said unto them, Fear not, for 

behold, I bring you good tidings of great joy which 
shall be to all people." — to all the people. 
By the Authorized Translation, the Gospel was to be preached 
to all the world : by the Revised Version it appears to be limited 
to all the people of the land, that is, the Holy Land. 

14. — " Glory to God in the highest, and on earth 

peace, good will towards men." — and on earth peace 

among men in whom he is well pleased. 

Here again, by the addition of a single letter, the Gospel 

message is limited. Instead of being given to all the world, it 

is limited to a few, and the angels' song is no angelic song to 

those who are not yet brought unto God. 

40. — " And the child grew, and waxed strong in spirit." 

The words " in spirit " are omitted by the Revisers. 
Thus that which refers to ,the divinity of the Son of God 
is omitted, while that which is only material and of no signi- 
ficance is recorded. 

iv. 4. — "Man shall not live by bread alone, but by 

every word of God." The latter six words aire omitted 
by the Revisers. 
Our Lord was quoting Deut. viii. 3. It is evident, therefore, 
that our Lord quoted these words, so connected as they were 
1 Companion, pp. 62, 63. 



38 "THE,10UD"S PllAVER"— LUKE XI. 

with his nnswer to the Tempter, and if so, St. Luke is repre- 
sented by the Revisers as having forgotten them 1 

18.—" To heal the broken hearted." Omitted. 

Our Lord is quoting Is. lxi. 1. By omitting these words, 
St. Luke is again represented as having forgotten them I 

vii.39. — " This man, if he were a prophet, would have 

known who and what manner of woman this is that 
toucheth him : for she is a sinner." — would hare perceived 
Thus doing away with the omniscience of our Lord. 

viii. 3. — " And Joanna .... and Susanna, and many 

others which ministered unto him of their substance." 
— ministered unto tliem 

ix. 55, 56. — " and said, Ye know not what manner of 

spirit ye are of. For the Son of man is not come to 
destroy men's lives, but to save them." Omitted by 
the Revisers. 
Are we content to lose passages like this, because some scribe 
negligently omitted to copy them ? 

xi. 2, 3, 4. — " When ye pray, say, Our Father, which 

art in heaven, Hallowed be thy name. Thy Kingdom 

come. Thy will be done, as in heaven, so in earth. 

Give us this day our daily bread. And forgive us our 

sins : for we also forgive every one that is indebted to 

us. And lead us not into temptation ; but deliver us 

from evil." — The Revisers omit the words, " Our " 

.... "which art in heaven" .... " Tby will be 

done, as in heaven, so in earth," . . . . " but deliver 

us from evil," — besides some other slight alterations. 

Aud both the Authorized Translation and the Revised 

Version omit the Doxology. 

Is it for one moment to be supposed that if we all know, and 

are able to repeat by heart the Lord's Prayer, St. Luke, who 

was inspired by God to write his Gospel, could never have 

learned it, or, if he had, that he had forgotten nearly half of it ? 

If, then, the Revisers do not believe this, they must state that 

their object in revising our Authorized Translation has been not 

to give us the very words of our Lord and His Apostles and 

Evangelists, but the words found in the most ancient MS. copies 



"THE LORD'S PRAYER" — LUKE XI. 39 

of the New Testament. If so, we repeat, the title of their work 
should have heen, The New Testament of our Lord and Saviour 
Jesus Christ, according to the Neutral Text, or according to MSS. 
B and N and some others. Speaking of these two MSS. Drs. 
Westcott and Hort say, "The fullest comparison does but in- 
crease the conviction that their pre-eminent relative purity is 
approximately absolute — a true approximate reproduction of 
the autographs." l If they believe that St. Matthew has rightly 
recorded the words of our Lord's Prayer, as they themselves 
give it, then they must have believed that it is through some 
accident that they are not recorded in like manner in such and 
such MSS., which contain St Luke's account of the Lord's 
Prayer ; and, consequently, they should have inserted the words 
with notes, stating, according to their method, that they are not 
recorded in any of the principal MSS. ; or they should have 
inserted the words wanting in those MSS. in italics, to signify 
that they must have existed originally, though not recorded in 
these particular MSS. But there can be no doubt upon this 
subject We cannot for one moment suppose that when our 
Lord taught his disciples the Lord's Prayer, He did not intend 
it to be handed down to His Church for ever ; but so intending 
it, we must believe that He willed that it should be so handed 
down. This being the case, it is an utter impossibility that in 
inspiring His evangelist, St Luke, to write his Gospel, He should 
not have inspired him with all the articles or particulars of that 
prayer which He bequeathed to His Church. The Lord's Prayer, 
therefore, as given by St. Luke, must, in his autograph, have 
contained all the identical clauses which we find in St. Matthew's 
recital of it, though the words would be slightly different And 
we find a great confirmation of this in St Paul's Epistles. 

That St. Luke travelled much with St Paul we know ; for 
he accompanied bim from Troas to Phillipi ; seven years later 
he travelled with him from Phillipi to Jerusalem; and two 
years afterwards he accompanied him in his memorable voyage 
to Rome ; and on arriving at Rome, he remained with St. Paul 
during his imprisonment, labouring in the GospeL (Philem. 24.) 
Indeed, in his last imprisonment, he writes, Demas has 
1 Xcw Tcttamfttl, p. 296. 



40 "THE LOKD'S PRAYER " — LUKE XI. 

forsaken me .... " only Luke is with mo." 2 Tim. iv. 11. That 
he was highly esteemed by St. 1'aul is evident : for lie styles 
him " the beloved physician ; " and in 2 Cor. xii. 18, he speaks 
of him as a " brother," and in viii. 18, " the brother, whose praise 
is in the Gospel throughout all the churches." Thus wc see 
that St. Paul and St. Luke were constant companions, and 
united to each other in brotherly affection. St Luke appears 
to have written his Acts of the Apostles during St. Paul's two 
years' imprisonment at Borne, though he gives no account of St. 
Paul's death; and St Paul therefore must have taken the 
greatest interest in it in its daily progress ; while his Gospel, 
which had been written previously, (Acts i. 1,) is supposed, with 
very good authority, to have been written during St. Paul's two 
years' imprisonment at Csesarea: and if so, St. Paul must 
have felt the same interest in his Gospel as he did subsequently 
in his Acts of the Apostles ; and there can be no doubt that 
St Paul must have assisted the Evangelist and Historian on 
both occasions. 

We may, therefore, feel assured that St. Paul, in using, 
quoting from, and referring to the Lord's Prayer, would do so 
in the language of St Luke, rather than in that of St. Matthew. 
Consequently, in the two passages — Gal. i. 4, 5 ; 2 Tim. iv. 
14-18 — which he wrote when St. Luke was by his side, and the 
latter of which he immediately followed up by saying, " Only 
Luke is with me," and which two passages we made use of in 
treating of St Matthew's declaration of the Lord's Prayer, on 
account of the disputed meaning of the petition, "Deliver us 
from evil " — we have evidence, not merely that the petition, 
" Deliver us from evil," existed in St Luke's autograph of his 
Gospel, but also that St. Luke had recorded the Doxology. 
These two texts prove this so clearly, that it is impossible to 
gainsay it Sec p. 20. 

These texts also furnish us with another fact In St. 
Matthew's account of the Lord's Prayer we have, "And forgive 
us our debts," 6<p eiXifraTa ; and immediately afterwards, " For 
if we forgive men their trespasses," ■trapavrw/iara . . . .but 
in St Luke's form of the Lord's Prayer we read, "And forgive 
us our sins," apapTUU}. While in one of these passages in which 



"THE LORD'S PRAYER " — LUKE XI. 41 

St. Paul is' referring to the Lord's Prayer, he uses St. Luke's 
form in saying, " Who gave himself for our sins, (using the same 
Greek word,) that he might deliver us from this present evil 
world, according to the vnll of God and our Father, (or our God 
and Father, as the Revisers better translate it,) to -whom he 
glory for ever and ever. Amen." It will be said that St. Paul 
is not quoting the Lord's Prayer. Certainly, he is not repeating 
it, but he is evidently referring to it, as strengthening his ex- 
hortation : and he does so in conformity with his usual practice 
of quoting Scripture, in giving the spirit of what he quotes, 
rather than the letter. 

If all these petitions, including the doxology, have been 
accidentally or otherwise omitted in MS. copies of St Luke's 
Gospel, and erroneously struck out by the Revisers from such a 
holy document as The Lord's Prater, must we not feel the 
much greater probability that exists of numerous omissions 
having accidentally or otherwise taken place in certain MSS. 
of other portions of the New Testament I and should we not 
look with especial suspicion on MSS. such as B and N, which 
are remarkable for the omissions which they display ? 

The petition " Thy will be done, as in heaven, so in earth," 
does, however, appear in MS. N, so that the chief favourite B 
is the only offender in this instance. 

xxii. 19, 20. — " And he took bread, and gave thanks, 

and brake it, and gave unto them, saying, This is my 
body (which is given for you : this do in remembrance 
of me. Likewise also the cup after supper, saying, 
This cup is the new testament in my blood, which is 
shed for you). All the words within brackets are 
rendered doubtful, by the Revisers stating in a note, 
that " Some ancient authorities omit these Verses." 

43, 44. — " And there appeared an angel unto him 

from heaven, strengthening him. And being in an 
agony, he prayed more earnestly : and his sweat was 
as it were great drops of blood falling down to the 
ground." These verses are rendered doubtful, by the 
Revisers stating in a note, that "Many ancient 
authorities omit these verses." 



42 LUKE XXIL — XXIV. 

xxiii. 34. — " Then said Jesus, Father, forgive, them : 

for they know not what they do." This verse is 
rendered doubtful by the Revisers stating in a 
note, that " Some ancient authorities omit this 
verse." 

38. — "And a superscription also was written over hira, 

(in letters of Greek, and Latin, and Hebrew,) This is 

the King of the Jews." The words in brackets are 

totally omitted by the Revisers. 

The fact of the superscription being written in Greek and 

Latin and Hebrew, is important as showing that the Gospel of 

Christ was to be published to the whole world. 

42. — " And he said unto Jesus, Lord, remember me 

when thou comest into thy kingdom." — and lie said, 
Jesus, remember me ... . 
Thus doing away with the acknowledgment of our Lord's 
divinity. 

xxiv. 3. — "and found not the body (of the Lord 

Jesus)." The words enclosed by brackets arc rendered 
doubtful by the Revisers stating in a note, that " Some 
ancient authorities omit these words." 

6. — "He is not here, but is risen." A doubt is 

attached to these words by the Revisers stating in a 
note, that "Some ancient authorities omit these 
words." 

12. — " Then arose Peter, and ran unto the sepulchre ; 

and stooping down, he beheld the linen clothes laid by 
themselves, and departed, wondering in himself at that 
which was come to pass." A doubt is attached to this 
verse by the Revisers stating in a note, that " Some 
ancient authorities omit verse 12." 

36. — " Jesus himself stood in the midst of them, (and 

saith unto them, Peace be unto you)." A doubt is 
attached to the words in brackets, by the Revisers 
stating that "Some ancient authorities omit these 
words." 

40. — "And when he had thus spoken, he showed 

them his hands and his feet." A doubt is attached to 



LUKE XXIV. JOHN III. 43 

this by the Revisers stating in a note, that " Some 
ancient authorities omit verse 40." 

42. — " and of an honeycomb." Omitted by the 

Revisers. 

46. — " And said unto them, Thus it is written, and 

thus it behoved Christ to suffer," — Thus it is written 
that tlie Christ should suffer, 
The words " thus it behoved " Christ to suffer, are important 
in showing the voluntary atonement of our Lord. 

— — 51. — "and carried up into heaven." A doubt is 
cast upon these words by the Revisers stating in 
a note, that " Some ancient authorities omit these 
words." 

52. — "And they (worshipped him, and) returned to 

Jerusalem." A doubt is cast upon these words by the 
Revisers stating in a note, that " Some ancient autho- 
rities omit these words." 
The reader will form some idea from the total omissions of 
some passages, and the doubt attached to many others, in these 
three chapters of St. Luke's gospel, of the nature and effect of 
such a Revision of the Word of God. It will be said that some of 
these remarks are superfluous, inasmuch as the alteration is not 
in the text but in the notes of the Revised Version, but we are 
told in the Preface to the Revised Version that these notes are 
" the result of a large amount of careful and elaborate discus- 
sion," and that they " deserve consideration." 

Johx iii. 15. — "That whosoever believeth in him should 

not perish, but have eternal life." — That whosoever 

believeth may in him, have eternal life. 

The Revisers constantly transpose the wprds of a sentence to 

make it more conformable to the Greek idiom ; though in doing 

so they frequently destroy the English. In the generality of 

cases it does no other harm ; but in some it alters the sense, 

while in others, as in the present case, it affects the doctrine. 

By the Authorized Translation we are promised eternal life if 

we believe in Christ ; whereas by the Revised Version we are 

told that through Christ we have eternal life if wc believe. 



4-t JOHN III.— V. 

We are left to fill up the sentence as we choose : " if we believe" 
in God's mercy or forgiveness, or that Christ will give it to us 
according to our own merits or descrvings, or anything else. 

17, 18. — " For God sent not his Son into the world to 

condemn the world ; but that the world through him 

might be saved." — to judge the world: and so, in the 

following verse, the word " condemned " is changed to 

judged. 

Now this is not true. God did send his Son into the world to 

judge the world : for " The Father hath committed all judgment 

unto the Son." (John v. 22.) " We must all appear before the 

judgment seat of Christ." (Rom. xiv. 10 ; 2 Cor. v. 10.) But, 

as the Authorized Translation tells us, God sent not his Son to 

condemn the world. And that this is true is evident from the 

following verse, where we read, " He that bclieveth on him, is 

not condemned : but he that bclieveth not is condemned already : 

because he hath not believed in the name of the only begotten 

Son of God." Would the Revisers teach us that they who refuse 

to believe in the Son of God are not in danger of condemnation, 

but only of judgment ? As already observed in Mark xvi. 16, 

the antithesis to "saved" must be not-saved, or condemned, 

or damned ; that is lost. 

v. 29. — " they that have done good, unto the resur- 
rection of life ; and they that have done evil, unto the 
resurrection of damnation." — judgement. The anti- 
thesis to " life " is death, or damnation, the loss of 
everything. 

3D. — " Search the scriptures : for in them ye think ye 

have eternal life." — Ye search the Scriptures, becatese ye 
think that in them ye have eternal life. 
Canon Kennedy, one of the Revisers, seems to accuse the 
Translators of 1C11 of falsifying this text from unworthy 
motives. His words at least imply this ; for he says, " We fear 
the translators were dazzled by the apparent value of the im- 
perative sense as a weapon against Romanism." (!) * And l.o 
selects this as one of the instances in which the Revised Version 
is " manifestly shown to be right," as the words, " Ye search the 
1 Ely Ledum, p. 16. 



JOHN* V. 45 

scriptures," relate to the following words, "because ye think 
that in them ye have eternal life:" and he then enters into 
remarks relative to the belief of the Jews in a Future State. 
The Canon, however, is evidently mistaken; the Revised 
Version is evidently wrong; and the Translators of 1611 
evidently right. For in this fifth chapter of St John, we have 
an account of our Lord's healing the impotent man at the Pool 
of Bethesda on the Sabbath day; and when the Jews mur- 
mured at His "making himself equal with God," our Lord 
showed His Divine nature ; first, by the authority given Him of 
His Father; secondly, by the witness of John the Baptist; 
next, by the works which He Himself had done; and then 
finally, He says, You at least believe the Scriptures, and you 
think that they give unto you eternal life: but search the 
Scriptures, and you will find that that life Comes through Me, 
and that these Scriptures " are they which testify of Me : (bear 
witness of Me ;) but ye will not come to Me." 
. It is the more extraordinary that the Revisers should have 
altered this verse, when by their system of translating the same 
Greek word by the same English word — a system very proper 
to be observed in a passage like this — and which they have 
here carried out, they ought to have perceived the climax of 
such argument. Thus they have in their Version : If I bear 
witness of myself, my witness is not true ; v. 31 ; It is another 
that beareth witness of me ; and I know that the witness that 
he tcitnesseth of me is true : v. 32 ; Ye have sent unto John, 
and he hath borne witness unto the truth ; v. 33 ; But the 
witness which I receive is not from man ; v. 34 ; But the witness 
which I have is greater than that of John : for . . . the works 
which I do bear witness of me ; v. 36 ; And the Father which 
sent me, he hath borne witness of me ; v. 37 ; and then comes 
this passage, "And these are they that bear witness of me." 
And the chapter concludes by saying, " Had ye believed Moses, 
ye would have believed me : for he wrote of me." Nothing 
therefore can be clearer. 

This narrowing of the Scripture, and doing away with the 
injunction to search the Scriptures, is fraught with great danger, 
both to the Revisers, aud to ourselves. 



46 JOHN VI, VII. 

vi. 47. — "Verily, verily, I say unto you, he that 

believeth on mc hath everlasting life."— lie that 
bdicveth hath eternal life. 
Sec remarks on iii. 15, and v. 39. 

C9. — " And we believe and arc sure that thou art that 

Christ, the Son of the living God." — that thou art the 

Holy One of God. 

The words holy one, without capitals, might be interpreted as 

meaning a prophet. St Matthew, xvi. 1G, makes St. Peter 

utter the same confession, " Thou art the Christj the Son of the 

living God." 

vii. 53 — viii. 11. — The story of the woman taken in 

adultery : the last verse of which is, " And Jesus said 

unto her, neither do I condemn thee : go, and sin no 

more." The whole pcricopc including this story is 

separated by the Revisers from the rest of the text, 

and enclosed in brackets. 

It is probable that the story was originally omitted by some 

scribe, not so much, or not chiefly from the nature of the story, 

as from our Lord's saving, " neither do I condemn thee : " for 

like the scribes and Pharisees here mentioned we are all inclined 

to judge others harshly for those things which we do not do 

ourselves; and the copyist, thinking himself wiser than our 

Lord, may have thought it strange that our Lord, not only did 

not condemn her, but actually seemed to condone her offence 1 

And so it may appear to many a careless reader now. Indeed, 

many people acknowledge themselves sinners, but think that 

God is a God of mercy, and therefore that it docs not matter. 

It is evident, however, that this is a wrong interpretation, and 

that the copyist's scruples might have been spared. The law 

was " that such should be stoned." Our Lord therefore told her 

accusers to cast stones at her ; and when they all left her, our 

Lord asked her, " Hath no man condemned thee ? " And upon 

her answering, No, our Lord said, " Neither do I condemn thec " 

to be stoned. " Go I And sin no more." 

It is asserted that the passage is not found in the most 
ancient uncial MSS. or versions, and the style is said to be 
totally different from that of the Evangelist. On the other 



JOHN VII., VIII. 47 

band, although the oldest MSS. are as late as the fourth century, 
it is certain that the narrative existed in earlier MSS. ; for " It 
would appear from Eusebius that even Papias, who lived in the 
early part of the second century, vras familiar with the story, 
though that of course does not prove it as existing in St. John's 

Gospel It was known to Jerome in the fourth century, 

who expressly testifies that it existed in his days 'in many 
manuscripts, both Greek and Latin.' Augustine, about the same 
time, affirms that ' some of but weak faith, or rather enemies of 
the true faith,' had expunged it from their copies of the New 
Testament, and adds that they did so with an ethical purpose, 
fearing lest the passage might seem to grant impunity to sin. 
.... Finally, the narrative itself bears the very spirit of Christ 
and Christianity. . . . Some ethics think that its proper place 
would be at the end of Luke xxi. where it is really placed in 
some of the best of the cursive manuscripts." l 

There are, however, two objections to this theory. One is 
that the portion of the chapter so separated from the rest, is 
not confined to this story ; and that consequently if the story 
had been purposely struck out by some copyist, he would not 
have struck out verse 53 of ch. vii., nor the first two verses of 
ch. viii. And the other objection is that verse 1 of ch. viii. seems 
so intimately connected with verse 53 of ch. vii., that it must have 
originally formed part of that verse, — " And every man went 
into his own house : (but) Jesus went unto the Mount of Olives." 
It seems possible, therefore, that all this passage, the concluding 
portion of the last paragraph, (vii. 53 and viii. 1,) the beginning 
of a new paragraph, (viii. 2,) and the story which follows (w. 3-11) 
may have been written on a membrane which might subsequently 
have been accidentally or purposely detached from an ancient 
copy. 

viii. 59. — " Then took they up stones to cast at him ; 

but Jesus hid himself, and went out of the temple, 

(going through the midst of them, and so passed by)." 

The Revisers omit the words in brackets. 

In the Authorized Translation we admire the almighty power 

of our Lord, able to pass through them, without touching them, 

1 Dr. Roberts, Companion to the Revised Version, p. 64. 



48 joiix vin.— xvi. 

and able to defend Himself with countless legions of angels, and 
yet voluntarily giving Himself up to be crucified, when the time 
had come ; while in the Revised Version we are led to suppose 
that our Lord escaped only by hiding Himself! The word 
" hid " evidently means, concealed Himself from their view. 

ix. 4. — " I must work the works of him that sent me 

while it is day." — Wc must work 

An alteration without sense or meaning. 
xiii. 10. — "He that is washed ncedcth not save to 

wash his feet," — He thai is lathed. . . . 
The verb used here is a different verb to that which i3 used 
where applied to the feet, and signifies to lathe, but it also 
signifies to wash or cleanse the whole body. As the subject 
here relates to defilement, cleansing is the proper word. The 
Revisers, copying former annotators, explain the passage by 
remarking that a man always has to cleanse his feet after 
bathing ; and in order to get a spiritual meaning from this it 
has been supposed by some writers, that although we have been 
made clean in baptism, our feet lead us daily into trespasses and 
sins, which have to be cleansed by God's grace. This would, 
however, need a daily washing : but our Lord's words to Peter, 
" If I wash thee not, thou hast no part in me," lead us to sup- 
pose that what our Lord was about to do conveyed a sacra- 
mental efficacy. Our Lord's washing the feet of His disciples 
contained a double meaning: it was to teach them humility, 
(v. 12,) and to show them that they were cleansed from sin, only 
through Him. (v. 8.) He washed their feet, as the part of the 
body constantly defiled by dirt, to show them the hcinousness 
of sin, and the necessity of its being cleansed. 

xiv. 14. — " If ye shall ask anything in my name, I 

will do it." — If ye shall ask me anything in my 

name 
What utter confusion of a great promise ! Our Lord tells us 
that if we ask God the Father anything in His name, He will 
do it Wc pray to God the Father in His Son's name, and God 
the Son will answer our prayers; thus showing the unity of 
the Godhead. (See xvi. 23, below.) 

xvi. 23, — " Whatsoever ye shall ask the Father in my 



"son" ok "servant." 49 

name, he will give it you." — If ye shall ask anything 
of the Father, he trill give it you iu my name. 
Here again the Revisers, by transposing, make a. grievous 
alteration. We have no privilege to approach God the Father 
in prayer, but through the Son, and for His sake, and in His 
name. In xv. 16, we have the same words, *' That whatsoever 
ye shall ask of the Father in my name, be may give it you." 
In xiv. 14, we arc told that God the Son would give it to 
us ; in these two verses that God the Father will give it to us ; 
thus showing the unity of the Godhead. 

Acts ii. 30. — "David .... being a prophet, and knowing 
that God .... would raise up Christ to sit on his 
throne," — he would set one upon his throne, 

47. — " And the Lord added to the church daily such 

as should (or would) be saved." — those that were being 
saved. 
Much cavil has been cast at what has been called the " Cal- 
vinistic" tendency of the Authorized Translation in this 
passage. But in Acts xiii. 48, we read both in our Bibles and 
in the Revised Version, "And as many as were ordained to 
eternal life believed." Where is the difference 1 The fact is 
the Church could do what the Revisers say : but the Lord only, 
" in knowledge of whom standeth our eternal life," can add to 
the Church such as will be saved. The context, however, sets 
this at rest: for in v. 41 we read, "Then they that gladly 
received his word were baptized, and there were added unto 
them about three thousand souls." Thus we see that though 
God's mercy is offered to all, "both bad and good," and is 
" preached to every creature which is under heaven," (Col. L 23,) 
it is obtained only by those who are willing to receive it. 

jii. 13, 26 ; iv. 27, 30.—" his Son Jesus ; " " thy holy 

child Jesus," — his Servant Jesics, (note, or child,) thy 

holy Servant Jesus, (note, or child) 

The word 7rac? signifies, as the Revisers say, either servant or 

cliild. The Lexicons 1 translate irais as boy or girl, servant, son : 

and translate "son" as uioy, rexvov, irais. But while the word 

stands for both son and servant , the word u/6? is the proper word 

D 



50 "son" or "servant." 

for son., and SouXo? for servant. With very few exceptions, 
where the words translated servant signify minister, or domestic 
servant, and one exception where the original word is iral<t, 
Luke xv. 26, the word standing for "servant" is invariably 
oouXo?. In some sixty instances the word refers to a servant, 
properly so called ; and in about half as many instances it is 
applied to the servants of God, or of our Lord. Our Lord 
Himself is represented as God's servaut in Is. xlii. 1, " Behold 
my servant, whom I uphold ; mine elect, in whom my soul 
delighteth ; " and He Himself says, " My meat is to do the will 
of him that sent me, and to finish his work ; " "I seek not 
mine own will, but the will of the Father which hath sent me ; " 
" and this i3 the Father's will that hath sent me." Our Lord, 
therefore, not merely " took upon him the form of a servant, 
(&o0\o?,) and was made in the likeness of men ; " Phil. ii. 7 ; 
He not only set us an example that we should follow His 
steps in fulfilling the law of God, but He came to carry out the 
commandments of God in His own person — " Though he were 
a Son, yet learned he obedience by the things which he 
suffered ; " Heb. v. 8 ; " Lo, I come to do thy will, God." In 
this respect, therefore, He may be regarded as the " Servant" of 
God. But although the word ooDXot is applied to all the 
servants of God, it is never so applied to our Lord. The word 
so used is irah, and that it has a different signification from 
SowXo?, a servant, is evident from Luke xii. 45, 40, where wc 
read, " But and if that servant (Sot/Xo?) say in his heart, Sly 
lord delayeth his coming, and shall begin to beat the men- 
servants (7rarSa?) and maidens, (iraioYovira?,) and to cat and 
drink, and to be drunken ; the lord of that servaut (SovKov) will 
• come." . . . Here the men-servauts and maid-servants are 
called by a different name, to siguify that they arc good and 
valued servants, and under the protection of their master, and 
forming part of his family. And in the account of the 
centurion, wc read in Matt viii. 6 — 13, of his coming to our 
Lord and saying, " Lord, my servant (iraU) licth at home, sick 
of the palsy .... and Jesus said unto him, I will come and 
heal him. The centurion answered and said, Lordj I am not 
worthy .... but speak the word only, and my servant (irals;) 



"SOS" On "SERVANT." 51 

shall be healed : for I am a man under authority .... and I 
say .... to my servant (SovXep) do this, and he doeth it. 
.... And his servant (mxi?) was healed in the selfsame 
hour." So also, St. Luke vii. 7, 8, — " But say in a word, and 
my servant (jrcu<;) shall be healed. For I also .... say unto 
my servant (SovTup) do this, and he doeth it." We find, there- 
fore, a distinction in these places, and though they were all 
servants, different words are used, and the reason is given in 
v. 2, where we read that the centurion's servant was one " who 
was dear unto him." As Christ is the " beloved of the Father," 
ought He not also to have a name above other names ? As the 
word iraU, therefore, has a higher signification than 80OX09, are 
we right in translating it by the word servant, a word which in 
English may lead some to doubt the reality of our Lord's 
divinity ? The Translators of 1611 felt this objection, and 
have accordingly translated the word in ch. iii. as Son, and in 
ch. iv. as Child. In Acts xx. 12, ■trait means a young man, or 
lad, not a servant ; and in John vi. 9, iraihdpiov, a young lad, 
not a servant. And if there is any authority for the 
reading of Mark xii. 6, in the Revised Version, "He had 
yet one, a beloved son," where we are reading of the owner 
of the vineyard whose servants were killed one after another, 
it would signify that our Lord spake of the son of the owner of 
the vineyard, (that is, of Himself as the Son of God,) as if he 
were one of the servants. St. Paul also tells us that " the heir, 
so long as he is a child, differeth nothing from a servant, though 
he be lord of all." But though tliis be so, we should not call 
the child a servant. When therefore we find the word {SovXoi) 
applied universally to the "servants of God," and that it is not 
applied in any of these passages to our Lord, we must conclude 
that something more is meant by calling bur Lord irah, than 
when another word is applied to His saints : and if so, that the 
employment of the same English word to man and to the Son 
of God in the Revised Version does not agree with the delicacy 
of the Greek .language, and consequently that it is not a correct 
translation, although the word irais may frequently be trans- 
lated servant. Under these circumstances, and considering the 
evil effect which the word may have upon the minds of some 

r> 2 



52 " SOX " OU " SERVANT. 

Christians of weak faith, and the advantage that would be likely 
to be taken of it by the enemies of Christ, the Revisers should 
have acknowledged the correctness and judgment of the Autho- 
rized Translation, and retained the words, " Son " and " child." 

Hitherto we have considered the word only in its rendering 
as servant : but it also signifies son, as also a hoy or "child ; a 
signification in which it is often used. Three of the Evangelist 8 
tell us of one who brought his lunatic son to Jesus to be cured, 
and two of them describe him by this term, -irals ; Matt. xvii. 
18; Luke ix. 42; and the father speaks of him as "his son, 
his only child," and says that he has been so afflicted from his 
childhood ; words which seem to indicate that he was then full- 
grown. In like manner, it seems probable that the son of tho 
nobleman of Capernaum was full-grown ; for the father speaks 
of him first as his son, and then, by way of affection, as his 
child, and after healing him, our Lord does not say. Go thy way, 
thy child liveth, but "thy son liveth." Here the word has no- 
thing to do with service. Again, wc find the diminutive of 
7ratf (vaiZtov) employed by our Lord as a term of endearment 
when addressing his disciples, "Children, have ye here any 
meat ? " And by St. John, in like manner, " Little children, it 
is the last time." While, therefore, there is no authority for 
associating the word in tho passages before us with the state of 
servitude, and every reason to regard it as a term of affection, 
there is the bare possibility that St Luke, in the passages before 
us, is speaking of Herod the Great, and hot of Herod Antipas, 
his son, where he says, " For of a truth- against thy holy child 
Jesus whom thou hast anointed, both Herod and Pontius Pilate, 
with tho Gentiles, and the people of Israel, were gathered 
together," and if so, that he referred to Herod's seeking to 
put Him to death when a child, rather than to the other 
Herod, his son, combining with Pilato to put Him to death at 
Calvary. 

If this reasoning be correct, what inconsideratcness do not 
the Revisers appear to have been actuated by in altering such 
passages as these, connected with the name of our blessed Lord, 
without weighing the gravity and consequence of such altera- 
tion, and not only in altering, but in emphasizing such alteration 



ACTS VII,— ROM. V. 53 

by printing the word in initial capital letters, and thus "giving 
occasion to the adversary to speak reproachfully." 

With equal inconsistency, but in the very opposite direction, 
they make St. Paul address the Bishops of Ephesus, and of 
Crete, as, Thou, therefore, my child, 2 Tim. ii. I ; To Titus, my 
true child, Tit. i. 4. A different Greek word is there employed. 

vii. 59. — "And they stoned Stephen, calling upon God, 

and saying, Lord Jesus, receive my spirit." — catling 
upon the Lord, 
As the word is not expressed in the original, there is as much 
authority for one rendering as the other: and that of the 
Revisers is evidently the proper one. 

- — viii. 36. — " and the ounuch said, See, here is water, 
what doth hinder me to be baptized ? (and Philip said, 
If thou believest with 1 all thine heart thou mayest. 
And he answered and said, I believe that Jesus Christ 
is the Son of God.") 
The words in brackets are omitted by the Revisers, thus 
striking out the confession of faith. 

xvi. 7. — ''but the Spirit suffered them not" — and 

the Spirit of Jesus suffered them riot. 
This, if not a new procession of the Holy Ghost, is a new 
expression of it. But, looking at John vii. 39, xiv. 16, 26, 
xvi. 7, we cannot accept this as a right rendering. 

■ — ■ — xx. 28. — " feed the church of God, which he hath 
purchased with his own blood." — church of the Lord 
is given in a note. 

Rom. v. 1 — 3. — "Therefore being justified by faith, we 
have peace with God, through our Lord Jesus Christ : 
by whom also we have access by faith into this grace 
wherein we stand, and rejoice in hope of the glory of 
God. And not only so, but we glory in tribulations 
also :".... — let us have peace .... through whom 
also we- have had our access by faith (some ancient 
authorities omit " by faith ").... and let us rejoice 
. ... let us also rejoice (Gr. glory) in our tribulations. 
We see here and in next chapter, in 2 Cor. v. 14, Eph.ii. 1 — 8, 



54 KOJI. V. — VI. 

and in Col. iii. 1, what interpretation the Reviser9 seem to give 
to the doctrine of " baptismal regeneration " by their translation. 
" Peace with God " and " access to God's grace," were not obtained 
at any past time, nor for ourselves only ; but can be obtained at 
any time, and by every one who approaches God " by faith," 
" through our Lord Jesus Christ," — not at any past time, but 
at all times, when we arc "justified by faith," and are standing 
and rejoicing in this faith ; and when, having this faith, wc are 
able to " glory in tribulations also." 

vi. 2. — " How shall we, that are dead to sin, live any 

longer therein ? " — We wlw died to sin, how shall we 
any longer live therein ? 
One of the Revisers says, 1 " The Greek words which denote 
the act of dying and the state of death respectively, have not 
unfrequently been confounded in the Authorized Version, some- 
times to the great obscuration of the sense. Thus the constantly- 
recurring words ' are dead ' in Rom. vi. 2, &c, should be translated 
'died.' This emendation is especially important at 2 Cor. v. 14." 
To justify the alteration, the Revisers should have altered v. 11 
to " Even so reckon ye also yourselves to have died unto sin," 
and v. 22 to " But now having been made free from sin ; " but 
the action in each of these two verses is present, even in the 
Revised Version ; so this ^erse also should have been as given 
in the Authorized Translation. The whole of the chapter, 
indeed, shows that, while the Apostle refers to their baptism 
as a spiritual washing away of original sin, and a promise on 
their part to die unto sin, he urges them now to do so. It is 
a practical lesson ; not a relianco on a past rite, but an earnest 
exhortation to future practice in consequence of that rite. He 
says, "How shall we any longer live therein V "Let not sin 
therefore reign in your mortal bodies ;" and so on through the 
whole chapter. 

" Holy Jesus, may I be 
J)ea<l ami buricil here with Thcc ; 
And, by love iiiltnincd, arise 
Unto Thee a sacrifice." 

Hymns Ancient and Modern. 

' Companion to the Revised Vtrmm, p. 134. 



ROM. vnr. — XIV. 55 

viii. 1. — "There is therefore now no condemnation 

to them which are in Christ Jesus, (who walk not after 
the flesh, but after the Spirit)" The words in brackets 
are omitted. 

ix. 5. — "of whom, as concerning the flesh, Christ 

came, who is over all, God blessed for ever. Amen." 
The Revisers have not altered this in the text; but they 
append a note giving three other renderings by which the 
reference to Christ is explained away, so that we not only 
have dangers scattered broadcast throughout the text for the 
unwary and careless reader, but other dangers lie hidden 
among the notes for the more earnest student. No doubt the 
Revisers have been actuated solely by a desire to search out the 
truth, and give what they thought an exact rendering : never- 
theless, the dangers are no less real and grave. Surely, with 
so many other renderings in their note, they might, recollecting 
the common Hebrew doxology, " Blessed for ever," have sug- 
gested the following — "Of whom, as concerning the flesh, 
Christ came, who is over all, God ! Blessed for ever. Amen." 

And, indeed, the context can give us no other meaning. For 
the words, " of whom," refer to the " Israelites," or Jews, of 
whom, according to the flesh, the man, Jesus Christ, came. But 
this was only according to the flesh : for this Christ, who 
appeared to be a mere man, was really God, who is blessed for 
ever. 

x. 15. — " How beautiful are the feet of them that 

(preach the gospel of peace, and) bring glad tidings of 
good things ! " The words in brackets are omitted. 

xi. 6. — " But if it be of works, then is it no more 

grace : otherwise work is no more work." Omitted. 
xiii. 9. — " Thou shalt not bear false witness." Omitted. 



Imagine an apostle forgetting one of the commandments 
relative to his neighbour ! To such an inconsistency does the 
Revised Version repeatedly lead us. 

xiv. 10. — " for we shall all stand before the judg- 
ment seat of Christ." — of God. 
And yet these same words appear in 2 Cor. v. 10, even in 
the Revised Version. "For we must all appear before the 



56 HOM. XIV. — 1 COlt. XI. 

judgment sent of Christ" We cannot help fearing, when we 
see so many instances of the name of God as applied to our 
Saviour, having been either altered or omitted in certain MSS., 
that these alterations must have been intentional, and not 
accidental — when, in the instance before us, the word " Christ " 
has been altered to God; thus taking away the judgment from 
Christ, and giving it to God the Father. 

1 Cor. vii. 5. — " that ye may give yourselves to (fasting and) 
prayer." — The words in brackets axe omitted. 

• viii. C. — "one God, the Father, of whom are all 

things, and we in him; and one Lord Jesus Christ, by 

whom arc all things, and we by him." — and one Lord 

Jesus Christ, through whom are all things, and we 

through him. 

The Revisers appear always to translate the preposition ha, 

through instead of "by." In Mark xiv. 21, they make our 

Lord to be betrayed, not " by " Judas Iscariot, but through him. 

If, then, we arc satisfied that, in spite of the alteration by the 

Revisers, our Lord was betrayed " by " Judas, we may also be 

assured that the worlds were made " by " Him, notwithstanding 

any way the Revisers may interpret Col. i. 1G, 17, and Heb. i. 2, 

and ii. 10; for "the Word was God. ... All things were made 

by him, and without him was not anything made that was 

made. . . . the world was made by him, and the world knew 

him not." John i. 3, 10. " For of him, and through him, and 

to him are all things" Rom.xi.3G. 

xi. 24. — " And when ho had given thanks, he brake 

it, and said, (Take, eat:) this i9 my body, which is 
(broken) for you. This do in reinernbraricc of me." 
The revisers omit the words within brackets. 

29. — " For he that eateth and drinketh unworthily, 

catcth and drinketh damnation to himself; not dis- 
cerning the Lord's body." — Vor he that eateth and 
drinketh, eateth and drinketh judgement unto himself, 
if he discern not Hie body. 
This is a most mischievous alteration, as it cannot but help to 
turn some astray. The alteration is threefold, the alteration 



1 ecu. xi. 57 

of the word " damnation " to jiulgment, the omission of tlte 
word "unworthily," and the discerning the body. The word 
"damnation" here is said to have given great offence, as 
deterring people from partaking of the Lord's Supper who 
feel themselves " unworthy " to partake of it, and who would 
therefore incur "damnation" if they did. If this were 
the meaning, damnation would not be the word. On the 
contrary, they that consider themselves " unworthy," they who 
are lamenting their condition, as " poor, and maimed, and lame, 
and blind," are they who are especially invited and welcomed. 
The centurion, who would not ask our Lord to enter his house ; 
the woman afflicted with an issue of blood, who felt herself 
unworthy to touch our Lord, but contented herself with touching 
only the hem of His garment ; the Publican who stood " afar 
off;" the Syro-Phcenician woman, who likened herself to a 
pariah dog — these, and such as these, are those who are es- 
pecially invited, especially commended, and especially blessed ; 
for our Lord came not to call the self-righteous, but those who 
acknowledge themselves as sinners. The word is not therefore 
for them ; far from it ; but it applies to those who are trusting 
in their own righteousness, or to those who continue to partake 
of the Lord's Supper from custom, in remembrance of His death, 
while they disbelieve in the atonement of His blood. Is this 
unreasonable, or unlikely 1 " He that despised Moses' law died 
without mercy under two or three witnesses. Of how much 
sorer punishment, suppose ye, shall he be , thought worthy, who 
hath trodden under foot the Son of God, and hath counted the 
blood of the covenant, wherewith he was sanctified (or, would 
have been sanctified) an unholy thing, and hath done despite 
unto the Spirit of Grace ? " 

The second alteration is not less dangerous. For, by 
omitting the word " unworthily," which is so necessary, and so 
confirmed by verse 27, " Wherefore, whosoever shall eat this 
bread, and drink this cup of the Lord, unworthily, shall be 
guilty of the body and blood of the Lord ; " and thirdly, by 
altering the final words to, if he discern not the body ; — much 
"greater offence" would bo given to Christians; as the 
sentence, according to the Revision, would then be interpreted 



58 1 COR. XI.— GAL. II. 

according to the Romish heliof, and being regarded as the 
unadulterated Word of God, would confirm them' in that 
belief, that they who partake of the Lord's Supper are 
damned if they do not believe in the doctrine of Transub- 
stantiation ! 

— — xv. 49. — " And as we have borne the image of the 
earthy, we shall also bear the image of the heavenly." 
The note says, "Many ancient authorities read, let 
us also bear" 
Like the alteration in Rom. v. 1, 2, the affirmation and pro- 
mise is changed into the mere expression of a wish. The 
alteration is the result of a single letter. 

2 Cor. v. 14. — " For the love of Christ constraineth us : 

because we thus judge, that if one died for all, then 

were all dead." — that one died for all, therefore all 

died. 

The natural construction of this emendation (!) would signify 

that Christ died for the sin of the whole world, therefore, we all 

died for sin. But of course this is not what the Revisers mean. 

They mean that Christ died for sin : therefore we all died to sin 

in our baptism. But St. Paul does not say this, although it is a 

very necessary thing that we should die to sin. He argues that 

the very circumstance of Christ's dying for bur sins, shows that 

but for His so dying, we should be dead in our sins ; and that we 

were so dead before He resolved to die for us. So far, however, 

from the Revisers considering themselves in error, one of their 

body says, the Authorized Translation "completely ruins the 

sense " ! 1 

• 

Gal. ii. 16. — "Knowing that a man is not justified by the 

works of the law, but by the faith (or rather, by faith) 

in Jesus Christ." — save through faith in Jesus Christ. 

Sec remarks on Jas. ii. 24. 

From this alteration it would appear that a man is justified 

by his own works, provided he believes in Christ ; whereas the 

same verse goes on to say, " we have believed in Jesus Christ, 

1 Companion to the JUvittd Vertioh, p. 134. 



GAL. II. — V. 59 

that we might be justified by the faith of Christ, and not by the 
works of the law : for by the works of the law shall no flesh be 
justified." In all his Kpistles St. Paul declares salvation to be 
" the gift of God." What does he say in the following chapter, 
v. 11? "That no man is justified hy the law in the sight of 
God, it is evident : for the just shall live by faith." The author 
of the Companion has not eulogized this alteration. The Revisers 
have put in the margin, but only, which is even more emphatic 
than the Authorized Translation, and opposed, like the two 
Poles, to the text of the Revised Version. ' 

iv. 22, 23, 30, 31.—" bondwoman "—handmaid 

By this mischievous alteration the Revisers have destroyed 
the connection and teaching of the whole chapter with the 
chapter which follows, in the first verse of which we read, 
'* Stand fast therefore in the liberty wherewith Christ hath made 
us free, and be not entangled again in the yoke of bondage." It 
is most important that we should preserve this distinction, which 
St. Paul so laboured to enforce. As the children of Israel, when 
Moses was taking them to the promised land, longed to go back 
iuto slavery in Egypt, so too many of us in the present day long 
to go back into the bondage of works, (before grace, and not 
after grace, see Art XIII.,) when Christ offers us the freedom of 
the Gospel. 

v. 17. — " For the flesh lusteth against the Spirit, and 

the Spirit against the flesh : and these are contrary 
the one to the other ; so that ye cannot do the things 
that ye would." — that ye may not do the things that ye 
would. 
One of the Revisers ' enters at length into the advocacy of 
this alteration, showing, or rather attempting to show, that the 
flesh does not get the upper hand ; but what says the following 
verse ? ' " But if ye be led of the Spirit, ye are not under the 
law." Does not this show that the flesh, without the Spirit, 
prevents our doing that which we should ? And is not this in per- 
fect harmony with Rom. vii. 14-25 ? We may readily accept the 
translation given by 'the Vulgate and Syriac — "So that you do 
not what you would : " though the proper translation should 

1 Companion to the Retwtd Venitm, p. 84. 



GO GAL. V.— Kl'H. III. 

be — So that you do not what you should. All this shows the 
necessity of our "striving against sin," so that wc "grieve not 
the Spirit," and what is worse, that we " quench not the Spirit" 
Eph. iv. 30; IThess. v. 10. 

19. — " Now the works of the flesh are manifest, which 

are these, adultery, fornication, &c." The word " adul- 
tery " is omitted. 

21. — "Envyings, murders, drunkenness . . ." The 

word " murders " is omitted. 

vi. 15. — " For in Christ Jesus neither circumcision 

availeth anything, nor uncircumcision." The words 
" in Christ Jesus " are omitted. 

It is only through JeEus Christ that they became un- 
necessary. 

Eph. ii. 1, 5, 6, 8. — "And you hath ht quickened, who were 
dead in trespasses and sins ; . . . Even when we were 
dead in sins hath God quickened us together with Christ, 
— by grace ye are saved — and hath raised us up toge- 
ther " — and you did he quicken .... even when vx icere 
dead through our trespasses .... quickened us ... . 
and raised us ... . See remarks on Rom. v. 1, 3. 
Can it bo supposed that the whole Ephesian Church was 
quickened, or brought to eternal life, at any one moment, and 
that after the first converts, no others afterwards arose ; or that 
St Paul's preaching was to them only, and not also to any others 
who should afterwards cast off their sins ? St Paul says 
" quickened its," " raised «* up : " but St Paul was converted and 
quickened before he preached to the Church at Corinth : conse- 
quently there must have been a succession of conversions and 
quickenings, and no doubt some were converted and quickened 
in consequence of hearing St. Paul's Epistle read to them : so 
that at the very time that his epistle was being read, the words 
" you hath he quickened " would most forcibly apply to them, 
just as equally as to those at Ephesus whom St. Paul first 
preached to. 

iii. 0. — "who created all things by Jesus Christ" 

The words "Jesus Christ" are omitted. 



em. hi. — col. ii. 61 

14. — "I bow my knees unto the Father of our Lord 

Jesus Christ." The words " of our Lord Jesus Christ" 
are omitted, although essential to the meaning of the 
following verse. 

v. 30. — " members of his body, (of his flesh, and of 

his bones)." The words in brackets are omitted. 
Tt is probable that these words were meant by St. Paul to 
denote the spiritual union between us and our Lord, who is 
the spiritual or "last Adam," similar to the physical union 
between our first mother and the " first Adam," " who is the 
figure of him that was to come." 

Col. i. 14. — "In whom we have redemption through his 
blood." The words " through his blood " are omitted. 

16, 17. — " For by him were all things created, that 

are in heaven, and that are in earth, visible and in- 
visible, whether tJuy be thrones, or dominions, or 
principalities, or powers; all things were created by 
him, and for him." — For in him . . . created through 
him, and unto him. 
See remarks on 1 Cor. viii. 6, and Eph. iii. 0. 

ii. 11. — "in putting off the body of the sins of the 

flesh, by the circumcision of Christ " — in the putting 
off of the body of the fiesli 

18. — "Let no man beguile you of your reward in a 

voluntary humility, and worshipping of angels, in- 
truding into those things which he hath not seen, 
vainly puffed up by his fleshly mind." — dwelling in the 
things which lie hath seen, 
St. Paul never ceases to enjoin this teaching — " Neither give 
heed to fables, and endless genealogies, which minister questions, 
rather than godly edifying which is in faith;" "Refuse profane 
and old wives' fables;" "He is proud, knowing nothing, but 
doting about questions and strifes of words;" " Avoid profane 
and vain babblings, and oppositions of science, falsely so called ; " 
"Strive not about words to no profit;" "But shun profane and 
vain babblings : for they will increase unto more ungodliness ; " 
"Foolish and unlearned questions avoid, knowing that they do 



62 COL. II. — V. THESS. n. 

gender strifes ; " " Not giving heed to Jewish fables ; " " But 
avoid foolish questions, and genealogies, and contentions, and 
strivings about the law: for they are unprofitable and vain;" 
" Be not carried about with divers and strange doctrines." 

And with this teaching of St. Paul accords a golden saying of 
Moses : " The secret things belong unto the Lord our God : but 
those things which are revealed belong unto us, and to our 
children for ever." Deut. xxix. 29. 

It is possible, however, that the rendering by the Revisers may 
be correct, and that the Apostle is urging them to live " by faith 
and not by sight," and this rendering would agree with what we 
read in the following verses against trusting in mortifications of 
the body, such as " Touch not, taste not, handle not," which he 
describes as having only " a shew of wisdom." 

iii. 1. — " If ye then be risen with Christ, seek those 

things which are above " — If ye Own were raised. See 
remarks on Rom. v. 1, 3 ; vi. 2. 

2 Thess. ii. 7- — " For the mystery of iniquity doth already 
work " — mystery of lawlessness 

8. — " And then shall that Wicked (one) be revealed " 

— tlie lawless one 

The Revisers' rendering of these two verses, the mystery of 
lawlessness, and the lawless one, and in note of v. 3, the man of 
lawlessness, might be interpreted by some, for party purposes, as 
referring to offences against Church authority, to acts which are 
called "persecution " outside the Church, and "brawling" inside 
the Church ; and by others to infidelity in general. 

Now, considering the importance of tlie passage, and the 
interpretation put upon it by our church, it is most necessary 
that we should preserve the exact rendering, and that we should 
keep the initial capital letter given it by the translators of 1611, 
showing that it represents, not an individual, but an impersona- 
tion of wickedness. An impersonation of "lawlessness" does 
not meet the description given in the cohtcxt. This description 
does not tally with the "lawless" character of Infidelity, so 
rampant in the present day, although that is described by 
St John; but rather with the spirit of Superstition, from which 



2 THESS. H. 63 

the Church has already suffered and is suffering : for Infidelity 
tells us there is no God : but Superstition puts itself in the place 
of God, and usurps to itself the attributes of God. For, it is 
evident that " the Wicked one " in v. 8, o avofuxs, is identical 
with "the Man of Sin," 6 avBpmiroi tjJs dfiaprias, "the Son of 
perdition," 6 vlb$ t^« aira\et'a<; ; in v. 3 ; for we there read that 
this Man of Sin is to " be revealed." In v. 6, St. Paul assures 
the Thessalonians again that he will " be revealed " in his time ; 
and in v. 8, he says, " Then shall that Wicked (one) be revealed." 
They are therefore the same. And what are the characteristics 
of this Man of Sin ? Let us listen to St Paul—" Who opposeth 
and exalteth himself above all that is called God, Or that, is 
worshipped : so that he, as God, sitteth in the temple of God, 
shewing himself that he is God," or, as is better rendered by the 
Revisers, " setting himself forth as God." " Even him, whose 
coming is after the working of Satan with all power, and signs, 
and lying wonders, and with all deceivableness of unrighteous- 
ness in them that perish ; because they received not the love of 
truth, that they might be saved. And for this cause, God shall 
send them strong delusions, that they should believe a lie." (w. 
4, 9-11.) This is not " lawlessness," nor Infidelity ; but is " sin " 
or "blasphemy" as we read in a parallel description given 
by St. John, Rev. xiii. ; and the description of "sin," v. 3, or 
"wickedness" v. 8, is Impiousness, that Xmpious one. Satan is 
" the Wicked one " or " the Evil one ; " but Superstition is the 
Impious one. 

12. — "That they all might be damned who believed 

not the truth, but had pleasure in unrighteousness." — 

that they all might be judged 
What do the Revisers believe, looking at the passage we have 
just been considering, will be the lot of those who knowingly 
resist the "truth " and "have pleasure in unrighteousness," but 
damnation ? Is it only an abstract Impersonation of Wicked- 
ness or Impiety that " the Lord shall consume with the spirit of 
his mouth, and shall destroy with the brightness of his coming ; " 
(». 8 ;) is it only a figurative " Man of Sin " who shall be the " Son 
of perdition ; " or must not the words apply to those who form 
that system, who reject the truth, and have pleasure in unright- 



G4 2 tihss. ii. — 1 tim. in. 10. 

eousness ? And if the actors are a reality and not a figure, must 
not the penalty be real also? And what is that penalty? — 
" damnation," or " perdition " (v. 3) if you will ; for there is no 
difference between the two words : it is a loss of heaven, a loss 
of God; "everlasting destruction from the presence of the Lord, 
and from the glory of his power." 2 Thess. i. 9. 

As all the preceding verses are prophetical of the future, it 
is evident that this verse should agree with them, and be under- 
stood as — That all shall be damned who Miete not the truth, but 
have pleasure in unrighteousness. 

iii. 3. — " The Lord .... shall stablish you, and keep 

you from evil."— -from the evil one. See p. 17. 

1 Tim. iii. 16. — "And without controversy, groat is the 
mystery of godliness : God was manifest in the flesh," 
— He who teas manifested in the flesh, ; . . Note, 
" The word God in place of He who, rests on no suffi- 
cient ancient evidence. Some ancient authorities read 
Which." 
Here again, the dispute is upon a single letter — whether it is 
an O or a ; whether the O had a stroke in the middle, and a 
stroke over it, and whether the3e strokes were added afterwards 
by some copyist, or would-be corrector ; or whether the original 
strokes were merely strengthened, because faint by age; or 
whether what appear to be strokes may not be the penetration 
of the writing on the other side of the vellum. This last sup- 
position, however, has been clearly shown to be not the case, by 
a Member of the Old Testament Revision, Dr. Field. 1 "While 
doctors, scholars, experts, and grammarians are thus disputing, 
we may content ourselves with the reflection that it must be 
One who is a Spirit, who is referred to, One who existed over, 
before He was " manifested in the flesh," and therefore that this 
One must be God. And further, that it cannot be God the 
Father, for God the Father has never been manifested in the 
flesh ; and therefore that it must be God the Son ; and conse- 
quently that our Lord Jesus Christ is God. We might say 
then, that the dispute, interesting as it is, is of no theological 

1 ChrUlian Opinion, No. 12, i>i>. 273, 274. 

t 



1 TIM. in. 16. Go 

importance ; though efforts are had recourse to by some to make 
it so : but it will appear from the remarks which follow that it 
is of the utmost importance, if the word is "God," and not 
He %ch.o, or Which, that the word " God " should be retained 
and we will endeavour to show why it is so. 

Now, it is evident that the words, " And without controversy 
great is the mystery of godliness " have their equivalent, like 
the two sides of an equation, in the words which follow. But 
before we attempt to ascertain the meaning of the following 
words, let us examine these. We meet with the word " mystery " 
in 1 Cor. ii. 7-9, where we read, " But we speak the wisdom of 
God in a mystery, even the hidden wisdom, which God ordained 
before the world, unto our glory ; which none of the princes of 
this world knew : for had they known it, they would not have 
crucified the Lord of glory. But, as it is written, Eye hath not 
seen, nor ear heard, neither have entered into the heart of man, 
the things which God hath prepared for them that love him." 
Every one must see that the two passages are very .parallel. 
They both speak of a " mystery," and that mystery is a revelation 
of that which was imperfectly seen before; and that mystery was 
the Incarnation of the Son of God ; a mystery which is referred 
to in many other passages, Rom. xi. 25 ; xvi. 25 ; Eph. i. 9 ; 
iii. 3, 4, 9 ; and vi. 19. The word " godliness " is piety, or 
religiousness : the word then must signify something like 
religious faith, or religious scheme, or our holy religion. That 
the whole of what follows relates to our Lord is denied by none ; 
but that the first word cannot he Christ is evident from what we 
have already said, that it must be a Spirit. It must then refer to 
Christ in His divine nature, as " God." The passage, then, would 
read thus, putting it, as we say, in the form of an equation : — 

" And, without controversy, God : manifest in the flesh, 
great is the mystery of" our iustified in the spirit, 

religious faith ; ije . of our seen of angels, . 

Christian religion. preached unto the Gen- 

' tiles, 

believed on in the world , 
received up into glory. 

K 



66 1 TIM. in. 16. 

It is, therefore, an epitome of our Christian Creed, as given by 
St. Paul. He who is God, took upon Him our nature, was 
testified to by the Holy Ghost, was ministered to by angels, was 
preached unto the Gentiles, is, or shall be, believed on throughout 
the whole world, (Rom. xiv. 11,) and was received back again 
into heaven. 

With such a passage before us, why should we coldly and 
indifferently give up such a clear statement of Christ's divinity, 
because the most eminent schoolmen and grammarians of the 
present day tell us that a letter is uncertain ? Because through 
the antiquity of time the writing becomes faded, and a letter 
uncertain, let us not make our faith uncertain. It is a reason- 
able thing to suppose that where a letter may have become 
almost obliterated, a reader may have piously strengthened and 
restored the letter : but it is unreasonable to imagine that any- 
one would wantonly of his own* accord alter the divine text to 
accord with his own notions of what is right : and this supposi- 
tion may be as futile as that other allegement, that the mark 
was nothing more than a line on the other side of the vellum 
shining through — for the futility was demonstrated when it was 
shown that no such line exists on the other side — or that other 
allegement made by "A Layman" in Christian. Opinion, No. 
18, where it is stated that the " OC has, with knife and pen, been 
altered into OC." For we can understand how the pen might 
make the alteration ; but what has the pen-knife to do with it I 

But we have yet another proof. What is the meaning 
of the word "justified ? " The word Bikcu'oo) signifies to 
justify, to prove just, or righteous, or innocent, to vindicate. 
But what can we make of this ? We have the Spirit's indica- 
tion shown to us at our Lord's baptism, and at His transfigura- 
tion ; on both which occasions a voice was heard " This is my 
beloved Son, in whom I am well pleased, hear ye him." And 
after our Lord's death, the Holy Ghost appeared to tho 
assembled disciples on the day of Pentecost, and imparted the 
gift of tongues, to enable tho apostles and disciples to 
preach the gospel in all lands. On these occasions the 
Holy Ghost bore witness to the divinity, and divine mission, 
of Christ ; as our Lord affirmed that He would do so, in His 



1 Tixr. in. 16. G7 

parting discourse to His Apostles, John xvi. 13 ; and we thus 
see a parallelism between this gift of the power of preaching 
and the admonition to listen to that preaching, and the clause 
which corresponds, "preached among the Gentiles." The 
words, then, will have the signification witnessed to by the 
Spirit; and we then get the following epanodos: — 

GOD! 
Manifested in the flesh, 
Witnessed to by the Spirit, 

Seen of angels, 
Preached unto the Gentiles, 
Believed on in the world, 
Received up into glory. 

each line of which corresponds with that opposite to it: it 
begins and ends with God and heaven, showing that Christ 
came from heaven, and returned there ; while " angels," the 
ministers of God and ministers to men, occupy the middle 
space. It may be objected that a single "word, " God," is not a 
balance for the four words, "Received up' into glory:" but an 
examination of the Psalms of David, where we find peculiar 
reverence shown to the name of God, will show that this is not 
uncommon, as will appear from the following instances :— ' 

O Lord! 
In the morning shalt thou hear my voice ; 
In the morning will I prepare myself, and will look up. 

Ps. y. 

Lord, my God ! 
If I have done any such thing, 
If there be any wickedness in my hands, Ps. vi. 

OLord! 
Who shall dwell in Thy tabernacle ? 
Who shall rest upon Thy holy hill ? Ps. xv. 

OLord!* 
In Thy strength shall the king be glad : 
In Thy salvation shall he exceedingly rejoice. Ps. xxi. 



68 1 Till. III.— HEB. VI. 

O Lord! 
Thou hast searched me out, and known me ! 
Thou knowest my down-sitting, and mine up-rising ! 
Thou understandest my thoughts long before ! Ps. cxxxix. 

and many other instances in " The Book of Psalms of David 
the King and Prophet," 1 the author of which might have carried 
out his principle further than he has done ; for he might have 
given us, which would have been more to our purpose, for the 
words we translate " As for," do not exist in the Hebrew — 

god! 

His way is perfect ! Ps. xviii. 30 ; 2 Sam. xxii. 31. 
If this reasoning be correct, the word must be God, and can 
be no other. See remarks on Bom. ix. 5. 

2 Tim. i. 7. — " For God hath not given us the spirit of 
fear ; but of power, and of love, and of a sound mind." 
— hit of power, and lave, and discipline. 
We need not point out what advantage might be taken of 
this last rendering. 

iii. 16. — "All scripture is given by inspiration of 

God, and is profitable for "... . — Every scripture 

inspired of God is also profitable .... 

By altering the primary meaning of irai, " all " to every, and 

interpolating also, any scripture of God might be objected to 

by those to whom it is . repugnant, on the pretence that the 

inspiration is uncertain. 

Titus ii. 13. — "Looking for . . . . the glorious appearance 
of the great God and our Saviour Jesus Christ" — of 
our great God and Saviour Jesus Christ 
A correction similar to that of 2 Pet i. 1, and justified by 
Gal. i. 4. 

Heb. i. 2; ii. 10. — "by whom also he made the' worlds" — 

through whom also 
See remarks on 1 Cor. viii. 6 ; Col. i. 10, 17. 

vi. 4 — 6. — "It is impossible for those who were 

once enlightened, and have tasted of the heavenly 

1 J/ongmiins, 1875. 



HEB. VI.— XIII. • 09 

gift, and were made partakers of the Holy Ghost, 
and have tasted the good word of God, and the 
powers of the world to come, if they should fall away, 
to renew them again unto repentance." — and then 
fell away 
What a fearful doctrine ! For how often do we grieve God, 
and fall into sin, notwithstanding all His goodness to us ! The 
78th Psalm ought to have taught the Revisers better ; for there 
we read of the repeated sins of the children of Israel, (w. 10, 
17, 32, 41, 56,) and of the repeated forgiveness of God. " But 
he, being full of compassion, forgave their iniquity, and de- 
stroyed them not: yea, many a time turned he his anger 
away." 

ix. 12. — "having obtained eternal salvation for us." 

The words "for us" are omitted by the Revisers, 
because they do not exist in the original : 
but why might they not have left them in italics, as the 
Translators of 1611 inserted them ? For if not for us, then our 
Lord must be supposed to have obtained eternal redemption for 
Himself! Surely to prevent such a supposition, they should 
have left the words in italics. 

x. 21. — "And having a high priest over the house of 

God " — liaving a great priest .... 
This alteration greatly diminishes the applicability of the 
Epistle to the Jewish converts. The original, indeed, is great 
priest, but in all other instances in this Epistle, except iv. 14, it 
is arch priest, or "high priest:" in that instance, however, it is 
" great high priest." It is evident, therefore, that the present 
instance is a shortening only of that title ; and that instead of 
meaning something less than high priest, it means something 
more — great high priest, and should have been printed by the 
Revisers, great high priest. 

xiii. 7, 8. — " Remember them which have the rule 

over you, who have spoken unto you the word of God : 
whose faith follow, considering the end of their con- 
versation : Jesus Christ, the same yesterday, and to-day, 
and for ever." (The punctuation is altered.) — 
liemember them that had the rule over you, which spake 



70 lira. xiii. — jas. ii. 

unto you the word of God : and considering the issue of 
their life, imitate tlieir faith. Jesus Christ is the same 
yesterday and to-day, yea and for ever. 
This is one of the most important passages altered by the 
Revisers. The question is, whether we are to show reverence 
to and obey the clergy, whatever their doctrine, or only if 
they preach Christ Jesus? or whether, if they do not preach 
Christ Jesus, we should " anathematize " them, and avoid them ; 
instead of blessing them, and following them ? For St. Paul 
said, " Woe be to me if I preach not the gospel ; " " if any 
man love not the Lord Jesus Christ, let him be anathema : 
for the Lord is at hand ! " " Though we, or an angel from 
heaven, preach any other gospel unto you ... let him be 
accursed." So earnest is the Apostle on this subject, that he 
repeats what he says — " As we said before, so say I now again, 
If any man preach any other gospel unto you than that ye have 
received, let him be accursed." Now, it is not likely that in 
St. Paul's time so many of the leaders of the Christian Church 
had passed away, that reference should be made to them, rather 
than to those who in his time were over the churches. Neither 
does the passage before us warrant our supposing that it referred 
to such. " Have the rule," Tjyovpivanv, or " are the guides," as in 
the margin of our Bibles, who direct and guide us, is in the 
present, not the past tense ; and in the eighth verse the word is 
does not exist. With these two essential points, the words, " the 
end of their conversation " arc of little moment ; we may quite 
accept the rendering of the Revisers, the issue of their life, or as 
the original signifies, which is better, " their manner of life," i.e. 
the issue or outcome of their manner of life : words which 
justify and commend the Translators 6f 1611 in putting the idea 
in language which we understand, " the end of their conversa- 
tion" — (which is) "Jesus Christ, the same yesterday, to-day, 
and for ever." See remarks on 2 Pet. ii. 3. 

Jas. ii. 24. — "Ye see then how that by works a man 
is justified, and not by faith only." — ami not only 
by faith. 
The effect of this apparently simple and harmless transposition. 



•JAS. II. — 2 PKT. II. 71 

a process which the Revisers are so fond of, is very similar to 
that of Gal. ii. 16. It implies that a man can be saved by his 
works; as well as by his faith if he has any : whereas St. James 
says that if a man's faith produce no works, he cannot be saved. 
A very great distinction: for it would show that he has no 
faith. See remarks on Gal. ii. 16. 

1 Pet. iv. 1. — "Forasmuch then as Christ hath suffered 

(for us) in the flesh, arm yourselves likewise with the 

same mind : for he that hath suffered in the flesh hath 

ceased from sin." The words " for us " in brackets are 

omitted by the Revisers. 

By the omission of the words " for us," it might be thought 

that our " suffering in the flesh" is the same as Christ's 

" suffering in the flesh ; " thus doing away with the sacrifice 

of Christ. 

2 Pet. i. 1. — " through the righteousness of God and our 

Saviour Jesus Christ " — of our God and Saviour Jesus 

Christ 
This rendering of the Revisers is evidently the correct 
one, and is justified by the correction of Gal. i. 4. See 
Tit. ii. 13. 

ii. 3. — "whose judgment now of a long time 

lingereth not, and their damnation slumbereth not." — 

whose sentence now from of old lingereth not, and their 

destruction slumbereth not. 
What word is wanted will depend upon whether it relates to 
present or future punishment. Of whom is St Peter speaking ? 
" False prophets " and " false teachers, who privily shall bring in 
damnable heresies, even denying the Lord that bought them, and 
bring upon themselves swift destruction : and many shall follow 
their pernicious ways." He is speaking therefore of those who, 
from their sacred office, ought to teach men the way of salvation , 
but who, instead of so doing, lead them into the way of damna- 
tion. And what is their punishment ? Is it destruction ? 
Gladly would they accept that, gladly but vainly would they say 
to the " mountains and rocks, fall on us : " for St. Peter goes on to 
say, " For if God spared not the angels that sinned, but cast 



72 2 PET. II.— 1 JOHN* V. 

them down to hell, and delivered them into chains of dark- 
ness, to be reserved unto judgment .... the Lord knoweth 
how to ... . reserve the unjust unto the day of judgment to 
be punished." It is not destruction therefore to which he refers, 
but eternal damnation, or perdition, as the same Greek word is 
translated even by the Revisers, in several other places, and ought 
to have been so translated here, such as John xvii. 12 ; Phil. i. 28 ; 
1 Tim. vi. 9 ; Heb. x. 39 ; and Rev. xvii. 8, 11. It ought to 
have been so translated also in 2 Pet iii. 7, instead of destruction, 
the word which they use here, and they and the Translators use 
in v. 1 ; the proper word for which is given in 1 Tim. vi. 9, and 
is so translated by the Revisers. 

9. — "and to reserve the unjust unto the day of 

judgment to be punished" — and to keep the un- 
righteous under punisltmcnt unto the day of judgement. 
The sentence, of which this is the conclusion, begins at v. 4, 
where we read, " For if God spared not the angels that sinned, 
but cast them down to hell, and delivered them into chains of 
darkness, to be reserved unto judgment " — so now the conclusion 
must agree with this, and we road accordingly, " The Lord 
knoweth how to deliver the godly out of temptations, and to 
reserve the unjust unto the day of judgment to be punished." 
It is essential that the two parts compared should agree 
together : otherwise there is no agreement. As the angels arc 
reserved for judgment, so the ungodly are reserved unto tho 
day of judgment to be punished. Till then, there is only 
"a certain fearful looking for of judgment, and fiery indig- 
nation." The' judgment naturally comes first ; and the 
punishment afterwards, not before. Were we to accept the 
alteration of the Revisers, we should have to admit the Romish 
doctrine of Purgatory, and to strike out the Twenty-second 
Article of our Church. 

1 John iv. 19. — " We love him, because he first loved us." 
The word "him" is omitted. 

v. 7. — (The heavenly witnesses) omitted. 

Great capital has been made out of the generally admitted 
spuriousness of this passage, which is said to have originated 



1 JOHN V. 73 

from a note by some writer in the margin of his MS., which 
note was subsequently presumed by a copyist to be an omission 
restored by some corrector. But surely, if this one passage 
can be proved to be an interpolation, we have no right to 
suppose that the whole Bible is full of such interpolations. 
Each disputed passage must be weighed upon its own merits, 
and care should be taken that we " condemn not the innocent 
with the guilty." It is not usual in our courts of law to 
condemn one man because another man is guilty. In studying 
the host of passages condemned in this manner by the Revisers, 
we cannot do better than follow the wise and just practice of 
our courts of law, to dismiss everything we have heard outside, 
and to judge the case solely from the evidence before the court. 
This verse may be so judged, and the verdict be against it. It 
is a curious circumstance, however, that the Revisers hide the 
omission by putting the numeral 7 in the margin: but we 
presume that this oversight has been subsequently corrected. 

13. — "These things have I written unto you that 

believe on the name of the Son of God : that ye may 

know that ye have eternal life, and that ye may 

believe on the name of the Son of God." — These things 

have I written unto you, that ye may know that ye have 

eternal life, even unto you that believe on the name of 

the Son of God. 

One of the Revisers 1 says of this alteration, " It is an obvious 

gain to get rid of the clumsy and almost absurd repetition which 

occurs in the Authorized Version, and to read simply . . . ." 

This is certainly a summary way of " getting rid " of passages 

of Holy Scripture which offeud us. One would have thought 

that the very "clumsiness" and "absurd repetition" would 

have been points of commendation to those who hold the 

maxim — The more obscure and unintelligible, the more 

genuine. The passage, however, is very simple. St. Peter 

says, These things have I written unto you who affirm your 

belief in the Son of God, that ye may know that ye have 

eternal life, and that you may gain that eternal life by a 

steadfast and abiding belief in Him. 

1 Companion to tht Revised Version, p. 47. 



1i JUDE — KEV. XI. 

Jude 25. — "To the only wise God our Saviour, be glory 

and majesty, dominion and power, both now and 

ever." — To the only God our Saviour, through Jesus 

Christ our Lord, be glory, &c 

By the addition of the* words " through Jesus Christ our Lord," 

the passage ceases to apply the title of God to our Saviour. 

Rev. i. 7. — "Behold he cometh with clouds; and every 

eye shall see him, and they also which pierced him : 

and all kindreds of the earth shall wail because of 

him." — and all the tribes of the earth shall mourn 

over him. 

The Revisers evidently thought, from the similarity of the 

words, that this passage is to show the accomplishment of the 

prophecy by Zechariah, xii. 10, " And they shall look upon me 

whom they have pierced, and they shall mourn for him :" but 

though the words are similar, the signification and meaning of 

the two passages is entirely dissimilar. Zechariah is foretelling 

the restoration of Jerusalem, when the Jews will mourn with 

exceeding bitterness, when they think that they and their 

fathers put to death, with insults and cruel sufferings, the 

Messiah who was so frequently foretold to them, and whom 

they in their folly did not know; and that, notwithstanding 

their sins, that same Messiah bad now come to draw them back 

unto their holy city ! What has this to do with our Lord's 

coming in the Day of Judgment, when His saints are described 

in the previous verse as being "made kings and priests unto 

God and his Father ; " while His enemies, and those who have 

crucified the Son of God afresh and put Him to an open shame, 

and those who have continued to reject Him, shall (not mourn 

over Him 1 but) wail because of Him 1 Let us add the words 

which follow — " Even so, Amen." 

xL 17 ; xvi. 5. — " We give thee thanks, Lord God 

Almighty, which art, and wast, and art to come." 
"0 Lord, which art, and wast, and shalt be." — The 
words " and art to come " arc omitted in the first 
passage; and the words, "and shalt be," in the 
second passage. 



KEV. XI. — XIII. 75 

Is it likely that St John, to whom it was revealed to write 
an apocalypse of the church, a Revelation of secret things, 
and who in the beginning of his book spoke of God and of the 
Lord as of Him "which is, and which was, and which is to 
come, the Almighty," i. 4, 8 ; iv. 8 ; and as "Alpha and Omega, 
the beginning and the ending ; " and who, all through the book, 
speaks of their living and reigning " for ever and ever ; " should 
in these latter passages, when addressing God, omit to mention 
the futurity of God ? 

xiii. 18. — "Here is wisdom. Let him that hath 

understanding count the number of the beast : for it 

is the number of a man : and his number is six 

hundred, threescore and six." The Revisers affix a 

note, " Some ancient authorities read six hundred and 

sixteen." 

We must here quote what the writer in the Quarterly says 

on this subject, and we do so the more gladly as it gives us an 

opportunity of adducing an example of the masterly manner in 

which that learned writer has, in three successive numbers of 

the Quarterly, 304, 305, and 306, written " On the New Greek 

Text," "The New English Version," and on "Westcott and 

Hort's Textual Theory," as exhibited in the New Testament 

Revision. Nothing can exceed the learning or the patient 

industry of this writer; and indeed it is fortunate for the 

Church of England that such a defender of its Authorized 

Translation has come forward, who, amid much obloquy, has 

proved himself so able to meet Drs. Westcott and Hort, and the 

Revisers generally, on their own field of Textual Criticism, on 

which they have built up their Revised Version of the New 

Testament. He says : — 

"Why is not the whole truth told? viz. that only one 
corrupt uncial (C), only one cursive copy (11), only one Father 
(Tichonius), and not one ancient Version, advocates this reading ; 
which Irenseus (A.D. 170) knew of, but rejected, remarking that 
6G6, which is * found in all the best and oldest copies, and is 
attested to by men who saw John face to face,' is unquestion- 
ably the true reading, (pp. 708, 799.) The same number, 666, 
is expressly vouched for by Origen, (iii. 474,) by Hippolytus, 



yti KEY. XIII. — XIX. 

(_Aut. c. 50 ; Consum. c. 28,) by Eusebius, (Hist. Eccl. v. 8,) as 
well as by Victorinus and Frimasius, — not to mention Andreas 
and Arethas. MHiy therefore, for what possible reason, at 
the end of 1700 years and upwards, is this, which is so clearly 
nothing else but an ancient slip of the pen, to be forced upon 
the attention of ninety millions of English-speaking people ? 
Was it done in order to perplex and mystify ' those that have 
understanding/ and would fain 'count the number of the 
beast,' if they are able ? Or was it because the margin of 
the New Testament is judged a proper place for reviving the 
memory of forgotten perversions of the Truth V' 1 

xix. 8. — " And to her was granted that she 

should be arrayed in fine linen, clean and white: 
for the fine linen is the righteousness of saints." 
— for the fine linen is the righteous acts of the 
saints. 
What a delusion ! St. Paul says, " It is not by works of 
righteousness which we have done, but by his mercy that we 
arc saved; by the washing of regeneration." "And be found 
in him, not having mine own righteousness, which is of the 
law, but that which is through the faith of Christ, the 
righteousness which is of God by faith." It is thus that the 
saints are described in heaven — " What are these which are 
arrayed in white robes? .... These are they which .... 
have washed their robes, and made them white in the blood 
of the Lamb," vii. 13, 14. So, in the verse before us, The 
Church, that is, all who believe in Christ, and are accepted by 
God, do not appear in their own righteousness, but the fine 
linen of righteousness is "granted unto them;" and so far 
from presuming to trust in their own righteousness, they are 
represented in another chapter as "casting their crowns before 
the throne," iv. 10, to signify that all the glory which they 
have proceeds from God : and it is thus that our Saviour, in 
the parable of the marriage feast, teaches lis that all those in 
heaven are there only through Christ's righteousness being 
imputed to them in consequence of their faith in Him ; while 

1 No. 305, p. 12. 



REV. XIX. '' 

those who appear in their own righteousness are "cast into 
outer darkness, where shall be weeping and gnashing of 
teeth." 

" great Absolver, grant my soul may wear 
The lowliest garb of penitence and prayer ; 
That in the Father's courts my glorious dress 
May be the garment of Tby righteousness." 

Hymns Ancient and Modern. 



CONCLUSION. 



No one, we think, can fail to notice a general lowering of 
Christian doctrine in the Revised Version, as exhibited in die 
foregoing examples of alterations and omissions from our 
Authorized Translation. And, if so, the pretence that no 
alteration has been made in the vital doctrines of our Christian 
faith (see pp. 10 — 12) cannot be sustained. For, although every 
doctrine of the Christian faith may doubtless be found in the 
Revised Version, yet, if a great many of the foundations of that 
faith which are contained in the Authorized Translation, are 
struck out from the Revised Version, there must necessarily 
be a weakening of that faith. 

It is alleged that no passages are struck out but those which 
have been found unsupported by ancient MSS. and other 
authorities. Although all must acknowledge and admire the 
learning and ability of the Revisers, we may say that writers 
of equal ability and learning have sustained these passages, by 
an overpowering evidence of MSS. and authorities in support of 
them. It has been our attempt, following their labours, feebly 
and imperfectly as it has been carried out, when no one else 
rose up to do so, to examine these passages by the internal 
evidence of Scripture itself, where such evidence can be dis- 
covered; and, where that is not evident, simply to give the 
passages of the Authorized Translation bearing upon doctrine, 
where omitted or altered by the Revisers. 

We proceed now to exhibit such passages. 



CONCLUSION. 79 

I. Passages bearing upon the divinity of our Lord ; — 

" Son of God " omitted in St. Mark's declaration. Mark i. 1. 

„ „ „ in St. Peter's confession. John vi. 69. 

„ „ „ as confessed by the centurion at the 

Crucifixion. Note to Matt, xxvii. 54. 

" The Son of man " (though only in italics) omitted. Mark 

xiii. 34. 
The title of " Son " changed to Servant. Acts iii. 13, 26 ; 

iv. 27, 30. 
The word " Lord " omitted in the father's petition for his 

child. Mark ix. 24. 
„ „ „ in the dying thief's confession. 

Luke xxiii. 42. 
„ „ „ in speaking of the body of the 

Lord Jesus. Note to Luke 
xxiv. 3. 
The word " God " altered to Lord. Note to Acts xx. 28. 
„ „ taken away in the celebrated passages 

Bom. ix. 5, and 1 Tim. iii. 16. 
„ „ and by an interpolation in Jude 25. 

The centurion's declaration at the Crucifixion. Mark 

xv. 39. 
An act of adoration omitted. Note to Mark i. 40. 
Our Lord's omniscience. Luke vii. 39. 
Salvation through Christ. John iii. 15 ; vi. 47. 
Praying to God in the name of our Lord Jesus Christ 

John xiv. 14 ; xvi. 23. 
The Creation not "by" Him, but through Him. 1 Cor. 

viii. 6 ; Eph. iii. 9 ; Col. i. 16, 17 ; Heb. i. 2 ; ii. 10. 
Divine power in working miracles. Matt. viii. 3 ; Mark ii. 

12 ; v. 23, 33 ; vii. 35 ; xi. 3. 
The Judgment taken away from Christ, and given to God. 
Rom. xiv. 10. 

That these alterations are not due to any theological motive 
on the part of the Revisers — whatever it may have been on the 
part of ancient copyists — but simply to different readings in 
ancient MSS. is evident from the following passages in which 



80 CONCLUSION. 

the Revisers Lave restored the reference of the word God to our 
Saviour. 

Stephen calling upon the Lord. Acts vii. 59. 

The word "God" applied to our Saviour in Titus. Tit. 

ii. 13. 

The word "God" applied to our Saviour by Si Peter. 

2 Pet. i. 1. 

Another passage may be added, 1 Pet. iii. 15, "But sanctify 

the Lord God in your hearts" which has been altered by the 

Revisers to, But sanctify in your heart* Glirist as Lord. 

Griesbach, however, did not consider the alteration justifiable. 

And in another passage, 1 John v. 18, " He that is begotten 

of God keepcth himself," is altered by the Revisers erroneously 

so as to refer to our Lord — He that is begotten of God keepcth 

him. But it is quite evident that it refers to the child of God, 

as given in the Authorized Translation. Thus we read in 1 John 

iii. 9, " Whosoever is born of God doth not commit sin ; " in v. 6, 

" Whosoever abideth in Him sinneth not ; " in Jais. i. 27, the 

godly man is said " to keep himself" unspotted from the world ; 

while in the beginning of the verse before us we have, 

"Whosoever is born of God sinneth not." 

II. In like manner, it is evident that the Revisers never 
intended to draw the deductions which may be made from the 
passages which follow : but we maintain that, in consequence of 
the alterations made, readers of the Revised Version may draw 
these deductions, and sceptics may take advantage of such 
alterations for their own purposes. These alterations refer to — 

The birth of our Lord. Matt. i. 18. 

The possibility of our Lord's yielding to temptation. Matt. 

xvi. 23. 
The Transfiguration capable of a natural explanation. Matt. 

xvii. 2. 
The title of " good " as applied to our Lord. Matt. xix. 10, 17. 
Limit to God's forgiveness. Heb. vi. 4 — C. 
Our Lord's hiding Himself. John viii. 59. 
The voluntary sacrifice of Christ. Mark ix. 12; Luke 

xxiv. 4C. 



CONCLUSION. 81 

Redemption through "His blood." Col. i. 14. 
Christ revealed in the Old Testament John v. 39. 

„ mourned over in heaven ! Rev. i. 7. 
Futurity of God. Rev. xi. 17 ; xvi. 5. 

III. We regret the doubt thrown upon some of the most 
touching incidents of our Lord's crucifixion, by the insertion of 
a Note stating that some ancient authorities omit such passages. 

Words uttered at the institution of the Lord's Supper. 

Luke xxii. 19, 20 ; 1 Cor. xi. 24, 29. 
Agony in the garden. Luke xxii. 43, 44. 
Words on the Cross, " Father, forgive thein," &c. Luke 

xxiii. 34. 
" He is not here, but is risen." Luke xxiv. 6. 
" Peace be unto you." Luke xxiv. 36. 
Showing His hands and feet Luke xxiv. 40. 
The Ascension. Luke xxiv. 51. 
" Worshipped Him." Luke xxiv. 52. 
What are we to say of the " ancient authorities " which omit 
such passages ! 

IV. Leaving out portions of God's Word. 

Portions of the Lord's Prayer. Matt, and Luke. 
Mark xvi. — verses 9 — 20. 
John vii. 53 — viii. 11. 
And what are we to say of the Revisers who paid heed to 
such " ancient authorities " ! 

V. Other alterations or omissions affecting doctrine. 

Record of the fulfilment of prophecy. Matt, xxvii. 35 j 

Mark xv. 28. 
Scriptural nature of predestination. Acts ii. 47. 
Baptismal regeneration taking the place of daily dying to 

sin. Rom. vi. 2; 2 Cor. v. 14; Eph. ii. 1, 5, 6, 8. 
Philip's requirement before baptism, and the Eunuch's 

confession. Acts viii. 37. 
Christian precepts. Matt. v. 44 ; xvii. 21 ; xx. 16, 22, 23; 

F 



82 CONCLUSION". 

Mark ix. 29 ; x. 21 ; xi. 26 ; Luke iv. 4 ; Rom. xi. 6 ; 

1 Cor. vii. 5. 
Christian promises. Matt, xviii. 11; Luke ii. 10, 14; 

iv. 18 ; ix. 55, 56. 
Christ the end of our conversation. Heb. xiii. 7; 8. 
Procession of the Holy Ghost Acts xvi. 7. 
Justification by faith. Gal. iv. 22, 23, 30, 31. 

„ „ works. Gal. ii. 16; Jas. ii. 24; Rev. xix. 8. 
Everlasting punishment. Matt, xxiii. 33; Mark iii. 29; 

ix. 44, 46, 48, 49 ; xii. 40 ; xvi. 16 ; John iii. 17, 18; 

v. 29 ; 2 Thess. ii. 12 ; 2 Pet ii. 3, 9. 
Purgatory. Mark ix. 48, 49 ; 2 Pet. ii. 9. 
Transubstantiation. 1 Cor. xi. 29. 
The Virgin Mary. Matt. i. 23. 
The "number of the beast." Rev. xiii. 18. 

To what are we to attribute this lowering of the doctrinal 
fulness of our Authorized Translation ? 

I. In the first place, and principally, to the fact that the two 
oldest MSS. which we possess are remarkable for the great number 
of omissions which they naturally contain, in consequence of the 
very hurried manner in which they were executed ; if, as Canon 
Cook shows it to be most probable, if not certain, that they formed 
part of the fifty copies ordered by Eusebius for the churches of 
Constantinople. These two MSS. being conspicuous, not only for 
their great antiquity, but for the fineness of their vellum, and 
the beauty of -their calligraphy, have been regarded with an 
almost superstitious reverence and veneration, and have been 
supposed to contain the " precise sense of the words spoken by 
Christ, and written by His Apostles and Evangelists," and to 
be second only to the Divine autographs themselves. Where 
these two MSS. agree, all other MSS. have been regarded as 
supernumerary and useless. 

II. The fact of these two MSS. being remarkable for the 
number of omissions which they contain, and consequently 
being regarded as free from the supposed interpolations of later 
MSS., and so being looked upon as quasi divine, may possibly, 



CONCLUSION*. 83 

and unconsciously, have been the cause why the maxim- was 
laid down, 

" A shorter to be preferred to a longer reading," 
and an argument adduced to prove that the constant "habit 
of corrupt scribes has been to interpolate, to harmonize, to 
accommodate, to explain, to make more clear, to expand, and 
even to correct (!) the Word of God which they were copying. 
But it never appears to have occurred to these textual critics, 
by any possibility, that it was much more likely that careless 
scribes accidentally omitted words, or sentences, or entire 
paragraphs ; or that corrupt scribes left out purposely anything 
that offended them, or attempted to correct anything they 
thought wrong by omitting it altogether ; that interested 
copyists struck out anything opposed to their own class; or 
that ignorant scribes got over a difficulty which they could not 
understand by leaving it out. 

III. The frequent omission of words, the frequent alteration 
of words, and the frequent alteration of a single letter, when 
added to the attempt to give a literal translation, and a uniform 
translation, word for word, into English from the original Greek, 
must naturally in many instances render the signification abrupt, 
or confusing, or doubtful, or unintelligible. But if in other MS. 
copies these difficulties and roughnesses were not apparent, it 
was presumed that it could only be from their having been 
smoothed over by interpolations and alterations by a later 
hand ; and consequently that those apparent defects in the 
earlier MSS. were only a proof of their greater purity and 
genuineness. (As if the Gospels were not originally written so 
that all might understand them !) Beogel's famous aphorism 
would prove this — 

" Proclivi scriptioni prsestat aitlua." 
Happy thought I For by so simple an expedient all difficulties 
are removed. That which, under ordinary circumstances, would 
be considered an intolerable defect, now becomes a beauty ; and 
admirers and followers run into ecstasies at these truncated 
sentences, declaring that a flood of light is thus thrown upon 
the sacred scripture, reminding us of "le renard qui avait la 

f 2 



84 CONCLUSION. 

queue couple." Like the famous sayiug, " I believe : because 
it is impossible," so in these MSS., the more hopelessly wrong 
a sentence appears, with the greater reverence is it regarded. 
Like Moslem lunatics, the more mad they are, the more holy 
are they thought to be. 

IV. The superior authority of these two MSS. has been en- 
-deavoured to be further proved by supposed genealogical descent. 
This is of two kinds. One way was by conceiving that all extant 
MSS. may be arranged into two, three, or four classes — for different 
writers differ in their differences — all classes being distinguished 
by some defect, except the class to which B and N belong, which 
may be called the Immaculate or Infallible class. Consequently, 
to accuse any MS. of belonging to any one of the other classes, 
was sufficient to insure its rejection for its utter worthlcssness. 
The other way was to get rid of what would be otherwise an 
overpowering host of opposing MSS. by drawing up a pedigree, 
and showing that if MS. A was copied twice, in MSS. B and C, 
and each of these; though now lost to us, was copied nine times ; 



B 



I I I I I I I I I I 



but that while all the copies of C are extant, there is only one 
copy of B now existing ; — the nine copies of C cannot be reckoned 
of more value than the single remaining copy of B : for all these 
nine copies of represent but one copy, C ; while the single 
copy of B also represents one copy, B. By this specious process 
the great host of cursive copies has been set aside, as merely 
representing the original copy C from which they were all taken. 
But the originators of this ingenious scheme forget that the nine 
copies of C arc not all alike, hut that they are all different, the 
errors and mistakes they contain being peculiar to each copy : 



CONCLUSION. 85 

so that the probability is that they may never contain the same 
mistakes in the same place ; and, consequently, the errors and 
mistakes of each one of them would be corrected by the other 
eight ; and thus, by collating the nine together, the errors being 
thus eliminated, we should obtain a perfect copy of the lost MS. 
C. On the other hand, the remaining copy of B could not be a 
perfect copy of the lost MS. B, for the other eight copies being 
lost, there would be no possibility of correcting its errors. There- 
fore, although the value of any one of the copies of C would be 
only of the same value as the only remaining copy of B, the 
collective value of the nine copies of C must be of nine times 
the value of the only remaining copy of B. Thus, the 
genealogical pedigree, instead of proving the contrary, proves 
that the vastly increased number of cursive MSS. must naturally 
contain a truer text if, as is supposed in starting, B and C were of 
equal authority. Moreover, if an argument may he adduced 
from the Darwinian theory, that the stronger survives, and it 
certainly appears more than probable in this case, then the text 
from which the cursives derive their origin, must be the truer 
text ; for how otherwise are we to explain the fact that B and N, 
with their few immediate followers, have been swallowed up, 
like Korah and his company, in the pit of oblivion, while the 
Syrian text has increased and multiplied ? How else shall we 
explain the wonderful fact, as already narrated, that with the 
scanty materials said to be possessed by Erasmus — "for the 
Gospels an inferior MS. of the fifteenth century, with occasional 
use of two others ; for the Acts and Epistles a MS. of the 
thirteenth or fourteenth century; and for the Apocalypse a muti- 
lated MS. of the thirteenth century," or, as another account says, 
sixteen MSS. ; and with some additional MSS. which Stephens 
and Beza had access to, " but of which they made no real or 
consistent use " ; and to which text of Be2a the Translators of 
1611 made only 190 additions — such a marvellous translation 
should have come down to us, as we possess in the Authorized 
Translation ? How else can we explain — except by the admitted 
fact that these despjsed cursives from which our Received Text 
and our Authorized Translation have been taken, are, as we 
have already seen, " identical "••'* ,| > the dominant Antiochian 



8C CONCLUSION. 

or Grjeco-Syrian text of the second half of the fourth century," 
and that " the first ancestor of the Received Text was, at least, 
contemporary with the oldest of our extant MSS. if not older 
than any of them " — how this mere handful of despised, "scanty," 
" inferior," and " mutilated " MSS. could have resulted in so pure 
a version as our Authorized Translation ? 

The ancestry and materials of our Authorized Translation 
have been given to us— the Antiochian, or Graeco-Syrian text 
of the second half of the fourth century, springing from a Syrian 
text of the second century, Erasmus, Stephens, Beza, and our 
Translators of 1611. Let us now look at the ancestry and the 
materials of the Revised Text and Version. The most ancient 
MSS. we at present possess, B and N, Lachmann, Tregelles, 
Tiscbendorf, Alford, Drs. Westcott and Hort, and the Revisers. 
And what are their materials ? " Lachmann's text " — Dr. 
Scrivener tells us — "seldom rests on more than four Greek 
codices, very often on three, not unfrequcntly on two, sometimes 
on only one," and he " made a clean sweep of the great mass of 
MSS. usually cited in critical editions." Thus, he entirely rejects 
the evidence of the later uncials, and of the five or six hundred 
cursive MSS. Dr. Tregelles* principle " consists in resorting to 
ancient authorities alone in the construction of the text, and in 
refusing not only to the received, or printed text, but also to the 
great mass of MSS., all voice in determining the true reading ; " 
stating, " that eighty-nine ninetieths of our extant MSS. and 
other authorities may safely be rejected, and lost sight of, when 
we come to amend the text, and try to restore it to its primitive 
purity." Dr. Tischendorf began by doing so likewise. In his 
seventh edition, however, he restored the Received Text in COO 
places where before he had rejected it But after twenty years' 
labour, having discovered the Sinaitic MS. X, he went back in 
his eighth edition to the more ancient authorities, thus 
strengthened by this MS., " making 3.3C9 alterations to agree 
with it," saying, " the evidence of codex N, supported, or even 
unsupported, by one or two other authorities of any description, 
is sufficient to outweigh any other witnesses, whether MSS., 
Versions, or Ecclesiastical writers," Dr. Scrivener remarking on 
his so doing — "to the scandal of the science of Comparative 



CONCLUSION. 87 

Criticism, as well as to his own grave discredit for discernment 
and consistency." Dean Alford says, " I have become disposed, 
as research and comparison have gone on, to lay more and more 
weight on the evidence of our few most ancient MSS. and Ver- 
sions, and less on the great array of later MSS." " Perhaps 
these four or five are just the consensus of our most ancient and 
venerable authorities, and all the rest may, for aught we know, 
be in many cases no more worthy to be heard in the matter than 
so many separate printed copies of our own day." Thus Dean 
Alford has recourse to the specious fallacy of the pedigree argu- 
ment (p. 84), that the nine copies of B are all alike, instead of 
being all different. The only difference between Dr. Tischendorf 
and Drs. Westcott and Hort is that while Tischendorf naturally 
gave the first place to the MS. which he discovered in St. 
Catherine's convent at Mount Sinai, Drs. Westcott and Hort 
give it to the Vatican copy ; otherwise, they " have deliberately 
chosen, on the whole, to rely on documentary evidence, on the 
stores accumulated by their predecessors ; " and state that " in 
the absence of specially strong internal evidence to the contrary, 
.... the readings of N and B combined may safely be accepted 
as genuine." Speaking of the Revision Company, two of the 
Revisers tell us, — " It was impossible to mistake the conviction 
upon which its textual decisions were based. It was a con- 
viction that the true text was not to be sought in the Ttxtus 
Beceptus, or in the bulk of the cursive MSS., or in the later 
uncials, with or without the support of the Codex Alexandrinus, 
or in Chrysostom or his contemporaries." . . . . J 

The result of a comparison of these two ancestries will show 
that "the great mass" of cursive MSS. which have formed the 
greatness and the glory of our Authorized Translation, have 
been entirely discarded by the successive ancestors of the Re- 
vised Version, for the supposed greater authority of the " four 
or five " uncials, B, N, A, C, D. From this group, however, we 
must take away A, for it is out of company with its fellows, at 
least as regards the Gospels. Indeed, A, although ranking with 
these primary MS.S. with regard to age, the costliness of its 
vellum, and the beauty of its calligraphy, has not been regarded 
1 The Sevisert and the Greek Text of the New Tettament, p. 28. 



88 CO'CLUSIO.V. 

by these critics as of equal authority with them : for, unlike 
them, it is written carefully and at leisure, and is in consequence 
comparatively free from omissions in the synoptical Gospels; 
and, as stated by Dr. Hort, it " represents most fairly the text 
commonly occurring in citations by the Greek fathers of the 
fourth century." It is also more in conformity with the cursives 
than any other uncial, so far as the synoptical Gospels are 
concerned. Unliko the Eusebian MSS. which were in 3's and 
4's, this MS. is in two columns only. 

The remaining four, B, N, C, D, are those upon which the 
Revised Version is chiefly founded. They are all remarkable 
for the great number of their omissions and alterations. D, the 
codex Bezae, at Cambridge, is the most corrupt Dr. Scrivener 
says of it — " When we turn to the Acts of the Apostles, we find 
ourselves confronted with a text, the like to which we have no 
experience of elsewhere. It is hardly an exaggeration to assert 
that codex D reproduces the Tcxtu$ rcecptus much in the same 
way that one of the best Chaldee Targums does the Hebrew of 
the Old Testament ; so wide are the variations in the diction, so 
constant and inveterate the practice of expounding the narrative 
by means of interpolations which seldom recommend them- 
selves as genuine by even a semblance of internal probability." 
Teschendorf says of it, " Saepe dubites per ludumne an serio 
scripta legas." 

N, the Codex Sinaiticus at St. Petersburg, the next at fault ; 
.with B, the Codex Vaticanus, at Rome ; are, as Ave have already 
seen, remarkable for their omissions and alterations. Indeed, 
the writer in the Quarterly says -of M, "It is found that at least 
ten revisers between the fourth and the twelfth centuries busied 
themselves with the lask of correcting its many and extraordinary 
perversions of the truth of Scripture." 

Of MS. B, Dr. Scrivener writes — "One marked feature, 
characteristic of this copy, is the great number of its omissions, 
which has induced Dr. Dobbin to speak of it as presenting an 
abbreviated text of the New Testament ; and certainly the facts he 
states on this point are startling enough. He calculates that 
codex B leaves out words or whole clauses no fewer than 330 
times in Matthew, 305 in Mark, 439 in Luke, 357 in John 



CONCLUSION. 89 

384 in Acts, 681 in the surviving Epistles, or 2,556 times in 
all. That no small proportion of these are mere oversights of 
the scribe seems evident from a circumstance which has only 
come to light of late years, namely, that this same scribe has 
repeatedly written words and clauses twice over, a class of mis- 
takes which Mai and the collators have seldom thought fit to 
notice, inasmuch as the false addition has not been retraced by 
the second hand, but which by no means enhances our estimate 
of the care employed in copying this venerable record of primi- 
tive Christianity." But this calculation of Dr. Dobbin's is far 
below the mark ; for the writer in the Quarterly states that " In 
the Gospels alone, B is found to omit at least 2,877 words, to 
add 536, to substitute 935, to transpose 2,008, to modify 1,132, 
(in all, 7,578). The corresponding figures for N being severally, 
3,455, 839, 1,114, 2,299, 1,265, in all, 8,972 ; these omissions, 
additions, substitutions, transpositions, and modifications being 
by no means the same in each." How many of these are the 
result of accidental carelessness, and how many to Arian tenden- 
cies in the fourth century, we must leave those to determine 
who will make a special study of the subject. It will have been 
seen that many of the alterations are those which result from 
the alteration of a single letter of the original. The Bp. of 
Lincoln states that in the MS. B, the confusion of a and o 
occurs no less than 68 times. 

C, the Ephraem Palimpsest, at Paris, is but a fragment. Such 
are the materials from which the Revised Version has been 
chiefly formed. L, being a descendant of B, is frequently quoted 
in support. 

Dr. Roberts, one of the Revisers, deplores the "changes 
traceable to the excessive deference which has been paid to 
one or two of the most ancient authorities. . . . The exaggerated 
respect, amounting sometimes almost to servility, displayed 
towards a few of the most ancient MSS. has, in my humble 
judgment, gravely injured the Revised Version." 1 

V. The last cause to which we must attribute the lowering 

of the doctrinal fulness of the Authorized Translation, is the 

1 " Criticisms on the Revised Version of the New Testament " in The Quiver, 
No. 193. 



90 COJfCLUSION. 

rejection of internal evidence. The object of 'this essay has been 
to show by internal evidence whether passages have been cor- 
rectly or incorrectly altered or expunged. If the context of n 
passage shows that such alteration or omission docs not agree 
with the context, then such internal evidence is a proof that 
the alteration or omission is an error. Again, if the alteration 
or omission conflicts with other portions of Scripture, then the 
internal evidence of Scripture would also show such alteration 
or omission to be an error. For if we believe in the inspiration 
of Holy Scripture, we must not only believe that each of the 
Evangelists who wrote Gospels, and each of the Apostles who 
wrote Epistles, was inspired individually ; but also that what one 
inspired writer has written agrees perfectly with what all the 
other inspired writers wrote : that, for instance, St. James's 
doctrine of works cannot contradict St. Paul's doctrine of faith, 
as some objectors allege ; but that it is a just corollary or conse- 
quence to it. (Jas. ii. 17, 18.) Internal evidence, therefore, must 
be sought not merely in the context of any particular passage, 
or even in what any particular writer has written elsewhere, but 
in whatever was written by any other inspired writer of the 
New Testament. For Scripture cannot contradict Scripture. 

But, it is replied, the most ancient MSS., by not containing 
certain passages, evidently show that such passages in other 
MSS. are interpolations ; and if wc accept these MSS. as the 
most genuine, by reason of their greater antiquity, and the 
excellence of their vellum and calligraphy, we must reject 
internal evidence when wc find it conflicts with these MSS. ; 
but if we accept internal evidence, we must reject the MSS. 
But that would be against reason. We must, therefore, reject 
internal evidence. For what is internal evidence ? Does it not 
embrace objective evidence, and subjective evidence ? Objective 
evidence of the MSS. themselves; and subjective evidence of 
the critic ? But the critic may be mistaken : therefore we 
reject internal evidence altogether. 

Such appears to have been the reasoning of the learned critics 
who have applied the principles of textual criticism to the MSS. 
of the New Testament. Accordingly, Dr. Tregelles would ex- 
clude it altogether. Dean Alford says, that consideration of the 



CONCLUSION. 91 

context is the very last thing that should he allowed by the 
critic to be present to his mind as an element of judgment 
He thinks that "it is from this very consideration that our 
deteriorated text has in many cases arisen," and that "the 
general adoption of it as a critical law would be the worst 
imaginable retrograde step in sacred criticism." This is cer- 
tainly strange language ! and yet this opinion seems to have 
been adopted, and carried out in the Revised Version by the 
majority of the committee. The Bishop of St. Andrews, one of 
the Revisers, says, " I could not yield to the argument with 
which we were sometimes pressed, that all reasoning whatever 
from internal evidence must be disallowed." Dr. Field, a 
member of the Old Testament Revision Company, in speaking 
of ancient evidence as used by the Revisers, says, " The word 
' ancient/ while it includes the testimony of MSS., versions, and 
quotations from the Fathers, excludes proofs from internal 
evidence, to which the Revisers, in common with the majority 
of textual critics, seem to have assigned a very subordinate 
place, if any at all, in the determination of the readings which 
they have adopted." Another Reviser, Prof. Leathes, D.D., 
says, " There can be no question that in many points the text 
our Translators followed is more in accordance with the verdict 
of common sense than that which the Revisers have preferred to 
it. ... . The external evidence may be great, but is there 
nothing else to which legitimate appeal may be made, more 
especially when the weight and value of the external authorities 
themselves is the matter in dispute ? This is indeed a subject 
in which the public at large are at the mercy of the experts, 
and cannot expect to be heard ; but the time will assuredly come 
when the experts themselves will be arraigned before other ex- 
perts, and these are matters on which even learned opinion is 
liable to oscillation. Unfortunately, therefore, in the matter of 
text, it is altogether impossible to exclude the verdict of common 
sense and popular opinion ; and many prophecies would be more 
rash and unwarrantable than that which should declare that the 
ultimate verdict ofithe world will be given in a variety of cases 
against the Revisers' text." 

What is the result ? It is that as these textual critics insist 



92 CONCLUSION. 

upon textual criticism only, no one henceforth is to be permitted 
to interpret Scripture for himself, to examine Scripture by 
Scripture, to question the translation of the Revised Version, to 
point out, as a Bible student, as we have endeavoured to do, how 
far it agrees or disagrees with the internal evidence of the Bible; 
but we shall be required to accept the conclusions of these 
critics, although opposed to our own conscience, and the col- 
lective teaching of the Word of God. Thus these MSS. and the 
Version founded on them, are superior to all other MSS., and 
are (independent of what internal evidence shows to be the 
Word of God ! 

But though internal evidence of the Bible is thus set aside, 
these textual critics lay great stress on the objective evidence of 
the MSS., and, in order to judge of their authority, the following 
canons have been framed by one writer : — 

1. A hard reading to be preferred to an easy one. 

2. A shorter reading to be preferred to one more diffuse. 

3. A reading is preferable from which the others might 

have more easily been derived. 

4. Also one which best suits the style, manner^ and habits 

of thought of the writer. 

5. Attention must be paid to the usage and character of 

each authority in assigning the weight due to it. 

6. A reading may be suspected which manifestly favours, 

above others, orthodox dogmas. (Griesbach.) 

7. Probabilities of erroneous transcription must be taken 

into account. 

Drs. Westcott and Hort divide internal evidence into two 
kinds — the thought of what an author is likely to have written ; 
and the thought of what a copyist is likely to have made him 
write. 

So, instead of studying the internal evidence of the Bible 
itself, the unfailing " word of Truth, the Gospel of our salvation," 
we are to study, as a professional exercise, not only the character 
and style of the. author, and what he was likely to write, but 
the character and mode of thought of the copyist, and how he 
might represent the author's thoughts ; instead of weighing the 



CONCLUSION. 93 

internal evidence of Scripture, we are to weigh the relative value 
of different MSS. Though we are convinced that the word of 
God, as delivered to the Evangelists and Apostles, was clear 
and simple, so that all might understand, not only those to 
whom it was originally preached, hut all succeeding ages — we 
are to accept now as the most genuine, the rendering which is 
the least clear and least simple ; and, strange to say, though 
we have the promise of our Lord that " the Spirit of truth shall 
guide us into all truth," we are now told that we must look with 
most suspicion upon a rendering which " manifestly favours " 
the truth, ("orthodox dogmas.") And what is the result? — 
It is that a curtailed, crabbed, confused, contradictory, and 
what we can only look upon as an unevangelical Gospel, is to 
be preferred to a plain and simple Gospel, so plain that " he 
may run that readeth it ; " and that the copyists are to be 
looked upon as inspired writers, while what we have regarded 
as, and believe to be, the statements of the Evangelists in giving 
the words of our Lord, and of the Apostles as inspired by the 
Holy Spirit, is to be set aside and regarded as error ! 

Again we ask, what is the result ? It is that the waves of 
opposition to God's Word are already surging, and threatening 
our common faith. The Bible is God's compact with us, and 
our compact with God. The Gospel is " tho earnest of our in- 
heritance," the pledge of our inheritance ; a word common to the 
Old and New Testaments, for the Hebrew and Greek words are 
the same, not only in signification, but in sound. But of what 
use is a legal instrument, if it is scored over with countless 
alterations and explanations which change its meaning? If 
some words are taken away, others added, and doubts attached 
to those that remain, it becomes a new document ; and the old 
one is cancelled and destroyed. 1 



1 Those who dislike the covenants of the old are beginning to rejoice. 
The Psalmist says — ' 

" The floods are rising, Lord, 
.The floods lift up their voice, 
The floods lift up their waves." 



9+ CONCLUSION. 

Already we find it stated — 

"With the emendations of certain single texts, the whole stock of some 
fanaticisms is swept into space." 

What are the utterances of infidel publications vi hare no means of telling ; 
but we read the following in a Jewish serial : — 

"The chief changes which a necessarily hast)' perusal has brought to light tell 
in favour of Judaism in the long-continued struggle between Christ and Synagogue. 
Thus the evidence for the Resurrection of Jesus is considerably weakened by the 
admission made in the marginal notes of the New Version that the concluding 
verses of the Gospel of Mark are absent in the two oldest Greek MSS. Toe 
passage in John's Oosjiel about the three witnesses U wisely omitted, and a strong 
text for the doctrine of the Trinity thus removed. .... One of the most 
charming anecdotes about Jesus— his treatment of the woman taken in adultery — 
is now recognised to be a late interpolation, and this lends some strength to the 
conviction that many of the New 'testament narratives are ben. trotati. Through- 
out, the addition of ' Christ' to the name of Jesus is seen to be absent in the most 
trustworthy authorities, and the late origin of his claims to divinity is thus 
shown. The New Version is in many ways an additional confirmation of the 
position Jews have always taken up in denying the extravagant claims of the 
followers of Jesus." 

While a writer "On the Doctrinal Effects of the Revised Version" thus 
expresses himself relative to the Future State : — 

" Should the Revised Version ever come into general use, the popular con- 
ceptions of Christian doctrine will be largely, and in some respects happily, 
changed. Let the Authorized Version once fall out of use and be forgotten by 
all but few scholars— as half-a-dozen older translations have already done — and 
the New Version be generally accepted, and the alterations in it will, I believe, 
inevitably induce grave changes, at least in the popular theology. Doctrines 
are but abstract statements of the truths taught tn Scripture, flow then can 
you touch the Scriptures without touching doctrine 1 The changes you make in 
the one must sooner or later be reflected in the other. And when our Version is 
largely and seriously modified, how can there fail to ensue a large and serious 
modification of oar doctrinal conceptions ? They must and will ensue, and that 
both in directions which will be very welcome to some of us, and in directions 
which will be no less unwelcome. .... 

"The word 'everlasting' is not once applied cither to the future life or the 
future punishment of men in the New Version, though in the Old Version it 
occurred again and again. The words 'damn,' 'damnation,' 'damnable,' 
'damned,' nave all disappeared, and have been replaced by such words as 
'judge,' 'judgment,' 'condemn,' 'condemnation,' 'condemned.' .... Now 
that we may estimate the effect of these changes on the popular Inind, let us 
suppose that the New Version has become the Authorized Version, and that a 
man of good intelligence, but simple and unlettered, comes to his New Testament 
to learn what it has to teach him of the future doom of the wicked. What 
does he find? He finds no such word as 'damn,' or 'damnation.' .... The 
word 'everlasting,' implying endless duration, is never once applied whether 
to the future life or to the future punishment of man : wherever this word 
once stood, we now read 'eternal,' and even where we still read 'for ever,' or 
' for ever and ever,' we are fairly warned in the margin that in the original we 
have * through the ages,' or ' for the ages of the ages.' And here I may remark, 
in passing, that in such marginal readings as 'this age' and 'the coming age,' 
which abound in onr New Version, there lie the germs, latent for the present, of 
far larger doctrinal changes than either of those 1 am now suggesting. Nor is it 
possible, even where the word ' eternal ' occurs, that any careful student of the 
English Testament can take it as an equivalent for 'everlasting.' And that as 
for other reasons, so also for this. St. Paul thrice speaks (Rom. xvi. 25 ; Tit. i. 2 ; 
2 Tim. i. 9) in our New Version of ' times eternal. Now a time may be teonial 
or agelong ; but how can time be everlasting I and how, above all, can there be 



CONCLUSION. 9o 

■many everlasting times? If our supposed student, intelligent but nnlettered, 
with nothing but the New Version of our English Testament before him, should 
make this discovery also, as in time he must, could it fail to confirm the con- 
clusion tie had already drawn from the other changes of which he had taken 
note! "With all three words gone — 'hell,' 'damnation,' 'everlasting' — is it 
credible that he should hold that doctrinal conception of the future state of the 
wicked which, in the popular mind at least, has been mainly founded on these 
very words ? Nor is it of any use, as he will soon detect for himself, for those of 
us who have rejected this dogma, or for those who still hold to it, to pretend 
that, after all, we differ only on a single point, and that not of the first importance. 
It t» of the first importance, and it runs far beyond a single point, so far as to 
give form and colour to our whole system, not of theology alone, but of ruling 
principles and practical beliefs. It radically affects our conception of God, of 
His character, of His rule. We can hardly take up the biography of any great 
writer of our own time without seeing that the dogma of endless torment and 
punishment has much of the growing scepticism and unbelief of the age to answer 
for. Many of them have rejected it, and with it, alas ! the whole creed of which 
it has hitherto formed part. When we are admitted to their most secret thoughts, 
we find them asking such questions as these — 

" ' To what end do men tell us God is just, when they attribute to Him deeds 
from which our natural sense of justice revolts ! To what purpose do they assure 
us that God is love, when they ascribe to Him deeds from which even the fellest 
Hate would shrink V" 

Well may the Psalmist add — 

" The waves of the sea are mighty, and rage horribly ; 
But yet the Lord, who dwelleth on high, is mightier ! " 



u» dos : 

R. Cut, Son*, asd Taylor, 

■iui mm aiu. 



20 seconds for Fellow Christians - Dear Lord, 

Thank you that this PDF Ebook 

has been released so that we are able 

to learn more about you and wiser versions. 

Please help it to have wide circulation 

Please help the people responsible for 

making this Ebook available. 

Please help them to be able to have more 

resources available to help others. 

Please help them to have all the resources, 

the funds, the strength and the time that they 

need and ask for in order to be able 

to keep working for You. 

I pray that you would encourage them and 

that you protect them physically and 

spiritually, and the work & ministry that 

they are engaged in. 

I pray that you would protect them from the 
Spiritual or other Forces that could harm them 
or their work and projects, or slow them down. 

Please help them to find Godly friends who 

are able to help. Provide helpful transportation 

for their consistent use. 

Remind me to pray for them often as this 

will help and encourage them. 



Please give them your wisdom and 
understanding so they can better follow you, 
and I ask you to do 
these things in the name of Jesus, Amen, 



Concerning Christians and Christianity 

1. Christians are those who follow the teachings 
of Jesus Christ. 

2. The Teachings of Jesus Christ are explained in the 
book called the Gospel (Injil) or the New Testament. 

3. The New Testament is the First Place to find and record 

the teachings of Jesus Christ, by those who actually knew Him. 

4. The New Testament has never been disproved 
archeologically or historically. It has and remains accurate. 

5. The New Testament Predicts that certain events will happen in the 
Future, 

7. The Reliability of the Old Testament and the New Testa menta re 
clear indications of the accuracy of the New Testament, 

8. Jesus Christ did Notfail in His mission on Earth, 

9. Jesus Christ Pre-existed, This means that He existed BEFORE 
the Creation of the World, 

10. When C hristians worship J esus C hrist, they are NOT worshiping 
another Human being, 

11. J esus Christ did not become God by performing good works, 

12. Christians cannot perform good works in order to go to Heaven. Those 
who want to find God must admit they are notable to be Perfect or Holy, 
and that they need the help of God to help them get rid of their Sins, 



14, More than 500 Million Christians around the world today are NOT 
Roman Catholic, The Vatican does NOT speak for Christianity in many 
situations. 



Concerning Christians and Christianity (2) 

1 5. Judas did NOT die in the place of Jesus Christ on 
the cross. 

16. Jesus Christ had no motive to escape his fate. Jesus Christ 
was born to communicate His message of Hope and 
Redemption for mankind. 

1 7. Without the Blood of Jesus, it would be impossible for those 
who believe in Jesus Christ to be saved, to have Eternal Life. 

18. Christians worship ONE God, NOT three Gods, 

19. In True Christianity, Historically, the Trinity is = 



a) God the Father 

b) God the Son 

c) God the Holy Spirit 



20, The worship of Angels orCreated Beings, orCreatures oranything 
exceptGod (God the Father, God the Son [Jesus Christ], 

and God the Holy Spirit, is forbidden. 

21. The Trinity IS NOT = Mary, J oseph and J esus 

22. The Trinity is NOT = J esus, J oseph and God the Father 

23, Gabriel is NOT another name for J esus Christ. 



24. Anyone can become a Christian if they want to, 

25. Christianity IS not something that can be done EXTERNALLY, 
A person is a Christian because of what they believe in their Heart, 
inside of them, Their own sincerity before God is the true test, 

26. Those who acceptan electronic mark [666] forthe purchase of goods, 
in their right hand orforehead are NOT able to become Christians, 



Concerning Christians and Christianity (3) 

People are innocent if they do not know and have no way of knowing that 
they are doing wrong. The Christian God places the knowledge of good 
and bad in the hearts of each and every individual. 

NooneexceptGod is Holy. 

It is wrong to murder innocent people. 

It is wrong to kill Christians who have notactively harmed anyone. 

People are NOT Christians simply because their family is "Christian". 

People are NOT Christian because they are born INTO a "Christian"family. 

A person cannot become a Christian "AUTOMATICALLY". 

No one can be BORN a Christian, but becoming a true Christian will guarantee 
Eternal Life, in Heaven and with God. 

The Presumption thata person is a Christian simply because they are 
going into a Church and sitting there is False. 

Churches have people inside of them thatare NOT Christian, but they 
wantto learn more aboutGod. 

A Church, or a Church Official CANNOT MAKE anyone a Christian. 

Christians do NOT convertanyone by Force, because this action is a 
violation of the CHOICES thatGOD alone is able to make. To force others would 
suggestthatGod is weak, and cannot do this by Himself. The Christian God has 
much Strength but uses it to show love and help in this life, notunkindness. 

Only God could FORCE someone to do something against their will, and 
the C reator of the Universe does NOT behave in thatmanner. 

The Choice of what to believe or not to believe is up to Each individual, 
who must make up their own mind, of their free will. 

There is no way to impose Christianity on anyone by Force. 



Conversions by Force to Islam are NOT recognized by GOD or Christians. 



Concerning Christians and Christianity (4) 

Those who are converted from Christianity to Islam by Force 
or coercion, are Still Christian, AND STILL considered Christian. 



Once a person is recognized by God as a genuine Christian, they are 
"sealed" permanently. There is no way for any Human to change this. 

Forcing any Christian to say that they convert or accept Islam simply 
makes that Christian to state something which is FALSE. There is 
no such thing as Genuine conversion that God can recognize 
OUT of Christianity, if that person was a Christian. 

To suggest that Christians could be converted by Force, actually 
means (signifies) that there are actions that humans can take that can 
FORCE God somehow to UNDO or ALTER what He has done. This is 
not the case. Actions that Humans Force other Humans to take are 
not recognized by God as a true Change of Mind, ora Change of Heart 

Once a person becomes a Christian, All of their sins (past, present, 
and future) are forgiven. They are reconciled to God for Eternity, and 
nothing can change this. Forced Conversions to Islam are not considered 
Valid either by God or Christians. No one can undo in the Heart of 
a person, what God can do. The link between a Christian and God 
is a link that Cannot be broken. Saying anything to the contrary 
will not alter or change this. 

Christians do not Depend on their sanctuaries or Church buildings 
in order to meet with God. Harming a building against the God who made 
the Universe is not a genuine sign of success or progress. Christians 
simply make use of any buildings. Christians are able to meet and 
pray and talk to God by themselves, wit a Church building and 
without a Priest or Pastor. God is always with them. 

Harming a Church building simply proves that some people are afraid 
of Church Buildings. That is all. The Earliest Christians did not have 
Churches or Buildings for Hundreds of Years. 

Harming a Church Building does not harm God, and it does not harm 
Christians. It simply makes them go and use a different building, or 
to meet without one. 



Concerning Christians and Christianity (5) 

Some people have not examined churches very much. MANY are 
very simple and do NOT have decorations or much inside of them. 
In Christianity, this is intentional. This symbolism is on purpose, 
intending to signify that the INNER LIFE of the Christian, is what is 
important to God, and NOT the building in which people worship. 

Man looks on the external and outward appearance. GOD looks on 
the inner heart of each individual. 

There would be no reason for anyone to become upset, if they did 
not think that Christianity was making progress. Those who are upset 
are upset because Christianity has answers, reasons and arguments 
that do not seem to be defeated. God is big enough to defend himself. 

If Christianity is false, it should be possible to explain to Christians 
why and how Christianity is false. Killing or harming Christians is only 
an excuse, a method of hiding from the reality that intellectual 
conversation and explanations of those who are violent do NOT have 
the answers to defend with kindness or reason what they believe. 

Christians believe that almost all violence is a waste of time. It does 
not accomplish what it is "supposed" to accomplish. Those who 
have arguments are able to advance those and explain them to others 
Those who do not use violence instead. This method does not 
convince Christians or others to adopt methods of violence. 

People become like the God they serve. If the God they serve is 
unkind and unmerciful, that is what the followers become. If the God 
being worshiped is cruel and mean to women and children, then that 
is what the followers of that God usually will become. 
Jesus Christ is love. Christians try to be loving. 



People have the option of accepting to believe in the Teachings of 
Jesus Christ in the New Testament or rejecting those teaching. The 
choice in this life is up to each person. God is the one who makes 
His own rules. Thankfully, the God of this world decided to use 
Love and kindness to explain Himself so that all of us would have 
a chance to learn and to experience the unconditional love of Jesus 
Christ, (books are listed in this Ebook. Those who want to refute 
Christianity may want to start by refuting the books listed in this PDF) 



Concerning Christians and Christianity (6) 

True Christians are NOT afraid to have conversations with those who are not 
Christians. Christians are NOT afraid to have conversations with those who are 
islamic or from any other faith. 

Christians are NOT afraid to talk about the weakness of Christianity, if that is atopic 
someone else wants to discuss. 

Christians will not stone you or harm you because you disagree with them. 

Christian will not make you slave IF you do NOT convert to Christianity. 

Those who truly believe in the TRUTH of what they claim to believe are NOT afraid 
to discuss the content of what they believe with other people. 

Christians may share with you thatyou are not 100% perfectand Holy, and Christians 
will Admitand acknowledge thatTHEY are NOT perfect or Holy. 

Christians admit that they need a savior, that they cannot be good enough on their 
own.andthattheycannotperform ENOUGH good and HOLY actions to please God. 
Thatis the starting pointforanyonetobecomea Christian. 

Those who engage Christians in discussions about religion should be willing to look 
atthe history, the archeology, the science and all of the aspects of religion and the 
books that they use or defend. Thatis simply being honest. And those who seek 
spiritual truth are NOT afraid to discuss honestly issues of religion. 

IF GOD is GOD, then GOD will STILL be GOD after a conversation takes place. 
Those who follow God should be willing to think and use the mind that God gave to 
them. IF God gave people a mind, HE expects them to use it. Discussions are part 
of the use of the mind. 



There is a lot of history about OTHER religions that can be found in the West. In 
other nations, FEAR of being wrong induces and provokes censorship. But history 
can be proven and demonstrated. The Dead Sea Scrolls were found in 1947-48. 
Those scrolls contained the J ewish Old Testament. They were dated scientifically 
to be 200 years OLDER than the time of J esus Christ. The J ewish Old Testament 
has NOT been changed or altered. This is simply a scientific and historic Fact. 

God Preserves His Word. His word is the Old and New Testament. IF you are 
seeking truth, what do you have to fear from Truth ? 



Concerning History and the Early Church 

Christians do NOT pray to MARY. The Bible never teaches to Pray 
to Mary. Mary was born a human sinner, and became a Christ-follower. 

Prayers to ANY Human (Except Jesus Christ, who was God 
who became Human for a short time) is IDOLATRY 

Christians do not pray To Statues, which is IDOLATRY 

Christians do not pray To Icons, which is a Graven Image, 
which is ALSO IDOLATRY. 

The Early Church and the Early Christians did NOT pray to Mary. 

The Early Church and the Early Christians did NOT pray to Saints, 
as this would be blasphemy, and taking worship and adoration 
away from God. 

It is the Mediation of Jesus Christ alone which serves to 
communicate between God and Man, and NOT any other Human. 

Christians know which books of the Bible are part of the Bible and 
belong in the Bible. There is a great deal of evidence and 
documentation over the whole world for the conclusion, about 
which books belong in the Bible. 

Some books mav help to clarify or explain (these are Free Books): 



For those who read English: 

1) The Seventh General Council (held 787 AD) in which the 
Worship of Images was established, by John Mendham - 1850 

2) Image worship in the Church of Rome by James Endell Tyler 

3) Primitive Christian Worship by James Endell Tyler 

4) The worship of Mary [proven to be Unbiblical] 
by James Endell Tyler 



THESE BOOKS are AVAILABLE For FREE ONLINE 



Concerning History and the Early Church 

We recommend, for your potential consideration, 
the following books: 



1) The Seventh General Council (held 787 AD) in which the 
Worship of Images was established, with copious notes 
from the Caroline books compiled by order of 
Charlemagne by Rev John Mendham - 1850 



2) Image worship in the Church of Rome by James Endell Tyler 

The image-worship of the Church of Rome : proved to be contrary 
to Holy Scripture and the faith and discipline of the primitive church 
and to involve contradictory and irreconcilable doctrines within the 
Church of Rome itself (1847) 



3) Primitive Christian Worship by James Endell Tyler 

Primitive christian worship, or, The evidence of Holy Scripture and 
the church, concerning the invocation of saints and angels, and the 
blessed Virgin Mary (1840) 



4) The worship of Mary by James Endell Tyler 



5) The Pope of Rome and the popes of the Oriental Orthodox 
Church 

by Caesarious Tondini (1875) also makes for interesting reading, 
even though it is a Roman Catholic work which was approved 
with the Nihil Obstat (not indexed by the inquisition) notice. 



THESE BOOKS are AVAILABLE For FREE ONLINE 



Concerning History and the Roman Catholic Church 



Historic Information on the Roman Catholic Church 
can be found - in online searches - under the words: 

papal roman catholic, papist, popish, 
romanist, Vatican, popery, romish, 

There are many free Ebooks available 
online and at Google that cover these topics. 



There is of course the standard 

works on the proven history of the Vatican: 

The Two Babylons by Alexander Hislop, which uses 
more than 200 ancient Latin and Greek sources. 

The Roman Schism illustrated from the Records 



of the Earlv Roman Catholic Church 



by Rev. Perceval. 



Those who have trouble with Vatican documents concerning 
early Church Councils should conduct their own research 
into a document called the " Donation of Constantine ", 
which was the false land grant from the Roman Emperors 
to the Vatican. 



Saved - How To become a 

Christian 

how to be saved 

A Christian is someone 

who believes the 

following 



Steps to Take in order to become a 

true Christian, to be Saved & Have a 

real relationship & genuine 

experience with the real God 

Read, understand, accept and 

believe the following verses from 

the Bible: 

1. All men are sinners and fall short 
of God's perfect standard 

Romans 3: 23 states that 

For all have sinned, and come short of 

the glory of God; 



2. Sin - which is imperfection in our 
lives - denies us eternal life with 
God. But God sent his son Jesus 
Christ as a gift to give us freely 
Eternal Life by believing on Jesus 
Christ. 

Romans 6: 23 states 
For the wages of sin is death; but the 
gift of God is eternal life through Jesus 
Christ our Lord. 

3. You can be saved, and you are 
saved by Faith in Jesus Christ. You 
cannot be saved by your good 
works, because they are not "good 
enough". But God's good work of 
sending Jesus Christ to save us, 
and our response of believing - of 
having faith - in Jesus Christ, that is 
what saves each of us. 

Ephesians 2: 8-9 states 

8 For by grace are ye saved through 
faith; and that not of yourselves: it is 
the gift of God: 

9 Not of works, lest any man should 
boast. 



4. God did not wait for us to become 
perfect in order to accept or 
unconditionally love us. He sent 
Jesus Christ to save us, even 
though we are sinners. So Jesus 
Christ died to save us from our sins, 
and to save us from eternal 
separation from God. 

Romans 5:8 states 

But God commendeth his love toward 
us, in that, while we were yet sinners, 
Christ died for us. 

5. God loved the world so much that 
He sent his one and only Son to die, 
so that by believing in Jesus Christ, 
we obtain Eternal Life. 

John 3: 16 states 

For God so loved the world, that he 
gave his only begotten Son, that 
whosoever believeth in him should not 
perish, but have everlasting life. 

6. If you believe in Jesus Christ, and 
in what he did on the Cross for us, 
by dying there for us, you know for a 



fact that you have been given 
Eternal Life. 

I John 5: 13 states 
These things have I written unto you 
that believe on the name of the Son of 
God; that ye may know that ye have 
eternal life, and that ye may believe on 
the name of the Son of God. 

7. If you confess your sins to God, 
he hears you take this step, and you 
can know for sure that He does hear 
you, and his response to you is to 
forgive you of those sins, so that 
they are not remembered against 
you, and not attributed to you ever 
again. 

I John 1 : 9 states 

If we confess our sins, he is faithful and 

just to forgive us our sins, and to 

cleanse us from all unrighteousness. 

If you believe these verses, or want 

to believe these verses, pray the 

following: 

" Lord Jesus, I need you. Thank you 

for dying on the cross for my sins. I 

open the door of my life and ask you 



to save me from my sins and give 
me eternal life. Thank you for 
forgiving me of my sins and giving 
me eternal life. I receive you as my 
Savior and Lord. Please take control 
of the throne of my life. Make me the 
kind of person you want me to be. 
Help me to understand you, and to 
know you and to learn how to follow 
you. Free me from all of the things in 
my life that prevent me from 
following you. In the name of the 
one and only and true Jesus Christ I 
ask all these things now, Amen". 

Does this prayer express your desire to 
know God and to want to know His love 
? If you are sincere in praying this 
prayer, Jesus Christ comes into your 
heart and your life, just as He said he 
would. 

It often takes courage to decide to 
become a Christian. It is the right 
decision to make, but It is difficult to 
fight against part of ourselves that 
wants to hang on, or to find against 
that part of our selves that has 
trouble changing. The good news is 



that you do not need to change 
yourself. Just Cry out to God, pray 
and he will begin to change you. 
God does not expect you to become 
perfect before you come to Him. Not 
at all. ..this is why He sent Jesus. ..so 
that we would not have to become 
perfect before being able to know 
God. 

Steps to take once you have asked 
Jesus to come into your life 

Find the following passages in the 
Bible and begin to read them: 

1. Read Psalm 23 (in the middle of 
the Old Testament - the 1st half of 
the Bible) 

2. Read Psalm 91 

3. Read the Books in the New 
Testament (in the Bible) of John, 
Romans & I John 

4. Tell someone of your prayer and 
your seeking God. Share that with 
someone close to you. 

5. Obtain some of the books on the 
list of books, and begin to read 



them, so that you can understand 
more about God and how He works. 

6. Pray, that is - just talk to and with 
God, thank Him for saving you, and 
tell him your 

fears and concerns, and ask him for 
help and guidance. 

7. email or tell someone about the 
great decision you have made today 
in 



Does the "being saved" 
process only work for those 
who believe ? 

For the person who is not yet 
saved, their understanding of 
1) their state of sin and 2) God's 
personal love and care for 
them, and His desire and 
ability to save them....is what 
enables anyone to become 
saved. 

So yes, the "being saved" 
process works only for those 



who believe in J esus Christ 
and Him only, and place their 
faith in Him and in His work 
done on the Cross. 

...and if so , then how does 
believing save a person? 

Believing saves a person because of 
what it allows God to do in the Heart 
and Soul of that person. 

But it is not simply the fact of a 
"belief". The issue is not having 
"belief" but rather what we have a 
belief about. 

IF a person believes in Salvation by 
Faith Alone in Jesus Christ (ask us 
by email if this is not clear), then 
That belief saves them. Why ? 
because they are magical ? 
No, because of the sovereignty of 
God, because of what God does to 
them, when they ask him into their 
heart & life. When a person decides 
to place their faith in Jesus Christ 
and ask Him to forgive them of 



their sins and invite Jesus Christ 
into their life & heart, this is what 
saves them - because of what God 
does for them at that moment in 
time. 

At that moment in time when they 
sincerely believe and ask God to 
save them (as described above), 
God takes the life of that person, 
and in accordance with the will of 
that human, having requested God 
to save them from their sins through 
Jesus Christ - God takes that 
person's life and sins [all sins past, 
present and future], and allocates 
them to the category: of "one of 
those people who Accepted the Free 
Gift of Eternal Salvation that God 
offers". 

From that point forward, their sins 
are no longer counted against them, 
because that is an account that is 
paid by the shed blood of Jesus 
Christ. And there is no person that 
could ever sin so much, that God's 
love would not be good enough for 
them, or that would somehow not be 
able to be covered by the penalty of 



death that Jesus Christ paid the 
price for. (otherwise, sin would be 
more powerful than Jesus Christ - 
which is not true). 

Sometimes, People have trouble 
believing in Jesus Christ because of 
two extremes: 

First the extreme that they are not 
sinners (usually, this means that a 
person has not committed a "serious" 
sin, such as "murder", but God says that 
all sins separates us from God, even 
supposedly-small sins. We - as humans 
- tend to evaluate sin into more serious 
and less serious categories, because we 
do not understand just how serious 
"small" sin is). 

Since we are all sinners, we all have 
a need for God, in order to have 
eternal salvation. 

Second the extreme that they are 
not good enough for Jesus Christ to 
save them. This is basically done by 
those who reject the Free offer of 
Salvation by Christ Jesus because 
those people are -literally - unwilling 



to believe. After death, they will 
believe, but they can only chose 
Eternal Life BEFORE they die. 
The fact is that all of us, are not 
good enough for Jesus Christ to 
save them. That is why Paul wrote in 
the Bible "For all have sinned, and 
come short of the glory of God" 
(Romans 3:23). 

Thankfully, that is not the end of the 
story, because he also wrote " For the 
wages of sin is death; but the gift of God 
is eternal life through Jesus Christ our 
Lord. "(Romans 6: 23) 



That Free offer of salvation is 
clarified in the following passage: 

John 3: 16 For God so loved the 
world, that he gave his only 
begotten Son, that whosoever 
believeth in him should not perish, 
but have everlasting life. 
17 For God sent not his Son into the 
world to condemn the world; but 
that the world through him might be 
saved. 



Prayers that count 

The prayers that God hears 

We don't make the rules any more 
than you do. We just want to help 
others know how to reach God, and 
know that God cares about them 
personally. 

The only prayers that make it to 
Heaven where God dwells are those 
prayers that are prayed directly to 
Him " through Jesus Christ " or "in 
the name of Jesus Christ' . 

God hears our prayers because we 
obey the method that God has 
established for us to be able to 
reach him. If we want Him to hear 
us, then we must use the methods 
that He has given us to 
communicate with Him. 



And he explains - in the New 
Testament - what that method is: 
talking to God (praying) in 
accordance with God's will - and 
coming to Him in the name of Jesus 
Christ . Here are some examples of 
that from the New Testament: 

(Acts 3:6) Then Peter said, Silver and 
gold have I none; but such as I have give 
I thee: In the name of Jesus Christ of 
Nazareth rise up and walk. 

(Acts 16:18) And this did she many days. 
But Paul, being grieved, turned and said 
to the spirit, I command thee in the 
name of Jesus Christ to come out of her. 
And he came out the same hour. 

(Acts 9:27) But Barnabas took him, and 
brought him to the apostles, and 
declared unto them how he had seen the 
Lord in the way, and that he had spoken 
to him, and how he had preached boldly 
at Damascus in the name of Jesus. 



(2 Cor 3:4) And such trust have we 
through Christ to God-ward: (i.e. 
toward God) 

(Gal 4:7) Wherefore thou art no more a 
servant, but a son; and if a son, then an 
heir of God through Christ . 
(Eph 2:7) That in the ages to come he 
might show the exceeding [spiritual] 
riches of his grace in his kindness toward 
us through Christ Jesus . 

(Phil 4:7) And the peace of God, which 
passeth all understanding, shall keep 
your hearts and minds through Christ 
Jesus. 

(Acts 4:2) Being grieved that they taught 
the people, and preached through Jesus 
the resurrection from the dead. 

(Rom 1:8) First, I thank my God 
through Jesus Christ for you all, that 
your faith is spoken of throughout the 
whole world. 

(Rom 6:11) Likewise reckon ye also 
yourselves to be dead indeed unto sin, 



but alive unto God through Jesus Christ 
our Lord. 

(Rom 6:23) For the wages of sin is death; 
but the gift of God is eternal life through 
Jesus Christ our Lord. 

(Rom 15:17) I have therefore whereof I 
may glory through Jesus Christ in those 
things which pertain to God. 

(Rom 16:27) To God only wise, be glory 
through Jesus Christ for ever. Amen. 

(1 Pet 4:11) ...if any man minister, let 
him do it as of the ability which God 
giveth: that God in all things may be 
glorified through Jesus Christ , to whom 
be praise and dominion for ever and 
ever. Amen. 

(Gal 3:14) That the blessing of Abraham 
might come on the Gentiles through 
Jesus Christ ; that we might receive the 
promise of the [Holy] Spirit through 
faith. 



(Titus 3:6) Which he shed on us 
abundantly through Jesus Christ our 
Saviour; 

(Heb 13:21) Make you perfect in every 
good work to do his will, working in you 
that which is wellpleasing in his sight, 
through Jesus Christ; to whom be glory 
for ever and ever. Amen. 



Anyone who has questions is encouraged to contact us by 
email, with the address that is posted on our website. 



Note for Foreign Language and 
International Readers & Users 



Foreign Language Versions of the 
Introduction and Postcript/Afterword 
will be included (hopefully) in future 
editions. 



IF a person wanted to become a Christian, what would they pray ? 



God, I am praying this to you so that you will help me. Please help 
me to want to know you better. Please help me to become a Christian. 

God I admit that I am not perfect. I understand that you cannot allow 
anyone into Heaven who is not perfect and Holy. I understand that 
if I believe in Jesus Christ and in what He did, that God you will 
see my life through the sacrifice of Jesus Christ, and that this will 
allow me to have eternal life and know that I am going to Heaven. 

God, I admit that I have sin and things in my life that are not perfect. 
I know I have sinned in my life. Please forgive me of my sins. 
I believe that Jesus Christ is the Son of God, that He came to Earth 
to save those who ask Him, and that He died to pay the penalty for 
all of my sins. 

I understand that Jesus physically died and physically arose from the 
dead, and that God can forgive me because of the death and 
resurrection of Jesus Christ. I thank you for dying for me, and for 
paying the price for my sins. I accept to believe in you, and I thank 
you Lord God from all of my heart for your help and for sending 
your Son to die and raise from the Dead. 

I pray that you would help me to read your word the Bible. I 
renounce anything in my life, my thoughts and my actions that is 
not from you, and I do this in the name of Jesus Christ. Help me 
to not be spiritually deceived. Help me to grow and learn how to have 
a strong Christian walk for you, and to be a good example, with your 
help. Help me to have and develop a love of your word the Bible, and 
please bring to my life, people and situations that will help me to 
understand how to live my life as your servant. Help me to learn 
how to share the good news with those who may be willing to learn 
or to know. I ask these things in the name of Jesus Christ, and 
I thank you for what you have done for me, Amen. 



Please Remember: Christianity is NEVER forced. No one can 

force anyone to become a Christian. God does NOT recognize 

any desire for Him, unless it is genuine and motivated from 

the inside of each of us. 



Prayers for help to God 

In MANY LANGUAGES 

For YOU, for US, for your Family 



Dear God, 

Thank you that this New Testament has been released so 

that we are able to learn more about you. 

Please help the people responsible for making this 
Electronic book available. Please help them to be able to 
work fast, and make more Electronic books available 
Please help them to have all the resources, the money, the 
strength and the time that they need in order to be able to 
keep working for You. 

Please help those that are part of the team that help them on 
an everyday basis. Please give them the strength to continue 
and give each of them the spiritual understanding for the 
work that you want them to do. Please help each of them to 
not have fear and to remember that you are the God who 
answers prayer and who is in charge of everything. 

I pray that you would encourage them, 

and that you protect them, and the work & ministry that they 



are engaged in. I pray that you would protect them from 
the Spiritual Forces or other obstacles that could harm them 
or slow them down. 

Please help me when I use this New Testament to also think 
of the people who have made this edition available, so that I 
can pray for them and so they can continue to help more 
people 

I pray that you would give me a love of your 
Holy Word (the New Testament), and that you would give 
me spiritual wisdom and discernment to know you better 
and to understand the period of time that we are living in. 
Please help me to know how to deal with the difficulties that 
I am confronted with every day. Lord God, Help me to want 
to know you Better and to want to help other Christians in 
my area and around the world. 

I pray that you would give the Electronic book team and 
those who work on the website and those who help them 
your wisdom. 

I pray that you would help the individual members of their 
family (and my family) to not be spiritually deceived, but 
to understand you and to want to accept and follow you in 
every way. and I ask you to do these things 
in the name of Jesus, 
Amen, 



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5 minutos a ayudar excepto otros - diferencie eterno 



Dios querido, 

gracias que se ha lanzado este nuevo testamento 

de modo que poder aprender mas sobre usted. 

Ayude por favor a la gente responsable de hacer este Ebook disponible. 

Ayudele por favor a poder trabajar rapidamente, y haga que 

mas Ebooks disponible por favor le ayuda a tener todos los recursos, 

los fondos, la fuerza y el tiempo que necesitan 

para poder guardar el trabajar para usted. 

Ayude por favor a los que sean parte del equipo que 

les ayuda sobre una base diaria. Por favor deles la fuerza para continuar 

y para dar a cada uno de ellos la comprension espiritual para el trabajo 
que usted quisiera que hicieran. Ayude por favor a cada uno de 
ellos a no tener miedo y a no recordar que usted es el dios que contesta 

a rezo y que esta a cargo de todo. 

Ruego que usted los animara, y que usted los proteja, 

y el trabajo y el ministerio que estan contratados adentro. 

Ruego que usted los protegiera contra las fuerzas espirituales 

que podrian danarlas o retardarlas abajo. Ayudeme por favor cuando 

utilizo este nuevo testamento tambien para pensar en ellas de modo 

que pueda rogar para ellas y asi que pueden continuar ayudando a mas 
gente Ruego que usted me diera un amor de su palabra santa, 
y que usted me daria la sabiduria y el discernimiento espirituales 

para conocerle mejor y para entender los tiempos que estamos 
adentro y como ocuparse de las dificultades que me enfrentan con cada dia. 
Senor God, me ayuda a desear conocerle mejor y desear ayudar 
a otros cristianos en mi area y alrededor del mundo. Ruego que usted 
diera el Web site y los de Ebook el equipo y los que trabajan en 

que les ayudan su sabiduria. Ruego que usted ayudara a los miembros 
individuales de su familia (y de mi familia) espiritual a no ser engahado, 

pero entenderle y desear aceptarle y seguir de cada manera. 
y pido que usted haga estas cosas en el nombre de Jesus, amen, i 



(por que lo hacemos tradujeron esto a muchas idiomas? 

Porque necesitamos a tanto rezo como sea posible, 

y a tanta gente que ruega para nosotros y el este ministerio 

tan a menudo como sea posible. Gracias por su ayuda. 

El rezo es una de las mejores maneras que usted puede ayudarnos mas) 



Hungarian 



Hungary, Hungarian, Hungary Hungarian Maygar Prayer J ezus Krisztus 

Imadsag hoz Isten Hogyan viselkedni Imadkozik hoz tud hall az en m 

viselkedni kerdez ad segitszamomra 

Hungarian - Prayer Requests (praying / Talking) to God 
- explained in Hungarian Language 

Beszelo -hoz Isten , a Alkoto -bol Vilagegyetem , a Lord : 

1. amit on akar ad szamomra a batorsag -hoz imadkozik a 
dolog amit Vennem kell imadkozik 

2. amit on akar ad szamomra a batorsag -hoz hisz on es 
elfogad amit akrsz fgy csinalni eletemmel , helyett en 
felemel az en -m sajat akarat ( szandek ) fenti one. 

3. amit on akar add nekem segit -hoz nem enged az en -m 
fel -bol ismeretlen -hoz valik a kifogas , vagy a alap ertem 
nem -hoz szolgal you. 

4. amit on akar add nekem segit -hoz lat es -hoz megtanul 
hogyan viselkedni volna a szellemi ero Sziiksegem van ( 
atmeno -a szo a Biblia ) egy ) reszere a esemeny elore es b 
betii ) reszere az en -m sajat szemelyes szellemi utazas. 

5. Amit on Isten akar add nekem segit -hoz akar -hoz szolgal 
On tobb 

6. Amit on akar emlekeztet en -hoz -val beszel on 
prayerwhen ) En csalodott vagy -ban nehezseg , helyett 
kiprobalas -hoz hatarozat dolog en magam egyetlen atmeno 
az en -m emberi ero. 



7. Amit on akar add nekem Bolcsesseg es egy sziv toltott - 
val Bibliai Bolcsesseg azert EN akar szolgal on tobb 
hatekonyan. 

8. Amit on akar adjon nekem egy -t vagy -hoz dolgozoszoba 
-a szo , a Biblia ,( a Uj Vegrendelet Evangelium -bol Budi ), 
-ra egy szemelyes alap 

9. amit on akar ad segitseg szamomra azert En kepes -hoz 
eszrevesz dolog -ban Biblia ( -a szo ) melyik EN tud 
szemelyesen elmond -hoz , es amit akarat segitsen nekem ert 
amit akrsz en -hoz csinal eletemben. 

10. Amit on akar add nekem nagy itelokepesseg , -hoz ert 
hogyan viselkedni megmagyaraz -hoz masikak ki on , es 
amit EN akar kepesnek lenni megtenni megtanul hogyan 
viselkedni megtanul es tud hogyan viselkedni kiall mellett 
on es en -a szo ( a Biblia ) 

1 1 . Amit on akar hoz emberek ( vagy websites ) eletemben 
ki akar -hoz tud on es en , ki van eros -ban -uk pontos 
megertes -bol on ( Isten ); es Amit on akar hoz emberek ( 
vagy websites ) eletemben ki lesz kepes -hoz batorit en -hoz 
pontosan megtanul hogyan viselkedni feloszt a Biblia a szo - 
bol igazsag (2 Komocsin 215:). 

12. Amit on akar segitsen nekem -hoz megtanul -hoz volna 
nagy megertes korulbelul melyik Biblia valtozat van legjobb 
, melyik van a leg— bb pontos , es melyik birtokol a leg— bb 
szellemi ero & ero , es melyik valtozat egyeztet -val a 
eredeti kezirat amit on ihletett a froi hivatas -bol Uj 
Vegrendelet -hoz fr. 

13. Amit on akar ad segit szamomra -hoz hasznal idom -ban 
egy jo ut , es nem -hoz elpusztit idom -ra Hamis vagy vires 
modszer kozelebb keriilni -hoz Isten ( de amit van nem 



hiisegesen Bibliai ), es hoi azok modszer termel nem hosszu 
ideje vagy tartos szellemi gyiimolcs. 

14. Amit on akar ad segitseg szamomra -hoz ert mit tenni 
keres -ban egy templom vagy egy istentisztelet helye , mi 
fajta -bol kerdes -hoz kerdez , es amit on akar segitsen 
nekem -hoz talal hivok vagy egy lelkesz -val nagy szellemi 
bolcsesseg helyett konnyii vagy hamis valaszol. 

15. amit on akar okoz en -hoz emlekszik -hoz memorizal -a 
szo a Biblia ( mint Romaiak 8), azert EN tud volna ez 
szivemben es volna az en -m torodik elokeszitett , es lenni 
kesz ad egy valaszol -hoz masikak -bol remel amit Nekem 
van koriilbeliil on. 

16. Amit on akar hoz segit szamomra azert az en -m sajat 
teologia es tetelek -hoz egyeterteni -a szo , a Biblia es amit 
on akar folytatodik segiteni neki en tud hogyan az en -m 
megertes -bol doktrina lehet kozmiivesitett azert az en -m 
sajat elet , eletmod es megertes folytatodik -hoz lenni zaro - 
hoz amit akrsz ez -hoz lenni ertem. 

17. Amit on akar nyit az en -m szellemi bepillantas ( 
kovetkeztetes ) tobb es tobb , es amit hoi az en -m megertes 
vagy eszrevetel -bol on van nem pontos , amit on akar 
segitsen nekem -hoz megtanul ki Jezus Krisztus hiisegesen 
van. 

18. Amit on akar ad segit szamomra azert EN akar kepesnek 
lenni megtenni szetvalaszt akarmi hamis ritusok melyik 
Nekem van fiigges -ra , -bol -a tiszta tamtas -ban Biblia , ha 
akarmi mibol En alabbiak van nem -bol Isten , vagy van 
ellenkezo -hoz amit akrsz -hoz tanit minket koriilbeliil 
alabbiak on. 



19. Amit akarmi kenyszerit -bol rossz akar nem eltesz 
akarmi szellemi megertes melyik Nekem van , de elegge 
amit EN akar megtart a tudas -bol hogyan viselkedni tud on 
es en nem -hoz lenni tevedesben lenni ezekben a napokban - 
bol szellemi csalas. 

20. Amit on akar hoz szellemi ero es segit szamomra azert 
EN akarat nem -hoz lenni resze a Nagy Eses El vagy -bol 
akarmi mozgalom melyik akar lenni lelkileg utanzott -hoz 
on es en -hoz -a Szent Szo 

21. Amit ha van akarmi amit Nekem van megtett eletemben 
, vagy barmilyen modon amit Nekem van nem alperes -hoz 
on ahogy ettem kellet volna volna es ez minden 
megakadalyozas en -bol egyik gyaloglas veled , vagy 
birtoklas megertes , amit on akar hoz azok dolog / valasz / 
esemeny vissza bele az en -m torodik , azert EN akar 
lemond oket neveben Jezus Krisztus , es mind az osszes -uk 
hat es kovetkezmeny , es amit on akar helyettesit akarmi 
uresseg , sadness vagy ketsegbeeses eletemben -val a Orom - 
bol Lord , es amit EN akar lenni tobb fokuszalva tanulas - 
hoz kovet on mellett olvaso -a szo , a Biblia 

22. Amit on akar nyit az en -m szemek azert EN akar 
kepesnek lenni megtenni vilagosan lat es felismer ha van 
egy Nagy Csalas korulbelul Szellemi tema , hogyan 
viselkedni ert ez jelenseg ( vagy ezek esemeny ) -bol egy 
Bibliai perspektiva , es amit on akar add nekem bolcsesseg - 
hoz tud es lgy amit EN akarat megtanul hogyan viselkedni 
segit barataim es szeretett egyek ( rokon ) nem lenni resze it. 

23. Amit on akar biztosit amit egyszer az en -m szemek van 
kinyitott es az en -m torodik ert a szellemi jelentoseg -bol 
idoszerii esemeny bevetel hely a vilagon , amit on akar 
elokeszit szivem elfogadtatni magam -a igazsag , es amit on 
akar segitsen nekem ert hogyan viselkedni talal batorsag es 



ero atmeno -a Szent Szo , a Biblia. Neveben Jezus Krisztus , 
En kerdezek mindezekert igazol kivansagom -hoz lenni -ban 
megallapodas -a akarat , es En kerdezes reszere -a 
bolcsesseg es kocsit berelni szerelem -bol Igazsag Amen 



Tobb alul -bol Oldal 
Hogyan viselkedni volna Orokelet 



Vagyunk boldog ha ez oldalra dol ( -bol imadsag kereslet - 
hoz Isten ) van kepes -hoz tamogat on. Mi ert ez majus nem 
lenni a legjobb vagy a leg— bb hatasos forditas. Mi ert amit 
vannak sok kiilonbozo ways -bol kifejezheto gondolkodas es 
szoveg. Ha onnek van egy javaslat reszere egy jobb forditas 
, vagy ha tetszene neked -hoz fog egy kicsi osszeg -bol idod 
-hoz kiild javaslatok hozzank , lesz lenni eteladag ezer -bol 
mas emberek is , ki akarat akkor olvas a kozmiivesitett 
forditas. Mi gyakran volna egy Uj Vegrendelet elerheto -ban 
-a nyelv vagy -ban nyelvek amit van ritka vagy regi. Ha on 
latszo reszere egy Uj Vegrendelet -ban egy kulonleges nyelv 
, legyen szives fr hozzank. Is , akarunk hogy biztosak 
legyiink es megprobal -hoz kommunikal amit neha , 
megtessziik felajanl konyv amit van nem Szabad es amit 
csinal ar penz. De ha on nem tud ad nehanyuk elektronikus 
konyv , mi tud gyakran csinal egy cserel -bol elektronikus 
konyv reszere segit -val forditas vagy forditas dolgozik. 
Csinalsz nem kell lenni profi munkas , csak keves szabalyos 
szemely akit erdekel eteladag. Onnek kellene volna egy 
szamitogep vagy onnek kellene volna belepes -hoz egy 
szamitogep -on -a helyi konyvtar vagy kollegium vagy 
egyetem , ota azok altalaban volna jobb kapcsolatok -hoz 
Internet. 



Tudod is altalaban alapft -a sajat szemelyes SZABAD 
elektronikus posta szamla mellett halado mail.yahoo.com 



Legyen szfves fog egy pillanat -hoz talal a elektronikus 
posta cim elhelyezett alul vagy a veg ebbol oldal. Mi remel 
lesz kiild elektronikus posta hozzank , ha ez -bol segit vagy 
batoritas. Mi is batorit on -hoz kapcsolat minket 
vonatkozolag Elektronikus Konyv hogy tudunk felajanl amit 
van nelkiil ar , es szabad. 



MegtessziAk volna sok konyv -ban kiAlfoldi nyelvek , de 
megtesszuk nem mindig hely oket -hoz kap elektronikusan ( 
letolt ) mert mi egyetlen csinal elerheto a konyv vagy a tema 
amit van a leg— bb kereslet. Mi batorit on -hoz folytatodik - 
hoz imadkozik -hoz Isten es -hoz folytatodik -hoz megtanul 
rola mellett olvaso a Uj Vegrendelet. Mi szivesen lat -a 
kerdes es magyarazat mellett elektronikus posta. 



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Italian 

Italian- Prayer Requests (praying / Talking) to God - 
explained in Italian Language 



italian prayer jesus Cristo Preghiera come pregare al del dio il dio puo 
sentirsi preghiera come chiedere dio di dare allaiuto me 



Parlando al dio, il creatore dell'universo, il signore: 

1. che dareste me al coraggio pregare le cose di che ho 
bisogno per pregare 

2. che dareste me al coraggio crederli ed accettare che cosa 
desiderate fare con la mia vita, anziche me che exalting il 
miei propri volonta (intenzione) sopra il vostro. 

3. che mi dareste l'aiuto per non lasciare i miei timori dello 
sconosciuto transformarsi in nelle giustificazioni, o la base 
per me per non servirlo. 

4. che mi dareste l'aiuto per vedere ed imparare come avere 
la resistenza spiritosa io abbia bisogno (con la vostra parola 
bibbia) di a) per gli eventi avanti e b) per il mio proprio 
viaggio spiritoso personale. 

5. Che dio mi dareste l'aiuto per desiderare servirli di piu 

6. Che mi ricordereste comunicare con voi (prayer)when io 
sono frustrati o in difficolta, invece di provare a risolvere le 
cose io stesso soltanto con la mia resistenza umana. 

7. Che mi dareste la saggezza e un cuore si e riempito di 
saggezza biblica in modo che li servissi piu efficacemente. 

8. Che mi dareste un desiderio studiare la vostra parola, la 
bibbia, (il nuovo gospel del Testamento di John), a titolo 
personale, 

9. che dareste ad assistenza me in modo che possa notare le 
cose nella bibbia (la vostra parola) a cui posso riferire 
personalmente ed a che lo aiutera a capire che cosa lo 
desiderate fare nella mia vita. 



10. Che mi dareste il discernment grande, per capire come 
spiegare ad altri che siate e che potrei imparare come 
imparare e sapere levarsi in piedi in su per voi e la vostra 
parola (bibbia) 

1 1 . Che portereste la gente (o i Web site) nella mia vita che 
desidera conoscerla e che e forte nella loro comprensione 
esatta di voi (dio); e quello portereste la gente (o i Web site) 
nella mia vita che potra consigliarmi imparare esattamente 
come dividere la bibbia la parola della verita (2 coda di todo 
2:15). 

12. Che lo aiutereste ad imparare avere comprensione 
grande circa quale versione della bibbia e la cosa migliore, 
che e la piu esatta e che ha la resistenza & l'alimentazione 
piu spiritose e che la versione accosente con i manoscritti 
originali che avete ispirato gli autori di nuovo Testamento 
scrivere. 

13. Che dareste l'aiuto me per usare il mio tempo in un buon 
senso e per non sprecare il mio tempo sui metodi falsi o 
vuoti di ottenere piu vicino al dio (ma a quello non sia 
allineare biblico) e dove quei metodi non producono frutta 
spiritosa di lunga durata o durevole. 

14. Che dareste l'assistenza me capire che cosa cercare in 
una chiesa o in un posto di culto, che generi di domande da 
chiedere e che lo aiutereste a trovare i believers o un pastor 
con saggezza spiritosa grande anziche le risposte facili o 
false. 

15. di che lo indurreste a ricordarsi per memorizzare la 
vostra parola la bibbia (quale Romans 8), di modo che posso 
averlo nel mio cuore e fare la mia prepararsi mente ed e 



aspetti per dare una risposta ad altre della speranza che ho 
circa voi. 

16. Che portereste l'aiuto me in modo che la mie proprie 
teologia e dottrine per accosentire con la vostra parola, la 
bibbia e che continuereste a aiutarli a sapere la mia 
comprensione della dottrina puo essere migliorata in modo 
che la miei propri vita, lifestyle e capire continui ad essere 
piu vicino a che cosa lo desiderate essere per me. 

17. Che aprireste la mia comprensione spiritosa 
(conclusioni) di piu e piu e che dove la mia comprensione o 
percezione di voi non e esatta, che lo aiutereste ad imparare 
chi Jesus Christ allineare e. 

18. Che dareste l'aiuto me in modo che possa separare tutti i 
rituali falsi da cui ho dipeso, dai vostri insegnamenti liberi 
nella bibbia, se c'e ne di che cosa sono seguente non e del 
dio, o e contrari a che cosa desiderate per insegnarli - circa 
quanto segue. 

19. Che alcune forze della malvagita non toglierebbero la 
comprensione affatto spiritosa che abbia, ma piuttosto che 
mantennrei la conoscenza di come conoscerli e non essere 
ingannato dentro attualmente di inganno spiritoso. 

20. Che portereste la resistenza spiritosa ed aiutereste a me 
in modo che non faccia parte del ritirarsi grande o di alcun 
movimento che sarebbe spiritual falsificato a voi ed alia 
vostra parola santa. 

21. Quello se ci e qualche cosa che faccia nella mia vita, o 
qualsiasi senso che non ho risposto a voi come dovrei avere 
e quello sta impedendomi di camminare con voi, o avere 
capire, che portereste quei things/responses/events 
nuovamente dentro la mia mente, di modo che rinuncerei 



loro in nome di Jesus Christ e tutte i loro effetti e 
conseguenze e che sostituireste tutta la emptiness, tristezza o 
disperazione nella mia vita con la gioia del signore e che di 
piu sarei messo a fuoco suH'imparare seguirli leggendo la 
vostra parola, bibbia. 

22. Che aprireste i miei occhi in modo che possa vedere e 
riconoscere chiaramente se ci e un inganno grande circa i 
soggetti spiritosi, come capire questo fenomeno (o questi 
eventi) da una prospettiva biblica e che mi dareste la 
saggezza per sapere ed in modo che impari come aiutare i 
miei amici ed amavo ones (parenti) per non fare parte di 
esso. 

23. Che vi accertereste che i miei occhi siano aperti una 
volta e la mia mente capisce l'importanza spiritosa degli 
eventi correnti che avvengono nel mondo, che abbiate 
preparato il mio cuore per accettare la vostra verita e che lo 
aiutereste a capire come trovare il coraggio e la resistenza 
con la vostra parola santa, la bibbia. In nome di Jesus Christ, 
chiedo queste cose che confermano il mio desiderio essere 
nell'accordo la vostra volonta e sto chiedendo la vostra 
saggezza ed avere un amore della verita, Amen. 



Piu in calce alia pagina 
come avere vita Eterna 



Siamo felici se questa lista (delle richieste di preghiera al 
dio) puo aiutarli. Capiamo che questa non puo essere la 
traduzione migliore o piu efficace. Capiamo che ci sono 
molti sensi differenti di esprimere i pensieri e le parole. Se 
avete un suggerimento per una traduzione migliore, o se 



voleste occorrere una piccola quantita di vostro tempo di 
trasmettere i suggerimenti noi, aiuterete i migliaia della 
gente inoltre, che allora leggera la traduzione migliorata. 
Abbiamo spesso un nuovo Testamento disponibile in vostra 
lingua o nelle lingue che sono rare o vecchie. 

Se state cercando un nuovo Testamento in una lingua 
specifica, scriva prego noi. Inoltre, desideriamo essere sicuri 
e proviamo a comunicare a volte quello, offriamo i libri che 
non sono liberi e che costano i soldi. Ma se non potete 
permettersi alcuni di quei libri elettronici, possiamo fare 
spesso uno scambio di libri elettronici per aiuto con la 
traduzione o il lavoro di traduzione. 



Non dovete essere un operaio professionista, solo una 
persona normale che e interessata nell'assistenza. Dovreste 
avere un calcolatore o dovreste avere accesso ad un 
calcolatore alia vostra biblioteca o universita o universita 
locale, poiche quelli hanno solitamente collegamenti 
migliori al Internet. Potete anche stabilire solitamente il 
vostro proprio cliente LIBERO personale della posta 
elettronica andando al ### di mail.yahoo.com prego 
occorrete un momento per trovare l'indirizzo della posta 
elettronica situato alia parte inferiore o all'estremita di 
questa pagina. Speriamo che trasmettiate la posta elettronica 
noi, se questa e di aiuto o di incoraggiamento. Inoltre vi 
consigliamo metterseli in contatto con riguardo ai libri 
elettronici che offriamo quello siamo senza costo e 

che libero abbiamo molti libri nelle lingue straniere, ma 
non le disponiamo sempre per ricevere elettronicamente 
(trasferimento dal sistema centrale verso i satelliti) perche 
rendiamo soltanto disponibile i libri o i soggetti che sono 
chiesti. Vi consigliamo continuare a pregare al dio ed a 
continuare ad imparare circa lui leggendo il nuovo 



Testamento. Accogliamo favorevolmente le vostre domande 
ed osservazioni da posta elettronica 



Preghiera al dio Caro Dio, Grazie che questo gospel o 
questo nuovo Testamento e stato liberato in modo che 
possiamo impararvi piu circa. Aiuti prego la gente 
responsabile del rendere questo litaro elettronico disponibile. 
Conoscete che chi sono e potete aiutarle. 

Aiutile prego a potere funzionare velocemente e renda i libri 
piu elettronici disponibili Aiutili prego ad avere tutte le 
risorse, i soldi, la resistenza ed il tempo di che hanno 
bisogno per potere continuare a funzionare per voi. 
Aiuti prego quelli che fanno parte della squadra che le aiuta 
su una base giornaliere. Prego dia loro la resistenza per 
continuare e dare ciascuno di loro la comprensione spiritosa 
per il lavoro che li desiderate fare. Aiuti loro prego ciascuno 
a non avere timore ed a non ricordarsi di che siete il dio che 
risponde alia preghiera e che e incaricato di tutto. Prego che 
consigliereste loro e che li proteggete ed il lavoro & il 
ministero che sono agganciati dentro. 

Prego che li proteggereste dalle forze spiritose o da altri 
ostacoli che potrebbero nuoc o ritardarli giu. Aiutilo prego 
quando uso questo nuovo Testamento anche per pensare alia 
gente che ha reso questa edizione disponibile, di modo che 
posso pregare per loro ed in modo da puo continuare a 
aiutare piu gente. 

Prego che mi dareste un amore della vostra parola santa (il 
nuovo Testamento) e che mi dareste la saggezza ed il 
discernment spiritosi per conoscerli meglio e per capire il 



periodo di tempo ou stiamo vivendo. Aiutilo prego a sapere 
risolvere le difficolta che sono confrontato con ogni giorno. 
II signore God, lo aiuta a desiderare conoscerli piu meglio e 
desiderare aiutare altri cristiani nella mia zona ed intorno al 
mondo. 

Prego che dareste la squadra elettronica e coloro del libro 
che le aiuta la vostra saggezza. 

Prego che aiutereste i diversi membri della loro famiglia (e 
della mia famiglia) spiritual a non essere ingannati, ma 
capirli e desiderare accettarli e seguire in ogni senso. Inoltre 
diaci la comodita ed il consiglio in questi periodi ed io vi 
chiedono di fare queste cose in nome di Jesus, amen, 



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PORTUGUESE PORTUGUESE 



Portuguese PrayerCristo Pedidoa DeusComoorara Deus 
podemouvirmy pedido perguntar Deus darajuda a me 
Portuguese - Prayer Requests (praying / Talking) to God 
- explained in Portugues (Portugues) Language 



Falando ao deus, o criador do universo, senhor: 



1 . que voce daria a mim a coragem pray as coisas que eu 
necessito pray 

2. que voce daria a mim a coragem o acreditar e aceitar o 
que voce quer fazer com minha vida, em vez de mim que 
exalting meus proprios vontade (intencao) acima de seu. 

3. que voce me daria a ajuda para nao deixar meus medos do 
desconhecido se transformar as desculpas, ou a base para 
mim para nao lhe servir. 

4. que voce me daria a ajuda para ver e aprender como ter a 
forca espiritual mim necessite (com sua palavra o bible) a) 
para os eventos adiante e b) para minha propria viagem 
espiritual pessoal. 

5. Que voce deus me daria a ajuda para querer lhe servir 
mais 

6. Que voce me lembraria falar com voce (prayer)when me 
sao frustrados ou na dificuldade, em vez de tentar resolver 
coisas eu mesmo somente com minha forca humana. 

7. Que voce me daria a sabedoria e um coracao encheu-se 
com a sabedoria biblical de modo que eu lhe servisse mais 
eficazmente. 

8. Que voce me daria um desejo estudar sua palavra, o bible, 
(o gospel do testament novo de John), em uma base pessoal, 

9. que voce daria a auxflio a mim de modo que eu pudesse 
observar coisas no bible (sua palavra) a que eu posso 
pessoalmente se relacionar, e a que me ajudara compreender 
o que voce me quer fazer em minha vida. 

10. Que voce me daria o discernment grande, para 
compreender como explicar a outro que voce e, e que eu 



poderia aprender como aprender e saber estar acima para 
voce e sua palavra (o bible) 

1 1 . Que voce traria os povos (ou os Web site) em minha 
vida que querem o conhecer, e que sao fortes em sua 
compreensao exata de voce (deus); e isso voce traria povos 
(ou Web site) em minha vida que podera me incentivar 
aprender exatamente como dividir o bible a palavra da 
verdade (2 timothy 2: 15). 

12. Que voce me ajudaria aprender ter a compreensao 
grande sobre que versao do bible e a mais melhor, que sao a 
mais exata, e que tern a forca & o poder os mais espirituais, 
e que a versao concorda com os manuscritos originais que 
voce inspirou os autores do testament novo escrever. 

13. Que voce me daria a ajuda para usar meu tempo em uma 
maneira boa, e para nao desperdicar minha hora em metodos 
falsos ou vazios de comecar mais perto do deus (mas 
daquele nao seja verdadeiramente biblical), e onde aqueles 
metodos nao produzem nenhuma fruta espiritual a longo 
prazo ou duravel. 

14. Que voce me daria o auxflio compreender o que 
procurar em uma igreja ou em um lugar da adoracao, que 
tipos das perguntas a pedir, e que voce me ajudaria 
encontrar believers ou um pastor com sabedoria espiritual 
grande em vez das respostas faceis ou falsas. 15. que voce 
faria com que eu recordasse memorizar sua palavra o bible 
(tal como Romans 8), de modo que eu pudesse o ter em meu 
coracao e ter minha mente preparada, e estivessem pronto 
para dar uma resposta a outra da esperanca que eu tenho 
sobre voce. 

16. Que voce me traria a ajuda de modo que meus proprios 
theology e doutrinas para concordar com sua palavra, o 



bible e que voce continuaria a me ajudar saber minha 
compreensao da doutrina pode ser melhorada de modo que 
meus proprios vida, lifestyle e compreensao continuem a ser 
mais perto de o que voce a quer ser para mim. 

17. Que voce abriria minha introspeccao espiritual 
(conclusoes) mais e mais, e que onde minha compreensao 
ou percepcao de voce nao sao exata, que voce me ajudaria 
aprender quem Jesus Christ e verdadeiramente. 

18. Que voce me daria a ajuda de modo que eu possa 
separar todos os rituals falsos de que eu depender, de seus 
ensinos desobstruidos no bible, se alguma de o que eu sou 
seguinte nao sao do deus, nem sao contrarias a o que voce 
quer nos ensinar - sobre o seguir. 

19. Que nenhumas forcas do evil nao removeriam a 
compreensao espiritual que eu tenho, mas rather que eu 
reteria o conhecimento de como o conhecer e nao ser iludido 
nestes dias do deception espiritual. 

20. Que voce traria a forca espiritual e me ajudaria de modo 
que eu nao seja parte da queda grande afastado ou de 
nenhum movimento que fosse espiritual forjado a voce e a 
sua palavra holy. 

21. Isso se houver qualquer coisa que eu fiz em minha vida, 
ou alguma maneira que eu nao lhe respondi como eu devo 
ter e aquela esta impedindo que eu ande com voce, ou ter a 
compreensao, que voce traria aqueles 
things/responses/events para tras em minha mente, de modo 
que eu os renunciasse no nome de Jesus Christ, e em todas 
seus efeitos e consequencias, e que voce substituiria todo o 
emptiness, sadness ou desespero em minha vida com a 
alegria do senhor, e que eu estaria focalizado mais na 
aprendizagem o seguir lendo sua palavra, o bible. 



22. Que voce abriria meus olhos de modo que eu possa ver e 
reconhecer claramente se houver um deception grande sobre 
topicos espirituais, como compreender este fenomeno (ou 
estes eventos) de um perspective biblical, e que voce me 
daria a sabedoria para saber e de modo que eu aprenderei 
como ajudar a meus amigos e amei (parentes) nao ser parte 
dela. 

23. Que voce se asseguraria de que meus olhos estejam 
abertos uma vez e minha mente compreende o significado 
espiritual dos eventos atuais que ocorrem no mundo, que 
voce prepararia meu coracao para aceitar sua verdade, e que 
voce me ajudaria compreender como encontrar a coragem e 
a forca com sua palavra holy, o bible. No nome de Jesus 
Christ, eu peco estas coisas que confirmam meu desejo ser 
no acordo sua vontade, e eu estou pedindo sua sabedoria e 
para ter um amor da verdade, Amen. 



Mais no fundo da pagina 
como ter a vida eternal 



Nos estamos contentes se esta lista (de pedidos do prayer ao 
deus) puder lhe ajudar. Nos compreendemos que esta nao 
pode ser a mais melhor ou traducao a mais eficaz. Nos 
compreendemos que ha muitas maneiras diferentes de 
expressar pensamentos e palavras. Se voce tiver uma 
sugestao para uma traducao melhor, ou se voce gostar de 
fazer exame de um pouco de seu tempo nos emitir 
sugestoes, voce estara ajudando a milhares dos povos 
tambem, que lerao entao a traducao melhorada. Nos temos 
frequentemente um testament novo disponivel em sua lingua 
ou nas linguas que sao raras ou velhas. Se voce estiver 
procurando um testament novo em uma lingua especifica, 
escreva-nos por favor. 



Tambem, nos queremos ser certos e tentamos comunicar as 
vezes isso, nos oferecemos os livros que nao estao livres e 
que custam o dinheiro. Mas se voce nao puder ter recursos 
para alguns daqueles livros eletronicos, nos podemos 
frequentemente fazer uma troca de livros eletronicos para a 
ajuda com traducao ou trabalho da traducao. Voce nao tem 
que ser um trabalhador profissional, only uma pessoa 
regular que esteja interessada na ajuda. 

Voce deve ter um computador ou voce deve ter o acesso a 
um computador em sua biblioteca ou faculdade ou 
universidade local, desde que aqueles tem geralmente 
conexoes melhores ao Internet. 



Voce pode tambem geralmente estabelecer seu proprio 
cliente LIVRE pessoal do correio eletronico indo ao ### de 
mail.yahoo.com faz exame por favor de um momento para 
encontrar o endereco do correio eletronico ficado situado no 
fundo ou na extremidade desta pagina. Nos esperamos que 
voce nos emita o correio eletronico, se este for da ajuda ou 
do incentivo. Nos incentivamo-lo tambem contatar-nos a 
respeito dos livros eletronicos que nos oferecemos a isso 
somos sem custo, e 

que livre nos temos muitos livros em linguas extrangeiras, 
mas nos nao as colocamos sempre para receber 
eletronicamente (download) porque nos fazemos somente 
disponivel os livros ou os topicos que sao os mais pedidos. 
Nos incentivamo-lo continuar a pray ao deus e a continuar a 
aprender sobre ele lendo o testament novo. Nos damos boas- 
vindas a seus perguntas e comentarios pelo correio 
eletronico. 



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&&&&&&&&&&&&&&&&&&&&&&&&& 



Estimado Dios , Gracias aquel esto Nuevo Testamento has 
estado disparador a fin de que nosotros estamos capaz a 
aprender mas acerca de usted. Por favor ayudeme la gente 
responsable por haciendo esto Electronica litaro disponible. 
Por favor ayudeme esten capaz de obra ayuna , y hacer mas 
Electronica libros mayor disponible Por favor ayudeme 
esten haber todo el recursos , el dinero , el potencia y el 
tiempo aquel ellos necesidad para poder guardar laboral para 
ti. Por favor ayudeme esos aquel esta parte de la equipo 
aquel ayuda ellas en un corriente base. 

Por favor dar ellas el potencia a continuar y dar cada de ellas 
el espiritual comprension por lo obra aquel usted necesidad 
esten hacer. Por favor ayudeme cada de esten no haber 
miedo y a acordarse de aquel usted esta el Dios quien 
respuestas oration y quien es el encargado de todo. 
Oro aquel usted haria animar ellas , y aquel usted amparar 
ellas , y los trabajadores & ministerio aquel son ocupado en. 
Oro aquel usted haria amparar ellas desde el Espiritual 
Fuerzas o otro obstaculos aquel puedes dano ellas o lento 
ellas down. 

Por favor ayudeme cuando YO uso esto Nuevo Testamento 
a tambien creer de la personas quien haber hecho esto 
edition disponible , a fin de que YO lata orar por ellas y asi 
ellos lata continuar a ayuda mas personas Oro aquel usted 
haria deme un amor de su Santo Palabra ( el Nuevo 
Testamento ), y aquel usted haria deme espiritual juicio y 
discernimientos saber usted mejor y a comprender el tiempo 
aquel nosotros estamos viviente en. 



Por favor ayudeme saber como a tratar con el dificultades 
aquel Estoy confrontar con todos los dias. Senor Dios , 
Ayiidame querer saber usted Mejor y querer a ayuda otro 
Cristianos en mi area y alrededor del mundo. Oro aquel 
usted haria dar el Electronica libro equipo y esos quien obra 
en la telas y esos quien ayuda ellas su juicio. 

Oro aquel usted haria ayuda el individuo miembros de su 
familia ( y mi familia ) a no estar espiritualmente enganado , 
pero a comprender usted y querer a aceptar y seguir usted en 
todos los dias camino. y YO preguntar usted hacer estos 
cosas en nombre de Jesus , Amen , 



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Kjsere God , Takk skal du ha det denne Ny Testamentet 

er blitt befridd i den grad at vi er dugelig a h0re Here om du. 
Behage hjelpe folket ansvarlig for gj0r denne Elektronisk 
bestille anvendelig. Behage hjelpe seg a bli kj0pedyktig 
arbeide rask , og lage flere Elektronisk b0ker anvendelig 
Behage hjelpe seg a ha alle ressursene , pengene , det styrke 
og klokken det de n0d for at vsere i stand til oppbevare 
arbeider til deres. 

Behage hjelpe dem det er del av teamet det hjelpe seg opp 
pa en hverdags basis. Behage gir seg det styrke a fortsette og 
gir hver av seg det sprit forstaelse for det arbeide det du 
0nske seg a gj0re. 



Behage hjelpe hver av seg a ikke ha rank og a erindre det du 
er det God hvem svar b0nn og hvem er i ledelsen av alt. JEG 
be det du ville oppmuntre seg , og det du beskytte seg , og 
det arbeide & ministerium det de er forlovet inne. JEG be 
det du ville beskytte seg fra det Sprit Presser eller annet 
obstacles det kunne skade seg eller langsom seg ned. 

Behage hjelpe meg nar JEG bruk denne Ny Testamentet a 
likeledes tenke pa folket hvem ha fremstilt denne opplag 
anvendelig , i den grad at JEG kanne be for seg hvorfor de 
kanne fortsette a hjelpe flere folk JEG be det du ville gir 
meg en kjserlighet til din Hellig Ord ( det Ny Testamentet ), 
og det du ville gir meg sprit klokskap og discernment a vite 
du bedre og a oppfatte perioden det vi lever inne. 
Behage hjelpe meg a vite hvor a beskjeftige seg med 
problemene det JEG er stilt overfor hver dag. Lord God , 
Hjelpe meg a vil gjerne vite du Bedre og a vil gjerne hjelpe 
annet Kristen inne meg omrade og i nserheten verden. 
JEG be det du ville gir det Elektronisk bestille lag og dem 
hvem arbeide med det website og dem hvem hjelpe seg din 
klokskap. JEG be det du ville hjelpe individet medlemmer 
av deres slekt ( og meg slekt ) a ikke vsere spiritually narret , 
bortsett fra a oppfatte du og a vil gjerne godkjenne og f0lge 
etter etter du inne enhver vei. og JEG anmode du a gj0re 
disse saker inne navnet av Jesus , Samarbeidsvillig , 



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SWEDISH - SUEDE - SUEDOIS 



Swedish - Prayer Requests (praying / Talking) to God - 
explained in Swedish Language 

Swedish Prayer Bon till Gud Jesus Hur till Be Hur kanna 
hora min Hur till fraga Gud till ger hjalp finna ande Ledning 
Talande till Gud , skaparen om Universum , den Var Herre 
och Fralsare : 

1 . sa pass du skulle ger till jag tapperheten till be sakerna sa 
pass Jag nod till be 

2. sa pass du skulle ger till jag tapperheten till tro pa du och 
accept vad du vilja till gor med min liv , i stallet for jag 
upphoja min aga vilja ( avsikt ) over din. 

3. sa pass du skulle ge mig hjalp till inte lata min radsla om 
okand till bli den ursakta , eller basisten for jag inte till tjana 
you. 

4. sa pass du skulle ge mig hjalp till se och till lara sig hur 
till har den ande styrka Jag nod ( igenom din uttrycka bibeln 
) en ) for handelsen fore och b ) for min aga personlig ande 
resa. 

5. Sa pass du Gud skulle ge mig hjalp till vilja till tjana Du 
mer 

6. Sa pass du skulle paminna jag till samtal med du 
prayerwhen ) JAG er frustrerat eller i svarigheten , i stallet 
for forsokande till besluta sakerna mig sjalv bara igenom 
min mansklig styrka. 

7. Sa pass du skulle ge mig Visdom och en hjartan fyllt med 
Biblisk Visdom sa fakta at JAG skulle tjana du mer 
effektivt. 8. Sa pass du skulle ge mig en onska till studera 
din uttrycka , bibeln , ( den Ny Testamente Evangelium av 
John ), pa en personlig basis 9. sa pass du skulle ger hjalp 



till jag sa fakta at JAG er kopa duktig marka sakerna inne 
om Bibel ( din uttrycka ) vilken JAG kanna personlig beratta 
till , och den dar vill hjalpa mig forsta vad du vilja jag till 
gor i min liv. 

10. Sa pass du skulle ge mig stor discernment , till forsta hur 
till forklara till sjalvaste vem du er , och sa pass JAG skulle 
kunde lara sig hur till lara sig och veta hur till lopa upp for 
du och mig din uttrycka ( bibeln ) 

1 1. Sa pass du skulle komma med folk ( eller websites ) i 
min liv vem vilja till veta du och mig , vem de/vi/du/ni ar 
stark i deras exakt forstandet av du ( Gud ); och Sa pass du 
skulle komma med folk ( eller websites ) i min liv vem vilja 
kunde uppmuntra jag till ackurat lara sig hur till fordela 
bibeln orden av sanning Timothy 215:). 

12. Sa pass du skulle hjalpa mig till lara sig till har stor 
forstandet om vilken Bibel version ar bast , vilken ar mest 
exakt , och vilken har mest ande styrka & formaga , och 
vilken version samtycke med det original manuskripten sa 
pass du inspirerat forfattarna om Ny Testamente till skriva. 

13. Sa pass du skulle ger hjalp till jag till anvanda min tid i 
en god vag , och inte till slosa min tid pa Falsk eller torn 
metoderna till komma narmare till Gud ( utom sa pass 
blandar inte sant Biblisk ), och var den har metoderna 
produkter ingen for lange siden tid eller varande ande frukt. 



14. Sa pass du skulle ger hjalp till jag till forsta vad till blick 
for i en kyrka eller en stalle av dyrkan , vad slagen av 
sporsmalen till fraga , och sa pass du skulle hjalpa mig till 
finna tro pa eller en pastor med stor ande visdom i stallet for 
latt eller falsk svar. 



15. sa pass du skulle orsak jag till minas till minnesmarke 
din uttrycka bibeln ( sadan som Romersk 8), sa fakta at JAG 
kanna har den i min hjartan och har min sinne beredd , och 
vara rede till a ger en svar till sjalvaste om hoppa pa att Jag 
har omkring du. 

16. Sa pass du skulle komma med hjalp till jag sa fakta at 
min aga theology och doktrin till samtycke med din uttrycka 
, bibeln och sa pass du skulle fortsatta till hjalpa mig veta 
hur min forstandet av doktrin kanna bli forbattrat sa fakta at 
min aga liv , livsform och forstandet fortsatt till vara nojer 
till vad slut du vilja den till vara for jag. 

17. Sa pass du skulle oppen min ande inblicken ( 
sluttningarna ) mer och mer , och sa pass var min forstandet 
eller uppfattningen av du ar inte exakt , sa pass du skulle 
hjalpa mig till lara sig vem Jesus Christ sant ar. 

18. Sa pass du skulle ger hjalp till jag sa fakta at JAG skulle 
kunde skild fran nagon falsk ritual vilken Jag har bero pa , 
fran din klar undervisning inne om Bibel , eventuell om vad 
JAG foljer ar inte av Gud , eller ar i strid mot vad du vilja 
till undervisa oss omkring foljande du. 

19. Sa pass nagon pressar av onda skulle inte ta bort nagon 
ande forstandet vilken Jag har , utom hellre sa pass JAG 
skulle halla kvar kunskap om hur till veta du och mig inte 
till bli lurat i den har dagen av ande bedrageri. 

20. Sa pass du skulle komma med ande styrka och hjalp till 
jag sa fakta at Jag vill inte till bli del om den Stor Stjarnfall 
Bort eller av nagon rorelse vilken skulle bli spiritually 
forfalskad till du och mig till din Helig Uttrycka 

21. Sa pass om dar er nagot sa pass Jag har gjort det min liv 
, eller nagon vag sa pass Jag har inte reagerat till du sa JAG 



skulle har och den dar er forhindrande jag fran endera 
vandrande med du , eller har forstandet , sa pass du skulle 
komma med den har sakerna / svaren / handelsen rygg in i 
min sinne , sa fakta at JAG skulle avsaga sig dem inne om 
Namn av Jesus Christ , och all av deras verkningen och 
konsekvenserna , och sa pass du skulle satta tillbaka nagon 
tomhet , sadness eller fortvivlan i min liv med det Gladje om 
Var Herre och Fralsare , och sa pass JAG skulle bli mer 
focusen pa inlarningen till folja du vid lasande din uttrycka , 
den Bibel 

22. Sa pass du skulle oppen min oga sa fakta at JAG skulle 
kunde klar se och recognize om dar er en Stor Bedrageri 
omkring Ande amnena , hur till forsta den har phenomenon 
( eller de har handelsen ) fran en Biblisk perspektiv , och sa 
pass du skulle ge mig visdom till veta och sa sa pass Jag vill 
lara sig hur till hjalp min vannerna och alskat en ( slaktingen 
) inte bli del om it. 



23. Sa pass du skulle tillforsakra sa pass en gang min oga 
de/vi/du/ni ar oppnat och min sinne forstar den ande mening 
av strom handelsen tagande stalle pa jorden , sa pass du 
skulle forbereda min hjartan till accept din sanning , och sa 
pass du skulle hjalpa mig forsta hur till finna mod och styrka 
igenom din Helig Uttrycka , bibeln. Inne om namn av Jesus 
Christ , JAG fraga om de har sakerna bekraftande min onska 
till vara i folje avtalen din vilja , och JAG fragar till deras 
visdom och till har en karlek om den Sanning 
Samarbetsvillig 



Mer pa botten av Sida 
Hur till har Oandlig Liv 



Vi er glad om den har lista over ( bon anmoder till Gud ) ar 
duglig till hjalpa du. Vi forsta den har Maj inte bli den bast 
eller mest effektiv oversattning. Vi forsta det dar de/vi/du/ni 
ar manga olik vag av yttranden tanken och orden. Om du har 
en forslagen for en battre oversattning , eller om du skulle 
lik till ta en liten belopp av din tid till sanda forslag till oss , 
du vill bli hjalpande tusenden av annan folk ocksa , vem 
vilja da lasa den forbattrat oversattning. Vi ofta har en Ny 
Testamente tillganglig i din sprak eller i spraken sa pass 
de/vi/du/ni ar sallsynt eller gammal. Om du er sett for en Ny 
Testamente i en bestamd sprak , behaga skriva till oss. 
Ocksa , vi behov till vara saker och forsok till meddela sa 
pass ibland , vi gor erbjudande bokna sa pass blandar inte 
Fri och sa pass gor kostnad pengar. Utom om du kan icke 
har rad med det nagot om den har elektronisk bokna , vi 
kanna ofta gor en byta av elektronisk bokna for hjalp med 
oversattning eller oversattning verk. 

Du hade inte till vara en professionell arbetaren , enda et par 
regelbunden person vem er han intresserad i hjalpande. Du 
borde har en computern eller du borde ha ingang till en 
computern pa din lokal bibliotek eller college eller 
universitet , sedan dess den har vanligtvis har battre 
forbindelserna till Internet. Du kanna ocksa vanligtvis 
grunda din aga personlig FRI elektronisk sanda med posten 
redovisa vid gar till mail.yahoo.com 

### Behaga ta en stund till finna den elektronisk sanda med 
posten adress lokaliserat nederst eller sluten av den har sida. 
Vi hoppas du vill sanda elektronisk sanda med posten till 
oss , om den har er av hjalp eller uppmuntran. Vi ocksa 
uppmuntra du till komma i kontakt med oss angaande 
Elektronisk Bokna sa pass vi erbjudande sa pass de/vi/du/ni 
ar utan kostnad , och fri. 



Vi gor har manga bokna i utlandsk spraken , utom vi inte 
alltid stalle dem till ta emot elektronisk ( data overfor ) 
emedan vi bara gora tillganglig bokna eller amnena sa pass 
de/vi/du/ni ar mest begaret. Vi uppmuntra du till fortsatta till 
be till Gud och till fortsatta till lara sig omkring Honom vid 
lasande den Ny Testamente. Vi valkomnande din 
sporsmalen och kommentarerna vid elektronisk sanda med 
posten. 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

Anwylyd Celi , Ddiolch 'ch a hon 'n Grai 
Destament gollyngwyd fel a allwn at ddysg hychwaneg 
amdanat. Blesio chyfnertha 'r boblogi 'n atebol achos yn 
gwneud hon Electronic llyfr ar gael. 

Blesio chyfnertha 'u at all gweithia ymprydia , a gwna 
hychwaneg Electronic llyfrau ar gael Blesio chyfnertha 'u at 
ca pawb 'r adnoddau , 'r arian , 'r chryfder a 'r amsera a hwy 
angen er all cadw yn gweithio atat. Blesio chyfnertha hynny 
sy barthu chan 'r heigia a chyfnertha 'u acha an everyday 
sail. 

Blesio anrhega 'u 'r chryfder at arhosa a anrhega pob un 
chanddyn 'r 'n ysbrydol yn deall achos 'r gweithia a 'ch 
angen 'u at gwna. 

Blesio chyfnertha pob un chanddyn at mo ca arswyda a at 
atgofia a ach 'r Celi a atebiadau arawd a sy i mewn 
chyhudda chan bopeth. Archa a anogech 'u , a a achlesi 'u , a 
'r gweithia & gweinidogaeth a ]n cyflogedig i mewn. Archa 



a achlesech 'u chan 'r 'n Ysbrydol Grymoedd ai arall 
rhwystrau a could amhara 'u ai arafa 'u i lawr. 
Blesio chyfnertha 'm pryd Arfera hon 'n Grai Destament at 
hefyd dybied chan 'r boblogi a wedi gwneud hon argraffiad 
ar gael , fel a Alia gweddi'o am 'u a fel allan arhosa at 
chyfnertha hychwaneg boblogi Archa a anrhegech 'm 
anwylaeth chan 'ch 'n gysegr-lan Eiria ( 'r 'n Grai Destament 
), a a anrhegech 'm 'n ysbrydol callineb a ddirnadaeth at 
adnabod gwellhawch a at ddeall 'r atalnod chan amsera a ]m 
yn bucheddu i mewn. Blesio chyfnertha 'm at adnabod fel at 
ymdrin 'r afrwyddinebau a Dwi wynebedig ag ddiwedydd. 
Arglwydd Celi , Chyfnertha 'm at angen at adnabod 
gwellhawch a at angen at chyfnertha arall Cristnogion i 
mewn 'm arwynebedd a am 'r byd. Archa a anrhegech 'r 
Electronic llyfr heigia a hynny a gweithia acha 'r website a 
hynny a chyfnertha 'u 'ch callineb. Archa a chyfnerthech 'r 
hunigol aelodau chan 'n hwy deulu ( a 'm deulu ) at mo bod 
'n ysbrydol dwylledig , namyn at ddeall 'ch a at angen at 
chymer a canlyn 'ch i mewn 'n bob ffordd. a Archa 'ch at 
gwna hyn bethau i mewn 'r enwa chan Iesu , Amen , 



&&&&&&&&&&&&&&&&&&&&&&&&&&&& 



Iceland -\ Icelandic 



Iceland 

Icelandic Icelandic - Prayer Requests (praying / Talking) 

to God - explained in Icelandic Language 

Prayer Isceland Icelandic Jesus Kristur Baen til Guo 
Hvernig til Bioja Hvernig geta spyrja gefa hjalpa andlegur 
Leiosogn 



Tal til Gu5 the Skapari af the Alheimur the Herra : 

1 . pessi pu vildi gefa til mig the hugrekki til biSja the hlutur 
pessi EG porf til bi9ja 

2. pessi pu vildi gefa til mig the hugrekki til trua pu og 
piggja hvaQa pu vilja til komast af me5 minn Iff , 1 staSinn af 
mig upphefja minn eiga vilja ( asetningur ) yfir pinn. 

3. pessi pu vildi gefa mig hjalpa til ekki lata minn ogurlegur 
af the opekktur til verSa the afsokun , e5a the undirstaQa 
fyrir mig ekki til bera fram you. 4. pessi pu vildi gefa mig 
hjalpa til sja og til lsera hvernig til hafa the andlegur styrkur 
EG porf ( l gegnum pinn or5 the Biblia a ) fyrir the atburSur 
a undan ) og b ) fyrir minn eiga personulegur andlegur fer5. 

5. E>essi J)u Gu5 vildi gefa mig hjalpa til vilja til bera fram 
M fleiri 6. f>essi J)u vildi minna a mig til tala me5 f)u 
prayerwhen ) EG er svekktur e5a l vandi , l staQinn af 
erfiSur til asetningur hlutur eg sjalfur eini l gegnum minn 
mannlegur styrkur. 

7. E>essi J)u vildi gefa mig Viska og a hjarta fiskflak me5 
Bibliulegur Viska svo bessi EG vildi bera fram J)u fleiri a 
ahrifarfkan hatt. 

8. f>essi J)u vildi gefa mig a longun til nema J)inn or5 the 
Biblia the Nyja testamentiS GuQspjall af Klosett ), a a 
personulegur undirstaQa 

9. J)essi J)u vildi gefa a5sto5 til mig svo J)essi EG er fser til 
taka eftir hlutur l the Biblia ( binn or5 ) hver EG geta 
personulega segja fra til , og J)essi vilja hjalpa mig skilja 
hvaSa pu vilja mig til gera ut af vi5 minn Iff. 



10. J>essi J)u vildi gefa mig mikill skarpskyggni , til skilja 
hvernig til litskyra til annar hver J)u ert , og J)essi EG vildi 
vera fser til lsera hvernig til lsera og vita hvernig til standa 
me5 J)u og f>inn or5 the Biblia ) 

1 1 . f>essi bu vildi koma me5 folk ( e5a websites ) 1 minn Iff 
hver vilja til vita bu , og hver ert sterkur f beirra nakvsemur 
skilningur af J)u ( gu5 ); og E>essi J)u vildi koma me5 folk ( 
e5a websites ) l minn Iff hver vilja vera fser til hvetja mig til 
nakvsemur lsera hvernig til deila the Biblia the or5 gu5s 
sannleikur (2 HrseSslugjarn 215:). 

12. f>essi J)u vildi hjalpa mig til lsera til hafa mikill 
skilningur 65ur f hver Biblia utgafa er bestur , hver er 
nakvsemur , og hver hefur the andlegur styrkur & mattur , og 
hver utgafa samj)ykkja me5 the frumeintak handrit J)essi J)u 
blasa l brjost the ritstorf af the Nyja testamentiS til skrifa. 

13. f>essi J)u vildi gefa hjalpa til mig til nota minn timi l g65 
kaup vegur , og ekki til soa minn timi a Falskur e5a tomur 
aSferQ til fa loka til Gu5 ( en J)essi ert ekki hreinskilnislega 
Bibliulegur ), og hvar bessir a5fer5 avextir og grsenmeti 
neitun langur or5 e5a varanlegur andlegur avoxtur. 

14. E>essi J)u vildi gefa a5sto5 til mig til skilja hvaSa til leita 
a5 l a kirkja e5a a staSur af dyrkun , hvaSa g65ur af 
spurning til spyrja , og J)essi J)u vildi hjalpa mig til finna 
trumaSur e5a a prestur me5 mikill andlegur viska l staSinn 
af J)segilegur e5a falskur svar. 

15. J)essi J)u vildi orsok mig til muna til leggja a minniS J)inn 
or5 the Biblia ( svo sem eins og Latneskt letur 8), svo J)essi 
EG geta hafa ba5 l minn hjarta og hafa minn hugur tilbuinn , 
og vera tilbuinn til gefa oakveSinn greinir l ensku svar til 
annar af the von bessi EG hafa 65ur l J)ii. 



16. E>essi J)u vildi koma me5 hjalpa til mig svo pessi minn 
eiga guSfrseSi og kenning til vera 1 samrsemi vi5 J)inn or5 
the Biblia og bessi bu vildi halda afram til hjalpa mig vita 
hvernig minn skilningur af kenning geta vera bseta svo bessi 
minn eiga Iff lifestyle og skilningur halda afram til vera loka 
til hvaSa bu vilja ba5 til vera fyrir mig. 

17. J>essi bu vildi opinn minn andlegur innsyn ( endir ) fleiri 
og fleiri , og bessi hvar minn skilningur e5a skynjun af bu er 
ekki nakvsemur , J)essi J)u vildi hjalpa mig til lsera hver Jesus 
Kristur hreinskilnislega er. 

18. J>essi J)u vildi gefa hjalpa til mig svo pessi EG vildi vera 
fser til aSskilinn allir falskur helgisiSir hver EG hafa 
osjalfstseQi a , fra J)inn bjartur kennsla 1 the Biblia , ef allir af 
hvaSa EG er hopur stuSningsmanna er ekki af Gu5 , e5a er 
gegn hvaSa bu vilja til kenna okkur 65ur 1 hopur 
stuSningsmanna J)u. 

19. E>essi allir herafli af vondur vildi ekki taka burt allir 
andlegur skilningur hver EG hafa , en fremur J)essi EG vildi 
halda the vitneskja af hvernig til vita J)u og ekki til vera 
blekkja 1 bessir sem minnir a gomlu dagana) af andlegur 
blekking. 

20. E>essi bu vildi koma me5 andlegur styrkur og hjalpa til 
mig svo pessi EG vilja ekki til vera hluti af the Mikill Bylta 
Burt e5a af allir hreyfing hver vildi vera andlegur folsun til 
J)u og til J)inn Heilagur Or5 

21. E>essi ef there er nokkuS J)essi EG hafa buinn minn Iff , 
e5a allir vegur J)essi EG hafa ekki sa sem svarar til J)u eins 
og EG 6x1 hafa og bessi er sem koma ma 1 veg fyrir e6a 
afstyra mig fra annar hvor gangandi me9 J)u , e6a having 
skilningur , J)essi J)u vildi koma me5 J)essir hlutur / svar / 



atbur9ur bak inn 1 minn hugur , svo bessi EG vildi afheita ba 
1 the Nafn af Jesus Kristur , og ekki minna en beirra ahrif og 
aflei9ing , og bessi bii vildi skipta um allir tomleiki , sadness 
e9a orvsnting 1 minn Iff me9 the Gle9i af the Herra , og 
bessi EG vildi vera fleiri brennidepill a lserdomur til fylgja 
bu vi9 lestur binn or9 the Biblia 

22. f^essi bii vildi opinn minn augsyn svo bessi EG vildi vera 
fser til greinilega sja og bekkjanlegur ef there er a Mikill 
Blekking 65ur 1 Andlegur atriQi , hvernig til skilja this q ( 
e9a bessir atburQur ) fra a Bibliulegur yfirsyn , og J)essi J)u 
vildi gefa mig viska til vita og svo J)essi EG vilja lsera 
hvernig til hjalpa minn vinatta og ast sjalfur ( settingi ) ekki 
vera hluti af it. 

23. E>essi bii vildi tryggja J)essi einu sinni minn augsyn ert 
opnari og minn hugur skilja the andlegur merking af 
straumur atburQur hrffandi staQur l the verold , J)essi J)u vildi 
undirbiia minn hjarta til biggja binn sannleikur , og J)essi J)ii 
vildi hjalpa mig skilja hvernig til finna hugrekki og styrkur l 
gegnum J)inn Heilagur Or9 the Biblia. I the nafn af Jesiis 
Kristur , EG spyrja fyrir J)essir hlutur staSfesta minn longun 
til vera l samkomulag J)inn vilja , og EG er asking fyrir J)inn 
viska og til hafa a ast af the Sannleikur Mottsekilegur 



Fleiri a the Botn af Bla9si9a 
Hvernig til hafa Eilifur Lif 



Vi5 ert glaQur ef this listi ( af bsen beiQni til Gu9 ) er fser til 
aQstoQa J)u. Vi9 skilja this mega ekki vera the bestur e9a 
arangursrikur J)y9ing. Vi9 skilja J)essi there ert margir olikur 
lifha9arhaettir af tjaning hugsun og or9. Ef J)u hafa a 
uppastunga fyrir a betri J)y9ing , e9a ef J)u vildi eins og til 



taka a litill magn af J)inn tfmi til senda uppastunga til okkur , 
pii vilja vera skammtur pusund af annar folk einnig , hver 
vilja pa lesa the bseta pySing. 

Vi5 oft hafa a Nyja testamentiS laus 1 pinn tungumal e5a 1 
tungumal pessi ert sjaldgsefur e5a gamall. Ef pu ert utlit fyrir 
a Nyja testamentiS 1 a serstakur tungumal , poknast skrifa til 
okkur. Einnig , vi5 vilja til vera viss og reyna til miSla J)essi 
stundum , vi5 gera tilboS bok bessi ert ekki Frjals og J)essi 
gera kostnaSur peningar. En ef J)u geta ekki hafa efni a 
sumir af J)essir raftseknilegur bok , vi5 geta oft gera 
oakveSinn greinir 1 ensku skipti af raftseknilegur bok fyrir 
hjalpa me5 pySing e5a pySing vinna. M gera ekki verQa a5 
vera a faglegur verkamaSur , eini a venjulegur manneskja 
hver er ahugasamur 1 skammtur. M 6x1 hafa a tolva e5a J)u 
6x1 hafa aSgangur til a tolva a J)inn heimamaSur bokasafn 
e5a haskoli e5a haskoli , siSan bessir venjulega hafa betri 
tengsl til the. M geta einnig venjulega stofnsetja J)inn eiga 
personulegur FRJALS raftaeknilegur postur reikningur vi5 
a5 fara til mail.yahoo.com 



E>6knast taka a augnablik til finna the raftseknilegur postur 
heimilisfang staSgreina a the botn e5a the endir af this 
blaQsiSa. Vi5 von bu vilja senda raftseknilegur postur til 
okkur , ef this er af hjalpa e5a hvatning. Vi5 einnig hvetja 
pu til snerting okkur viSvikjandi Raftseknilegur Bok J)essi 
vi5 tilbod bessi ert an kostnaSur , og frjals. 



Vi5 gera hafa margir bok 1 erlendur tungumal , en vi5 gera 
ekki alltaf staSur J)a til taka a moti electronically ( ssekja 
skra af fjarlsegri tolvu ) J)vi vi5 eini gera laus the bok e5a the 
atriQi J)essi ert the beiSni. Vi5 hvetja bu til halda afram til 
biQja til Gu5 og til halda afram til lsera 65ur 1 Hann vi5 



lestur the Nyja testamentiQ. Vi9 velkominn binn spurning og 
athugasemd vi9 raftseknilegur postur. 

&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

Danish - Danemark 



Dan is h -Prayer Requests (praying / T alking) to God - 

explained in Danish Language 

Prayer Danish Dannish Denmarkjesus Bon hen til God HvorBed 
kunne hore mig Hvoropfordre indromme haelp hen mig 

Taler hen til God , den Skaberen i den Alt , den Lord : 1. at 
jer ville indr0mme hen til mig den mod hen til bed den sager 
at JEG savn hen til bed 

2. at jer ville indr0mme hen til mig den mod hen til tro jer 
og optage hvad jer ville gerne lave hos mig liv , istedet for 
mig ophoje mig besidde vil ( hensigt ) ovenfor jeres. 

3. at jer ville indr0mme mig hjselp hen til ikke lade mig 
skrsek i den ubekendt hen til blive den bede om tilgivelse , 
eller den holdepunkt nemlig mig ikke hen til anrette you. 

4. at jer ville indr0mme mig hjselp hen til se efter og hen til 
laere hvor hen til nyde den appel krsefter JEG savn ( 
igennem jeres ord den Bibel ) en ) nemlig den begivenheder 
foran og b ) nemlig mig besidde personlig appel rejse. 

5. At jer God ville indr0mme mig hjselp hen til ville gerne 
anrette Jer flere 



6. At jer ville erindre mig hen til samtale hos jer prayerwhen 
) Jeg er kuldkastet eller i problem , istedet for pr0ver hen til 
l0se sager selv bare igennem mig human krsefter. 

7. At jer ville indr0mme mig Klogskab og en hjerte fyldte 
hos Bibelsk Klogskab i den grad at JEG ville anrette jer 
Here effektive. 

8. At jer ville indr0mme mig en lyst hen til lsese jeres ord , 
den Bibel , ( den Ny Testamente Gospel i John ), oven pa en 
personlig holdepunkt 

9. at jer ville indr0mme hjselp hen til mig i den grad at Jeg er 
k0bedygtig mserke sager i den Bibel ( jeres ord ) hvilke JEG 
kunne jeg for mit vedkommende henh0re til , og at vil hjselp 
mig opfatte hvad jer savn mig hen til lave i mig liv. 

10. At jer ville indr0mme mig stor discernment , hen til 
opfatte hvor hen til forklare hen til andre hvem du er , og at 
JEG ville vaere i stand til laere hvor hen til laere og kende 
hvor hen til rage op nemlig jer og jeres ord ( den Bibel ) 

1 1 . At jer ville overbringe folk ( eller websites ) i mig liv 
hvem ville gerne kende jer , og hvem er kraftig i deres 
n0jagtig opfattelse i jer God ); og At jer ville overbringe 
folk ( eller websites ) i mig liv hvem vil vaere i stand til give 
mod mig hen til akkurat lasre hvor hen til skille den Bibel 
den ord i sandhed Timothy 215:). 

12. At jer ville hjaelp mig hen til laere hen til nyde stor 
opfattelse hvorom Bibel gengivelse er bedst , hvilke er h0jst 
n0jagtig , og hvilke har den h0jst appel kraefter & kraft , og 
hvilke gengivelse indvilliger hos den selvstasndig 
handskreven at jer inspireret den forfatteres i den Ny 
Testamente hen til skriv. 



13. At jer ville indr0mme hjselp hen til mig hen til hjselp mig 
gang i en artig made , og ikke hen til affald mig gang oven 
pa Falsk eller indholdsl0s metoder hen til komme nsermere 
hen til God ( men at er ikke sandelig Bibelsk ), og der hvor 
dem metoder opf0re for ikke sa lsenge siden periode eller 
varer appel fruit. 

14. At jer ville indr0mme hjselp hen til mig hen til opfatte 
hvad hen til kigge efter i en kirke eller en opstille i 
andagts0gende , hvad arter i sp0rgsmal hen til opfordre , og 
at jer ville hjselp mig hen til hitte tro eller en sidst hos stor 
appel klogskab istedet for nemme eller falsk svar. 

15. at jer ville hidf0re mig hen til huske hen til lsere udenad 
jeres ord den Bibel ( sasom Romersk 8), i den grad at JEG 
kunne nyde sig i mig hjerte og nyde mig indre forberedt , og 
vsere rede til at indr0mme en besvare hen til andre i den 
habe pa at Jeg har omkring jer. 

16. At jer ville overbringe hjselp hen til mig i den grad at 
mig besidde theology og doctrines hen til samtykke med 
jeres ord , den Bibel og at jer ville fortssette hen til hjselp 
mig kende hvor mig opfattelse i doctrine kan forbedret i den 
grad at mig besidde liv lifestyle og opfattelse fortssetter at 
blive n0jere hvortil jer savn sig at blive nemlig mig. 

17. At jer ville lukke op mig appel indblik ( afslutninger ) 
flere og Here , og at der hvor mig opfattelse eller 
opfattelsesevne i jer er ikke n0jagtig , at jer ville hjselp mig 
hen til lsere hvem Jesus Christ sandelig er. 

18. At jer ville indr0mme hjselp hen til mig i den grad at 
JEG ville vsere i stand til selvstsendig hvilken som heist 
falsk rituals hvilke Jeg har afhsenge oven pa , af jeres slette 
lserer i den Bibel , eventuel hvoraf Jeg er nseste er ikke i God 



, eller er imod hvad jer ville gerne belsere os omkring nseste 
jer. 

19. At hvilken som heist tvinger i darlig ville ikke holde 
bortrejst hvilken som heist appel opfattelse hvilke Jeg har , 
men nsermest at JEG ville beholde den kundskab i hvor hen 
til kende jer og ikke at blive narrede i i denne tid i appel 
bedrag. 

20. At jer ville overbringe appel krsefter og hjselp hen til mig 
i den grad at Ja ikke at blive noget af den Stor Nedadgaende 
Bortrejst eller i hvilken som heist bevsegelse som kunne 
vsere spiritually counterfeit hen til jer og hen til jeres Hellig 
Ord 

2 1 . At selv om der er alt at Jeg har skakmat mig liv , eller 
hvilken som heist made at Jeg har ikke reageret hen til jer 
nemlig JEG burde nyde og det vil sige afholder mig af enten 
den ene eller den anden af omvandrende hos jer , eller har 
opfattelse , at jer ville overbringe dem sager / svar / 
begivenheder igen i mig indre , i den grad at JEG ville afsta 
fra sig i den Bensevne i Jesus Christ , og al i deres effekter 
og f0lger , og at jer ville skifte ud hvilken som heist tomhed 
, sadness eller opgive habet i mig liv hos den Glsede i den 
Lord , og at JEG ville vsere flere indstille oven pa indlasring 
hen til komme efter jer af lsesning jeres ord , den Bibel 

22. At jer ville lukke op mig ojne i den grad at JEG ville 
vsere i stand til klart se efter og anerkende selv om der er en 
Stor Bedrag omkring Appel emner , hvor hen til opfatte 
indevaerende phenomenon ( eller disse begivenheder ) af en 
Bibelsk perspektiv , og at jer ville indr0mme mig klogskab 
hen til kende hvorfor at Ja laere hvor hen til hjaelp mig 
bekendte og elske ones ( slasgtninge ) ikke vaere noget af it. 



23. At jer ville sikre sig at nar f0rst mig 0jne er anlagde og 
mig indre forstar den appel vsegt i indevserende 
begivenheder indtagelse opstille pa jorden , at jer ville lsegge 
til rette mig hjerte hen til optage jeres sandhed , og at jer 
ville hjselp mig opfatte hvor hen til hitte mod og krsefter 
igennem jeres Hellig Ord , den Bibel. I den bensevne i Jesus 
Christ , JEG anmode om disse sager bekrseftende mig lyst at 
blive overensstemmende jeres vil , og Jeg er bede om 
nemlig jeres klogskab og hen til nyde en kserlighed til den 
Sandhed Amen 



Flere forneden Side 
Hvor hen til nyde Evig Liv 



Vi er glad selv om indevserende liste over ( b0n anmoder 
hen til God ) er kan hen til hjselpe jer. Vi opfatte 
indevserende ma ikke vsere den bedst eller hojst effektiv 
gengivelse. Vi er klar over, at der er mange anderledes veje i 
gengivelse indfald og ord. Selv om du har en henstilling 
nemlig en bedre gengivelse , eller selv om jer ville gerne 
hen til holde en ringe bel0b i jeres gang hen til sende 
antydninger hen til os , jer vil vsere hjalp tusindvis i andre 
ligeledes , hvem vil sa er der ikke mere lsese den forbedret 
gengivelse. 

Vi ofte nyde en Ny Testamente anvendelig i jeres sprog eller 
i sprogene at er sjselden eller forhenvserende. Selv om du er 
ser ud nemlig en Ny Testamente i en specifik sprog , behage 
henvende sig til os. Ligeledes , vi ville gerne vsere sikker og 
pr0ve hen til overf0rer at engang imellem , vi lave pristilbud 
b0ger at er ufri og at lave omkostninger penge. Men selv om 
jer kan ikke afgive noget af dem elektronisk b0ger , vi 
kunne ofte lave en udveksle i elektronisk b0ger nemlig 



hjselp hos gengivelse eller gengivelse arbejde. Jer som ikke 
har at blive en professional arbejder , kun fa sand 
pagseldende hvem er interesseret i hjalp. 

Jer burde nyde en computer eller jer burde have adgang til 
en computer henne ved jeres lokal bibliotek eller kollegium 
eller universitet , siden dem til hverdag nyde bedre 
slsegtskaber hen til den indre. Jer kunne ligeledes til hverdag 
indrette jeres besidde personlig OMKOSTNINGSFRIT 
elektronisk indlevere beretning af igangvserende hen til 
mail.yahoo.com 

### 

Behage holde for et ojeblik siden hen til hitte den 
elektronisk indlevere henvende placeret nederst eller den 
enden pa legen indevserende side. Vi hab jer vil sende 
elektronisk indlevere hen til os , selv om indevserende er i 
hjaslp eller ophjaelpning. Vi ligeledes give mod jer hen til 
henvende sig til os med henblik pa Elektronisk B0ger at vi 
pristilbud at er uden omkostninger , og omkostningsfrit. 

Vi lave nyde mange b0ger i udenlandsk sprogene , men vi 
lave ikke altid opstille sig hen til byde velkommen 
elektronisk ( dataoverf0re ) fordi vi bare skabe anvendelig 
den b0ger eller den emner at er den h0jst anmodede. 

Vi give mod jer hen til fortssette hen til bed hen til God og 
hen til fortssette hen til laere omkring Sig af laesning den Ny 
Testamente. Vi velkommen jeres sp0rgsmal og 
bemaerkninger af elektronisk indlevere. 



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Norway - Norway - Norwegian - 

Norway - Prayer Requests (praying ) to God - explained 
in Norwegian Language 

Norway Norwegian Nordic Prayer Jesus Christ a God Hvor Be 
kanne hore meg bonn anmode gir hjelpe meg finner sprit Som kan 
ledes 



Snakker a God , skaperen av det Univers , det Lord : 

1. det du ville gir a meg tapperheten a be tingene det JEG 
n0d a be 

2. det du ville gir a meg tapperheten a mene du og 
godkjenne hva du vil gjerne gj0re med meg livet , istedet for 
meg opph0ye meg egen ville ( hensikten ) over din. 

3. det du ville gir meg hjelpe a ikke utleie meg rank av det 
ubekjent a bli det be om tilgivelse , eller grunnlaget for meg 
ikke for a anrette you. 

4. det du ville gir meg hjelpe a se og a h0re hvor a har den 
sprit styrke JEG n0d ( igjennom din ord bibelen ) en ) for 
begivenhetene for ut og b ) for meg egen personlig sprit 
reise. 

5. Det du God ville gir meg hjelpe a vil gjerne anrette Du 
Here 

6. Det du ville minne meg a samtalen med du prayerwhen ) 
JEG er frustrert eller inne problemet , istedet for pr0ver a 
l0se saker meg selv bare igjennom meg human styrke. 



7. Det du ville gir meg Klokskap og en hjertet fylte med 
Bibelsk Klokskap i den grad at JEG ville anrette du Here 
effektivt. 

8. Det du ville gir meg en 0nske a studere din ord , bibelen , 
( det Ny Testamentet Gospel av John ), opp pa en personlig 
basis 

9. det du ville gir assistanse a meg i den grad at JEG er 
kj0pedyktig legge merke til saker inne bibelen ( din ord ) 
hvilke JEG kanne personlig fortelle til , og det vill hjelpe 
meg oppfatte hva du 0nske meg a gj0re inne meg livet. 



10. Det du ville gir meg stor discernment , a oppfatte hvor a 
forklare a andre hvem du er , og det JEG ville vsere i stand 
til h0re hvor a h0re og vite hvor a sta opp for du og din ord ( 
bibelen ) 

1 1 . Det du ville bringe folk ( eller websites ) inne meg livet 
hvem vil gjerne vite du , og hvem er kraftig inne deres 
akkurat forstaelse av du God ); og Det du ville bringe folk ( 
eller websites ) inne meg livet hvem ville vsere i stand til 
oppmuntre meg a akkurat h0re hvor a dividere bibelen ordet 
av sannhet (Timothy 215:). 

12. Det du ville hjelpe meg a h0re a ha stor forstaelse om 
hvilken Bibel versjon er best , hvilke er h0yst akkurat , og 
hvilke har de fleste sprit styrke & makt , og hvilke versjon 
avtaler med det original manuskriptet det du inspirert 
forfatternes av det Ny Testamentet a skrive. 

13. Det du ville gir hjelpe a meg a bruk meg tid inne en fint 
vei , og ikke for a sl0seri meg tid opp pa False eller torn 
emballasje metoder a komme naermere a God ( bortsett fra 



det er tkke virkelig Bibelsk ), og der hvor dem metoder 
tilvirke for ikke sa lenge siden frist eller varer sprit fruit. 

14. Det du ville gir assistanse a meg a oppfatte hva a kikke 
etter inne en kirken eller en sted av -tilbeder , hva arter av 
sp0rsmal a anmode , og det du ville hjelpe meg a finner 
mene eller en fortid med stor sprit klokskap istedet for lett 
eller false svar. 

15. det du ville anledning meg a erindre a huske din ord 
bibelen ( som Romersk 8), i den grad at JEG kanne ha den 
inne meg hjertet og ha meg sinn ferdig , og vsere rede til a 
gir en svaret a andre av det hape pa at JEG ha om du. 

16. Det du ville bringe hjelpe a meg i den grad at meg egen 
theology og doctrines a vsere enig i din ord , bibelen og det 
du ville fortsette a hjelpe meg vite hvor meg forstaelse av 
doctrine kan forbedret i den grad at meg egen livet lifestyle 
og forstaelse fortsetter a bli n0yere hvorfor du 0nske den a 
bli for meg. 

17. Det du ville apen meg sprit innblikk ( konklusjonene ) 
flere og flere , og det der hvor meg forstaelse eller 
oppfattelse av du er ikke akkurat , det du ville hjelpe meg a 
h0re hvem Jesus Christ virkelig er. 

18. Det du ville gir hjelpe a meg i den grad at JEG ville 
vsere i stand til separat alle false rituals hvilke JEG ha 
avhenge opp pa , fra din helt lserer inne bibelen , eventuell 
av hva JEG f0lger er ikke av God , eller er i motsetning til 
hva du vil gjerne lsere oss om fulgte du. 

19. Det alle presser av darlig ville ikke ta fjerne alle sprit 
forstaelse hvilke JEG ha , bortsett fra temmelig det JEG 
ville selge i detalj kjennskapen til hvor a vite du og ikke for 
a vsere narret inne i disse dager av sprit bedrag. 



20. Det du ville taringe sprit styrke og hjelpe a meg i den 
grad at Jeg vil ikke for a vsere del av det Stor Faller Fjerne 
eller av alle bevegelse hvilket kunne vsere spiritually 
counterfeit a du og a din Hellig Ord 

21. Det hvis det er alt det JEG ha gjort det meg livet , eller 
alle vei det JEG ha ikke reagert a du idet JEG burde ha og 
det er forhindrer meg fra enten den ene eller den andre av 
gaing med du , eller har forstaelse , det du ville bringe dem 
saker / svar / begivenheter rygg i meg sinn , i den grad at 
JEG ville renonsere pa seg inne navnet av Jesus Christ , og 
alle av deres virkninger og konsekvensene , og det du ville 
ombytte alle tomhet , sadness eller gi opp hapet inne meg 
livet med det Glede av det Lord , og det JEG ville vsere Here 
fokusere opp pa innlsering a f0lge etter etter du av lesing din 
ord , det Bibel 

22. Det du ville apen meg eyes i den grad at JEG ville vsere i 
stand til klare se og anerkjenne hvis det er en Stor Bedrag 
om Sprit emner , hvor a oppfatte denne phenomenon ( eller 
disse begivenheter ) fra en Bibelsk perspektiv , og det du 
ville gir meg klokskap a vite hvorfor det Jeg vil h0re hvor a 
hjelpe meg venner og elsket seg ( slektningene ) ikke vsere 
del av it. 

23. Det du ville sikre det en gang meg eyes er apen og meg 
sinn forstar det sprit vekt av aktuelle begivenheter tar sted 
pa jorden , det du ville forberede meg hjertet a godkjenne 
din sannhet , og det du ville hjelpe meg oppfatte hvor a 
finner tapperheten og styrke igjennom din Hellig Ord , 
bibelen. Inne navnet av Jesus Christ , JEG anmode om disse 
saker bekreftende meg 0nske a bli i f0lge avtalen din ville , 
og JEG sp0r til deres klokskap og a har en kjserlighet til det 
Sannhet Samarbeidsvillig 



Here pa bunnen av Side 
Hvor a ha Evig Livet 



Vi er glad hvis denne liste over ( b0nn anmoder a God ) er 
dugelig a hjelpe du. Vi oppfatte denne kanskje ikke vsere det 
best eller h0yst effektiv oversettelse. Vi forsta det der er 
mange annerledes veier av gjengivelsen innfall og ord. Hvis 
du har en forslag for en bedre oversettelse , eller hvis du 
ville like a ta en liten bel0pet av din tid a sende antydninger 
a oss , du ville vsere hjalp tusenvis av andre mennesker 
likeledes , hvem ville sa lese det forbedret oversettelse. Vi 
ofte har en Ny Testamentet anvendelig inne din 
omgangssprak eller inne sprakene det er sjelden eller gamle. 
Hvis du er ser for en Ny Testamentet inne en spesifikk 
omgangssprak , behage skrive til oss. Likeledes , vi vil 
gjerne vsere sikker og pr0ve a meddele det en gang imellom 
, vi gj0re tilbud b0ker det er ufri og det gj0re bekostning 
pengene. 

Bortsett fra hvis du kan ikke by noen av dem elektronisk 
b0ker , vi kanne ofte gj0re en bytte av elektronisk b0ker for 
hjelpe med oversettelse eller oversettelse arbeide. Du som 
ikke har a bli en profesjonell arbeider , kun fa stamgjest 
personen hvem er interessert i hjalp. Du burde har en 
computer eller du burde ha adgang til en computer for din 
innenbys bibliotek eller universitet eller universitet , siden 
dem vanligvis ha bedre forbindelser a det sykehuslege. Du 
kanne likeledes vanligvis opprette din egen personlig 
LEDIG elektronisk innlevere regningen av gar a 
mail.yahoo.com 

Behage ta en 0yeblikk a finner det elektronisk innlevere 
henvende seg lokalisert nederst eller utgangen av denne 
side. Vi hape du ville sende elektronisk innlevere a oss , 



hvis denne er av hjelpe eller oppmuntring. Vi likeledes 
oppmuntre du a sette seg i forbindelse med oss angaende 
Elektronisk B0ker det vi tilbud det er uten bekostning , og 
ledig. 

Vi gj0re ha mange b0ker inne utenlandsk sprakene , bortsett 
fra vi ikke alltid sted seg a fa elektronisk ( dataoverf0re ) 
fordi vi bare lage anvendelig b0kene eller emnene det er de 
fleste anmodet. Vi oppmuntre du a fortsette a be a God og a 
fortsette a h0re om Seg av lesing det Ny Testamentet. Vi 
velkommen din sp0rsmal og kommentarer av elektronisk 
innlevere. 



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Modern Greek 



npooeuxT) oxo 0e6 Aya7mx6c; 0e6<;, Era; euxaptoxorjue oil 
aoxo to Erjayyeko f) aoxri u vea 5ia9f)Kn exet 
oaieXerj9epco9ei exot cboxe eiuaoxe oe 9eor| va ud9ot)ue 
7ieptoo6xepcflv yta ora;. TlapaxaM) Por|9f|oxe xovq 
av9pd)7iorj<; apuoStorjc; yta va Kaxaoxfioei aoxo xo 
TjXeKxpovtKo PtpXio 5ta9eotuo. Eepexe 710101 eivat icoa eioxe 
oe 9eor) va xotx; Por|9f|oexe. ITapaKaM) xotx; Por|9f|oxe yta 
va eioxe oe 9eor) va a7taoxoXr|9ei ypf)yopa, Kat va 
Kaxaoxfioei oe 7ieptoo6xepa rjXeKxpovtKd PtpXia 5ta9eot|ia 
ITapaKaM) xouc; Por|9f|oxe yta va exexe oXotx; xotx; 7t6porj<;, 
xa xpilliaxa, xn 5i3vaur| Kat xo xpovo 6x1 xpetdCovxai 
7tpoiceiuevorj va eivat oe 9eor) va ouvexioow yta ora;. 
ITapaKaM) Por|9f)oxe eKeivot 7torj eivat uepoc; xnc; oudSac; 
7tot) xotx; Por)9d oe Ka9r|uepivf| pdor). ITapaKaM xotx; 
Scboxe xn 5i3vaur| yta va ouvexioexe Kat va Scboexe oe Kd9e 
evav ajco xotx; xo O7upixoorjal kov> KaxaXaPaivet yta xnv 



epyaoia oxi xouc; 9eXexe yia va Kdvexe. riapaKaM) Por|9f|oxe 
Kd9e evac; otto xouc; yia va lit|v exexe xo (p6(3o Kai yia va 
9uLir|9eixe oxi eioxe o 0e6cj 7tou ajcavxd oxtjv 7tpooeuxii Kai 
7iou eivai U7ieu9uvocj yia 6Xa. 
ITpooeuxoLiai oxi 9a xouc; ev9appuvaxe, Kai oxi xouc; 
7tpooxaxeuexe, Kai r) epyaoia & xo imoupyeio oxi 
ouuLiexerouv. 

llpooeuxoLiai oxi 9a xouc; 7tpooxaxeuaxe a7i6 xicj 7xveuLiaxiKecj 
SuvdLieicj f) dXXa eLutoSia 7tou 9a Lutopouoav va xouc; 
pXdv|/ouv f) va xouc; emPpaSuvouv. TlapaxaM) Lie Por|9f|oxe 
oxav xpT)oi(i07ioicb aoxiiv xnv vea 5ia9f|KT| yia va oKecpxcb 
e7rior|c; xouc; av9pcb7touc; 7tou exouv Kaxaoxf|oei auxf)v xnv 
ekSooti 5ia9eoiLir|, exoi cboxe Lutopcb va 7tpooer|9cb yia xouc; 
Kai exoi Lutopouv va owexioouv va Por|9ouv 7iepioo6xepoucj 
av9pcb7ioi)c. 

ITpooeuxoLiai oxi 9a liou Sivaxe Liia ayd7tr| xou lepou Word 
oacj (r) vea 5ia9f|KT|), Kai oxi 9a liou Sivaxe xnv 7xveuLiaxiKecj 
(ppovrjor) Kai xr) 5idKpior| yia va oacj ^epexe Kaluxepa Kai 
yia va KaxaXdpexe xr) xpoviKf) 7iepio5o oxi t/)ULie Lieoa. 
IlapaKalcb Lie Por|9f|oxe yia va ^epexe wax; va e^exdoei xicj 
SuoKoXiecj oxi epxoLiai avxiLiexco7io<; Lie Kd9e rpepa. O 
A6p5ocj God, Lie Por)9d yia va 9eXf|oei va oacj ^epei 
Kalrjxepa Kai va 9eXf|oei va Por|9f|oei dXXoucj Xpioxiavoucj 
oxtjv 7iepioxii liou Kai oe 6Xo xov koolio. 
ITpooeuxoLiai oxi 9a Sivaxe xnv r|XeKxpoviKf| OLidSa Pipiicov 
Kai eKeivoi 7tou xouc; Por|9oi3v tj (ppovrjof) oacj. ITpooeuxoLiai 
oxi 9a Por|9orjoaxe xa LieLiovcoLieva LieXr) xr|cj oiKoyeveidcj 
xoucj (Kai xr|cj oiKoyeveidcj liou) yia va e^a7taxr|9eixe oxi 
7xveuuaxiKd, dkla na va oac KaxaXdPexe Kai na va 
9eXf|oexe va oacj Sexxeixe Kai va aKoXou9f|oexe Lie Kd9e 
xp67to. E7rior|cj rcapexexe liocj xtjv aveou, Kai o5r|yiecj oe 
auxoucj xoucj xpovoucj Kai oacj ^rjxcb yia va kocvco auxd xa 
7tpdyLiaxa oxo ovolux xou Irjoou, Amen, 



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German - Deutch - Allemand 

German Prayers Gebet zum Gott wie man wie horen kann 
dass meinem Gebet wie bittet Hilfe zu mir zu geben wie 
man geistige Anleitung 

German - Prayer Requests (praying / Talking) to God - 
explained in German Language 

Mit Gott sprechen, der Schopfer des Universums, der Lord: 

1., die Sie zu mir dem Mut, die Sachen zu beten geben 
wiirden, die ich benotige, um 2. zu beten, die Sie zu mir dem 
Mut, Ihnen zu glauben und anzunehmen geben wiirden, was 
Sie mit meinem Leben tun mochten, anstelle von mir meine 
Selbst erhebend Wille (Absicht) iiber Direm. 

3., den en Sie mir Hilfe geben wiirden, um meine Furcht vor 
dem Unbekannten die Entschuldigungen nicht werden zu 
lassen oder die Grundlage fur mich, zum Sie nicht zu 
dienen. 

4., der Sie mir Hilfe, um zu sehen geben wiirden und zu 
erlernen, wie man die geistige Starke ich hat, benotigen Sie 
(durch Ihr Wort die Bibel) A) fur die Falle voran und B) fur 
meine eigene personliche geistige Reise. 

5. DaB Sie Gott mir Hilfe geben wiirden, um Sie mehr 
dienen zu wiinschen 



6. DaB Sie mich erinnern wiirden, mit Ihnen zu sprechen 
(prayer)when mich werden frustriert oder in der 
Schwierigkeit, anstatt zu versuchen, Sachen selbst nur durch 
meine menschliche Starke zu beheben. 

7. DaB Sie mir Klugheit und ein Herz geben wiirden, fullten 
mit biblischer Klugheit, damit ich Sie effektiv dienen wiirde. 

8. DaB Sie mir einen Wunsch geben wiirden, Hir Wort, die 
Bibel zu studieren, (das neues Testament-Evangelium von 
John) auf personlicher Ebene 

9. das Sie Unterstutzung zu mir geben wiirden, damit ich 
bin, Sachen in der Bibel (Ihr Wort) zu beachten der ich auf 
und der personlich beziehen kann mir hilft, zu verstehen, 
was Sie mich in meinem Leben tun wunschen. 

10. DaB Sie mir groBe Einsicht geben wiirden, um zu 
verstehen wie man anderen erklart, die Sie sind, und daB ich 
sein wiirde, zu erlernen, wie man erlernt und kann fur Sie 
und Ihr Wort (die Bibel) oben stehen 

11. DaB Sie Leute (oder Web site) in meinem Leben holen 
wiirden, die Sie kennen mochten und die in ihrem genauen 
Verstandnis von Ihnen stark sind (Gott); und das wiirden Sie 
Leute (oder Web site) in meinem Leben holen, das ist, mich 
anzuregen, genau zu erlernen, wie man die Bibel das Wort 
der Wahrheit (2 Timotheegras 2: 15) teilt. 

12. DaB Sie mir helfen wiirden zu erlernen, groBes 
Verstandnis liber, welche Bibelversion zu haben am besten 
ist, die am genauesten ist und die die geistigste Starke u. die 
Energie hat und dem Version mit den ursprunglichen 
Manuskripten ubereinstimmt, daB Sie die Autoren des neuen 
Testaments anspornten zu schreiben. 



13. DaB Sie mir Hilfe, um meine Zeit in einer guten Weise 
zu verwenden geben wiirden, und meine Zeit auf den 
falschen oder leeren Methoden nicht zu vergeuden, naeher 
an Gott (aber dem, zu erhalten nicht wirklich biblisch seien 
Sie) und wo jene Methoden keine lange Bezeichnung oder 
dauerhafte geistige Frucht produzieren. 

14. DaB Sie mir Unterstiitzung geben wiirden, was zu 
verstehen, in einer Kirche oder in einem Ort der Anbetung 
zu suchen, welche Arten der Fragen zum zu bitten und daB 
Sie mir helfen wiirden, Glaubiger oder einen Pastor mit 
groBer geistiger Klugheit anstelle von den einfachen oder 
falschen Antworten zu finden. 

15. den Sie mich veranlassen wiirden, mich zu erinnern, um 
sich Ihr Wort zu merken die Bibel (wie Romans ist 8), damit 
ich es in meinem Herzen haben und an meinen Verstand 
sich vorbereiten lassen kann, und bereit, eine Antwort zu 
anderen der Hoffnung zu geben, die ich iiber Sie habe. 

16. DaB Sie mir Hilfe damit meine eigene Theologie und 
Lehren holen wiirden, um mit Ihrem Wort, die Bibel 
ubereinzustimmen und daB Sie fortfahren wiirden, mir zu 
helfen, zu konnen, mein Verstandnis der Lehre verbessert 
werden kann, damit mein eigenes Leben, Lebensstil und 
Verstehen fortfahrt, zu sein naeher an, was Sie es fur mich 
sein wunschen. 

17. DaB Sie meinen geistigen Einblick 
(Zusammenfassungen) mehr und mehr offnen wiirden und 
daB, wo mein Verstandnis oder Vorstellung von Ihnen nicht 
genau ist, daB Sie mir helfen wiirden, zu erlernen, wem 
Jesus Christ wirklich ist. 



18. DaB Sie mir Hilfe geben wiirden, damit ich in der 
LageSEIN wiirde, alle falschen Rituale zu trennen, denen 
ich von, von Hirem freien Unterricht in der Bibel, wenn 
irgendwelche abgehangen habe von, was ich folgend bin, ist 
nicht vom Gott, oder ist kontrar zu, was Sie uns unterrichten 
wiinschen - iiber das Folgen Sie. 

19. DaB keine Krafte des libels nicht irgendwie geistiges 
Verstandnis wegnehmen wiirden, das ich habe, aber eher, 
daB ich das Wissen behalten wiirde von, wie man Sie kennt 
und nicht an diesen Tagen der geistigen Tauschung betrogen 
wird. 

20. DaB Sie geistige Starke holen und zu mir helfen wiirden, 
damit ich nicht ein Teil von groBen weg fallen oder 
irgendeiner Bewegung bin, die zu Ihnen und zu Ihrem 
heiligen Wort Angelegenheiten nachgemacht sein wiirde. 

21. Das, wenn es alles gibt, das ich in meinem Leben getan 
habe oder irgendeine Weise, daB ich nicht auf Sie reagiert 
habe, wie ich haben sollte und die mich entweder am Gehen 
mit Ihnen hindert oder Haben des Verstehens, daB Sie jene 
things/responses/events zuriick in meinen Verstand, damit 
ich auf sie im Namen Jesus Christ verzichten wiirde, und 
alle ihre von und von Konsequenzen holen wiirden und daB 
Sie jede mogliche Leere, Traurigkeit oder Verzweiflung in 
meinem Leben mit der Freude am Lord ersetzen wiirden und 
daB ich mehr auf das Lernen, Ihnen zu folgen gerichtet 
wiirde, indem man Ihr Wort las, die Bibel. 

22. DaB Sie meine Augen offnen wiirden, damit ich in der 
LageSEIN wiirde, offenbar zu sehen und zu erkennen, wenn 
es eine groBe Tauschung iiber geistige Themen gibt, wie 
man dieses Phanomen (oder diese Falle) von einer 
biblischen Perspektive und daB Sie mir Klugheit geben 
wiirden, um zu wissen und damit ich erlernt versteht, wie 



man meinen Freunden und liebte eine (Verwandte) ein Teil 
von ihm nicht zu sein hilft. 

23 DaB Sie sicherstellen wiirden, daB einmal meine Augen 
und mein Verstand geoffnet sind, versteht die geistige 
Bedeutung der gegenwartigen Falle, die in der Welt 
stattfinden, daB Sie mein Herz vorbereiten wiirden, um Hire 
Wahrheit anzunehmen und daB Sie mir helfen wiirden, zu 
verstehen, wie man Mut und Starke durch Hir heiliges Wort, 
die Bibel findet. Im Namen Jesus Christ, bitte ich um diese 
Sachen, die meinen Wunsch bestatigen, Hir Wille 
ubereinzustimmen, und ich bitte um Dire Klugheit und eine 
Liebe der Wahrheit zu haben, Amen. 



Mehr an der Unterseite der Seite 
wie man ewiges Leben u. 
Hat 



Wir sind froh, wenn diese Liste (der Gebetantrage zum 
Gott) in der LagelST, Sie zu unterstutzen. Wir verstehen, 
daB diese moglicherweise nicht die beste oder 
wirkungsvollste Ubersetzung sein kann. Wir verstehen, daB 
es viele unterschiedliche Weisen des Ausdruckens von von 
Gedanken und von von Wortern gibt. Wenn Sie einen 
Vorschlag fur eine bessere Ubersetzung haben oder wenn 
Sie etwas Ihrer Zeit dauern modi ten, Vorschlage zu 
schicken uns, werden Sie Tausenden der Leute auch helfen, 
die dann die verbesserte Ubersetzung lesen. Wir haben 
haufig ein neues Testament, das in Direr Sprache oder in den 
Sprachen vorhanden ist, die selten oder alt sind. 



Wenn Sie nach einem neuen Testament in einer spezifischen 
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begriiBen Dire Fragen und Anmerkungen durch 
elektronische Post. 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 



Caro Deus , Obrigada que esta Novo Testamento tem sido 
lancado de modo a que nos somos capaz aprender mais 
sobre a ti. Por favor ajudar a gente responsavel por fazendo 
esta Electronico livro disponivel. 

Por favor ajudar eles estarem capaz de trabalho rapidamente 
, e fazer mais Electronico livros disponivel Por favor ajudar 
eles haverem todos os recursos , o dinheiro , a forca e as 
horas que elas precisar a fim de ser capaz de guardar 
trabalhando para si. 

Por favor ajudar aquelas esse are parte da equipa essa ajuda 
lhes num todos os dias base. Por favor dar lhes a forca 
continuar e dar cada deles o espiritual comprendendo para o 
trabalho que voce quer eles fazerem. Por favor ajudar cada 
um deles para nao ter medo e lembrar que tu es o deus o 
qual respostas oracao e quern e encarregado de todas as 
coisas. 

EU orar que a ti would encorajar lhes , e que voce protege 
lhes , e o trabalho & ministerio que elas sao comprometido 
em. EU orar que voce protegeria lhes de o Espiritual Forcas 
ou outro barreiras isso podeia ser maleficio lhes ou lento 
lhes abaixo. 

Por favor ajudar a mim quando Eu uso esta Novo 
Testamento para tambem reflectir a gente o qual ter feito 
esta edicao disponivel , de modo a que eu possa orar para 
eles e por conseguinte eles podem continuar ajudar mais 



pessoas EU orar que voce daria a mim um amar do seu 
Divino Palavra ( o novo Testamento ), e que voce daria a 
mim espiritual sabedoria e discernment conhecer a ti melhor 
e para comprender o periodo de tempo que nos somos 
vivendo em. 

Por favor ajudar eu saber como lidar com as dificuldades 
que Eu sou confrontado com todos os dias. Lorde Deus , 
Ajudar eu querer conhecer a ti Melhor e querer ajudar outro 
Christian no meu area e pelo mundo. EU orar que voce daria 
o Electronico livro equipa e aquelas o qual trabalho no 
Websters e aqueles que ajudar lhes seu sabedoria. EU orar 
que voce ajudaria o individuo membros do seu famflia ( e a 
minha famflia ) para nao ser espiritual enganar , mas 
comprender a ti e querer aceitar e seguir a ti em todos 
bastante. e Eu pergunto voce fazer estas coisas em nome de 
Jesus , Amen , 



Dear God, 

Thank you that this New Testament 
has been released so that we are able 
to learn more about you. 

Please help the people responsible for making this 
Electronic book available. Please help them to be able to 
work fast, and make more Electronic books available 
Please help them to have all the resources, the money, the 
strength and the time that they need in order to be able to 
keep working for You. 

Please help those that are part of the team that help them on 
an everyday basis. Please give them the strength to continue 
and give each of them the spiritual understanding for the 
work that you want them to do. Please help each of them to 
not have fear and to remember that you are the God who 



answers prayer and who is in charge of everything. 

I pray that you would encourage them, and that you protect 
them, and the work & ministry that they are engaged in. 
I pray that you would protect them from the Spiritual Forces 
or other obstacles that could harm them or slow them down. 

Please help me when I use this New Testament to also think 
of the people who have made this edition available, so that I 
can pray for them and so they can continue to help more 
people 

I pray that you would give me a love of your Holy Word 
(the New Testament), and that you would give me spiritual 
wisdom and discernment to know you better and to 
understand the period of time that we are living in. 

Please help me to know how to deal with the difficulties that 
I am confronted with every day. Lord God, Help me to want 
to know you Better and to want to help other Christians in 
my area and around the world. 

I pray that you would give the Electronic book team and 
those who work on the website and those who help them 
your wisdom. 

I pray that you would help the individual members of their 
family (and my family) to not be spiritually deceived, but 
to understand you and to want to accept and follow you in 
every way. 

and I ask you to do these things in the name of Jesus, 
Amen, 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

&&&&&&&&&&&&&&&&&&&&&&&&& 

Croatian Croatian Croatian 



Croatian - Prayer Requests (praying ) to God - explained 
in Croatian Language 

Croatian Croatia Prayer Isus Krist Moljenje to Bog Kako to 
Moliti moze cuti moj pitati popustanje ponuditi mene 

Govorenje to Bog , Stvoritelj dana Svemir , Gospodar : 

1. taj te ce popustanje meni u hrabrost to moliti predmet taj 
Trebam to moliti 

2. taj te ce popustanje meni u hrabrost to vjerovati te i 
prihvatiti sto koji zelite za napraviti sa mojim zivot , 
umjesto mene uznijeti moj posjedovati htijenje ( namjera ) 
iznad tvoj. 

3. taj te ce popustanje mene ponuditi ne pustiti moj 
strahovanje dana nepoznat postati isprika , ili baza za mene 
ne to posluzitelj you. 

4. taj te ce popustanje mene ponuditi vidjeti i nauciti kako to 
imati duhovni snaga Trebam ( preko tvoj rijec Biblija ) ) za 
jedan dan dogadaj ispred i b ) za moj posjedovati osobni 
duhovni putovanje. 



5. Taj te Bog ce popustanje mene ponuditi istanje to 
posluzitelj Te vise 

6. Taj te ce podsjetiti mene to pricati sa te prayerwhen ) Ja 
sam frustriran ili u problemima , umjesto tezak to odluka 
predmet ja osobno jedini preko moj covjecji snaga. 

7. Taj te ce popustanje mene Mudrost i srce ispunjen sa 
Biblijski Mudrost tako da JA ce posluzitelj te vise efektivno. 

8. Taj te ce popustanje mene zelja to studirati tvoj rijec , 
Biblija , ( novim Oporuka Evandelje od John ), na osobni 
baza 

9. taj te ce popustanje pomoc meni u tako da Ja sam u 
mogucnosti to obavijest predmet in Biblija ( tvoj rijec ) sto 
Ja mogu osobni povezivati se , i da htijenje pomoc mene 
shvatiti sto koji zelite mene za napraviti u mojem zivot. 

10. Taj te ce popustanje mene velik raspoznavanje , to 
shvatiti kako to objasniti to ostali tko ti si , i da JA bi bilo u 
mogucnosti nauciti kako nauciti i znati kako to pristajati uza 
sto te i tvoj rijec ( Biblija ) 

1 1 . Taj te ce donijeti narod ( ili websiteovi ) u mojem zivot 
tko istanje to znati te , i tko jesu jak in njihov tocnost 
sporazum od te ( bog ); i da te ce donijeti narod ( ili 
websiteovi ) u mojem zivot koji ce biti u mogucnosti to 
hrabriti mene to precizan naucite kako podijeliti Biblija rijec 
od istina (2 Plasljiv 215:). 

12. Taj te ce pomoc mene nauciti to imati velik sporazum o 
sto Biblija inacici je najbolji , sto je vecina tocnost , i sto je 
preko duhovni snaga & Power PC , i sto inacici sporazum sa 
izvorni rukopis taj te nadahnut autorstvo dana Nov Oporuka 
to pisati. 



13. Taj te ce popustanje ponuditi mene koristenje moj 
vrijeme in dobar put , i ne to prosipati moj vrijeme na 
Neistinit ili prazan Metodije da biste dobili Zatvori to Bog ( 
ali koji nisu vjerno Biblijski ), i gdje svi oni Metodije 
stvarajuci nijedan ceznuti uvjeti ili trajan duhovni voce. 

14. Taj te ce popustanje pomoc meni u to shvatiti sto uciniti 
traziti in Churchill ili mjesto od moliti se , sto rod od pitanje 
to pitati , i da te ce pomoc mene pronaci onaj koji vjeruje ili 
pastor sa velik duhovni mudrost umjesto lahak ili neistinit 
odgovoriti. 

15. taj te ce nanijeti mene to sjecati se to sjecati se tvoj rijec 
Biblija ( kao sto je Rumunjski 8), tako da Ja mogu imati 
Internet u mojem srce i imati moj imati sto protiv spreman , 
i biti spreman to popustanje odgovoriti to ostali dana 
uzdanica taj Imam o te. 

16. Taj te ce donijeti ponuditi mene tako da moj posjedovati 
teologija i doktrina to poklapati se tvoj rijec , Biblija i da te 
ce nastaviti to pomoc mene znati kako moj sporazum od 
doktrina moze poboljsati tako da moj posjedovati zivot , stil 
zivota i sporazum nastaviti biti Zatvori to sto koji zelite 
Internet biti za mene. 

17. Taj te ce OpenBSD moj duhovni unutar ( zakljucak ) 
vise i vise , i da gdje svi moj sporazum ili percepcija od te 
nije tocnost , taj te ce pomoc mene nauciti tko Isus Krist 
vjerno je. 

18. Taj te ce popustanje ponuditi mene tako da JA bi bilo u 
mogucnosti to odijeljen bilo koji neistinit ritualni sto Imam 
zavisnost na , from tvoj jasan pomoc u ucenju in Biblija , 
ako postoje od sto Ja sam sljedece nije od Bog , ili je ugovor 
to sto koji zelite to vas nauciti nas o sljedece te. 



19. Taj bilo koji sila od zlo ce ne oduteti bilo koji duhovni 
sporazum sto Imam , ali radije taj JA ce cvrsto drzati znanje 
kako to znati te i ne biti lukav in te dani od duhovni varka. 

20. Taj te ce donijeti duhovni snaga i ponuditi mene tako da 
JA nece biti dio ognjevit Jesen Daleko ili od bilo koji pokret 
sto bi bilo produhovljeno krivotvoren novae vama i u vas 
Svet Rijec 

21. Da ako ima je ista taj Imam ispunjavanja u mojem zivot 
, ili bilo koji put taj Imam ne odgovaranje vama kao JA 
trebaju imati i da je koji se moze sprijeciti mene sa ili 
hodanje sa te , ili vlasnistvo sporazum , taj te ce donijeti oni 
predmet / reakcija / dogadaj leda u moj imati sto protiv , 
tako da JA ce odreci se njima in ime od Isus Krist , i svi od 
njihov efekt i posljedica , i da te ce opet staviti bilo koji 
praznina , sadness ili izgubiti nadu u mojem zivot sa Ono sto 
pruza uzitak dana Gospodar , i da JA bi bilo vise fokusirati 
na znanje to udarac te mimo citanje tvoj rijec , Biblija 

22. Taj te ce OpenBSD moj oci tako da JA bi bilo u 
mogucnosti to jasno vidjeti i prepoznati ako ima Velik 
Varka o Duhovni tema , kako to shvatiti ovaj fenomen ( ili 
te dogadaj ) from Biblijski perspektiva , i da te ce 
popustanje mene mudrost to znati i tako dalje taj JA htijenje 
naucite kako pomoc moj prijatelj i voljen sam sebe ( 
odnosni ) ne biti dio it. 

23. Taj te ce osigurali da jedanput moj oci jesu OpenBSD i 
moj imati sto protiv shvatiti duhovni izrazajnost od tekuci 
dogadaj uzimanje mjesto u svijetu , taj te ce pripremiti moj 
sree to prihvatiti tvoj istina , i da te ce pomoc mene shvatiti 
kako pronaci hrabrost i snaga preko tvoj Svet Rijec , Biblija. 
In ime od Isus Krist , JA traziti te predmet potvrditi moj 



zelja biti slozno tvoj htijenje , i Ja sam iskanje tvoj mudrost i 
to imati hatar dana Istina Da 



Vise podno Stranica 
Kako to imati Vjecan Zivot 



Mi jesu veseo ako ovaj rub ( od moljenje molba to Bog ) je 
u mogucnosti to pomoci te. Mi shvatiti ovaj mozda nece biti 
najbolji ili vecina djelotvoran prevodenje. Mi shvatiti koji su 
mnogobrojan razlicit putevi od istiskivanje misao i rijec. 
Ukoliko imati sugestija za bolji prevodenje , ili ukoliko ce 
voljeti uzeti malolitrazan iznos od tvoj vrijeme to poslati 
sugestija nama , te htijenje biti pomoc tisuca od ostali narod 
isto tako , koji ce onda citanje oplemenjen prevodenje. Mi 
vise puta imati Nov Oporuka raspoloziv u vas jezik ili in 
jezik koji su rijedak ili star. Ako ste oblicje za Nov Oporuka 
in specifican jezik , ugoditi korespondirati nas. Isto tako , mi 
istanje istinabog i pokusati komunicirati taj katkada , mi 
obaviti ponuda knjiga koji nisu Slobodan i da obaviti trosak 
novae. 

Ali ukoliko ne moci priustiti neki od oni elektronski knjiga , 
mi moze vise puta obaviti izmjena od elektronski knjiga za 
pomoc sa prevodenje ili prevodenje funkcionirati. Nemate 
biti koji se odnosi na zvanje radnik , samo jedan dan 
pravilan osoba tko je zainteresirana za pomoc. Te trebaju 
imati racunalo ili te trebaju imati pristup to racunalo at tvoj 
lokalni knjiznica ili fakulteti ili sveucilista , otada oni obicno 
imati bolji povezivanje to Internet. Mozete isto tako obicno 
utemeljiti tvoj posjedovati osobni SLOBODAN elektronicka 
posta racun odlaskom na mail.yahoo.com 



Ugoditi uzeti tren pronaci elektronicka posta adresa smjestiti 
na dnu ili kraj od ovaj stranica. Nadamo se te htijenje poslati 
elektronicka posta nama , ako ovaj je od pomoc ili 
hrabrenje. Mi isto tako hrabriti te to kontakt nas zabrinutost 
Elektronski Knjiga koju nudimo koji su sa trosak , i 
Slobodan. 

Mi obaviti imati mnogobrojan knjiga in stran jezik , ali mi 
ne uvijek mjesto njima to primiti elektronski ( preuzimanje 
datoteka ) jer mi jedini izraditi raspoloziv knjiga ili tema 
koji su preko molba. Mi hrabriti te to nastaviti to moliti to 
Bog i to nastaviti nauciti o Njemu mimo citanje novim 
Oporuka. Mi dobrodosli na tvoj pitanje i komentirajte mimo 
elektronicka posta. 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

CZECH CZECH TCHEK 

Czech Prayer Modlitba Kristian jezuita Kristus az k Buh Jak 
Modlit Buh pocinovat slyset modlitba k ptat Buh darovat 
pomoci mne 

Czech - Prayer Requests (praying / Talking) to God - 
explained in Czech Language 

Mluveni az k Buh , clen urcity Stvof itel of clen urcity 
Soubor , clen urcity Hospodin : 

1 . aby tebe chtel bych darovat az k mne clen urcity kuraz az 
k modlit clen urcity majetek aby Nemusim az k modlit 

2. aby tebe chtel bych darovat az k mne clen urcity kuraz az 
k domnivat se tebe a pfijmout jaky tebe potfeba az k jednat 
ma duch , misto mne povysit ja sam vule ( cfl ) nad tvuj. 



3. aby tebe chtel bych darovat mne pomoci az k ne dovolit 
ma bat se of clen urcity neznama az k stat se clen urcity 
odpustit , ci clen urcity baze do mne rozchazet se v nazorech 
slouzit you. 

4. aby tebe chtel bych darovat mne pomoci az k videt a az k 
dostat instrukce jak? az k mft clen urcity duchovni sfla 
Nemusim ( docela tvuj slovo clen urcity Bible ) jeden ) do 
clen urcity pfihoda vpfed a b ) do ja sam osobni duchovni 
cesta. 

5. Aby tebe Buh chtel bych darovat mne pomoci az k 
potfeba az k slouzit Tebe vice 6. Aby tebe chtel bych 
pfipomenout komu mne az k rozmlouvat s tebe prayerwhen 
) JA am zmafeny ci do nesnaz , misto trying az k analyzovat 
majetek ja sam ale docela ma lidsky sfla. 

7. Aby tebe chtel bych darovat mne Moudrost a jeden srdce 
nakyp s Biblicky Moudrost tak, ze JA chtel bych slouzit 
tebe vfce efektivnf. 8. Aby tebe chtel bych darovat mne 
jeden porucit az k ucenf tvuj slovo , clen urcity Bible , ( 
Novy zakon Evangelium of Jan ), dale jeden osobni baze 

9. aby tebe chtel bych darovat pomoc az k mne tak, ze J A 
am schopny az k oznameni majetek do clen urcity Bible ( 
tvuj slovo ) kdo Dovedu co se me tyce byt v pomeru k sem 
tam , to postaci pomoci mne dovidat se jaky tebe potfeba 
mne az k zavrazdit ma duch. 

10. Aby tebe chtel bych darovat mne celek bystrost , az k 
dovidat se jak? az k jasne se vyjadf it az k jinf kdo tebe ar , a 
aby JA chtel bych byt schopny az k dostat instrukce jak? az 
k dostat instrukce a vRdRt jak? az k postavit se za tebe a 
tvuj slovo ( clen urcity Bible ) 



1 1 . Aby tebe chtel bych nest lid ( ci websites ) do ma duch 
kdo potfeba az k vRdRt tebe , a kdo ar silny do jejich pfesny 
dohoda of tebe ( buh ); a Aby tebe chtel bych nest lid ( ci 
websites ) do ma duch kdo vule byt schopny az k dodat 
mysli mne az k pfesny dostat instrukce jak? az k delit clen 
urcity Bible Pismo svate pravda (2 Bazlivy 215:). 

12. Aby tebe chtel bych pomoci mne az k dostat instrukce az 
k rmt celek dohoda kolem kdo Bible liceni is nejlepe , kdo is 
nejcetnejsi pfesny , a kdo 3sg.prez.od have clen urcity 
nejcetnejsi duchovni sila & mnozstvi , a kdo liceni souhlasi 
jit s duchem casu original rukopis aby tebe dychat clen 
urcity spisovatele of Novy zakon az k psat. 

13. Aby tebe chtel bych darovat pomoci az k mne az k 
cviceni ma cas do jeden blaho cesta , a rozchazet se v 
nazorech zpustosit ma cas dale Chybny ci hladovy metody 
az k brat blizky az k Buh ( kdyby ne ar ne opravdu Biblicky 
), a kde those metody napsat ne dlouha hlaska cas ci 
{lastingllstalylltrvaly} } duchovni nest ovoce. 

14. Aby tebe chtel bych darovat pomoc az k mne az k 
dovidat se jaky az k hledat do jeden cirkev ci jeden bydliste 
of uctivani , jaky rody of otazky az k ptat se , a aby tebe 
chtel bych pomoci mne az k nalez vef fci ci jeden duchovni s 
celek duchovni moudrost misto bezstarostny ci chybny 
odpovida. 

15. aby tebe chtel bych byt pficinou mne na pametnou az k 
memorovat tvuj slovo clen urcity Bible ( jako takovy Riman 
8), tak, ze Dovedu mit ono do ma srdce a rmt ma mysl 
pfipraveny , a byt hbity az k darovat neurc. clen byt v 
souhlase s jini of clen urcity nadeje aby Mam u sebe tebe. 

16. Aby tebe chtel bych nest pomoci az k mne tak, ze ja sam 
bohoslovi a doktrina az k souhlasit s tvuj slovo , clen urcity 



Bible a aby tebe chtel bych stale byt pomoci mne vRdRt 
jak? ma dohoda of doktrina pocfnovat byt opravit tak, ze ja 
sam duch lifestyle a dohoda odrocit az k byt blizky k 
jakemu licelu tebe potfeba ono az k byt pro mne. 

17. Aby tebe chtel bych nechraneny ma duchovni jasnozf em 
( konec ) cim dale, tim vice , a aby kde ma dohoda ci 
chapavost of tebe is ne pfesny , aby tebe chtel bych pomoci 
mne az k dostat instrukce kdo Jezuita Kristus opravdu is. 

18. Aby tebe chtel bych darovat pomoci az k mne tak, ze JA 
chtel bych byt schopny az k oddeleny jakykoliv chybny 
obfad kdo J A mit duvera dale , die tvuj cely doktrina do clen 
urcity Bible , jestli vubec of jaky JA am nasledujici is ne of 
Buh , ci is proti cemu jaky tebe potfeba az k ucit us kolem 
nasledujici tebe. 

19. Aby jakykoliv dohnat of nestesti chtel bych ne odebrat 
jakykoliv duchovni dohoda kdo JA mit , aby ne dosti aby JA 
chtel bych drzet clen urcity znalost ceho jak? az k vRdRt 
tebe a rozchazet se v nazorech byt klamat do tezaury days of 
duchovni klam. 

20. Aby tebe chtel bych nest duchovni sfla a pomoci az k 
mne tak, ze JA vule rozchazet se v nazorech byt cast of 
notablove Klesani Pryc ci of jakykoliv pohyb kdo chtel bych 
byt duchovo falsovat az k tebe a az k tvuj Svaty Slovo 

21. Aby -li tarn is cokoli aby JA mit utahany ma duch , ci 
jakkoli aby JA mit ne dotazovana osoba az k tebe ackoliv 
Sel bych mit a to jest opatfeni mne die jeden nebo druhy 
kraceni s tebe , ci having dohoda , aby tebe chtel bych nest 
those majetek / citlivost pfistroje / pfihoda bek do ma mysl , 
tak, ze JA chtel bych nectit barvu je jmenem koho Jezuita 
Kristus , a celek of jejich dojem a dosah , a aby tebe chtel 
bych dat na dfivejsi misto jakykoliv emptiness , sadness ci 



beznadejnost do ma duch jit s duchem casu Radost of clen 
urcity Hospodin , a aby J chtel bych byt vice lozisko dale 
ucenost az k doprovazet tebe do cetba tvuj slovo , Bible 

22. Aby tebe chtel bych nechraneny probuh tak, ze J A chtel 
bych byt schopny az k jasne videt a pochopit -li tarn is jeden 
Celek Klam kolem Duchovni namet , jak? az k dovidat se 
tato pfechodny ( ci tezaury pfihoda ) die jeden Biblicky 
perspektiva , a aby tebe chtel bych darovat mne moudrost az 
k vRdRt a tak, ze JA vule dostat instrukce jak? poslouzit 
jidlem ma druh a Amor sam ( pfibuzni ) ne byt cast of it. 

23. Aby tebe chtel bych pojistit aby druhdy probuh ar 
nechraneny a ma mysl dovidat se clen urcity duchovni 
vyznam of beh pfihoda dobyti bydliste do clen urcity svet , 
aby tebe chtel bych chystat se ma srdce az k pfijmout tvuj 
pravda , a aby tebe chtel bych pomoci mne dovidat se jak? 
az k nalez kuraz a sfla docela tvuj Svaty Slovo , clen urcity 
Bible. Jmenem koho Jezuita Kristus , JA tazat se na tezaury 
majetek bifmovat ma porucit az k bjH; doma souhlas tvuj 
vule , a JA am ptani se do tvuj moudrost a az k mit jeden 
laska ke komu clen urcity Pravda Amen 



Vice v clen urcity Dno of Blok 
Jak? az k mit Nekonecny Duch 



My ar rad -li tato barevny pruh of modlitba dotaz az k Buh 
is schopny az k pomahat tebe. My dovidat se tato moci ne 
byt clen urcity nejlepe ci nejcetnejsi efektivni desifrovani. 
My dovidat se tamhleten ar mnoho neobvykly cesty of 
interpretace domneni a slova. -li tebe mit jeden navrh do 
jeden lepe desifrovani , ci -li tebe chtel bych do teze mfry az 



k brat jeden maly cinit of tvuj cas az k poslat navrhy az k us 
, tebe vule byt porce jidla tisic of druhy lid rovnez , kdo vule 
nekdy cist clen urcity opravit desifrovani. My casto mit 
jeden Novy Posledni vule pfistupny do tvuj jazyk ci do 
jazyk aby ar nedovafeny ci davny. -li tebe ar hledet do jeden 
Novy Posledni vule do jeden specificky jazyk , byt pfijemny 
psat az k us. Rovnez , my potfeba az k jiste a namahat az k 
byt ve styku aby nekdy , my cinit nabidka blok aby ar ne 
Drzy a aby cinit cena penize. 

Aby ne -li tebe delostfelectvo pfitok nejaky of those 
elektronicky blok , my pocinovat casto cinit neurc. clen 
burza of elektronicky blok do pomoci s desifrovani ci 
desifrovani prace. Tebe cinit ne mit az k bjH; jeden odborny 
delnik , ale jeden pofadny osoba kdo is obchod do porce 
jidla. Tebe pozadovat mit jeden pocitac ci tebe pozadovat 
mit pfistup az k jeden pocitac v tvuj lokalka knihovna ci 
akademie ci univerzita , od te doby those obvykly mit lepe 
klientela az k clen urcity internovana osoba. Tebe pocinovat 
rovnez obvykly upevnit tvuj drahy osobni DRZY 
elektronicka posta licet do existujici az k mail.yahoo.com 

BjH; pfijemny brat jeden dulezitost az k nalez clen urcity 
elektronicka posta adresovat nalezt v clen urcity dno ci clen 
urcity cfl of tato blok. My nadeje tebe vule poslat 
elektronicka posta az k us , -li tato is of pomoci ci podpora. 
My rovnez dodat mysli tebe az k dotyk us pokud jde o 
Elektronicky Blok aby my nabidka aby ar bez cena , a drzy. 



My cinit mit mnoho blok do cizi jazyk , aby ne my cinit 
nekdy bydliste je az k dostat electronically ( zavadeni ) 
ponevadz my ale delat pfistupny clen urcity blok ci clen 
urcity namet aby ar clen urcity nejcetnejsi dotaz. My dodat 
mysli tebe az k stale byt modlit az k Buh a az k stale byt 



dostat instrukce kolem Jemu do cetba Novy zakon. My vftat 
tvuj otazky a poznamky do elektronicka posta. 



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Drogi Bog , Dziekuje 6w ten Nowy Testament 

ma byl zwolniony byle tylko jestesmy able wobec nauczyc 
si§ liczniejszy okolo ty. Prosz§ mi pomoc ludzie 
odpowiedzialny pod katem wykonaniem ten Elektroniczny 
ksiazka rozporzadzalny. 

Prosz§ mi pomoc im zostac wyplacalny praca umocowany , 
i zrobic liczniejszy Elektroniczny ksiazki rozporzadzalny 
Prosz§ mi pomoc im wobec miec wszystko ten zasoby , ten 
pieniadze , ten sila i ten czas 6w oni potrzebowac w klasa 
zostac wyplacalny utrzymywac dzialanie pod k^tem Ty. 
Prosz§ mi pomoc 6w 6w jestescie obowi^zek od ten druzyna 
6w wspolpracownik im u an codzienny podstawa. 

Podobac si§ dawac im ten sila wobec kontynuowac i dawac 
kazdy od im ten duchowy zgoda pod katem ten praca 6w ty 
potrzeba im wobec czynic. Prosz§ mi pomoc kazdy od im 
wobec nie miec strach i wobec zapamietac 6w jestes ten 
Bog ktory odpowiedzi modlitwa i ktory jest w koszt od 
wszystko. JA blagac 6w ty bylby zach^cac im , i 6w ty 
ochraniac im , i ten praca & ministerstwo 6w oni sa^ zaj^ty. 
J A blagac 6w ty bylby ochraniac im z ten Duchowy Sily 
zbrojne albo inny przeszkody 6w kulisy szkoda im albo 
powolny im w dol. Prosz§ mi pomoc podczas JA uzywac 
ten Nowy Testament wobec takze pomyslec od ludzie ktory 
miec wykonane ten wydanie rozporzadzalny , byle tylko JA 



puszka metalowa modlic si§ za im i tak oni puszka 
metalowa robic w dalszym ciaj>u wspolpracownik 

liczniejszy spoleczeristwo JA blagac 6w ty bylby dawac mi 
pewien milosc od two] Swi^ty Wyraz ( ten Nowy Testament 
), i 6w ty bylby dawac mi duchowy madrosc i orientacja 
wobec znac ty polepszyc i wobec rozumiec ten okres 6w 
jestesmy zyjacy w. Prosz§ mi pomoc wobec znac jak wobec 
zawierac z transakcj^ ten trudnosci 6w JA jestem 
skonfrontowany rezygnowac codziennie. 

Lord Bog , Wspolpracownik mi wobec potrzeba wobec znac 
ty Polepszyc i wobec potrzeba wobec wspolpracownik inny 
Chrzescijanie w mqj powierzchnia i wokolo ten swiat. 
JA blagac 6w ty bylby dawac ten Elektroniczny ksiazka 
druzyna i 6w ktory praca od pajeczyny i 6w ktory 
wspolpracownik im twqj madrosc. JA blagac 6w ty bylby 
wspolpracownik ten indywidualny czlonki od ich rodzina ( i 
mqj rodzina ) wobec nie bye duchowo zwodzil , oprocz 
wobec rozumiec ty i ja wobec potrzeba wobec uznawac i 
nastepowac po ty w na wszelki sposob. i JA zapytac ty 
wobec czynic tych rzeczy na Boga Jezus , Amen , 



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Slovenian 



Slovenian 



Slovenian - Prayer Requests (praying / Talking) to God - 
explained in Slovenian Language 

Slovenian prayer jezuit Kristus molitev Bog kako prositi kako moci 
slisati svoj zaprositi podati ponuditi komu kaj mi 



pri aparatu imeti se za boga , tvorec od vsemirje , bog : 

1 . to vi hoteti izrociti mi pogum prositi stvari to rabim 
prositi 

2. to vi hoteti izrociti mi pogum v vernik vi ter uvazevati 
kaksen hoces vzdrzati svoj zivljenje , namesto mi 
navdusenje svoj lasten hoteti ( namen ) zgoraj vas. 

3. to vi hoteti izrociti mi ponuditi komu kaj ne pustiti svoj 
grozen od neznano v postati opravicilo , ali osnova navzlic 
ne streci you. 

4. to vi hoteti izrociti mi ponuditi komu kaj zagledati ter 
zvedeti kako imeti bozji zakon cvrstost rabim ( skozi vas 
izraziti z besedami biblija ) a ) zakaj pripetljaj spredaj ter b ) 
zakaj svoj lasten oseben netelesen potovanje. 

5. to vi Bog hoteti izrociti mi ponuditi komu kaj biti brez 
streci vi vec 

6. to vi hoteti spomniti se mi pogovarjati se vi prayerwhen ) 
jaz sem unicen ali v tezava , namesto tezaven odlociti stvari 
sebi sele skozi svoj cloveski cvrstost. 

7. to vi hoteti izrociti mi modrost ter a srcika poln Biblical 
modrost tako da jaz hoteti zacetni udarec z zogo vi vec 
razpolozljiv. 



8. to vi hoteti izrociti mi a zahteva studirati vas izraziti z 
besedami , biblija , ( novi testament evangelij od John ), 
naprej a oseben osnova 

9. to vi hoteti izrociti pomoc mi tako da morem opaziti 
stvari v biblija ( vas izraziti z besedami ) kateri morem 
osebno tikati se cesa , ter to zadostuje pomoc mi razumeti 
kaksen vi biti brez mi uganjati v svoj zivljenje. 

10. to vi hoteti izrociti mi velik bistroumnost , v razumeti 
kako razlagati drugim kdo vi ste , ter to jaz domisljavec 
zmozen zvedeti kako zvedeti ter znanje kako stati pokoncu 
zakaj vi ter vas izraziti z besedami ( biblija ) 

1 1. to vi hoteti privleci narod ( ali websites ) v svoj zivljenje 
kdo biti brez znati vi , ter kdo ste krepek v svoj natancen 
razumeven od vi ( Bog ); ter to vi hoteti privleci narod ( ali 
websites ) v svoj zivljenje kdo hoteti obstati zmozen v 
podzigati mi v natancen zvedeti kako razpreti biblija izraziti 
z besedami od resnica (2 plasljiv 215:). 

12. to vi hoteti pomoc mi zvedeti imeti velik razumeven 
priblizno kateri biblija prevod je najprimernejsi , kateri je 
najvec natancen , ter kateri has najvec netelesen cvrstost & 
sila , ter kateri prevod strinjati se s samorasel rokopis to vi 
vdihniti pisec od novi testament pisati. 

13. to vi hoteti izrociti ponuditi komu kaj mi rabiti svoj cas 
v a dober izuriti za hojo ali jezo po cesti , ter ne v 
razsipavati svoj cas naprej napacen ali puhel metoda 
zadobiti sklepnik v Bog ( ce ze ne ste ne resnicno Biblical ), 
ter kraj oni metoda predelki ne dolg pogoj ali trajen 
netelesen sadje. 

14. to vi hoteti izrociti pomoc mi v razumeti kaksen iskati v 
a cerkvica ali a mesto od castiti , kaksen milosten od 
vprasanje zaprositi , ter to vi hoteti pomoc mi najti vernik ali 
a pastor s velik netelesen modrost namesto neprisiljen ali 
napacen odgovor. 

15. to vi hoteti vzrok mi spomniti se nauciti se na pamet vas 
izraziti z besedami biblija ( kot na primer retoromanski 8), 
tako da morem zivljati to v svoj srcika ter zivljati svoj srce 



pripravljen , ter obstati radovoljen podati odgovor drugim 
od upanje to imam priblizno vi. 

16. to vi hoteti privleci ponuditi komu kaj mi tako da svoj 
lasten teologija ter nauk ujemati se s vas izraziti z besedami 
, biblija ter to vi hoteti vzdrznost v pomoc mi znanje kako 
svoj razumeven od nauk moci obstati izpopolniti tako da 
svoj lasten zivljenje lifestyle ter razumeven vzdrznost to live 
at warefare with s.o. sklepnik eemu vi biti brez to v obstati 
navzlic. 

17. to vi hoteti plan svoj netelesen vpogled ( sklep ) bolj in 
bolj , ter to kraj svoj razumeven ali zaznavanje od vi ni 
natancen , to vi hoteti pomoc mi zvedeti kdo jezuit Kristus 
resnicno je. 

18. to vi hoteti izrociti ponuditi komu kaj mi tako da jaz 
domisljavec zmozen razstati se poljuben napacen cerkveni 
obredi kateri imam odvisnost naprej , s vas veder 
poucevanje v biblija , ce sploh kateri od kaksen jaz sem 
sledec ni od Bog , ali je nasprotno eemu kaksen hoces uciti 
nas priblizno sledec vi. 

19. to poljuben vojna sila od zlo hoteti ne odvzeti poljuben 
netelesen razumeven kateri imam , sele precej to jaz hoteti 
obdrzati znanost od kako znati vi ter ne v obstati goljufati 
dandanes od netelesen prevara. 

20. to vi hoteti privleci netelesen cvrstost ter ponuditi komu 
kaj mi tako da nocem v obstati del od velika gospoda 
padanje stran ali od poljuben tok kateri domisljavec 
netelesen ponarejen vam na uslugo ter v vas svet izraziti z 
besedami 

21. to ce je nic to imam velja v svoj zivljenje , ali vsekakor 
to imam ne odgovor vam na uslugo kot jaz should zivljati 
ter to je preprecljiv mi s vsak izmed obeh pesacenje z vami , 
ali imetje razumeven , to vi hoteti privleci oni stvari / 
odgovor / pripetljaj prislon v svoj srce , tako da jaz hoteti 
odreci se jih v imenu ljudstva, usmiljenja itd. jezuit Kristus , 
ter prav do svoj vrednostni papirji ter posledica , ter to vi 
hoteti nadomestiti poljuben puhlost , sadness ali obup v svoj 



zivljenje s veselje od bog , ter to jaz domisljavec vec zarisce 
naprej ucenje slediti vi z citanje vas izraziti z besedami , 
biblija 

22. to vi hoteti plan svoj oci tako da jaz domisljavec zmozen 
v jasno zagledati ter pred sodiscem se pismeno obvezati ce 
je a velik prevara priblizno netelesen predmet , kako v 
razumeti to fenomen ( ali od this pripetljaj ) s a Biblical 
perspektiven , ter to vi hoteti izrociti mi modrost znati ter 
tako da bom se ucil kako v pomoc svoj prijateljstvo ter 
ljubezen sam sebe, sebi, se ( zlahta ) ne obstati del od it. 

23. to vi hoteti zavarovati to nekoc svoj oci ste odpirac ter 
svoj srce razumeti bozji zakon pomen od tok pripetljaj 
taking mesto na svetu , to vi hoteti pripraviti se svoj srcika 
vzeti vas resnica , ter to vi hoteti pomoc mi razumeti kako 
najti pogum ter cvrstost skozi vas svet izraziti z besedami , 
biblija. v imenu ljudstva, usmiljenja itd. jezuit Kristus , jaz 
prositi od this stvari potrditi svoj zahteva v biti znotraj 
pogodba vas hoteti , ter vprasam zakaj vas modrost ter imeti 
a ljubezen od resnica Amen. 



vec pravzaprav od stran 
kako imeti vecen zivljenje 



mi smo vesel ce to zapisati v seznam ( od molitev prosnja v 
Bog ) je zmozen pomagati vi. mi razumeti to maj ne obstati 
najboljsi ali najvec uspesen prevod. mi razumeti to so veliko 
razlicen ways od iztisljiv mnenje ter izraziti z besedami. ce 
vi zivljati a nasvet zakaj a rajsi prevod , ali ce vi hoteti vsec 
biti zavzeti a tesen znesek od vas cas posiljati nasvet v nas , 
bos pomaganje tisoc od drugi narod tudi , kdo hoteti torej 
citanje izpopolniti prevod. mi pogosto zivljati a nova zaveza 



pri roki v vas jezik ali v jezik to ste redek ali star, ce isces a 
nova zaveza v a poseben jezik , prosim napisati rabiti. tudi , 
mi biti brez v obstati varen ter zaceti v biti obhajan to vcasih 
, mi delati oferirati knjiga to ste ne prost ter to delati strosek 
penez. 

sele ce vi ne morem privosciti si nekaj tega oni elektronski 
knjiga , mi moci pogosto delati mena od elektronski knjiga 
zakaj pomoc s prevod ali prevod opus, vi nikar ne zivljati to 
live at warefare with s.o. a poklicen delavec , sele a reden 
oseba kdo je zavzet v pomaganje. vi should zivljati a 
racunalo ali vi should zivljati postranski v a racunalo v vas 
tukajsnji knjiznica ali visja gimnazija ali univerza , odkar 
oni navadno zivljati rajsi vez v stazist v bolnisnici. vi moci 
tudi navadno ustanoviti vas lasten oseben prost elektronski 
verizna srajca racun z tekoc v mail.yahoo.com 

prosim zalotiti a vaznost za odkriti elektronski verizna srajca 
ogovor poiskati pravzaprav ali prenehati od to stran. mi 
upanje bos poslal elektronski verizna srajca v nas , ce to je 
od pomoc ali encouragement, mi tudi podzigati vi v zveza 
nas zadeven elektronski knjiga to mi oferirati to ste ce ne 
strosek , ter prost. 

mi delati zivljati veliko knjiga v tuji jeziki , sele mi nikar ne 
zmeraj mesto jih sprejeti electronically ( travnato gricevje ) 
zato ker mi sele izdelovanje pri roki knjiga ali predmet to ste 
najvec prosnja. mi podzigati vi v vzdrznost prositi v Bog ter 
v vzdrznost zvedeti priblizno njega z citanje novi testament, 
mi izreci dobrodoslico vas vprasanje ter razloziti z 
elektronski verizna srajca. 



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srckan Bog , the same to to nova 
zaveza has been izpusttakodamismo 

zmozen zvedeti vec priblizno vi. prosim pomoc preprosti 
ljudje odgovoren zakaj izdelava to elektronski knjiga pri 
roki. 

prosim pomoc jih premoci opus nagel , ter izdelovanje vec 
elektronski knjiga pri roki prosim pomoc jih imeti vsi 
sredstvo , penez , cvrstost ter cas to oni potreba zato da 
obstati zmozen vzdrzevati ki dela zakaj vi. 
prosim pomoc oni to ste del od skupina to pomoc jih naprej 
vsakdanji osnova. prosim izrociti jih cvrstost v vzdrznost ter 
izrociti vsakteri od jih bozji zakon razumeven zakaj opus to 
vi biti brez jih uganjati. prosim pomoc vsakteri od jih v ne 
zivljati strah ter spomniti se to vi ste Bog kdo odgovor 
molitev ter kdo je v ukaz od vse. 

jaz predlagati da vi hoteti podzigati jih , ter to vi zavarovati 
jih , ter opus & ministrstvo to oni so zaposlen s cim. jaz 
predlagati da vi hoteti zavarovati jih s netelesen vojna sila 
ali drugi zapreka to strjena lava skoda jih ali pocasi vozite 
jih niz. prosim pomoc mi cas jaz raba to nova zaveza v tudi 
pretehtati od preprosti ljudje kdo zivljati narejen to naklada 
pri roki , 

tako da morem prositi za jih ter tudi oni moci vzdrznost v 
pomoc vec narod jaz predlagati da vi hoteti izrociti mi a 
ljubezen od vas svet izraziti z besedami ( novi testament ), 
ter to vi hoteti izrociti mi netelesen modrost ter bistroumnost 



znati vi rajsi ter v razumeti epoha od cas to mi smo zivljenje 
v. 

prosim pomoc mi znati kako v obravnavati tezek to jaz sem 
soociti s vsak dan. lord Bog , pomoc mi hoteti znanje vi rajsi 
ter hoteti pomoc drugi krscanski v svoj area ter po svetu. 
jaz predlagati da vi hoteti izrociti elektronski knjiga skupina 
ter oni kdo opus naprej tkalec ter oni kdo pomoc jih vas 
modrost. jaz predlagati da vi hoteti pomoc poedinec 
clanstvo od svoj rodbina ( ter svoj rodbina ) v ne obstati 
netelesen goljufati , sele v razumeti vi ter hoteti uvazevati 
ter slediti vi v sleherni izuriti za hojo ali jezo po cesti. ter jaz 
zaprositi vi uganjati od this stvari v imenu ljudstva, 
usmiljenja itd. jezuit , Amen , 



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llltlhal diyOS , pasalamatan ka atipan ng pawid ito 
bago testamento may been pakawalan pagayon atipan ng 
pawid tayo ay able sa mag-aral laling marami buongpaligid 
ka. masiyahan tumulong ang mga tao may pananagutan 
dahil sa making ito Electronic book makukuha. masiyahan 
tumulong kanila sa maaari able sa gumawa ayuno , at gawin 
laling marami Electronic books makukuha masiyahan 
tumulong kanila sa may lahat ang mapamaraan , ang salapi , 
ang lakas at ang takdaan ng oras atipan ng pawid sila 
mangilangan di iutos sa maaari able sa tago gumawa dahil 
saka. 

masiyahan tumulong those atipan ng pawid ay mahati ng 
ang itambal atipan ng pawid tumulong kanila sa isa pang- 
araw-araw batayan. masiyahan bigyan kanila ang lakas sa 
mapatuloy at bigyan bawa't isa ng kanila ang tangayin pang- 
unawa dahil sa ang gumawa atipan ng pawid ka magkulang 



kanila sa gumawa. masiyahan tumulong bawa't isa ng kanila 
sa hindi may katakutan at sa gunitain atipan ng pawid ka ay 
ang diyos sino sumagot dasal at sino ay di pagbintangan ng 
lahat ng bagay. 

ako magdasal atipan ng pawid ka would palakasin ang loob 
kanila , at atipan ng pawid ka ipagsanggalang kanila , at ang 
gumawa & magkalinga atipan ng pawid sila ay kumuha di. 
ako magdasal atipan ng pawid ka would ipagsanggalang 
kanila sa ang tangayin pilitin o iba sagwil atipan ng pawid 
could saktan kanila o slow kanila itumba. 
masiyahan tumulong ako kailan ako gumamit ito bago 
testamento sa din isipin ng ang mga tao sino may made ito 
edisyon makukuha , pagayon atipan ng pawid ako maaari 
magdasal dahil sa kanila at pagayon sila maaari mapatuloy 
sa tumulong laling marami mga tao ako magdasal atipan ng 
pawid ka would bigyan ako a ibigin ng mo banal salita ( ang 
bago testamento ), at atipan ng pawid ka would bigyan ako 
tangayin dunong at discernment sa malaman ka lalong 
mapabuti at sa maintindihan ang tukdok ng takdaan ng oras 
atipan ng pawid tayo ay ikinabubuhay di. 
masiyahan tumulong ako sa malaman paano sa makitungo 
kumuha ang mahirap hindi madali atipan ng pawid ako ay 
confronted kumuha bawa't araw. panginoon diyos , 
tumulong ako sa magkulang sa malaman ka lalong mapabuti 
at sa magkulang sa tumulong iba binyagan di akin malawak 
at sa tabi-tabi ang daigdig. ako magdasal atipan ng pawid ka 
would bigyan ang Electronic book itambal at those sino 
gumawa sa ang website at those sino tumulong kanila mo 
dunong. 

ako magdasal atipan ng pawid ka would tumulong ang isang 
tao pagkakasapi ng kanila mag-anak ( at akin mag-anak ) sa 
hindi maaari spiritually dayain , datapuwa't sa maintindihan 
ka at sa magkulang sa tanggapin at sundan ka di bawa't 
daan. at ako humingi ka sa gumawa tesis bagay di ang 
pangalanan ng heswita , susugan , 



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Armas Jumala , Kiittaa te etta nyt kuluva 
Veres Jalkisaados has esittamislupa joten etta me 
aari eteva jotta kuulla enemman jokseenkin te. 

Haluta auttaa ihmiset edesvastuullinen ajaksi ansaitseva nyt 
kuluva Elektroninen kirjanpidollinen saatavana. Haluta 
auttaa heidat jotta olla eteva jotta aikaansaada paastota , ja 
ehtia enemman Elektroninen luettelossa saatavana Haluta 
auttaa heidat jotta hankkia aivan varat , raha , kesto ja aika 
etta he kaivata kotona aste jotta olla eteva jotta elatus 
tyoskentely ajaksi Te. 

Haluta auttaa ne etta aari erita -lta joukkue etta auttaa heidat 
model after by jokapaivainen kivijalka. Haluta kimmoisuus 
heidat kesto jotta jatkaa ja kimmoisuus joka -lta heidat 
henki- ymmartavainen ajaksi aikaansaada etta te haluta 
heidat jotta ajaa. 

Haluta auttaa joka -lta heidat jotta ei hankkia pelata ja jotta 
muistaa etta te aari Jumala joka tottelee nimea hartaushetki 
ja joka on kotona hinta -lta kaikki. I-KIRJAIN pyytaa 
hartaasti etta te edistaa heidat , ja etta te suojata heidat , ja 
aikaansaada & ministerikausi etta he aari varattu kotona. I- 
KIRJAIN pyytaa hartaasti etta te suojata heidat polveutua 
Henki- Joukko eli toinen este etta haitta heidat eli hitaasti 
heidat heittaa. Haluta auttaa we jahka I-KIRJAIN apu nyt 
kuluva Veres Jalkisaados jotta kin ajatella -lta ihmiset joka 
hankkia kokoonpantu nyt kuluva painos saatavana , joten 
etta I-KIRJAIN kanisteri pyytaa hartaasti ajaksi heidat ja 



joten he kanisteri jatkaa jotta auttaa enemman ihmiset I- 
KIRJAIN pyytaa hartaasti etta te kimmoisuus we lempia -lta 
sinun Pyha Sana ( Veres Jalkisaados ), ja etta te kimmoisuus 
we henki- viisaus ja arvostelukyky jotta osata te vedonlyoja 
ja jotta kasittaa aika -lta aika etta me aari asuen kotona. 
Haluta auttaa we jotta osata kuinka jotta antaa avulla 
hankala etta I-KIRJAIN olen asettaa vastakkain avulla joka 
aika. Haltija Jumala , Auttaa we jotta haluta jotta osata te 
Vedonlyoja ja jotta haluta jotta auttaa toinen Kristitty kotona 
minun kohta ja liepeilla maailma. 

I-KIRJAIN pyytaa hartaasti etta te kimmoisuus Elektroninen 
kirjanpidollinen joukkue ja ne joka aikaansaada model after 
kudos ja ne joka auttaa heidat sinun viisaus. I-KIRJAIN 
pyytaa hartaasti etta te auttaa yksilo jasenmaara -lta heidan 
heimo ( ja minun heimo ) jotta ei olla henkisesti eksyttaa , 
ainoastaan jotta kasittaa te ja jotta haluta jotta hyvaksya ja 
harjoittaa te kotona joka elamantapa. ja I-KIRJAIN anoa te 
jotta ajaa nama tavarat kotona maine -lta Jeesus , 
Vastuunalainen , 



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Raring Gud , Tack sjalv sa pass den har Ny 

Testamente er blitt befriaren sa fakta at vi er 
duglig till lara sig mer omkring du. Behag hjalpamig 
folk ansvarig for tillverkningen den har Elektronisk bok 
tillganglig. 



Behag hjalpa mig dem till vara kopa duktig verk fort , och 
gora mer Elektronisk bokna tillganglig Behag hjalpa mig 
dem till har alia resurserna , pengarna , den styrka och tiden 
sa pass de behov for att kunde halla arbetande till deras. 
Behag hjalpa mig den har sa pass de/vi/du/ni ar del om 
spannen sa pass hjalp dem pa en daglig basis. Behaga ger 
dem den styrka till fortsatta och ger var av dem den ande 
forstandet for den verk sa pass du vilja dem till gor. Behag 
hjalpa mig var av dem till inte har radsla och till minas sa 
pass du er den Gud vem svar bon och vem er han i lidelse av 
allting. 

JAG be sa pass du skulle uppmuntra dem , och sa pass du 
skydda dem , och den verk & ministaren sa pass de er 
forlovad i. 

JAG be sa pass du skulle skydda dem fran den Ande Pressar 
eller annan hinder sa pass kunde skada dem eller langsam 
dem ned. Behag hjalpa mig nar JAG anvanda den har Ny 
Testamente till ocksa tanka om folk vem har gjord den har 
upplagan tillganglig , sa fakta at JAG kanna be for dem och 
sa de kanna fortsatta till hjalp mer folk JAG be sa pass du 
skulle ge mig en karlek om din Helig Uttrycka ( den Ny 
Testamente ), och sa pass du skulle ge mig ande visdom och 
discernment till veta du battre och till forsta den period av 
tid sa pass vi er levande i. 

Behag hjalpa mig till veta hur till ha att gora med 
svarigheten sa pass JAG er stillt overfor var dag. Var Herre 
och Fralsare Gud , Hjalpa mig till vilja till veta du Battre 
och till vilja till hjalp annan Kristen i min areal och i 
omkrets det varld. JAG be sa pass du skulle ger den 
Elektronisk bok sla sig ihop och den har vem arbeta pa den 
spindelvav och den har vem hjalp dem din visdom. 
JAG be sa pass du skulle hjalp individuellt medlemmen av 
deras familj ( och min familj ) till inte bli spiritually lurat , 
utom till forsta du och mig till vilja till accept och folja du i 
varje vag. och JAG fraga du till gor de har sakerna inne om 
namn av Jesus , Samarbetsvillig , 



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Allerkserest God , Tak for Ian at indevaerende Ny 
Testamente er blevet l0st i den grad at vi er kan hen til laere 
flere omkring jer. Behage hjaelp den folk ansvarlig nemlig 
g0r indevaerende Elektronisk skrift anvendelig. Behage 
hjselp sig at blive k0bedygtig arbejde holdbar , og skabe 
flere Elektronisk b0ger anvendelig Behage hjaslp sig hen til 
nyde en hel ressourcer , den penge , den krasfter og den gang 
at de savn for at vaere i stand til opbevare i orden nemlig Jer. 

Behage hjaelp dem at er noget af den hold at hjaslp sig oven 
pa en hverdags holdepunkt. Behage indr0mme sig den 
krasfter hen til fortsastte og indr0mme hver i sig den appel 
opfattelse nemlig den arbejde at jer savn sig hen til lave. 
Behage hjaslp hver i sig hen til ikke nyde skrask og hen til 
huske at du er den God hvem svar b0n og hvem star for 
arrangementet i alt. 

JEG bed at jer ville give mod sig , og at jer sikre sig , og 
den arbejde & ministerium at de er forlovet i. JEG bed at jer 
ville sikre sig af den Appel Tvinger eller anden hindring at 
kunne afbrask sig eller sen sig nede. 

Behage hjaslp mig hvor JEG hjaslp indevaerende Ny 
Testamente hen til ligeledes hitte pa den folk hvem nyde 
skabt indevaerende oplag anvendelig , i den grad at JEG 
kunne bed nemlig sig hvorfor de kunne fortsaette hen til 
hjaelp flere folk JEG bed at jer ville indr0mme mig en 



kserlighed til jeres Hellig Ord ( den Ny Testamente ), og at 
jer ville indr0mme mig appel klogskab og discernment hen 
til kende jer bedre og hen til opfatte den periode at vi er 
nulevende i. 

Behage hjselp mig hen til kende hvor hen til omhandle den 
problemer at Jeg er stillet over for hver dag. Lord God , 
Hjselp mig hen til ville gerne kende jer Bedre og hen til ville 
gerne hjselp anden Christians i mig omrade og omkring den 
jord. 

JEG bed at jer ville indr0mme den Elektronisk skrift hold og 
dem hvem arbejde med den website og dem hvem hjselp sig 
jeres klogskab. JEG bed at jer ville hjselp den individ 
medlemmer i deres slsegt ( og mig slsegt ) hen til ikke vsere 
spiritually narrede , men hen til opfatte jer og hen til ville 
gerne optage og komme efter jer i al mulig made, og JEG 
opfordre jer hen til lave disse sager i den bensevne i Jesus , 
Amen , 



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MojiHTBa k 6ory ,3,oporoii Eor, Bm hto Swjih 
BbinymeHbi oto Gospel hjih stot hobmh testament Taic, 
^rro mm 6yAeM BbiyHHTb 6ojibiiie o Bac. nxracajiyHCTa 
noMorHTe jhoasm OTBercTBeHHbiM ajih /jenaTb 3ry 
3jieKTpoHHyio KHHry HMeiomeiica. Bbi 3HaeTe ohh h bm 
M05KeTe noMOHb hm. no5KajiyiiCTa noMorHTe hm MOHb 
pa6oTaTb 6mctpo, h cjienawre 6onee sneKTpoHHbie khhth 
HMeiomeiica no5KajiyiiCTa noMorHTe hm HMerb Bee 



pecypcbi, AeHbr, npoHHOCTb h BpeMa Koropbie ohh ajih roro 
^rroGbi MOHb #ep>KaTb pa6oTaTb ajih Bac. ITroKajryHCTa 
noMorHTe tcm oy/ryT nacrbio KOMaH/rbi noMoraeT hm Ha 
e5KeAHeBHoe ocHOBainie. nroKajiyHcra jiawre hm npoHHOCTb 
jxm roro MTo6bi npoAOJDKaTb h ^aBaTb icaawMy H3 hx 
AyxoBHoe BHHKaHne jxm pa6oTbi mto bm xothtc hx 
c^ejiaTb. Ilo5KajiyHCTa noMorHTe icaawMy H3 hx He HMeTb 
crpax h He BcnoMHHaTb mto bm dynere 6oroM OTBenaiOT 
MOJiHTBe h in charge of Bee. if mojuo mto bm o6oaphjih hx, 
h mto bm 3amHmaeTe hx, h pa6crra & MHHHCTepcTBO mto 

OHH BKJUOHeHM BHyTpH. 

if MOJUO MTO BM 3aiHHTHJIH HX OT /TyXOBHMX yCHJIHH HJIH 

Apyrnx npenoH CMorjiH noBpe^HTb hm hjih 3aMeAJnrn> hm 
bhh3. rio5KajryHCTa noMorHTe MHe Kor/ia a Hcnojib3yio stot 
hobmh testament raidce jxm roro mto6m /ryMaTb jnoAen 
AenajiH stot BapnaHT HMeiomeHca, TaK, mto a CMory 
noMOJiHTb jxm hx h no3TOMy hx CMorHTe npoAOJDKaTb 
noMOHb 6ojibHie jnoAen. 

JI Momo mto bm ^ajiH MHe Bjno6jieHHOCTb Baniero 
CBaTeHHiero cnoBa (HoBbina 3aBeT), h mto bm /iaJiH MHe 
/ryxoBHbie npeMy/rpocTb h pacno3HaHHe ajm Toro mto6m 
3HaTb Bac 6onee jryHine h noiurrb nepHO^o BpeMeHH 
kotopom mm 5KHBeM b. ITroKajryHCTa noMorHTe MHe cyMerb 
KaK o6maTbca c 3arpyAHeHHHMH mto a confronted c 
KaayiMM /THeM. JlopA Bor, noMoraeT MHe xoTerb 3HaTb Bac 
6onee jryHHie h xoTeTb noMOHb ^pyniM xpHcraaHicaM b 
Moen o6nacTH h BOicpyr MHpa. 

if Momo mto bm ^ajiH 3jieKTpoHHyio KOMaH/ry h Te KHHrn 
noMoraiOT hm Bania npeMy/rpocTb. if mojuo mto bm 
noMorjiH HH^HBH/ryajibHMM HjieHaM hx ceMbH (h Moen 
ceMbn) /ryxoBHOCT 6biTb o6MaHyTMM, ho noiurrb Bac h 
xoTeTb npHHaTb h nocjie/tOBaTb 3a Bac b KaayiOH /jopore. 
TaK5Ke Aanre HaM komiJiopt h WBejieime b sth BpeMeHa h a 



cnpaniHBaeM, mto bm ^enaeTe 3th Benin in the name of 
CbfflOK 6ora, jesus christ, aMHm>, 



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,3,par Bor , EjiaroaapH th to3h to3h Hob 
3aBemaHne has p.p. ot be ocBoSoacaaBaivi TaKa 
to3h Hne CTe cnocoSeH kbm yna ce noBene 
HaoKOJio th. XapecBaM noMaraM onpeaejiHTejieH hjich 
xopa OTroBopeH 3a npHroTBaHe to3h Electronic KHHra 
HaniPieH. 

XapecBaM noMaraM Tax ki>m 6i>Aa cnoco6eH kt>m pa6oTa 
nocra , h npaBa noBene Electronic KHiDKapHHHa HajHrneH 
XapecBaM noMaraM Tax ki>m HMaM nan onpeAeinrrejieH 
HjieH cpe/tCTBO , orrpeaejiHTeneH hjich napn , 
onpeAejiHTeneH hjich ycTOHHHBOCT h onpeAejnrrejieH hjich 
BpeMe to3h Te wyama in pe# ki>m 6i>Aa cnoco6eH ki>m 
/rbp5Ka /TBH5KeHHe 3a Th. XapecBaM noMaraM ot that T03H 
ere nacT Ha onpeAejiHTeneH HjieH Birpar T03H noMaraM Tax 
Ha an BceKH^HeBeH 6a3a. 

XapecBaM ^aBaM Tax onpeAejnrreneH HjieH yctohhhboct 
ki>m npoAtiDKaBaM h /laBaM BceKH Ha Tax onpeAejnrreneH 
HjieH /ryxoBeH cxBamaHe 3a onpeaejiHTejieH nneH pa6oTa 
TO3H th jnmca Tax ki>m npaBa. 

XapecBaM noMaraM BceKH Ha Tax ki>m He HMaM crpax h ki>m 
noMHa T03H th ere onpeAejiHTeneH hjich Bor koh OTroBop 
MOJiHTBa h koh e in m>jTHa Ha bchhko. A3 Mona to3h th yac 
HacbpnaBaM Tax , h to3h th 3aiHHraBaM Tax , h 



onpeAejiHTeneH hjich pa6oTa & mhhhctcpctbo to3h Te ere 
3am>iDKaBaM in. A3 mojih to3h th yac 3amHTaBaM Tax ot 
onpeAenHTeneH hjich flyxoBeH Quia hjih ^pyr npenKa to3h 
p.t. ot can Bpe^a Tax hjih 6aBeH Tax rono Bi>3BHHieHHe. 
XapecBaM noMaraM me Kora A3 ynoTpe6a to3h Hob 
3aBemaHne kt>m cbhio mhcjih Ha onpeAejnnejieH hjich xopa 
koh HMaM p.t. h p.p. ot make to3h wmsooie HajnmeH , TaKa 
TO3H A3 Mora mojih 3a Tax h TaKa Te Mora npoAtiracaBaM 
kt>m noMaraM noBene xopa A3 mojih to3h th yac /jaBaM me 
a jho6ob Ha your Cbot JfyMa ( onpeAejnrrejieH HjieH Hob 
3aBemaHHe ), h to3h th yac /jaBaM me /ryxoBeH Mt>/rpocT h 
pa3JiHHaBaHe ki>m 3Haa th no-Ao6i>p h ki>m pa36npaM 
onpeAejiHTeneH hjich nepnoA Ha BpeMe to3h HHe ere 5khb 
in. XapecBaM noMaraM me ki>m 3Haa icaic ki>m pa3AaBaM c 
onpeAejiHTeneH hjich MtneH to3h A3 cbm ronpaBaM npeA c 
BceKH Ren. 

JlopA Bor , IloMaraM me kt>m jnmca ki>m 3Haa th no-Ao6i>p 
h ki>m jnmca ki>m noMaraM #pyr Xphcthhhckh in my nnom 
h HaoKono onpeAejiHTeneH hjich cbot. 

A3 MOJiH to3h th yac ^aBaM onpeAejnrrejieH HjieH Electronic 
KHHra Bnpar h ot that koh pa6oTa Ha onpeAejnrrejieH HjieH 
website h ot that koh noMaraM Tax your Mi>/rpocT. A3 mojih 
to3h th y5K noMaraM onpeAejnrreneH HjieH jnmeH hjichctbo 
Ha TexeH ceMencTBO ( h my ceMencTBO ) ki>m He 6i>Aa 
/ryxoBeH H3MaMBaM , ho ki>m pa36npaM th h ki>m jnmca kt>m 
npneMaM h cjie^BaM th in BceKH m>T. h A3 mrraM th ki>m 
npaBa Te3H Hemo in onpeflejnrreneH hjich HMe Ha He3yHT , 
Amen , 



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sevgili mabut , eyvallah adl. §u bu Incil bkz. 

have be serbest brrakmak taki biz are guclu -e dogru 
ogrenmek daha hakktnda sen. mutlu etmek yardim etmek 
belgili tanimlik insanlar -den sorumlu icin yapim bu 
elektronik kitap elde edilebilir. mutlu etmek yardim etmek 
onlan -e dogru muktedir i§ hizli , ve yapmak daha elektronik 
kitap elde edilebilir mutlu etmek yardim etmek onlan -e 
dogru -si olmak turn belgili tanimlik kaynak , belgili 
tanimlik para , belgili tanimlik giic ve belgili tanimlik zaman 
adl. 

su onlar liizum icin muktedir almak calisma icin sen. mutlu 
etmek yardim etmek o adl. su are boliim -in belgili tanimlik 
takim adl. su yardim etmek onlan ustunde an her temel. 
mutlu etmek vermek onlan belgili tanimlik giic -e dogru 
devam etmek ve vermek her -in onlan belgili tanimlik 
ruhani basiret icin belgili tanimlik i§ adl. 
su sen istemek onlan -e dogru yapmak. mutlu etmek yardim 
etmek her -in onlan -e dogru degil -si olmak korkmak ve -e 
dogru ammsamak adl. su sen are belgili tanimlik mabut kim 
yanit dua ve kim bkz. be icinde fiyat istemek -in her sey. I 
dua etmek adl. su sen -cekti ylireklendirmek onlan , ve adl. 
su sen korumak onlan , ve belgili tanimlik i§ & bakanlik adl. 
su onlar are me§gul icinde. I dua etmek adl. su sen -cekti 
korumak onlan —dan belgili tanimlik ruhani giic ya da diger 
engel adl. 

su -ebil zarar onlan ya da yava§ onlan asagi. mutlu etmek 
yardim etmek beni ne zaman I kullanma bu Incil -e dogru da 
diisun belgili tanimlik insanlar kim -si olmak -den yapilmi§ 
bu baski elde edilebilir , taki I -ebilmek dua etmek icin 
onlan vesaire onlar -ebilmek devam etmek -e dogru yardim 



etmek daha insanlar I dua etmek adl. su sen -cekti vermek 
beni a ask -in senin kutsal kelime ( belgili tammlik incil ), 
ve adl. su sen -cekti vermek beni ruhani akillilik ve 
discernment -e dogru bilmek sen daha iyi ve -e dogru 
anlamak belgili tammlik dondiirmemem adl. su biz are canh 
iginde. mutlu etmek yardim etmek beni -e dogru bilmek 
nasil -e dogru dagitmak ile belgili tammlik muskulat adl. 
su I am kar§i koymak ile her gun. efendi mabut , yardim 
etmek beni -e dogru istemek -e dogru bilmek sen daha iyi ve 
-e dogru istemek -e dogru yardim etmek diger Hristiyan 
icinde benim alan ve cevrede belgili tammlik diinya. I dua 
etmek adl. su sen -cekti vermek belgili tammlik elektronik 
kitap takim ve o kim i§ iistiinde belgili tammlik website ve o 
kim yardim etmek onlari senin akillilik. 
I dua etmek adl. su sen -cekti yardim etmek belgili tammlik 
bireysel aza -in onlarin aile ( ve benim aile ) -e dogru degil 
var olmak ruhani aldatmak , ama -e dogru anlamak sen ve -e 
dogru istemek -e dogru almak ve izlemek sen icinde her yol. 
ve I sormak sen -e dogru yapmak bunlar e§ya adma Isa , 
amin , 



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sevgili mabut , eyvallah adl. su bu Incil bkz. have be serbest 
brrakmak taki biz are gii^lii -e dogru ogrenmek daha 



hakkinda sen. mutlu etmek yardim etmek belgili tanimlik 
insanlar -den sorumlu icin yapim bu elektronik kitap elde 
edilebilir. mutlu etmek yardim etmek onlari -e dogru 
muktedir i§ hizli , ve yapmak daha elektronik kitap elde 
edilebilir mutlu etmek yardim etmek onlari -e dogru -si 
olmak turn belgili tanimlik kaynak , belgili tanimlik para , 
belgili tanimlik giic ve belgili tanimlik zaman adl. 
su onlar liizum icin muktedir almak calisma icin sen. mutlu 
etmek yardim etmek o adl. su are bolum -in belgili tanimlik 
takim adl. su yardim etmek onlari ustiinde an her temel. 
mutlu etmek vermek onlari belgili tanimlik giic -e dogru 
devam etmek ve vermek her -in onlari belgili tanimlik 
ruhani basiret icin belgili tanimlik i§ adl. 

su sen istemek onlari -e dogru yapmak. mutlu etmek yardim 
etmek her -in onlari -e dogru degil -si olmak korkmak ve -e 
dogru animsamak adl. su sen are belgili tanimlik mabut kim 
yanit dua ve kim bkz. be icinde fiyat istemek -in her sey. I 
dua etmek adl. su sen -cekti yureklendirmek onlari , ve adl. 
su sen korumak onlari , ve belgili tanimlik i§ & bakanlik adl. 
su onlar are me§gul icinde. I dua etmek adl. su sen -cekti 
korumak onlari —dan belgili tanimlik ruhani giic ya da diger 
engel adl. 

su -ebil zarar onlari ya da yava§ onlan asagi. mutlu etmek 
yardim etmek beni ne zaman I kullanma bu incil -e dogru da 
dusun belgili tanimlik insanlar kim -si olmak -den yapilmi§ 
bu baski elde edilebilir , taki I -ebilmek dua etmek icin 
onlan vesaire onlar -ebilmek devam etmek -e dogru yardim 
etmek daha insanlar I dua etmek adl. su sen -cekti vermek 
beni a ask -in senin kutsal kelime ( belgili tanimlik Incil ), 
ve adl. su sen -cekti vermek beni ruhani akillihk ve 
discernment -e dogru bilmek sen daha iyi ve -e dogru 
anlamak belgili tanimlik dondurmemem adl. su biz are canh 
icinde. mutlu etmek yardim etmek beni -e dogru bilmek 
nasil -e dogru dagitmak ile belgili tanimlik muskulat adl. 



su I am kar§i koymak ile her gun. efendi mabut , yardim 
etmek beni -e dogru istemek -e dogru bilmek sen daha iyi ve 
-e dogru istemek -e dogru yardim etmek diger Hristiyan 
icinde benim alan ve cevrede belgili tammlik diinya. I dua 
etmek adl. su sen -cekti vermek belgili tammlik elektronik 
kitap takim ve o kim i§ iistiinde belgili tammlik website ve o 
kim yardim etmek onlari senin akillilik. 
I dua etmek adl. su sen -cekti yardim etmek belgili tammlik 
bireysel aza -in onlarin aile ( ve benim aile ) -e dogru degil 
var olmak ruhani aldatmak , ama -e dogru anlamak sen ve -e 
dogru istemek -e dogru almak ve izlemek sen icinde her yol. 
ve I sormak sen -e dogru yapmak bunlar e§ya adina Isa , 
amin , 



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Serbia - Servia - Serbian 

Serbia Serbian Servian Prayer Isus Krist Molitva Bog Kako 
Moliti moci cuti moj molitva za pitati davati ponuditi mene 
otkriti duhovni Vodstvo 

Serbia ■ Prayer Requests (praying ) to G od ■ explained in 
Serbian (Servian) Language 

Molitva za Bog ## Kako za Moliti za Bog 
Kako Bog moci cuti moj molitva 
Kako za pitati Bog za davati ponuditi mene 
Kako otkriti duhovni Vodstvo 



Kako za naci predaja iz urok Raspolozenje 

Kako za zasluga odredeni clan istinit Bog nad Nebo 

Kako otkriti odredeni clan Hriscanin Bog 
Kako za moliti za Bog droz Isus Krist 
JA imati nikada molitva pre nego 
Vazan za Bog 
Bog zeljan ljubavi svaki osoba osoba 

Isus Krist moci pomoc 
Se Bog Biti stalo moj zivot 
Molitva Trazenju 

stvar taj te moc oskudica za uzeti u obzir govorenje za Bog 
okolo Molitva Trazenju kod te , okolo te 



Govorenje za Bog , odredeni clan Kreator nad odredeni 
clan Svemir , odredeni clan Gospodar : 

1 . taj te davati za mene odredeni clan hrabrost za moliti 
odredeni clan stvar taj JA potreba za moliti 2. taj te davati za 
mene odredeni clan hrabrost za verovati te pa primiti sta te 
oskudica raditi s moj zivot , umjesto mene uznijeti moj 
vlastiti volja ( namera ) iznad vas. 

3. taj te davati mene ponuditi ne career moj bojazan nad 
odredeni clan nepoznat za postati odredeni clan isprika , 
inace odredeni clan osnovica umjesto mene ne za sluziti 
you. 

4. taj te davati mene ponuditi vidjeti pa uciti kako za imati 
odredeni clan duhovni sway JA potreba ( droz tvoj rijec 



Biblija ) jedan ) umjesto odredeni clan dogadaj ispred pa P ) 
umjesto moj vlastiti crew duhovni putovanje. 

5. Taj te Bog davati mene ponuditi oskudica za sluziti Te 
briny 

6. Taj te podsetiti mene za razgovarati sa te prayerwhen ) JA 
sam frustriran inace u problemima , umjesto tezak za odluka 
stvar ja sam jedini droz moj ljudsko bice sway. 

7. Taj te davati mene Mudrost pa jedan srce ispunjen s 
Biblijski Mudrost tako da JA sluziti te briny delotvorno. 

8. Taj te davati mene jedan zelja za ucenje tvoj rijec , Biblija 
, ( odredeni clan Novi Zavjet Evandelje nad Zahod ), na 
temelju jedan crew osnovica 9. taj te davati pomoc za mene 
tako da JA sam u mogucnosti za obavestenje stvar unutra 
Biblija ( tvoj rijec ) sta JA moci osobno vezati za , pa taj 
volja pomoc mene shvatiti sta te oskudica mene raditi unutra 
moj zivot. 

10. Taj te davati mene velik raspoznavanje , za shvatiti kako 
za objasniti za ostali tko te biti , pa taj JA moci uciti kako 
uciti pa knotkle kako za pristajati uza sto te pa tvoj rijec ( 
Biblija ) 

11. Taj te donijeti narod ( inace websites ) unutra moj zivot 
tko oskudica za knotkle te , pa tko biti jak unutra njihov 
precizan sporazum nad te ( Bog ); pa Taj te donijeti narod ( 
inace websites ) unutra moj zivot tko ce biti u mogucnosti za 
ohrabriti mene za tocno uciti kako za podeliti Biblija rec nad 
istina (2 Timotej 215:). 

12. Taj te pomoc mene uciti za imati velik sporazum okolo 
sta Biblija prikaz 3. lice od TO BE u prezentu najbolji , sta 
3. lice od TO BE u prezentu vecina precizan , pa sta je preko 



duhovni sway & snaga , pa sta prtkaz sloziti se s odredeni 
clan izvorni rukopis taj te nadahnut odredeni clan autorstvo 
nad odredeni clan Novi Zavjet za pisati. 

13. Taj te davati ponuditi mene za korist moj vrijeme unutra 
jedan dobar put , pa ne za uzaludnost moj vrijeme na 
temelju Neistinit inace prazan metod za dobiti zaglavni 
kamen za Bog ( ipak taj nisu vjerno Biblijski ), pa kuda tim 
metod proizvod nijedan dug rok inace trajan duhovni voce. 

14. Taj te davati pomoc za mene za shvatiti sta za traziti 
unutra jedan crkva inace jedan mjesto nad zasluga , sta rod 
nad sumnja za pitati , pa taj te pomoc mene za naci vernik 
inace jedan parson s velik duhovni mudrost umjesto lak 
inace neistinit odgovor. 

15. taj te uzrok mene za secati se za sjecati se tvoj rijec 
Biblija ( takav kao Latinluk 8), tako da JA moci imati pik na 
moj srce pa imati moj pamcenje spreman , pa biti spreman 
za davati dobro odgovarati ostali nad odredeni clan nadati se 
taj JA imati okolo te. 

16. Taj te donijeti ponuditi mene tako da moj vlastiti 
teologija pa doktrina za slagati tvoj rijec , Biblija pa taj te 
nastaviti za pomoc mene knotkle kako moj sporazum nad 
doktrina moci poboljsati tako da moj vlastiti zivot , stil 
zivota pa sporazum nastavlja da bude zaglavni kamen za sta 
te oskudica to da bude umjesto mene. 

17. Taj te otvoren moj duhovni uvid ( zakljucak ) sve vise , 
pa taj kuda moj sporazum inace percepcija nad te nije 
precizan , taj te pomoc mene uciti tko Isus Krist vjerno 3. 
lice od TO BE u prezentu. 

18. Taj te davati ponuditi mene tako da JA moci za odvojen 
iko neistinit obredni sta JA imati zavisnost na temelju , iz 



tvoj jasan poucavanje unutra Biblija , ako postoje nad sta JA 
sam sledece nije nad Bog , inace 3. lice od TO BE u 
prezentu u suprotnosti sa sta te oskudica za poucavati nama 
okolo sledece te. 

19. Taj iko sile nad urok ne oduteti iko duhovni sporazum 
sta JA imati , ipak radije taj JA zadrzati odredeni clan znanje 
nad kako za knotkle te pa ne da bude lukav unutra ovih dan 
nad duhovni varka. 

20. Taj te donijeti duhovni sway pa ponuditi mene tako da 
JA volja ne da bude dio nad odredeni clan Velik Koji pada 
Daleko inace nad iko pokret sta postojati produhovljeno 
krivotvoriti za te pa za tvoj Svet Rijec 

21. Taj da onde 3. lice od TO BE u prezentu bilo sto taj J A 
imati ispunjavanja unutra moj zivot , inace iko put taj JA ne 
imate odgovaranje za te ace JA treba imati pa taj 3. lice od 
TO BE u prezentu sprjecavanje mene iz oba hodanje s te , 
inace imajuci sporazum , taj te donijeti tim stvar / odgovor / 
dogadaj leda u moj pamcenje , tako da JA odreci se njima u 
ime Isus Krist , pa svi nad njihov vrijednosni papiri pa 
posledica , pa taj te opet staviti iko praznina , sadness inace 
ocajavati unutra moj zivot s odredeni clan Radost nad 
odredeni clan Gospodar , pa taj JA postojati briny 
usredotocen na temelju znanje za sledii te kod citanje tvoj 
rijec , odredeni clan Biblija 

22. Taj te otvoren moj oci tako da JA moci za jasno vidjeti 
pa prepoznati da onde 3. lice od TO BE u prezentu jedan 
Velik Varka okolo Duhovni tema , kako za shvatiti danasji 
fenomen ( inace ovih dogadaj ) iz jedan Biblijski 
perspektiva , pa taj te davati mene mudrost za knotkle i tako 
taj JA volja uciti kako za pomoc moj prijatelj pa voljen sam 
sebe ( rodbina ) ne postojati dio nad it. 



23. Taj te osigurati taj jednom moj oci biti otvoreni pa moj 
pamcenje shvatiti odredeni clan duhovni izrazajnost nad 
trenutni zbivanja uzimanje mjesto unutra odredeni clan svet 
, taj te pripremiti moj srce prihvatiti tvoj istina , pa taj te 
pomoc mene shvatiti kako za naci hrabrost pa sway droz 
tvoj Svet Rijec , Biblija. U ime Isus Krist , JA traziti ovih 
stvar potvrdujuci moj zelja da bude slozno tvoj volja , pa JA 
sam iskanje tvoj mudrost pa za imati jedan ljubav nad 
odredeni clan Istina Da 



Briny podno Stranica 
Kako za imati Vjecan Zivot 



Nama biti dearth da danasji foil ( nad molitva trazenju za 
Bog ) 3. lice od TO BE u prezentu u mogucnosti za pomoci 
te. Nama shvatiti danasji ne moze biti odredeni clan najbolji 
inace vecina delotvoran prevod. Nama shvatiti taj onde biti 
mnogobrojan razlicit putevi nad izraziv misao pa reci. Da te 
imati jedan sugestija umjesto jedan bolji prevod , inace da te 
slican za uzeti jedan malen kolicina nad tvoj vrijeme za 
poslati sugestija nama , te ce biti pomaganje hiljadu nad 
ostali narod isto , tko volja onda citanje odredeni clan 
poboljsan prevod. Nama cesto imati jedan Novi Zavjet 
raspoloziv unutra tvoj jezik inace unutra jezik taj biti redak 
inace star. 

Da te biti handsome umjesto jedan Novi Zavjet unutra jedan 
specifican jezik , ugoditi pisati nama. Isto , nama oskudica 
da bude siguran pa probati za komunicirati taj katkada , 
nama ciniti ponuda knjiga taj nisu Slobodan pa taj ciniti 
kostati novae. Ipak da te ne moci priustiti neki od tim 
elektronicki knjiga , nama moci cesto ciniti dobro razmena 



nad elektronicki knjiga umjesto pomoc s prevod inace 
prevod posao. 



Te ne morati postojati jedan strucan radnik , jedini jedan 
pravilan osoba tko 3. lice od TO BE u prezentu zainteresiran 
za pomaganje. Te treba imati jedan racunar inace te treba 
imati pristup za jedan racunar kod tvoj mestanin biblioteka 
inace univerzitet inace univerzitet , otada tim obicno imati 
bolji spoj za odredeni clan Internet. Te moci isto obicno 
utemeljiti tvoj vlastiti crew SLOBODAN elektronski posta 
racun kod lijeganje mail.yahoo.com 

Ugoditi uzeti maloprije otkriti odredeni clan elektronski 
posta adresa smjesten podno inace odredeni clan kraj nad 
danasji stranica. Nama nadati se te volja poslati elektronski 
posta nama , da danasji 3. lice od TO BE u prezentu nad 
pomoc inace hrabrenje. Nama isto ohrahriti te za dodir nama 
u vezi sa Elektronicki Knjiga taj nama ponuda taj biti van 
kostati , pa Slobodan. 



Nama ciniti imati mnogobrojan knjiga unutra stran jezik , 
ipak nama ne uvijek mjesto njima za primiti elektronski ( 
skidati podatke ) zato nama jedini napraviti raspoloziv 
odredeni clan knjiga inace odredeni clan tema taj biti preko 
zatrazen. Nama ohrabriti te za nastaviti za moliti za Bog pa 
za nastaviti uciti okolo Njemu kod citanje odredeni clan 
Novi Zavjet. Nama dobrodosao tvoj sumnja pa primedba 
kod elektronski posta. 



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Draga Dumnezeu , Multumesc that this Nou Testament 

has been released so that noi sintem capabil la spre learn 
mai mult despre tu. 

Te rog ajuta-ma oamenii responsible pentru making this 
Electronic carte folositor. Te rog ajuta-ma pe ei la spre a fi 
capabil la spre work rapid , §i a face mai mult Electronic 
carte folositor Te rog ajuta-ma pe ei la spre have tot art.hot. 
resources , art.hot. bani , art.hot. strength §i art.hot. timp that 
ei nevoie inauntru ordine la spre a fi capabil la spre a pastra 
working pentru Tu. 

Te rog ajuta-ma aceia that esti part de la team that ajutor pe 
ei on un fiecare basis. A face pe plac la a da pe ei art.hot. 
strength la spre a continua §i a da each de pe ei art.hot. spirit 
understanding pentru art.hot. work that tu nevoie pe ei la 
spre a face. 

Te rog ajuta-ma each de pe ei la spre nu have fear sj la spre 
a-§i aminti that tu esti art.hot. Dumnezeu cine answers 
prayer §i cine este el inauntru acuzatie de tot. I pray that tu 
trec.de la will encourage pe ei , §i that tu a proteja pe ei , §i 
art.hot. work & ministru that ei sint ocupat inauntru. I pray 
that tu trec.de la will a proteja pe ei de la art.hot. Spirit 
Forces sau alt obstacles that a putut harm pe ei sau lent pe ei 
jos. 

Te rog ajuta-ma cind I folos this Nou Testament la spre de 
asemenea think de la oameni cine have made this a redacta 
folositor so that I a putea pray pentru pe ei §i so ei a putea a 



continua la spre ajutor mai mult oameni I pray that tu trec.de 
la will da-mi o dragoste de al tau Holy Cuvint ( art.hot. Nou 
Testament ), §i that tu trec.de la will acorda-mi spirit 
wisdom §i discernment la spre know tu better §i la spre 
understand art.hot. perioada de timp that noi sintem viu 
inauntru. 

Te rog ajuta-ma la spre know cum la spre deal cu art.hot. 
difficulties that I sint confronted cu fiecare zi. Lord 
Dumnezeu , Ajuta-ma help la spre nevoie la spre know tu 
Better §i la spre nevoie la spre ajutor alt Crestin inauntru 
meu arie §i around art.hot. lume. I pray that tu trec.de la will 
a da art.hot. 

Electronic carte team §i aceia cine work pe website §i aceia 
cine ajutor pe ei al tau wisdom. I pray that tu trec.de la will 
ajutor art.hot. individual members de lor familie ( §i meu 
familie ) la spre nu a fi spiritually deceived , numai la spre 
understand tu §i eu la spre nevoie la spre accent §i a urma tu 
inauntru fiecare way. §i I a intreba tu la spre a face acestia 
things in nume de Jesus , Amen , 



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Russian - Russe - Russie 

Russian Prayer Requests - 



MojIHTBa K 

6ora KaK noMOJiHTb k 

6ora KaK 6or McraceT ycjibmiaTb MoeMy 

MOJiHTBe KaK cnpocHTb, mto 6or Ran noMomb k MHe 

KaK HaiiTH jryxoBHoe naBejieime 

KaK Hairra deliverance ot 3Jieiniiero 

jryxoB KaK noicjiOHHTbca noncTHHe 6or 

paa KaK Hairra xpHcraaHCKoe 

6ora KaK noMOJiHTb k 6ory no 

jesus christ a mncoiTia He MOJinna nepeA 

BaacHbiM k Bino6jieHHOCTaM 6ora 

6ora Ka5KAoe HHAHBH/ryajibHoe 

jesus, kotop nepcoHbi christ McraceT noMOHb 

AenaeT BHHMaTenbHOCTb 6ora o mohx Bemax 

3anpOCOB MOJiHTBe 

5KH3HH bm MorjiH xoTeTb jjjui paccMOTpeHiui noroBopHTb K 
6ory o 3anpocax mojihtbc 
BaMH, o mc 



roBopam k 6ory, co3/jaTejib BcejieHHoro, jiop/j: 
1. bbi /jajiii 6bi k MHe CMejiocTii noiviojiHTfc Benin a /jjih 

TWO HT06bI nOMOJIHTfc 

2. Bbi JjaJIH 6bl K MHe CMejIOCTH BepHTb BaM H npHHHMaTb 

bm xoTHTe CAejiaTb c Moeii >KH3Hbio, BMecTO MeHa exalting 
moh bojih (HaMepne) Han tbohm. 

3. bm jiaJiH 6m MHe noMomb jxm toto mtoGm He 
npenaTCTBOBaTb mohm crpaxaM HencBecTHa craTb 

OTrOBOpKaMH, HJIH OCHOBa JiflU MeHa, KOTOp Hy5KHO He 

cjry5KHTb bm. 4. bm jjajiH 6m MHe noMomb jxm roro mtoGm 



yBjmeTb h BbiyHHTb KaK HMeTb /ryxoBHyio npoHHOCTb a 
(nepe3 Banie cjiobo 6h6jihh) a) /via cnynaeB Bnepea h 6) 
jxm Moero co6cTBeHHoro jnmHoro /ryxoBHoro 
nyTeniecTBHH. 

5. ^to bm 6or /jajiH MHe noMomb jxm toto hto6m xoTeTb 
cny5KHTb bm 6onbnie 

6. ^to bm remind, mto a pa3roBapHBan c BaMH (prayer)when 
a ce6a paccrpobre hjih b 3aTpy/nieHHH, bmccto m>rraTbca 
pa3peniHTb Benin TOJibKO nepe3 mok> jno/tCKyio npoHHOCTb. 

7. ^to bm Aajin MHe npeMy/rpocTb n cep/me 3anojiHnjio c 
6n6jiencKon npeMy/rpocTbio Taic HOI1 a cjryjKHji 6m bm 

3(J)(J)eKTHBHO. 

8. ^to bm /lajin MHe 5KenaHne royHHTb Banie cjiobo, 
6h6jihk>, (HoBbina 3aBeT Gospel John), on a personal basis, 

9. bm flaJin 6m noMonjH k MHe TaK, mto a 6y/ry 3aMeTHTb 
Benin b 6h6jihh (BameM cnoBe) a Mory jihhho OTHecra k, h 
KOTopoH noM05KeT MHe noHaTb bm xoTHTe MeHa c^ejiaTb b 

MOeH 5KH3HH. 

10. ^to bm ^ajiH MHe 6ojibmoe pacno3HaHne, jxm roro 
MTo6bi noHaTb KaK o6i>acHHTb k ^pyrHM KOTopbie bm, h mto 
a Mor BbiyHHTb KaK BbiyHHTb h cyMeTb KaK croaTb BBepx 
AJia Bac h Bamero cnoBa (6h6jihh) 

1 1 . ^to bm npHHecjiH jnoAen (hjih websites) b Moen 5kh3hh 

XOTaT 3HaTb BaC, H KOTOpbie CHJIbHM B HX TOHHOM 

BHHKaHHH Bac (6or); h to bm npHHecjiH 6m jhoach (hjih 
websites) b Moen 5kh3hh dyjier o6o/rpnTb MeHa tohho 
BbiyHHTb KaK pa3AejiHTb 6h6jihk> cjiobo npaB^M (2 timothy 
2:15). 



12. ^to Bbi noMorjiH MHe BbiyHHTb HMeTb 6onbnioe 
BHHKaHne o KOTopbiH BapnaHT 6h6jihh caMbie jryHiirae, 

KOTOpblH CaMblH TOHHblH, H KOTOpblH HMeeT CaMbK 

AyxoBHbie npoHHOCTb & cnny, h KOTopaa BapnaHT 
cornaniaeTca c nepBOHanajibHO pyKonncaMH mto bm 
BOOAynieBHjiH aBTopbi HoBbina 3aBeT HanncaTb. 

13. ^to bm /jajiH noMomb k MHe jxm Hcnojib30BaHHH Moero 
BpeMeHH b xopomeH Aopore, h jxm Toro mtoGm He 

paCTOHHTejIbCTBOBaTb MOe BpeMfl Ha JITOKHblX hjih nycTbix 

MeTO^ax nonyHHTb closer to 6or (ho to He 6y;nyre 
noHCTHHe 6H6neHCK), h rae Te MeTO^bi He npoH3BO/iaT 

HHKaKOH AOJirOCpOHHblH HJIH lasting /TyXOBHblH 

njiOAOOBom. 

14. ^to bm ^ajiH noMomb k MHe noHHTb look for b nepicoB 

HJIH MeCTe nOKJIOHeHHa, HTO BH/Tbl BOnpOCOB, KOTOp Hy5KH0 

cnpocHTb, h mto bm noMorjiH MHe HaHTH Bepyioiinix HJIH 
pastor c 6ojibmoH /ryxoBHOH npeMy/rpocTbio bmccto jiencnx 

HJIH JI05KHbIX OTBeTOB. 

15. Bbi npHHHHHJIH 6bl MeHH BCnOMHHTb /TJIH TOrO MT06bI 

3anoMHHTb Bame cjiobo 6h6jihh (such as Romans 8), Taic, 
mto a CMory HMeTb ero b MoeM cep/rne n HMeTb moh pa3yM 
6biTb noAroTOBjieHHbiM, n totobo #aTb otbct k /ipyroMy H3 
ynoBaHna KOTopoe a HMeio o Bac. 

16. ^to bm npHHecjin noMonjb k MHe Taic HOI1 moh 
co6cTBeHHbie Teojioraa n ^OKTpnHbi jxm roro mto6h 
coraacHTbca c BamnM cjiobom, 6n6jinen n mto bm 
npoAOJDKajincb noMOHb MHe cyvieTb KaK Moe BHHKaHne 

AOKTpHHbl M05KH0 yjiyHHIHTb TaK, MTO MOH co6cTBeHHbie 

5KH3Hb, lifestyle h noHHMaTb 6y/ryT npoAOJDKaTbca 6biTb 
closer to Bbi xothtc hx 6biTb jxm mean. 



17. ^TO Bbl paCKpblJIH MOK) flyXOBHyK) npOHHIjaTejIbHOCTb 

(3atcjiK)HeHHJi) 6onbnie h 6onbnie, h mto rae moh BHHKainie 

HJIH BOCIipHHaTHe BaC He TOHHbl, MTO Bbl nOMOrjIH MHe 

BbiyHHTb jesus christ noncTHHe. 

18. ^to Bbi /jajiH noMomb k MHe Taic HOI1 a Mor 6m 
OT/iejiHTb ino6bie jiroKHbie pHTyanbi a 3aBHcen Ha, ot Baiirax 
acHbix npenoAaBaTenbCTB b 6h6jihh, ecnn jno6oe H3, to a 
following He 6ora, hjih npoTHBonoji05KHbi k bm xothtc jxm 
Toro MTo6bi HayHHTb HaM - o cneAOBaTb 3a BaMH. 

19. ^to jno6bie ycHjiHH 3na take away HHCKOJibKO /ryxoBHoe 

BHHKaHHe a HMeiO, HO AOBOJIbHO mto a coxpaHHji 3HaHHe 

KaK 3HaTb rac h 6biTb o6MaHyTbiM BHyrpH these days 
/ryxoBHoro o6MaHa. 

20. ^to bm npHHecjiH /ryxoBHyio npoHHOCTb h noMorjin k 
MHe TaK HOI! a He oy/ry nacTbio 6ojibiiiOH nanaTb nponb 
hjih jno6oro ABiDKeHHa 6bijio 6bi /ryxoBHOCT counterfeit k 
BaM h k BameMy CBaTeraiieMy cnoBy. 

21. To ecnn MTO-Hn6bmb, to a ^ejiaji b Moen 5kh3hh, hjih 
jno6aa ^opora mto a He OTBenaji k BaM no Mepe roro icaic a 
AOjraceH HMeTb h to npeAOTBpamaeT MeHa ot hjih ryjiaTb c 

BaMH, HJIH HMeTb nOHHMaTb, MTO Bbl npHHecjiH Te 

things/responses/events back into moh pa3yM, TaK HOI1 a 
OTpenbjica 6bi ot hx in the name of jesus christ, h Bee H3 hx 

BJIHaHHH H nOCJieACTBHH, H MTO Bbl 3aMeHHJIH jno6bie 

emptiness, TOCKjiHBOCTb hjih despair b Moen 5kh3hh c 
yTexon jiopaa, h mto a 6ojibme 6mji c<J)OKyciipoBaH Ha 
yHHTb nocjie/tOBaTb 3a BaMH nyreM nnraTb rame cjiobo, 
6n6jiHa. 

22. ^to bm pacKpbijiH moh rjia3a TaK HOI! a Mor 6m acHO 
yBH/ieTb h y3HaTb ecjin 6y#eT 6ojibiiiOH o6MaH o /ryxoBHbix 
TeMax, to KaK noHaTb 3to aBjieHne (hjih 3th cjiynan) ot 



6H6neiiCKOH nepcneKTHBM, h mto bm mmvi MHe 
npeMy/rpocrb ajih roro hto6m 3HaTb h TaK HQTI a Bbiyny 

KaK nOMOHb MOHM ^py3b3M H nOJIK)6HJI OAHH 

(poACTBeHHHKH) ajih roro MTo6bi He 6biTb HacTbio ee. 

23 ^to bm o6ecneHHjiH mto pa3 moh raa3a pacicpbiHbi h moh 
pa3yM noHHMaeT /ryxoBHoe 3HaneHHe TeKymne co6mthji 
npHHHMaa Mecro b Mnpe, mto bm ikwotobhjih Moe cep/me 
jxm roro MTo6bi npn3HaBaTb Bamy npaB/ry, h mto bm 
noMorjiH MHe noroiTb KaK Hairra CMenocTb h npoHHOCTb 
nepe3 Bame CBaTeraiiee cjiobo, 6h6jihio. In the name of 
jesus christ, a nponry 3th Benin no/rrBepjK/iaa Moe jKejiamie 
6biTb b cooTBeTCTBHH BaiiieH BOJien, h % nponry Bama 
npeMy/rpocTb h HMeTb Bjno6jieHHOCTb npaB/rbi, AMHHb. 



Bojibme Ha pps CTpaHHHbi 

KaK HMeTb BeHHaaa }KH3Hb 



Mbl paHOCTHM eCJIH 3TOT CnHCOK (3anpOCOB MOJIHTBe K 

6ory) M05KeT noMOHb BaM. Mbi noHHMaeM 3to He mtokct 
6biTb caMMH jryHiHHH hjih caMMH 3(J)(J)eKTHBHMH nepeBOA. 
Mbi noHHMaeM mto 6y/ryT MHoro no-pa3HOMy ^opor 
BbipaacaTb mmcjih h cnoBa. Ecjih bm HMeeTe npe/ijicwKeHHe 
jxm 6onee jryHiiiero nepeBOAa, hjih ecjin bm xotcji 6mjih 6m 
npHHHTb Manoe KOJiHHecTBO Baniero BpeMeHH nocnaTb 
npeAJi05KeHHa k HaM, to bm oy^eTe noMoraTb TbicjpiaM 
moAax TaioKe, KOTopbie nocne 3Toro npoHHraiOT 
yjryHmeHHMH nepeBO^. Mbi nacTO HMeeM hobmh testament 
HMeiomHHca b BanieM jbmkc hjih b a3bncax pe/pco hjih 
CTapo. Ecjih bm cmotphtc jxm HOBoro testament b 
cneijHiJiHHecKH a3bnce, to nwKajryHCTa HannniHTe k HaM. 



Taioice, mm xothm 6biTb yBepeHbi h nbiraeMca CB33MBaTb to 
HHor/ia, mm npe^JiaraeM KHHrn KOTopbie He cbo6oaho h 

KOTOpbie CTOHT ReHbT. Ho eCJIH Bbl He M05KeTe n03BOJIHTb 
HeKOTOpbie H3 Tex 3JieKTpOHHbIX KHHr, TO Mbl M05KCM MaCTO 

ZienaTb o6mch 3jieKrpoHHbix KHHr ajih noMOiini c 
nepeBO^OM hjih pa6oTOH nepeBO^a. Bbi He aojdkhm 6biTb 
npoiJieccHOHajibHbiM pa6oTHHKOM, TOJibKO peryjiapHO 
nepcoHa KOTopaa 3aHHTepecoBaHa b noMoraTb. 

Bbl AOJDKHbl HMeTb KOMnblOTep HJIH Bbl ^OJDKHbl HMeTb 

AOCTyn k KOMnbiOTepy Ha Banrax mccthmx apxHBe hjih 
KOJiJie5Ke hjih yHHBepcHTeTe, b Bimy Toro mto Te oGhhho 
HMeiOT 6ojiee jryHiirae coe/niHeHiui k HHTepHeTy. 

Bbi M05KeTe TaK5Ke oGhhho ycTaHaBjiHBaTb Bam 
co6cTBeHHbiH jnpiHbiH CBOBO^HO yner ajieiopoHHaaa 
noHTa nyTeM h^th k mail.yahoo.com no5KajryHCTa 
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eM nyTeM nnraTb HoBbina 3aBeT. Mbi npHBeTCTByeM Baimi 
BonpocM h KOMMeHTapHH ajieKipoHHaaa noHTa. 



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Prayer to God 

Dear God, 

Thank you that this Gospel or this New Testament has 
been released so that we are able to learn more about 
you. 

Please help the people responsible for making this 
Electronic book available. You know who they are and 
you are able to help them. 

Please help them to be able to work fast, and make 
more Electronic books available 

Please help them to have all the resources, the 
money, the strength and the time that they need in 
order to be able to keep working for You. 

Please help those that are part of the team that help 
them on an everyday basis. Please give them the 
strength to continue and give each of them the spiritual 
understanding for the work that you want them to do. 



Please help each of them to not have fear and to 

remember 

that you are the God who answers prayer and who is 

in charge of everything. 

I pray that you would encourage them, and that you 
protect them, and the work & ministry that they are 
engaged in. 

I pray that you would protect them from the Spiritual 



Forces or other obstacles that could harm them or 
slow them down. 

Please help me when I use this New Testament to 
also think of the people who have made this edition 
available, so that I can pray for them and so they can 
continue to help more people. 

I pray that you would give me a love of your Holy Word 
(the New Testament), and that you would give me 
spiritual wisdom and discernment to know you better 
and to understand the period of time that we are living 
in. 

Please help me to know how to deal with the 
difficulties that I am confronted with every day. Lord 
God, Help me to want to know you Better and to want 
to help other Christians in my area and around the 
world. 

I pray that you would give the Electronic book team 
and those who help them your wisdom. God, help me 
to understand you better. Please help my family to 
understand you better also. 

I pray that you would help the individual members of 
their family (and my family) to not be spiritually 
deceived, but to understand you and to want to accept 
and follow you in every way. 

Also give us comfort and guidance in these times and I 
ask you to do these things in the name of Jesus , 
Amen, 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

BOOKS which may be of Interest to you, the Reader 

&&&&&&&&&&&&&&&&&&&&&&&&& 

Note: These Books listed below may be available at No 
cost, - in PDF - and Entirely FREE at: 

http://www.archive.org rtextl 

or at 

http://books.google.com 

or - for those in Europe - at 
http ://gallica.bnf .fr 

or for FRENCH at 
http://books.google.fr/books 



We encourage you to find out, and to keep separate copies 
on separate drives, in case your own computer should have 
occasional problems. 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

A FEW BOOKS for NEW CHRISTIANS 
&&&&&&&&&&&&&&&&&&&&&&&&& 



King James Version - The best and ideal would be the 
text of the 1611, [referring to the 66 books of the Old and 
New Testaments] as produced by the original 
translators. 



Geneva Bible - Version of the Old Testament and New 
Testament produced starting around 1560. Produced 
with the help of T (Beza)., who also produced an 
accurate LATIN version of the New Testament, based on 
the Textus Receptus. 

The Geneva Bible (several Editions of it) are available - 
as of this writing at www.archive.org in PDF 

Bible of Jay Green - Jay Green was the Translator for 
the Trinitarian Bible Society. His work is based on the 
Ancient Koine Greek Text (Textus Receptus) from 
which he translated directly. His work encompasses both 
Hebrew as well as Koine Greek (The Greek spoken at 
the time of Jesus Christ). 

The Translation of the New Testament [of Jay Green] 
can be found online in PDF for Free 



R-La grande charte d'Angleterre ; ouvrage precede d'un 
Precis - This is simply the MAGNA CHARTA, which 
recognizes liberty for everyone. 

Gallagher, Mason - Was the Apostle Peter ever at Rome 

Cannon of the Old Testament and the New Testament 
or Why the Bible is Complete without the Apocrypha and 
unwritten Traditions by Professor Archibald Alexander 
Princeton Theological Seminary 

1851 - Presbyterian Board of Publications, [available online 
Free ] 

Historical Evidences of the Truth of the Scripture Records 
WITH SPECIAL REFERENCE TO THE DOUBTS AND 
DISCOVERIES OF MODERN TIMES, by George 
Rawlinson - Lectures Delivered at Oxford University 
[available online Free ] 

The Apostolicity of Trinitarianism - by George Stanley 
Faber - 1 832 - 3 Vol / 3 Tomes [available online Free ] 

The image- worship of the Church of Rome : proved to be 

contrary to Holy Scripture and the faith and discipline of the 

primitive church ; and to involve contradictory and 

irreconcilable doctrines within the Church of Rome itself 

(1847) 

by James Endell Tyler, 1789-1851 



Calvin defended : a memoir of the life, character, and 
principles of John Calvin (1909) by Smyth, Thomas, 1808- 
1873 ; Publish: Philadelphia : Presbyterian Board of 
Publication, [available online Free ] 



The Supreme Godhead of Christ, the Corner-stone of 
Christianity by W. Gordon - 1855 [available online Free ] 



A history of the work of redemption containing the outlines 

of a body of divinity ... 

Author: Edwards, Jonathan, 1703-1758. 

Publication Info: Philadelphia,: Presbyterian board of 

publication, [available online Free ] 



The origin of pagan idolatry ascertained from historical 
testimony and circumstantial evidence. - by George Stanley 
Faber - 1816 3 Vol. / 3 Tomes [available online Free ] 

The Seventh General Council, the Second of Nicaea, Held 
A.D. 787, in which the Worship of Images was established 
- based on early documents by Rev. John Mendham - 1850 
[documents how this far-reaching Council went away from 
early Christianity and the New Testament] 



Worship of Mary by James Endell Tyler [available online 
Free ] 

The Papal System from its origin to the present time 

A Historical Sketch of every doctrine, claim and practice of 

the Church of Rome by William Cathcart, DD 

1 872 - [available online Free ] 

The Protestant exiles of Zillerthal; their persecutions and 
expatriation from the Tyrol, on separating from the Romish 
church - [available online Free ] 

An essay on apostolical succession- being a defence of a 
genuine ministry - by Rev Thomas Powell - 1846 



An inquiry into the history and theology of the ancient 
Vallenses and Albigenses; as exhibiting, agreeably to the 
promises, the perpetuity of the sincere church of Christ 
Publish info London, Seeley and Burnside, - by George 
Stanley Faber - 1838 [available online Free ] 



The Israel of the Alps. A complete history of the Waldenses 
and their colonies (1875) by Alexis Muston (History of the 
Waldensians) - 2 Vol/ 2 Tome - Available in English and 
Separately ALSO in French [available online Free ] 



Encouragement for Women 

Amy Charmichael 

AMY CARMICHAEL - From Sunrise Land 
[available online Free ] 

AMY CARMICHAEL - Lotus buds (1910) 
[available online Free ] 

AMY CARMICHAEL - Overweights of joy (1906) 
[available online Free ] 

AMY CARMICHAEL -Walker of Tinnevelly (1916) 
[available online Free ] 

AMY CARMICHAEL -After Everest ; the experiences of a 
mountaineer and medical mission (1936) 
[available online Free ] 

AMY CARMICHAEL -The continuation of a story ([1914 



[available online Free ] 



AMY CARMICHAEL -Ragland, pioneer (1922) 
[available online Free] 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 
HISTORY OF HUNGARIAN CHRISTIANS 
&&&&&&&&&&&&&&&&&&&&&&&&& 



HISTORY OF THE PROTESTANT CHURCH IN 
HUNGARY By J. H. MERLE DAUBIGNE - 
1 854 [available online Free ] 



Hungary and Kossuth-An Exposition of the Late Hungarian 

Revolution by Tefft 

1852 [available online Free ] 

Secret history of the Austrian government and of its ... 
persecutions of Protestants By Joseph Alfred Michiels - 
1859 [available online Free ] 

Sketches in Remembrance of the Hungarian Struggle for 
Independence and National Freedom Edited by Kastner 
(Circ. 1853) [available online Free ] 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 
HISTORY OF FRENCH CHRISTIANS 
&&&&&&&&&&&&&&&&&&&&&&&&& 



La Bible Francaise de Calvin V 1 
[available online Free ] 

La Bible Francaise de Calvin V 2 
[available online Free ] 

VAUDOIS - A memoir of Felix Neff, pastor of the High 
Alps [available online Free ] 

La France Protestante - ou, Vies des protestants francais 
par Haag - 1 856 - 6 Tomes [available online Free ] 

Musee des protestans celebres 

Etude sur les Academies Protestantes en France au xvie et 
au xviie siecle - Bourchenin - 1 882 [available online Free ] 

Les plus anciennes melodies de l'eglise protestante de 
Strasbourg et leurs auteurs [microform] (1928) [available 
online Free ] 



L'Israel des Alpes: Premiere histoire complete des Vaudois 



du Piemont et de leurs colonies 



Par Alexis Muston ; Publie par Marc Ducloux, 1 85 1 



(2 Tomes) [available online Free J 



GAL LIC A - http://gallica.bnf.fr 

Histoire ecclesiastique - 3 Tomes - by Theodore de Beze, 
[available online Free ] 

BEZE-Sermons sur l'histoire de la resurrection de Notre- 
Seigneur Jesus-Christ [available online Free ] 

DE BEZE - Confession de la foy chrestienne [available 
online Free ] 

Vie de J. Calvin by Theodore de Beze, [available online 
Free ] 

Confession d'Augsbourg (francais). 1550-Melanchthon 
[available online Free ] 

La BIBLE-1'ed. de, Geneve-par F. Perrin, 1567 [available 
online Free ] 

Hobbes - Leviathan ou La matiere, la forme et la puissance 
d'un etat ecclesiastique et civil [available online Free ] 

L'Eglise et l'Etat a Geneve du vivant de Calvin 
Roget, Amedee (1825-1883). 
[available online Free ] 

LUTHER-Commentaire de l'epitre aux Galates [available 
online Free ] 

Petite chronique protestante de France [available online Free 
] 

Histoire de la guerre des hussites et du Concile de Basle 
2 Tomes [recheck for accuracy] 



Les Vaudois et l'lnquisition-par Th. de Cauzons (1908) 
[available online Free ] 

Glossaire vaudois-par P.-M. Callet [available online Free ] 

Musee des protestans celebres ou Portraits et notices 
biographiques et litteraires des personnes les plus eminens 
dans l'histoire de la reformation et du protestantisme par une 
societe de gens de lettres [available online Free ] 

( publ. par Mr. G. T. Doin; Publication : Paris : Weyer : Treuttel et Wurtz : 
Scherff [et al.], 1821-1824 - 6 vol./6 Tomes : ill. ; in-8 
Doin, Guillaume-Tell (1794-1854). Editeur scientifique) 

Notions elementaires de grammaire comparee pour servir a 
l'etude des trois langues classiques [available online Free ] 

Thesaurus graecae linguae ab Henrico Stephano constructus. 
Tomus I : in quo praeter alia plurima quae primus praestitit 
vocabula in certas classes distribuit, multiplici derivatorum 
serie... 

( Estienne, Henri (1528-1598). Auteur du texte Tomus I, II, III, IV : in quo 
praeter alia plurima quae primus praestitit vocabula in certas classes 
distribuit, multiplici derivatorum serie; Thesaurus graecae linguae ab 

Henrico Stephano constructus ) [available online Free ] 



La liberte chretienne; etude sur le principe de la piete chez 
Luther ; Strasbourg, Librairie Istra, 1922 - Will, Robert 
[available online Free ] 

Bible-N.T.(francais)-1523 - Lefevre d'Etaples [available 
online Free ] 

Calvin considere comme exegete - Par Auguste Vesson 
[available online Free ] 



Reuss, Rodolphe - Les eglises protestantes d' Alsace pendant 
la Revolution (1789-1802) [available online Free ] 

WEBBER-Ethique_protestante-L'ethique protestante et 
l'esprit du capitalisme (1904-1905) [available online Free ] 

French Protestantism, 1559-1562 (1918) 
Kelly, Caleb Guyer -[available online Free ] 

History of the French Protestant Refugees, from the 
Revocation of the Edict of Nantes 1 854 [available online 
Free ] 

The History of the French, Walloon, Dutch and Other 
Foreign Protestant Refugees Settled in 1846 [available 
online Free ] 



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Italian and/or Spanish/Castillian/ etc 
&&&&&&&&&&&&&&&&&&&&&&&&& 



Historia del Concilio Tridentino (SARPI) [available online 
Free ] 

Aldrete, Bernardo Jose de - Del origen, y principio de la 
lengua castellana 6 romace que oi se usa en Espana 

SAVANAROLA-Vindicias historicas por la inocencia de 
Fr. Geronimo Savonarola 



Biblia en lengua espanola traduzida palabra por palabra de 
la verdad hebrayca-FERRARA 

Biblia. Espanolll602-translaciones por Cypriano de Valera 
( misspelled occasionally as Cypriano de Varela ) [available 
online Free ] 

Reina Valera 1602 - New Testament Available at 
www.archive.org [available online Free ] 

La Biblia : que es, los sacros libros del Vieio y Nuevo 
Testamento 

Valera, Cipriano de, 1532-1625 
Los dos tratados del papa, i de la misa - escritos por 
Cipriano D. Valera ; i por el publicados primero el a. 1588, 
luego el a. 1599; i ahora fielmente reimpresos [Madrid], 
1 85 1 [available online Free ] 

Valera, Cipriano de, 15327-1625 

Aviso a los de la iglesia romana, sobre la indiccion de 

jubileo, por la bulla del papa Clemente octavo. 

English Title = An answere or admonition to those of the 

Church of Rome, touching the iubile, proclaimed by the 

bull, made and set foorth by Pope Clement the eyght, for the 

yeare of our Lord. 1600. Translated out of French [available 

online Free ] 

Spanish Protestants in the Sixteenth Century by Cornelius 
August Wilkens French [available online Free ] 

Historia de Los Protestantes Espanoles Y de Su Persecucion 
Por Felipe II - Adolfo de Castro - 1 85 1 (also Available in 
English) [available online Free ] 

The Spanish Protestants and Their Persecution by Philip II 



- 1851 - Adolfo de Castro [available online Free ] 

Institvcion de la religion Christiana; 
Institutio Christianae religionis. Spanish 
Calvin, Jean, 1509-1564 

Instituzion religiosa escrita por Juan Calvino el ano 1536 y 
traduzida al castellano por Cipriano de Valera. 
Calvino, Juan. 

Catecismo que significa: forma de instrucion, que contiene 

los principios de la religion de dios, util y necessario para 

todo fiel Christiano : compuesto en manera de dialogo, 

donde pregunta el maestro, y responde el discipulo 

En casa de Ricardo del Campo, M.D.XCVI [1596] Calvino, 

Juan. 

Tratado para confirmar los pobres catiuos de Berueria en la 
catolica y antigua se, y religion Christiana: y para los 
consolar con la Palabra de Dios en las afliciones que 
padecen por el evangelio de Iesu Christo. [...] Al fin deste 
tratado hallareys un enxambre de los falsos milagros, y 
illusiones del Demonio con que Maria de la visitation priora 
de la Anunciada de Lisboa engano a muy muchos: y de 
como fue descubierta y condenada al fin del ano de .1588 
En casa de Pedro Shorto, Ano de. 1594 
Valera, Cipriano de, 



Biblia de Ferrara, corregida por Haham R. Samuel de 
Casseres 

The Protestant exiles of Madeira (c 1860) French [available 
online Free ] 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 

HISTORY OF VERSIONS of the NEW TESTAMENT 
Part A - For your consideration 
&&&&&&&&&&&&&&&&&&&&&&&&& 



For Christians who want a serious, detailed and 
historical account of the versions of the New Testament, 
and of the issues involved in the historic defense of 
authentic and true Christianity. 



John William Burgon [ Oxford] - 1 The traditional text of the 
Holy Gospels vindicated and established (1896) [available 
online Free ] 

John William Burgon [ Oxford] -2 The causes of the 
corruption of the traditional text of the Holy Gospel 
[available online Free ] 

John William Burgon [ Oxford] - The Revision Revised 
(A scholarly in-depth defense of Ancient Greek Text of the 
New Testament) [available online Free ] 

Intro to Vol 1 from INTRO to MASSORETICO CRITICAL 
by GINSBURG-VOL 1 [available online Free ] 

Intro to Vol 1 from INTRO to MASSORETICO CRITICAL 
by GINSBURG-VOL 2 [available online Free ] 

Horse Mosaicse; or, A view of the Mosaical records, with 
respect to their coincidence with profane antiquity; their 



internal credibility; and their connection with Christianity; 
comprehending the substance of eight lectures read before 
the University of Oxford, in the year 1801; pursuant to the 
will of the late Rev. John Bampton, A.M. / By George 
Stanley Faber -Oxford : The University press, 1801 
[Topic: defense of the authorship of Moses and the 
historical accuracy of the Old Testament] [available online 
Free ] 

TC The English Revisers' Greek Text-Shown to be 
Unauthorized, Except by Egyptian Copies Discarded 
[available online Free ] 

CANON of the Old and New Testament by Archibald 
Alexander [available online Free ] 

An inquiry into the integrity of the Greek Vulgate- or, 
Received text of the New Testament 1815 92mb [available 
online Free ] 

A vindication of 1 John, v. 7 from the objections of M. 
Griesbach [available online Free ] 

The Burning of the Bibles- Defence of the Protestant 
Version - Nathan Moore - 1 843 

A dictionarie of the French and English tongues 1611 
Cotgrave, Randle - [available online Free ] 

The Canon of the New Testament vindicated in answer to 
the objections of J.T. in his Amyntor, with several additions 
[available online Free ] 

the paramount authority of the Holy Scriptures vindicated 
(1868) 



Histoire du Canon des Saintes-ecritures Dans L'eglise 
Chretienne ; Reuss (1863) [available online Free ] 

Histoire de la Societe biblique protestante de Paris, 1818 a 
1 868 [available online Free ] 

L'academie protestante de Nimes et Samuel Petit 

Le manuel des Chretiens protestants : Simple exposition des 
croyances et des pratiques - Par Emilien Frossard - 1 866 



Jean-Frederic Osterwald, pasteur a Neuchatel 

David Martin 

The canon of the Holy Scriptures from the double point of 
view of science and of faith (1862) [available online Free ] 



CODEX B 
H. Hoskier 



E 



ALLIES by 
1914) 2 Vol [ 



Jniversity of M 



vailable online 7 ree ] 



chigan Scholar 



&&&&&&&&&&&&&&&&&&&&&&&&&&&&& 
HISTORY OF VERSIONS of the NEW TESTAMENT 
Part B - not Recommended 
&&&&&&&&&&&&&&&&&&&&&&&&& 



Modern Versions of the New Testament, most of which 
were produced after 1910, are based upon a newly invented 
text, by modern professors, many of whom did not claim to 
believe in the New Testament, the Death and Physical 



Resurrection of Jesus Christ, or the necessity of Personal 
Repentance for Salvation. 

The Translations have been accomplished all around the 
world in many languages, starting with changeover from the 
older accurate Greek Text, to the modern invented one, 
starting between 1904 and 1910 depending on which 
edition, which translation team, and which publisher. 



We cannot recommend: the New Testament or Bible of 
Louis Segond. This man was probably well intentioned, but 
his translation are actually based on the 8 th Critical edition 
of Tischendorf, who opposed the Reformation, the 
Historicity of the Books of the Bible, and the Greek Text 
used by Christians for thousands of years. 

For additional information on versions, type on the Internet 
Search: "verses missing in the NIV" and you will find more 
material. 



We cannot recommend the english-language NKJV, even 
though it claims to depend on the Textus Receptus. That is 
not exactly accurate. The NKJV makes this claim based on 
the ecclectic [mixed and confused] greek text collated 
officially by Herman von Soden. The problem is that von 
Soden did not accomplish this by himself and used 40 
assistants, without recording who chose which text or the 
names of those students. Herman Hoskier [Scholar, 
University of Michigan] was accurate in demonstrating the 
links between Sinai ticus, Vaticanus, and the Greek Text of 
Von Soden. Thus what is explained as being "based on" the 
Textus Receptus actually was a departure from that very 
text. 



The Old Testaments of almost all modern language Bibles, 
in almost all languages is a CHANGED text. It does NOT 
conform to the historic Old Testament, and is based instead 
on the recent work of the German Kittel, who can be easily 
considered an Apostate by historic Lutheran standards, 
(more in a momentf). 

The Old Testament of the NKJV is based on the New 
Hebrew Translation of Kittel. [die Biblia Hebraica von 
Rudolf Kittel ] Kittel remains problematic for his own 
approach to translation. 

Kittel, the translator of the Old Testament [for almost all 
modern editions of the Bible]: 

1. Did not believe that the Pentateuch he translated was 
accurate. 

2. Did not believe that the Pentateuch he translated was the 
same as the original Pentateuch. 

3. Did not believe in the inspiration of the Old Testament or 
the New Testament. 



4. Did not believe in what Martin Luther would believe 
would constitute Salvation (salvation by Faith alone, in 
Christ Jesus alone). 

5. Considered the Old Testament to be a mixture compiled 
by tribes who were themselves confused about their own 
religion. 

Most people today who are Christians would consider Kittel 
to be a Heretical Apostate since he denies the inspiration of 
the Bible and the accuracy of the words of Jesus in the New 
Testament. Kittel today would be refused to be allowed to 
be a Pastor or a translator. His translation work misleads 



and misguides people into error, whenever they read his 
work. 

The Evidence against Kittel is not small. It is simply the 
work of Kittel himself, and what he wrote. Much of the 
evidence can be found in: 

A history of the Hebrews (1895) by R Kittel - 2 Vol 

Essentially, Kittel proceeds from a number of directions to 
undermine the Old Testament and the history of the 
Hebrews, by pretending to take a scholarly approach. Kittel 
did not seem to like the Hebrews much, but he did seem to 
like ancient pagan and mystery religions, (see the Two 
Babylons by Hislop, or History of the Temple by 
Edersheim, and then compare). 

His son Gerhard Kittel, a "scholar" who worked for the 
German Bible Society in Germany in World War II, with 
full aproval of the State, ALSO was not a Christian and 
would ALSO be considered an apostate. Gerhard Kittel 
served as advisor to the leader of Germany in World War II. 
After the war, Gerhard Kittel was tried for War Crimes. 

On the basis of the Documentation, those who believe in the 
Bible and in Historic Christianity are compelled to find 
ALTERNATIVE texts to the Old Testament translated by 
Kittel or the New Testaments that depart from the historic 
Ancient Koine Greek. 

Both Kittel Sr and Kittel Jr appear to have been false 
Christians, and may continue to mislead many. People who 
cannot understand how this can happen may want to read a 
few books including : 

Seduction of Christianity by Dave Hunt. 



The Agony of Deceit by Horton 

Hidden Dangers of the Rainbow by C. Cumbey 

The Battle for the Bible by Harold Lindsell (Editor of 

Christianity Today) 

Those who want more information about Kittel should 
consult: 

1) Problems with Kittel - Short paper sometimes available 
online or at www.archive.org 

2) The Theological Faculty of the University of Jena during 
the Third .... in PDF [can be found online sometimes] 

by S. Heschel, Professor, Dartmouth College 

3) Theologians under .... : Gerhard Kittel, Paul Althaus, and 
Emanuel Hirsch / Robert P. Ericksen. 

Publish info New Haven : Yale University Press, 1985. 
(New Haven, 1987) 

4) Leonore Siegele - Wenschkewitz, Neutestamentliche 
Wissenschaft vor der Judenfrage: Gerhard Kittels 
theologische Arbeit im Wandel deutscher Geschichte 
(Miinchen: Kaiser, 1980). 



5) Rethinking the German Church Struggle 
by John S. Conway [online] 

http://motlc.wiesenthal.com/resources/books/annual4/chapl8.html 



6) Betrayal: German Churches and the Holocaust 

by Robert P. Ericksen (Editor), Susannah Heschel (Editor) 



Questions about (PDF) Ebooks: 

I notice that you have lists of Ebooks here. 

I understand that you may want others to know about 

the books, but why here ? 

There are several reasons why this was done. 

1) so that people who know nothing about Christianity have 
a place to start. There are now thousands of books about 
Christianity available. Knowing where to begin can be 
difficult. These books simply represent ideas and a 
potential starting place. 

2) so that people can learn what other Christians were like, 
who lived before. We live in a world that still 
concentrates on the tasks of the moment, but pays little 
attention to the past. Today, many people do not know 
HOW other Christians lived their daily lives, in centuries 
past. Some of these books are from the past. They offer 
the struggles and the methods of responding through their 
Christian faith, in their own daily lives, some from 
hundreds of years ago. In addition, many of those books 
are documented and have good sources. This seems to be 
a good way for Christians from the past to encourage 
those in the present. 

3) Histories of certain Christians DO belong to those who 
are those who are native to those churches, those 
geographic areas, or who speak those languages. 

But although that is true, many churches today have 
communities or denominations that have transcended 
and surpassed the local geographic areas from 
where they initially or originally arose. It is good for 
believers who are from OTHER geographic areas, to 
learn more about foreign languages and foreign cultures. 
Anything that can help to accomplish this, is movement 



in the right direction. 

4) It is normal for people to believe that if their church or 
their denomination is in one geographic location, that The 
history of that place is best expressed by those who are 
LOCAL historians. Unfortunately, today, this is often 
NOT accurate. 

The reason is that many places have suffered 
from wars and from local disasters. This is especially true 
in Africa and the Near and Middle East. The Local 
historic records and documents were destroyed. Those 
documents that have survived, has survived OUTSIDE 
of those Areas of conflict. Much of their earlier history 
of the Eastern portion of the Roman Empire, is mostly 
known because of the record keepers of the West, and 
because of the travelers from the areas of Western 
Christianity. In many ways, Western Christianity is often 
still the record keeper of those from the East. 

There is a great deal of historical records in the West, 
about the Near East. Those who live there today in the 
near East and Middle East know almost nothing about. 
We suggest some sources that may be of assistance. 



- So you want to bring people closer, and that is a good 
answer, but why include records or books from England 
or from French speaking authors ? 

1) Much of the material dealing with Eastern Orthodoxy OR 
dealing with the matters of Syria, The Byzantine Empire, 
Africa or Asia, were written about, in French. Please 
remember that until very recently, FRENCH was the language 
of the educated classes around the world, AND that it was the 
MAIN language for diplomats, consuls and ambassadors 
and envoys. As a result, there is value in helping those who 



have an interest in French ALSO know where to start, 
concerning matters of Faith and History. 

Some of the material listed in French simply gives people a 
starting point for learning about Christianity in Europe, from a 
non-English point of view. Other books are listed so that 
people can read some of those sources firsthand, for 
themselves and come to their own conclusions. 

English Christians should be happy that they have a great 
spiritual heritage and examples, and rejoice also that the 
French can say the same. The examples of the strong and good 
Christians that have come before belong to everyone to all 
Christians, to all those who aspire to have good examples. 

About the materials that deal with England, most of the world 
STILL does not realize that the records in England are usually 
MUCH older than the ecclesiastical records of OTHER areas 
of the world. England was divided up into geographic areas 
and Churches had great influence in the nation. That had not 
changed in England until the last few decades. Some of the 
records about Christianity in England 
Go back for more than one thousand years, in an 
UNBROKEN line. One can follow the changes to the diocese 
through the different languages, through the different or 
changing legal documents and through the 
Rights confirmed to the churches. 

Other areas of the world are claimed to be very ANCIENT in 
dealing with Christianity, but there is very little of actual 
documentation, of actual agreements, of actual legal 
descriptions, of actual records of local ceremonies, of actual 
local church councils, of the relationship between the secular 
State law, and the guidelines or rules of the Church. England 
was never invaded by those who posed a direct 
threat to its church institutions. The records were kept, so the 
records and documentation are in fact a much stronger 
Basis for the documenting of Christianity in earlier times. 



Most Christians from the East do not know about this, and it 
would be good for them to learn more. In addition, there are 
also records in the Nations and Provinces of Europe, that have 
been kept where Roman Catholic Records demonstrate the 
authenticity of earlier Christian groups that pre-date the 
authority of the Bishop of Rome, even in the Western half of 
the Roman Empire. Some of those sources are listed herein 
also. 

Finally, in the matter of suggesting books about Christianity 
and Other languages, please remember that each group likes to 
learn about its own past, and its own progress. 

The French should be humbly proud of those Christians who 
were in France and who were brave and wise and 
demonstrated courage and a strong faithfulness to God. The 
Germans should learn and know the same thing about their 
history, as should the Spaniards and the Germans, and each 
and every other Nation and People-group. No matter who we 
are or where we are from, we can find something positive and 
good to encourage us and be glad that there were some who 
came before us, to show us a better way to live, by their faith 
and their Godly examples. 



In closing it would be good perhaps to state what is 
obvious: 

This ebook is likely to travel far and wide. Feel free to post 
online and use and print. 

In many parts of the world, Christianity is deliberately falsely 
represented. It is represented as IF faith in God would make 



someone "anti-intellectual" or somehow afraid of ideas or 
thinking. Nothing could be further from the truth. 

Many people today do not know that the history of science 
today is edited to leave out the deep Christianity that most of 
the top scientists have held until very recent times. 

Since God created the World and the scientific laws that 
govern it, it makes sense that God is the designer. No one is 
more scientific than God. 

Many of the great scientists in the World are still Active 
Christians, with a consciously DEEP faith in God. Christians 
are not afraid of thinking for themselves. There are many 
secularists today who attempt to suggest that Christianity is for 
those who are feeble. The truth is that many of those are too 
feeble and too intellectually unprepared to answer the 
questions that Christianity asks of each man and each woman. 

Those who do not have faith in Jesus Christ and who are 
secular simply often worship themselves, under the disguise 
of the theory of Evolution. But the chaos of the world today 
leaves most who are secular WITHOUT a guide or a method 
to explain either purpose in life, or the events that are taking 
place across the planet. Christianity with its record of 2000 
years - (and please do not confuse the Vatican with 
Christianity, they are often not the same) - has 
a record of helping people navigate in difficult times. 

Christianity teaches leaders to be humble and accountable, it 
helps merchants to trade honestly, and fathers to love their 
children and their wife. Christianity finds no value in doing 
harm to others for the purpose of self-interest. Usually doing 
harm to others is a method of expressing that ones faith in God 
is insufficient, therefore [the logic goes, that] harm must be 
done to others. 



Behaving in that wrong manner is simply a Lack of faith in 
God, and therefore those who harm others from Other faiths 
and other religions are usually demonstrating a Lack of Faith 
in the God that THEY worship. 

If God is all powerful, and if God can change the minds of 
others, and if God can reveal himself, then WHY harm anyone 
else who does not agree ? During THIS lifetime, it seems that 
each of us has the right to be wrong ,and the right to make up 
his own mind. Is it not up to God to deal with others in the 
afterlife ? 

We provide answers, and help for those who seek truth (yes 
actual truth can be actually found and discovered, which is a 
shocking statement to many people who thought this was not 
genuinely possible). 

God is a loving God. He offers Eternal Life to those who 
repent and believe in his message in the New Testament. But 
God also allows each individual to decide for themselves. This 
does not allow any of us to change or decide the rules. God is 
still God. We all are under his rules every time we are 
breathing, with each pulse that continues to beat in our heart. 

God does not convince people against their Will. That annoys 
some people also, because they would like God to make 
decisions for them. But if people want to be Free, let them 
demonstrate this by exercising their own Freedom of choosing 
whether to follow God or not. (being able to chose to accept or 
reject God is not the same as being able to chose the 
consequences. Only the choice of which direction to Go is up 
to us. The consequences are whatever God has 
Actually declared them to be. Agreeing with Him or not will 
not change this. 

Christianity is a source of internal strength and provides 
answers that almost no other religious system even claims to 
provide or attempts to provide. 



Something usually happens to those who are intellectually 
honest and investigate Christianity. Many times, they find that 
Christianity is the most authentic, accurate and historic 
account of the history of the world. 

It is the genuine answers and the genuine internal peace and 
help that Christians can find through their God which bothers 
those who are afraid to search for God. We only hope that 
each person will embrace their spiritual journey 
And take the challenge upon themselves to ask the question 
about how to find Truth and accurate answers. 

The answers CAN be found. Some of these books are simply 
provided to help people find a few of the pieces that will serve 
as a means to encourage them in thinking and in having their 
inner questions answered. 

We continue to find more answers every day. We have not 
arrived and we certainly are not perfect. But if we have helped 
others to proceed a bit farther on their own journeys, certainly 
the effort will not have been in vain. 



Psalm 50:15 

15 And call upon me in the day of trouble: I will deliver 

thee, and thou shalt glorify me. 



Psalm 90 

91:1 He that dwelleth in the secret place of the most High 

shall abide under the shadow of the Almighty. 

2 I will say of the LORD, He is my refuge and my fortress: 
my God; in him will I trust. 

3 Surely he shall deliver thee from the snare of the fowler, 
and from the noisome pestilence. 

4 He shall cover thee with his feathers, and under his wings 
shalt thou trust: his truth shall be thy shield and buckler. 

5 Thou shalt not be afraid for the terror by night; nor for the 
arrow that flieth by day; 

6 Nor for the pestilence that walketh in darkness; nor for 
the destruction that wasteth at noonday. 

7 A thousand shall fall at thy side, and ten thousand at thy 
right hand; but it shall not come nigh thee. 

8 Only with thine eyes shalt thou behold and see the reward 
of the wicked. 

9 Because thou hast made the LORD, which is my refuge, 
even the most High, thy habitation; 

10 There shall no evil befall thee, neither shall any plague 
come nigh thy dwelling. 

1 1 For he shall give his angels charge over thee, to keep 
thee in all thy ways. 

12 They shall bear thee up in their hands, lest thou dash thy 
foot against a stone. 

13 Thou shalt tread upon the lion and adder: the young lion 
and the dragon shalt thou trample under feet. 



14 Because he hath set his love upon me, therefore will I 
deliver him: I will set him on high, because he hath known 
my name. 

15 He shall call upon me, and I will answer him: I will be 
with him in trouble; I will deliver him, and honour him. 

16 With long life will I satisfy him, and show him my 
salvation. 



Psalm 23 

23: 1 A Psalm of David. The LORD is my shepherd; I shall 

not want. 

2 He maketh me to lie down in green pastures: he leadeth 
me beside the still waters. 

3 He restoreth my soul: he leadeth me in the paths of 
righteousness for his name's sake. 

4 Yea, though I walk through the valley of the shadow of 
death, I will fear no evil: for thou art with me; thy rod and 
thy staff they comfort me. 

5 Thou preparest a table before me in the presence of mine 
enemies: thou anointest my head with oil; my cup runneth 
over. 

6 Surely goodness and mercy shall follow me all the days 
of my life: and I will dwell in the house of the LORD for 
ever. 



With My Whole Heart - With 
all my heart 

"with my whole heart" 

If we truly expect God to respond to us, we must be 
willing to make the commitment to Him with our 
whole heart. 

This means making a commitment to Him with our 
ENTIRE, or ALL of our heart. Many people do not 
want to be truly committed to God. They simply want 
God to rescue them at that moment, so that they can 
continue to ignore Him and refuse to do what they 
should. God knows those who ask help sincerely and 
those who do not. God knows each of our thoughts. 
God knows our true intentions, the intentions we 
consciously admit to, and the intentions we may not 
want to admit to. God knows us better than we know 
ourselves. When we are truly and honestly and 
sincerely praying to find God, and wanting Him with all 
of our heart, or with our whole heart, THAT is when 
God DOES respond. 

What should people do if they cannot make this 
commitment to God, or if they are afraid to do this ? 
Pray : 



Lord God, I do not know you well enough, please help 
me to know you better, and please help me to 
understand you. Change my desire to serve you and 
help me to want to be committed to you with my whole 
heart. I pray that you would send into my life those 
who can help me, or places where I can find accurate 
information about You. Please preserve me and help 
me grow so that I can be entirely committed to you. In 
the name of Jesus, Amen. 



Here are some verses in the Bible that demonstrate 
that God responds to those who are committed with 
their whole heart. 



(Psa 9:1 KJV) To the chief Musician upon Muthlabben, 
A Psalm of David. I will praise thee, O LORD with my 
whole heart; I will show forth all thy marvellous works. 

(Psa 111:1 KJV) Praise ye the LORD. I will praise the 
LORD with my whole heart, in the assembly of the 
upright, and in the congregation. 
(Psa 1 19:2 KJV) Blessed are they that keep his 
testimonies, and that seek him with my whole heart. 

(Psa 119:10 KJV) With my whole heart have I sought 
thee: O let me not wander from thy commandments. 

(Psa 1 19:34 KJV) Give me understanding, and I shall 
keep thy law; yea, I shall observe with my whole heart. 

(Psa 1 19:58 KJV) I entreated thy favour with my whole 
heart: be merciful unto me according to thy word. 



(Psa 1 19:69 KJV) The proud have forged a lie against 
me: but I will keep thy precepts with my whole heart. 

(Psa 119:145 KJV) KOPH. I cried with my whole heart; 
hear me, O LORD: I will keep thy statutes. 

(Psa 138:1 KJV) A Psalm of David. I will praise thee 
with my whole heart: before the gods will I sing praise 
unto thee. 

(Isa 1 :5 KJV) Why should ye be stricken any more? ye 
will revolt more and more: the whole head is sick, and 
the whole heart faint. 

(Jer 3:10 KJV) And yet for all this her treacherous 
sister Judah hath not turned unto me with her whole 
heart, but feignedly, saith the LORD. 

(Jer 24:7 KJV) And I will give them an heart to know 
me, that I am the LORD: and they shall be my people, 
and I will be their God: for they shall return unto me 
with their whole heart. 

(Jer 32:41 KJV) Yea, I will rejoice over them to do 
them good, and I will plant them in this land assuredly 
with my whole heart and with my whole soul. 



I Peter 3:15 But sanctify the Lord God in your hearts: 
and be ready always to give an answer to every man 
that asketh you a reason of the hope that is in you with 
meekness and fear: 



II Timothy 2: 15 Study to show thyself approved unto 
God, a workman that needeth not to be ashamed, 
rightly dividing the word of truth. 



Christian Conversions - According to the Bible - 
Can NEVER be forced. 

Any Conversion to Christianity which would be 
"Forced" would NOT be recognized by God. It is in 
His True and KIND nature, that those who come to 

Him and choose to believe in Him, must come to 
Him OF THEIR OWN FREE WILL. 



Don't Let anyone tell you that Christians support 
Forced Conversions. 

That is False. True Christianity is NEVER forced. 



Core Universal Rights 

The right to believe, to worship and witness 

The right to change one's belief or religion 

The right to join together and express one's 
belief 



PROPHECY, THE END of DAYS, and the WORLD 
the Next Few Years. 

What you may need to know 



There is much talk these days in the Islamic world 
about the Time of Jacob, also known as the End 
Times or the End of Days'. 

The records of Christianity and the records of Islam 
both seem to speak about the End Times. But the 
records of the Old and New Testaments have a record 
in the area of prophecy of events that are predicted to 
occur hundreds of years before they happen, and that 
record is 100% accurate. 

According to Christianity, in order for a prophet or a 
writer or an author to truly be a prophet of God, that 
individual must be 1 00% correct 1 00% of the time. 

This standard is applied to the Old and New 
Testaments (the Bible), and the verdict is that the Bible 
is 1 00% accurate, 1 00% of the time. History and 
Archeology confirms this, for those with the patience 
And courage to seek truth and accuracy. 

What has been done sometimes in the name of 
Christianity, is not always good. But true Christians 
and Christian examples remain strong, solid and 
encouraging. True Christians have nothing to regret 



nor be ashamed of. Offereing help to others is not 
wrong. 



There are many perspectives on the return of Jesus 
Christ. The New Testaments seems to predict the 
return of Two Messiahs BOTH of whom both claim to 
be Jesus Christ. 

The first Messiah who returns to help those who 
believe in Him actually does not come to Earth. His 
feet do NOT touch Jerusalem at that point in time. 
That first Messiah calls his followers (Christ-followers) 
to Him, and they are caught up or meet Jesus Christ in 
the air, where their time with God starts at that 
moment. 



The second Messiah is the one who announces that 
"He" is the one who has returned to Earth to establish 
His Kingdom. He establishes a Temple in the location 
of the Dome of the Rock [Temple Mount] in Jerusalem, 
also re-institutes the Jewish sacrifices of the Old 
Testament, and proclaims that He is going to rule on 
Earth. Only this Messiah who will call himself "Christ" 
will be a false Messiah, in other words the False 
Christ, the Wrong Christ. 



During this time, Christians believe that they are to 
continue to be kind to their friends and neighbors, 
whether those neighbors and friends are Christians or 
Moslems or Hindus or anything else. This remains true 
in the End Times. 



In the End Times according to Christianity, Christians 
are mostly the observers of the greatness of God, 
explaining to those who want to know, what is taking 
place in the world and why these things are 
happening. 

In every generation of humans, there are many who 
claim that they WANT to live in a world without God. 
For that reason, God is going to give them what they 
want. Those people will have 1) a world without God, 
but where 2) a false Messiah arrives claiming to be 
Christ, and only an understanding of accurate 
Christianity will be able to help and show those people 
how to have Eternal Life. 

The false Messiah comes onto the world stage and 
exercises power and dominion [over the entire world], 
ruling from the geographic location of the Ancient 
Roman Empire. 

The false Messiah (obviously) denies that he is false, 
and institutes a system of global economic domination 
of a global economic system of money. 

That money is a "symbolic" currency. As Christians 
today understand this, the currency of the False 
messiah is not based on Gold or Silver. 

The currency that the False messiah establishes is 
"cashless". It does not require paper currency. In fact, 
the new currency will be global, and it is expected to 
be cashless, without actual currency. 



But it will be based on banking principles in the West, 
and this False Messiah will cause those who are 
Jewish to believe that their Messiah has returned. Like 
much of the rest of the world, many will be deceived by 
the False Messiah who will accomplish many miracles 
and will institute his system of global economic 
domination. 

The False Messiah will cause that the entire world and 
governmental structure will cause the implementation 
of his false economic system of currency. 

That economic system is a system of global 
dominance and global slavery. The global bankers will 
endorse this plan, believing that they will reap even 
greater profits than they currently do based on their 
system of unjust usury. 

This global currency will depend on computers to 
work, and computers will be used to keep records of 
all economic transactions all over the world. This will 
be a closed economic system, one that can only be 
used by those who have accepted the false currency 
of the False Messiah. 

The False Messiah will cause each person to be 
obligated to accept to use the new currency, and each 
individual will be required to give homage, or attention, 
or reverence or adoration or some kind of worship, or 
allegiance or loyalty to the false messiah, in order to 
be able to use the new cashless currency. 

The new cashless currency will have one feature that 
those "who have wisdom" will recognize: the new 



cashless system in order to be used will require each 
human to have a particular mark or "identifier" or 
system of individual identification for each and every 
single separate person on the planet. 

That may seem impossible. But even now, there are 
millions and billions of computer records that are kept 
on the populations of all nations that are already using 
modern banking. Therefore it is not difficult to 
understand that keeping track of 7 billion humans 
around the world is not anything that is difficult, even 
at this moment. 

This system may seem impossible to establish 
especially for those not familiar with the details of 
power inside the European Union or the West. But 
then if all of this is only fiction, then it should not harm 
anyone to read this, and then prove many years from 
now that all of these concerns were false. 



The new cashless system will incorporate a number 
within itself, as part of its numbering system. That 
number has been identified and predicted for two 
thousand years: it is the number "six hundred and sixty 
six" or 666. 

That may seem impossible, but actually this number is 
already used as a primary tracking number within the 
computer inventory systems of the world, long before 
you have read these few pages. 

The number is already incorporated in almost all 
goods and products that are sold around the world: the 



number is within something called the Bar Code that 
can be found on all products for sale around the world. 

Please remember that in order for all of this to be 
significant, it must be part of an economic system that 
requires each human to receive or accept their own 
numbering on their right hand or their forehead. The 
mark could be visible, but it is likely to be invisible to 
the eyes, but visible to machines, scanners and 
computers. 

This bar code has a formal name: it is called the UPC 
or Universal Product Code. 

An individual UPC number is assigned to each 
physical product that is sold on this planet. The UPC 
or Universal Product Code already does incorporate 
that number 666 in all products. 

The lines [vertical lines] and the spacing between 
them, and the lines themselves, their own symetry 
determine the numbers and how those lines [the UPC 
bar code] are read or scanned by the computers used 
today. 

The UPC has 666 built within it, and it is simply the two 
long lines on the left of the bar code, the two long lines 
on the right of the bar code, and the two long lines in 
the middle of the bar code. The two long lines on the 
left are read by computers and scanners as the 
number "six" [ 6 ], and so are the two long lines in the 
middle and the right side. Together, they form a part of 
the bar code that in fact is 6 - 6 - 6 or six hundred and 
sixty six. 



Well it will not take long for some to dispute this. Even 
some theologians have taken to dispute the disclosure 
of the number 666, suggesting instead that the correct 
number to watch for prophetically is not 666 but 61 6. 

That is simply foolishness and a distraction. When this 
economic system is implemented, one of the signs that 
will accompany this will be the leaders of all faiths and 
all religions who will falsely state that there is no 
problem and no risk in accepting the mark of the slave, 
the mark of those who accept to worship the False 
Messiah. 

These events were discussed a long time ago in the 
Old Testament book of Daniel, and in the Final and 
last book of the New Testament which is also called 
the Revelation of the Apostle Saint John, or simply 
"Revelation". 

The Apostle John was the last living apostle of Jesus 
Christ. He lived until around the year 95 A.D. and he is 
the one who taught the early church and the early 
Christians which books of the Bible were written by his 
fellow Apostles (and remember he wrote five books of 
the New Testament himself, the gospel of John, the 
small Epistles of 1 John, 2 John and 3 John, and the 
book of Revelation), and could be used and trusted. 

The early Christians knew which books were to be 
included in the Bible and which books were not. 



A modern book has explained much of this. It was 
simply called "Jesus is coming" and was written by 
W.E.B Blackstone. 

It is easy to dismiss Christians as Zionists. (Not all 
Christians are Zionists in anycase). [ and obviously, 
being pro-jewish is NOT the same thing as being in 
favor of the official government of israel. And one can 
be a Christian and desire good for both Jews and 
Arabs]. But Christian Zionists are not perceived friends 
of the jews when they are warning the Jews, even 
about their Jewish state, that the Messiah who comes 
to tell them that he is their Messiah, will be the False 
Messiah. 

The Ancient Book of Daniel is in the Old Testament. It 
must be read alongside the New Testament book of 
Revelation, in order to give understanding to those 
who want to understand prophecy and the events 
predicted in the End Times or the End of this Age. 

Christians understand that God is the one who is God, 
and He brings about the End Times because the 
planet does not belong to itself. The planet does not 
belong to Humans, or to the false [demonic] beings 
who pretend to come from other planets. 

The planet belongs to God and He is the one who 
causes everyone rich and poor, to understand through 
the events in the End of Days, that God is serious 
about being God, and humans do not have much time 
to get their own life in order, and to give an account to 
God who is going to return and require that account of 
each Human, on a personal and individual basis. 



That task is so impossible to understand that all that 
humans can do is understand and come to God, with 
the understanding that God may or may not require 
their sacrifice, but He does require those who seek 
Him to read and understand and follow the words and 
doctrines of Jesus Christ as explained in the New 
Testament. [The Gospel of John is a good place to 
start]. 

All those who have come before can do, is leave a few 
things around, for those who will be left to try to 
understand these events in a very short period of time. 

The literal understanding of the Times of the End is 
that they will last seven years, and that much of 
humanity will perish during that time through a variety 
of catastrophes and disasters, all of which God refuses 
to stop for a planet that has been saying that they do 
not need Him anymore. 

If they do not need Him, then they should not complain 
when these events occur. If they Do need God, then 
they should be honest enough to admit this, try to find 
God, pray to find God and that they will not be 
deceived and that God would help them to find Him. 

The economic system that requires a mark may have 
a different formulation for the number 666. It may stay 
the same as it is now, or it may change. But at this 
current time, no one is [yet] required to have this mark 
personally on their mark or forehead, though if the 
dollar dies or is replaced by a new currency, the new 
currency may be the one that is either an interim 



currency, or the new currency of the mark, to be used 
only by those who accepted to be marked 
[electronically branded], so they can then use their 
mark along with the mark of the new economic 
system. 

A "beast" is a monster, but one that at the same time is 

usually both 1 ) ferocious and \ 

2) evil in addition to being overpowering and strong. 

The new economic system will be ferocious and 
overpowering. It will be directed by the False Messiah 
and the Beast. (There are 3 Evil guys described in the 
book of Revelation). The economic system using the 
mark, becomes the "mark of the beast", because of 
two factors: 

1) the one who runs and directs the system is a beast 
who is ruled by Evil and by Satan 

2) the economic system of the mark of the beast takes 
on those characteristics of the beast also. 

[the system for those who refuse to go along will not 
be kind nor tolerant, but more likely a combination of 
the worst of the roman empire, the worst of Stalinist 
soviet communist USSR, and the worst of the the time 
under Hitler.] 

It will be impossible to buy anything without the mark 
of the beast. Most likely, it may start out as optional 
and quickly become mandatory. As soon as the 
economic mark will be made mandatory, it will become 
a crime of life or death to try to conduct economic 
transactions without the official government 



permission, from the millions and millions of people 
who have foolishly already decided to consent to 
accept the mark. It will also be a capital crime to help 
or assist anyone who would refuse to accept the mark. 
Therefore the system of the beast will prevent 
neutrality: it will prevent people from having the choice 
of being able to "not make a choice". For that reason, 
all humans will chose, and then God will classify each 
person according to the choice that they have made, 
that choice having Eternal consequences. 

You can be assured that there will be billion dollar 
contracts by public relations firms to convince you that 
accepting your individual mark on your right hand or 
forehead will help you, will save civilization, will help 
mother earth, will help us all work collectively, will 
allow to work, and oh yes, would allow you, 
incidentally to be able to buy food to eat. 

The book of Revelation says those who accept the 
mark undergo a "deception", the implication being that 
those who accept the mark are spiritually deceived into 
acceptance of the upside-down universe: where evil is 
viewed as good, and good is viewed as evil. 
At that point, the new Messiah would be perceived as 
real and genuine by those who have accepted the 
mark, until later on when they will realize that they 
have been deceived, but at that point it will be 
impossible for them to change their mind or their 
commitment to the false Messiah, and this would have 
Eternal Consequences for them. The time to decide 
therefore is before that time. Now would probably be a 
good time, in case these things matter to you, who are 
reading this. 



Did you just laugh ? 

Those sillly bar codes... 

That was pretty funny ... 

But seriously. ..What does your laughter tell you about yourself ? 

Does it tell you that the idea of tracking you is so strange, 
that you have really never thought about it before ? 

Do you think that other people may have thought about it, 
even though you might not ? 

England has more than 2 Million cameras right now. 

Do they track everything because all things are a strong danger ? 

Or. . .do the cameras track people. . just in case ? 

So what do you think would happen if someone 

could track you 1) 100% of the time 2) with 100% certainty 

3) with 100% accuracy 4 ) with 100% of all that you do ? 

If Tracking with a mark on your right-hand or forehead 
becomes mandatory by law, and it will be a crime to not 
have that mark, and it will also be impossible to buy or 
sell without it, do you know how you would respond ? 

What would you do if your eternal destiny largely depended 
on your answer to this question ? 

If you are still here when these questions are valid, you 
should know your eternal destiny (after death. . .for eternity) 
does depend on your answer. 



Satan-worship on a Planetary Scale: When ? 




The Characteristics of the First Beast 
How All humans will be the ones Deceived and 

actually ALL Humans [with one exception] Worship the Beast 



The Power of the Beasi comes from Satan 



Satan 



Revelation 13:1 
2 And the beast which I saw was like unto a leopard, 
and his feet were as the feet of a bear, 

and his mouth as the mouth of a lion: and the dragon gave him 

his power, and his seat, and great authority. 



Oops: Satan-worship is not a good idea 



Revelation 13: 

4 And they worshipped the dragon which gave power 
unto the beast: and they worshipped the beast, 

saying, Who is like unto the beast? who is able to make war with him? 



Revelation 13: The Beast 

6 And he opened his mouth in blasphemy against God^jd blaspheme 
his name, and his tabernacle, and them that dwell in,heaven. 

7 And it was given unto him to make war with the#aints, and 
to overcome them: and power was given him ** 

over all kindreds, and tongues, and nations. 



5 minutes of information to change 
your Eternal destination ? 



Revelation 13: 



The Beast 



8 And all that dwell upon the earth shall worship hinnfr 

whos^iames are not written 

in the book of life of the Lamb slain from the foundation of the world. 



Evefy single human worships the beast, infess their individual name is written in God's book of life 



Revelation 13: 

9 If any man have an ear, let him hear. 



It tzt&s a special irderstandng to wdastard what is bang sad 



Note: The First Beast is the Anti-C hrist 



666 and YOUR taking the Mark || Q QQ ^ Q f Revelation 



The C haracteristics of the Second Beast and 666 



rhe False Prophet 



Revelation 13: ▼ 

13:11 And I beheld another beast coming up out of the earth 

and he had two horns like a lamb, and he spake as a dragon. 



Revelation 13J 



False Prophet 



The Antichrist 



1 2 And he exerciseth all the power of the first beast before him, 
and causeth the earth and them which dwell therein to worship 
the first beast, whose deadly wound was healed. 




Revelation 13: 

13 And he doeth great wonders, so that he maketh fire come down 

from heavWrvon the earth in the sight of men, 



^ 



Revelation 13:14 And cteeeiveth them that dwell on the earth by 
the means of those miraclesNxhich heJjad power to do in the sight 
of the beast; saying to them thsiSdwelTsm the earth, that they should 
make an image to the beast, which nBdtne wound by a sword, 
and did live. 




Revelation 13:15 And he had power y6 give life unto the image 
of the beast, that the image of the beast should both speak, 
and cause that as many as would/fot worship the image of the beast 
should be killed. 



Image of the beast may be a Robot or computer image,or a hologram. But it 
is an entity thrpuqri which the Beast [Ano-Christl extends power over mankind 



Revelation 13:16 And he causeth all, both small and great, 
rich and poor, free and bond, to receive a mark 
in their right hand , or in their foreheads : 

1 7 And that no man might buy or sell, save [except] he that had the mark, 
or the name of the beast, or the number of his name. 



"Man" = Mankind, menAND women 



Revelation 13:18 Here is wisdom. Let him that hath understanding 
count the number of the beast: for it is the number of a man; 

and his number is Six hundred threescore and six. [OGvj 



The Book of Revelation needs to 

understanding on E 



c alono with the O.T. Book of Daniel in order to make sense, r or 
n R-ive 5:inn s« the hoc T-s "woEicylonsbyH ;l:p 



What is the "Book of Life" ? Is YOUR name in it ? 



(Phil 4:3 KJV) [Saint Paul Knew of the Book of Life:] And I entreat [ask] thee also, 
true yokefellow, [fellow-worker] help those women which laboured 
with me in the gospel, with Clement also, and with other my 
fellow labourers, whose names are in the boo 



(Rev 3:5 KJV) He that overcometh, the same shall be clothed in 

white raiment; and I will not blot out his name out of the book of life, 

but I will confess his name before my Father, and before his angels. 

(Rev 13:8 KJV) And all that dwell upon the earth shall worship him* 
whose names are not written in the book of life of the Lamb slain 
from the foundation of the world. 

(Rev 17:8 KJV) The beast that thou sawest was, and is not; 
and shall ascend out of the bottomless pit, and go into perdition: 
and they that dwell on the earth shall wonder^zz 



whose names were not written in the book of life 

of the world, when they behold the beast that was, and i 



and the books were opened: and another book was opened, 
which is the book of I ife: and the dead were judged out of those things 
which were written in the books, according to their works. 



(Rev 20:15 KJV) And whosoever was not found written in the 
book of life was cast into the lake of fire. 



(Rev 21 :27 KJV) And there shall in no wise enter into it any thing 
defileth, neither whatsoever worketh abomination, or maketh a lie: 
but they which are written in the Lamb's book of life 



(Rev 22: 19 KJV) And if any man shall take away from the words 

of the book of this prophecy, God shall take away his part 
out of the book of I ife, and out of the holy city, and from the things 

Which are Written in thiS bOOk. ™ S w.rnlr<,lnRe,!2:19refer S toln!lU mi orTran ! J.tDni«l» [ )vi»,Bme»Dr«oriheBDIe 
Note:The Lamb slain f:o" jj ; I Fthe I ■ i is I esus Christ lesus Christ was the cre-existen: Creator of the L.r.ive f se (John II 



God claims that He knows each of our hearts. God 
also claims to know everything about us, all of our 
accomplishments and all of our sins also. But God 
sends Jesus Christ to save us through His words in 
the New Testament. Those who ignore them take a 
heavy risk to themselves, especially where this risk is 
one of Eternity. 

As the saying goes, Eternity is a long time to be 
wrong. For that reason, it is important to understand 
who Jesus Christ truly is and who He actually claimed 
to be. 

Here is where all of this connects back to the End of 
Days: Those who accept to take and participate in the 
economic system that incorporates the use of the 
number "six hundred and sixty six" on their right-hand 
or their forehead forfeit [give up] their opportunity for 
Eternal Life and Heaven, and Eternity with God. 

According to the Bible, Satan is not some clever guy 
meant to give people just " a little bit of harmless fun". 
Satan is not your budy. Satan is not your friend, simply 
out to help you have a "good time". 

Satan is a real being, who is one of the most powerful 
and intelligent beings ever created. 

He used to be an Angel, but turned against God. 
Satan is the one who will be in charge of the planet 
during the time of the false Messiah. 



This is standard historic Christian doctrine, and this is 
the doctrines that have been proclaimed since the 
Early Christians. These are NOT innovations, these 
are not anything new. [sources - Free - provided at the 
of this for those who want to know more in PDF 
Download] 

You may ask: Well, what does this have to do with the 
End of Days and the Economic System ? 

God wants people to worship him Freely, but if they 
want to oppose God, God will allow them to make that 
choice. But making a choice, is not the same thing as 
being able to chose the consequences of that choice. 

There is no one in Christianity who will convince 
anyone against their Will to worship God. God tells 
each person they are responsible. From that point on, 
the burden is on them, they can respond to God or not, 
and their own response determines their own fate and 
consequences, especially for Eternity. 

The nature of a God is that He makes the rules and is 
not required to explain anything to anyone. However 
because God loves each person and wants them to 
chose Him (and not chose to follow Satan), God wrote 
roughly 1500 pages of material in the Old and New 
Testament (the Bible) to help people make their own 
choice. 

The specific characteristic of accepting to use the 
Economic [most likely cashless] system is that those 
humans who use it must agree to accept the False 
messiah as their own savior. 



The Bible refers to this as worship. Let us not loose 
track of definitions: It does not matter whether the 
person will admit this or not. Worship consists of doing 
the actions that a deity, such as God, would 
understand worship to be. 

God says that those who accept to take the economic 
mark in their right-hand or their forehead will forfeit 
their Life with Him, and will never be able to be saved. 

From that point on, those who have accepted to use 
the economic system by the mark on their right hand 
or forehead have declared themselves - by their action 
- to be the enemy of God. 

But God is the one who deals with those who are His 
enemies. The presumption is also that those who have 
agreed to accept the new economic cashless system 
which uses the mark have undergone an internal 
change. By their action, they have agreed to be under 
the dominion of evil (just like those who accepted 
Sauron in the Lord of the Rings) and this new 
allegiance to the False Messiah, His economic system 
of the mark, and the acceptance of the ruler of the 
False Messiah who will accomplish many false 
miracles (through the power of the fallen angel Satan) 
has consequences: it will change the person who 
takes this mark, even while they will deny that inner 
transformation to the willing acceptance of evil has 
taken place. 

In anycase, it will not be enough to reject the Mark. 
People who decide to reject the mark, and there will be 



millions, are hardly okay or alright. They will have very 
little time to actually decide and accept to believe the 
words of Jesus Christ in the New Testament, if they 
can find New Testaments that are accurate. 

The New Testament that is accurate is that which has 
been used by the Historic Christian Church for 
thousands of years. If it was good enough for the 
Earlier Christians, it remains good enough today. 

This would be the New Testaments that are based on 
the received text of the Koine Greek New Testament. 
This would include the Scrivener Version of 1860 [FHA 
Scrivener] [do not use versions of his, published after 
his death], and the standard Koine Greek version of 
the New Testament published by Cura. P. Wilson, 
such as the version of 1833. 

These two Ancient Koine Greek Testaments are based 
on the {western calendar} 1550-51 greek text of 
Robert Estienne, sometimes called Stephens or 
Stephanus. 

The False Messiah in the New Testament has another 
name. He is not the true Christ, therefore by falsely 
claiming to be the true one, he reveals himself to be 
the Antichrist. But remember at that point in time 
where He rules, he will not be officially claiming to be 
evil. On the contrary, he will claim to be the true 
Messiah of love, miracles and peace. 

These facts then are what missionaries may share. 
Missionaries do not work for any government of the 
West, as this is prohibited and illegal in the West. 



[Missionaries in Islam often ARE funded by their own 
islamic republic]. 

Christian Missionaries have only one goal which is to 
inform and acquaint you with facts that you may find 
interesting and that may save your Eternal life for you 
and your family. 

Listening to any missionary will not make you a 
Christian. Missionaries are ordinary people. They have 
decided that they will try to help others by presenting 
truth and kindness to others. Those who hear what 
they have to say are free to accept or reject what they 
say. That is all. 

Missionaries are usually very educated and devote 
much time (often many years) to learning about other 
people and about other cultures. They do not try to do 
this in order to gain their Eternal Life. By definition, 
Christians already have accepted and received 
Eternal Life. 

Christians do not need to worry about Salvation by 
doing good works. For the true Christian, there is no 
relationship between good works and obtaining 
salvation. Salvation for each individual on the planet is 
Free, Christians are those who have understood and 
accepted to believe this. They already possess this 
from the instant that they become Christians and 
accept the words of Jesus in the New Testament. 

Missionaries do NOT earn their way to heaven by 
saving or converting other people. 



Missionaries agree to share the good news of 
Christianity, because of the individual and personal 
good that this same message has accomplished for 
them, on the inside of who they are. Missionaries risk 
a lot to communicate the Love of God to others. Most 
people cannot even understand this. Many people 
today have lives that are without hope and without 
purpose. Millions are aimless and without goals on the 
larger scale. But Christians will risk much to share the 
gospel with others, because that is what God 
commands them to do and wants them to do. 

In England the challenge is not that people are 
ignorant of how to be saved and have Eternal life. 
Many are, but the challenge is for those who have 
already heard this to understand that this is really true, 
genuinely accurate. It is easy to hide doubts behind 
the walls of the propaganda that is falsely called 
"science" these days. 

People think they must not admit to being religious, 
since this might not be "sophisticated". But God is the 
most sophisticated one of all. As the saying goes: He 
is no fool to give up that which cannot keep, in 
order to gain that which he cannot loose" [referring 
to Eternal Life offered by God through Christ]. 

As they will admit, Missionaries are sinners also. If you 
do not believe this, ask them. Then ask them what 
they have done about their own sins, and listen to their 
answers. Missionaries do not claim to be better than 
others. They only claim that the mercy of God that has 



been given to them, can be given to everyone else 
also. 

Missionaries could be anywhere else in the world. 
They may not have to come to your area of the planet. 
But if God sends them there, maybe you should thank 
God that he cares enough to send those who risk 
hardship and difficulty for being brave enough to try to 
obey God and give you information that may save your 
Eternal life. 

Most missionaries have given up a life of comfort and 
riches that they could have had in their own nations. 
They have made this choice to try to show the love of 
God to others. This example is worthy of kindness and 
respect. 

Christians usually are there to help, or to establish 
schools or hospitals. Christians do not do these things 
in order to earn or merit their eternal life. They do 
these things as a result of being transformed and 
changed for the betterment [amelioration] of others, by 
God 

Christians are not a witness to themselves, but to the 
God that they serve. Those who worship a mean and 
cruel God will become mean and cruel. Those who 
worship a God of love and help and mercy and 
kindness will demonstrate love, help, mercy and 
kindness to others. People become like the God they 
serve. 

Some people say that if a person has harmed a 
Christian, that they cannot become a Christian. But 



that is NOT true. Saint Paul, even before he became a 
Christian persecuted Christians. Then God showed 
Him how Paul was acting against God. Paul became a 
Christian. 

Jesus Christ came to save everyone including 
murderers and prostitutes. No one is holy enough to 
be allowed into Heaven with any sins or imperfection 
in their life. God is too Holy to allow this. God can 
regenerate and change anyone if they are sincere 
when they repent, and if they are seeking God with all 
of their heart. Read it for yourself in the New 
Testament gospel of John. 

There is no need to be afraid, or to allow fear to be in 
control. Christianity teaches a life of inner peace, not 
a life ruled by fear. 

No one in true Christianity will ever convert you by 
force, since that would be disrespectful to God, and an 
infringement upon His dominion. There are many 
people in religions that are very rich because they try 
to censor and keep information from reaching those 
who would benefit most by it. 

Many of those same people are rich, and do not want 
their positions to be affected. They would rule by fear 
and the threat of force and violence. Humans who try 
these methods bring great curses upon themselves. 
Questions that have been raised legitimately require 
answers. The events which have been predicted will 
occur. They cannot be stopped by humans (though 
they may be delayed by prayer). 



There are some books listed along with this New 
Testament. We would urge you to consider them so 
that you may find the answers you are seeking: 



Historic Mainstream Books that may be of use: 

Jesus is Coming by W.E.B. Blackstone 

available online for Free [PDF] at www.archive.org 

How to study the Bible by R.A. Torrey 
available online for Free [PDF] 

The Canon of the Old and New Testaments by 
Archibald Alexander - available online for Free [PDF] 

Pilgrim's Progress - An explanation of the life as a 
Christian, in narrative. Very good, Other language 
versions are known to exist in French, German ; Dutch, 
Arabic, and Chinese. Available online for Free Pdf and 
maybe from Google Books. 

an explanation of the number 666 = " Recapitulated 
apostasy the true rationale of the concealed" name of 
the Roman empire by George Stanley Faber - best for 
those Christians and/or for those who know English 

language well Available for Free online at Archive.org or with 
Google books 

Versions of the Bible that are sound and accurate 
include: 

Ethiopic New Testament - 1 857 

Available for Free online [PDF] atArchive.org or with Google books 



Italian Diodati Edition - Original 

Available for Free online at Archive.org or with Google books 

Spanish - 1 602 Reina Valera Edition - Original 

Available for Free online at Archive.org or with Google books 



The Arabic Bible - 1869 Cornelius Van Dyke [We 
recommend the original editions of 1 867 and 1 869 
only] - Available for Free online [PDF] atArchive.org or with Google books 



Sanskrit / Sanscrit Bible - Yes, Sanskrit is still used 
today in India. The Sanscrit 3dition that is accurate is 
the version by Wenger. Available forFree online [PDF] atArchive.org 
orwith Google books 



Tamil - (Tamou) 
Edition of 1859 (India) 



Available for Free online [PDF] atArchive.org or with Google books 

Karen - The Karen New Testament (Sgau Karen) 
Available for Free online [PDF] atArchive.org or with Google books 

Burmese - Myanmar - Burma - New Testament 
avaiiabie. Edition of i 650. 

Available for Free online [PDF] atArchive.org or with Google books 

Hindi - The New Testament in Hindi, also called 
Hindustani. Editions preferable before 1881 . 

Available for Free online [PDF] atArchive.org or with Google books 

Le Nouveau Testament - Ostervald - 1 868-72 
(be cautious as many Ostervald and David Martin 
versions in French have been altered). The french 



version of Louis Segond is popular but is actually 
based on the text of Westcott and Hort. 

Accurate Osterval version available for Free online at Archive.org or 
with Google books 

Hungarian Bible - 1 692 - Original 

Available for Free online at Archive.org or with Google books 

The Persian New Testament - 1 837 version of Henry 
Martyn - Available for Free online [PDF] atArchive.org or with Google books 

All the Messianic Prophecies of the Bible by Lockyer. 

The Hidden Dangers of the Rainbow by C. Cumbey. 

The Case for Christ - Strobel 



Eines Christen reise nach der seligen ewigkeit : 
welche in unterschiedlichen artigen sinnbildern, den 
gantzen zustand einer bussfertigen und 
gottsuchenden seele vorstellet in englischer sprache 
beschrieben durch Johann Bunjan, lehrer in Betford, 
um seiner furtrefflichkeit willen in die hochteutsche 
sprache ubersetzt 



Le voyage du Chretien vers I'eternite bienheureuse : 
ou Ton voit represent.es, sous diverses images, les 
differents etats, les progres et I'heureuse fin d'une ame 
Chretienne qui cherche dieu en Jesus-Christ 



Auteur(s) : Bunyan, John (1 628-1 688). Auteur du 
texte 

Le pelerinage d'un nomme Chretien - ecrit sous 
I'allegorie d'un songe / [par John Bunyan] ; trad, de 
I'anglais avec une pref. [par Robert Estienne] 

Available for Free online at Archive.org or with Google books 

Baxter, Richard Title Die ewige Ruhe der Heiligen. 
Dargestellt von Richard Baxter. 



Pilgerreise zur seligen Ewigkeit. Von Johann Bunyan. 
Aus dem Englischen neu ubersetzt 



Der himlische Wandersmann : oder Eine 
Beschreibung vom Menschen der in Himmel kommt: 
Sammt dem Wege darin er wandelt, den Zeichen und 
der Spure da er durchgehet, und einige Anweisungen 
wie man laufen soil das Kleinod zu ergreifen / 
Beschrieben in Englischer Sprache durch Johannes 
Bunyan. 



II pellegrinaggio del cristiano / tradotto da.ll' inglese di 
John Bunyan dal Stanislao Bianciardi 
Firenze : Tipografia e. Libr. Claudiana 



Author Bunyan, John, 1 628-1 688 

Title Tian lu li cheng 

[China] : Mei yi mei zong hui, 1857 



El viador, bajo del simil de un sueno por Juan Bunyan 



"Everyone has the right to freedom of 

thought, conscience and religion; this right 

includes freedom to change his religion or 

belief, and freedom, either alone or in 

community with others and in public or 

private, to manifest his religion or belief in 

teaching, practice, worship and observance." 

- Article 18 of the U.N. Universal 
Declaration of Human Rights - 



Christian Conversions - According to the Bible 
Can NEVER be forced. 



Any Conversion to Christianity which would be 
"Forced" would NOT be recognized by God. It is in 
His True and KIND nature, that those who come to 

Him and choose to believe in Him, must come to 
Him OF THEIR OWN FREE WILL. 



Don't Let anyone tell you that Christians support 
Forced Conversions. 

That is False. True Christianity is NEVER forced. 



Core Universal Rights 

The right to believe, to worship and witness 

The right to change one's belief or religion 

The right to join together and express one's 
belief 



The subject of the End Times in the west is called Biblical 
Prophecy. For more information on this topic, feel free to consult 
the standard books on this including: The Late Great Planet Earth 
(Lindsey), and the Charts of Clarence Larkin may give someone a 
quick overview. Things to come by Dwight Pentecost is interesting 
though technical. Hidden Dangers of the Rainbow by Cumbey will 
offer a quick read to those who are able to obtain a rare copy. The 
Christian in Complete Armor by Gurnall [Free Online] will offer a 
source of spiritual strength to those who have the courage and 
wisdom to read it. 

Some of Larkin's Material is available for Free online. 



Remedy and Help for Occult & Demonic Forces 



We include this short section for those who would like to 
take immediate action, in order to help their life or the life 
of someone that they care about. 

The following covers a topic called the topic of "disembodied 
spirits" or the topic of Spirits in the world around us. 

Christianity teaches that there are 1) spiritual forces that are 
created by Him, and that work with God, and 2) that there are 
spiritual forces that rebelled against God, and try to use their 
influence to harm the good that God accomplishes. 

Christianity does NOT recognize that there are neutral 
spiritual forces. Christianity does not recognize that there are 
spirits that roam the earth with no destination or purpose. 
Christianity teaches that spiritual forces may attempt to 
contact or respond those who seek them, and that those forces 
are evil and will do harm to humans. 

The reason is that Humans can be deceived by spiritual forces 
that would claim to be good, but are not. The Christian 
solution is to simply have nothing to do with forces that are 
not part of the Kingdom of God and of Jesus Christ. 

Those who disagree have the right to chose, but should not 
complain if they find out that the spiritual forces they contact 
truly are evil and deceive them. Most people do NOT find this 
out for many years, until their life is wasted and it is too late to 
do much for God. THAT is exactly the purpose of those 
forces, to cause humans to spend their life and their time 
chasing things which do not matter instead of investing in 
their own spiritual future, in the afterlife. 



Some people think that life is to be lived on Earth, while 
others understand that life here is simply a down-payment. 
Life here is simply time to prepare for the next thousands of 
years, with God and others who serve Him. 

Christianity does NOT recognize the category of spiritual 
entities (spirits) that are full of Mischief, or mischievous. 

Christianity would conclude that those spirits, where they 
actually exist, are causing mischief as a trick to prompt 
humans to become involved with them, in the same manner 
as a human will pull a piece of string in front of a CAT in 
order to watch the cat react. 

There are humans who have ALREADY found out that certain 
spiritual forces are Evil. These people have tried to get rid of 
them but do not know how. There is no solution that exists 
other than to genuinely become a Christian and then take the 
steps that the Bible instructs. 

Incantations and rituals do not "force" any spiritual entity to 
do anything. No ritual by a priest was ever effective 
BECAUSE it was a ritual, or because it contained certain 
words. However, spirits DO respond to those who are truly 
Chrsitians, and THEY can certainly tell those who are 
genuinely Christians (followers of the true Jesus Christ), and 
those who are faking this or are insincere. It is a BAD idea to 
attempt to fool or deceive a Demon. THAT does not work, 
AND humans who try this only end up with much 
ensnarement by those demonic forces. 

There are solutions to these dilemmas. None of them will 
work for those who are not saved or for those who are NOT 
Christian. Try it if you want, but be prepared for the 
consequences. 



Demonic Spirits play by the rules that GOD lays down and 
NOT by the rules that you may have been mis-led into 
believing by some slick occult publishing company. 

Witches have precious little power in fact, and the few that do 
are under such oppression and such personal bondage that they 
have no freedom, but they will not speak this truth to others. 

The price of their freedom (they have been told) is the 
ensnarement or seduction of others. The following prayers are 
provided in case they are of assistance. Those who use them 
must be true Christians, and recognized by God as such. 

Having said that, spiritual warfare and spiritual conflict (since 
this IS that area: the conflict in spiritual realms between 
spiritual forces) is very much like running or any other long 
distance task: it is long term preparation that makes the 
difference. 

A new Christian is NOT to be dealing with demonic forces, 
and would be well advised to seek advice from those who 
are serious, sober, and committed genuine Christians for many 
years, before dealing with these areas. 



Many books have been written on this topic. Many of them are 
written by those who are occultists who are possessed and 
seeking to mislead others. We will recommend OTHER 
Christian books at the end of this section for those who wish 
to pursue these matters with the seriousness they deserve. 
Most of the books available in these areas for Christians are 
written in English or German. 

Also, it may not be enough to pray these prayers once. It may 
take much time to have the impact desired. In order to have 
personal victory in these areas over demonic spirits: 

1) One must be a Genuine Christian 



2) One must seek to actively follow God 

3) One must spend much TIME reading the Bible, and 

4) One must spend much TIME praying and learning HOW 
to pray to God in the name of Jesus Christ, in accordance 
(agreement) with the information and principles explained 
in the New Testament. 



prayer of renunciation of Demonic Forces 

Prayer to renounce witchcraft and/or any spiritual 
practice contrary to God and His given instructions 



{Whether you have decided to become a Christian 20 years 
ago or five minutes ago, you can still pray this prayer. If you 
are not a Christian believer, or if you are confused about what 
this means, no problem. Just go to the section on how to 
become a Christian, pray that prayer, and then come back and 
pray this one} 

Lord God, I do not come always to talk with you when I 
should Lord, I find this prayer difficult and I pray that you 
would give me the grace, strength and courage that I need to 
pray it and mean it. 

Lord, I come to you because I am a true Christian believer, I 

(your name here) , being under the Blood of Jesus, 

claiming the Mind of Jesus, and the Spirit of Jesus, do hereby 
present my request to you boldly before your Throne of Grace 
(Ephesians 2:3/Hebrews 4:14-16/Philippians 2: 1-1 1). I ask 
that you would neutralize and prevent any force or evil 
presence from acting that might try to keep me from praying 
this prayer, in the name of Jesus and in the power of your 
blood. I pray that you would give me your spiritual strength 
and your spiritual protection. I thank you for what you did for 
me by dying on the cross for me. 

I come before you in prayer today In the name of Jesus Christ 
because I want to renounce any and all practices that are 
contrary to you or to your teachings. I come before you today 
in the name of Jesus Christ. 

I come before you today because I want to renounce any 
contact or seeking of any spirit or spiritual entity other than 



the Christian Triune God or the Son of God, Jesus Christ. I 
want to renounce any and all of my behaviors and practice of 
allowing myself to contact the spiritual world or pray to/ 
through spiritual entities or people, that are not Jesus Christ. 

I recognize that the Bible states that we can only come to God 
through Jesus Christ, and through no other persons or spirits. 

I come before you today because I want to renounce any and 
all of my spiritism, spirit-contact, witchcraft and occult 
practices, as well as any spiritual or other practice which is 
against you or contrary to you, and I ask for your favor and 
help to help me renounce these activities. 

At this moment, I choose by my own will to renounce and 
reprove all works of darkness in my life and the lives of the 
generations of those whom I have joined. I include blood 
relatives as well as adoptive relatives and any mates, or any 
others whom I have joined such as lovers, seducers whether 
these were my (whichever applies to you - if you are not 
sure. ..include them all) wife/wives, husband/husbands, and 
children/grand-children/great-grandchildren. In the name of 
Jesus Christ, I hereby renounce any and every oath, 
commitment, covenant, decision, curse, fetish, decision, 
intention, word or thought, or gesture, and I hereby renounce 
any and every fleshly and immoral intimacies and unions that 
encouraged or brought about iniquity in my own life, or 
anyone meeting the above stated requirements for bringing 
works of darkness to my own life. 



Lord God, in the name of Jesus Christ, I hereby choose to 
renounce all unfruitful works of darkness, and have no further 
fellowship with them from this time forth (Romans 13: 
12/Ephesians 5: 11) 

I do this through the Name of Jesus Christ, my Savior, 



through His Blood that was shed for me, 

through his precious Body given for me, 

through his Mind that suffered beyond anything I could ever 
suffer, 

I do this so that my whole being - body, mind, soul and spirit, 
may be completely set free from every sinful work of the past 
brought about by the sins of those before me. 

I do this so that no Luciferian, Satanic, Spiritually wrong 
promise, or evil covenant, curse, action, word, or deed or 
attitude - from my actions or my past be laid against my 
account - in heaven or in or on the earth. By this action today, 
I hereby serve notice that the handwriting of ordinances 
written against me and my generations are blotted out in my 
life - effective as far back as needs be to the very first though, 
word, deed or gesture. (Ephesians 2: 13-14). 

I do this so that from this day forward, I may go about serving 
You God, in reverence of You and seeking your counsel in 
everything I do. I submit my life unto You as a living sacrifice 
- holy and acceptable in Your sight, which is my reasonable 
service. (Romans 12:1) 

Dear Heavenly Father, and Judge of the Universe, as I present 
this petition before you today, I thank You that You have 
heard me this day, and granted my every expression in 
accordance with Your will. I know that You have done this 
solely because of what Your Son, the true and only Jesus 
Christ, accomplished for me, by dying and paying the price for 
my sins on the cross. 

Thank You from the depth of all of my being, for hearing my 
prayers and granting my petition. Please remind me of your 
grace and love on a daily basis. Please help me to seek to 



serve and follow you, and help me to continue to remember 
that you have forgiven me, and that I can take you at your 
word and trust what you have given to me in your Bible. I 
pray that you would help me to not do wrong, and to decide to 
do what is right, and to take active steps to follow you. I pray 
that you would fill me with joy, comfort and hope and bring 
true Christian friends in my life who will strengthen my walk 
with You and encourage me to grow in the right spiritual path 
with you. You know Lord that I have asked all of these things 
in the name of Jesus, and I thank you that I am now free in 
deed, according to what you have shared with you in the Bible 
(Romans 6:22, Galatians 5:1, Romans 8:1, Romans 7:24, 8:1, 
John 8:36, 1 Corinthians 12:27). 

(Note: take time to look up these verses in the Bible which can 
be found in the Bible. You may want to write them down, and 
memorize them as well. It is good practice and will serve you 
well). 

I pray Lord that you would help me to remember that each 
time I am tempted, that I can come back and talk with you, 
and read the Bible for strength and encouragement. 

In the name of Jesus Christ I have asked all of these things, 
and I thank you for giving them to me, Amen. 



The Spiritual Problems caused by Spiritual Explorations 
of Witchcraft & Dark Spirituality - Hereditary Witchcraft 



There is such a thing as occult forces that try to force families 
to serve them, for many decades, and for many generations. 
Some families did not KNOW how to fight the demonic 
spirits. Therefore they gave in to them, and serve those forces, 
and try to force their other family members to do this. 

This needs to be resisted, but true freedom and true resistance 
can only be found in those who truly accept and believe the 
message of Jesus Christ as the New Testament confirms and 
explains. This is only ONE book of many portions of the New 
Testament. The New Testament is comprised of 27 books. 



Prayer to be forgiven for sins committed while exploring 
darkness and/or evil and prayers to be forgiven for sins 
committed in & during witchcraft 



Some people will wrongly tell you that this prayer cannot or 
will not have a good impact on your life. Whether they 
consciously know it or not, those who say that are people who 
are trying to trick you. But if this prayer would really have no 
effect on your life, then it certainly cannot hurt to pray it. 



Lord God, I do not come always to talk with you when I 
should. Lord, I find this prayer difficult and pray that you 
would give me the grace, strength and courage that I need to 
pray it and be totally sincere. Lord, I come to you because I 
am now a true Christian believer, and because I, (your name 
here) . being under the Blood of Jesus, claiming the Mind of 
Jesus, and the Spirit of Jesus, do hereby present my request to 



you boldly before your Throne of Grace (Ephesians 
2:3/Hebrews 4:14-16/Philippians 2: 1-11). 

I ask that you would neutralize and prevent any force or evil 
presence that might try to keep me from praying this prayer, in 
the name of Jesus and in the power of your blood. I pray that 
you would strengthen me as I pray this and that my mind 
would be clear, and that I would be able to concentrate on 
talking with you and on what I would like to pray. I thank you 
for coming to my help as you said you would in the Bible, and 
despite the tricks of any evil forces to convince me of the 
opposite. I thank you that you Love me Lord, even if I do not 
always feel as though you do because I am not perfect. 

I thank you for what you did for me by dying on the cross for 
me. I thank you Lord, because I know that you are more 
powerful than the forces which may have been controlling my 
life, and which were exercising influence in my life that I want 
to be sure is terminated and over. I come to you in prayer 
today Lord, because I want to be delivered from all 
consequences of hereditary involvement in the occult or any 
occult curses which have impacted my life and/or hereditary 
witchcraft and all of the sins and curses which have come 
from those activities. I choose by my own will and I do now 
renounce and reprove all works of darkness in my life and the 
lives of the generations of those past and present whom I have 
joined. 

Choosing by my own will Lord Jesus Christ, I renounce any 
and all curses or effects of my past actions, habits, thought 
processes and any other activity or intention contrary to your 
character and contrary to your word the Bible, any relatives of 
mine who have been in the occult which you know about 
Lord, and whereby I am or have been affected by any of their 
actions, thoughts, words or deeds. In your name and by my 
will with your help and depending upon you, I renounce all 
occult blessings, all occult heritage and all occult 
consequences, as well as any demonic spirits or inspiration, 



which have a basis for interference or influence in my life, 
either because of my own actions or because of the actions of 
any of my ancestors or relatives which has an effect on me- 
whatever evil effect that might be. 

In this renunciation Lord, I include blood and adoptive 
relatives and any mates, such as lovers, seducers and rapists 
wife/wives, husband/husbands, and children/grand- 
children/great-grandchildren. I hereby renounce any and every 
oath, commitment, covenant, decision, action, curse, fetish, 
gesture, and fleshly and immoral intimacies and unions that 
encouraged or brought about iniquity in my own life, or 
anyone meeting the above stated requirements for bring works 
of darkness to my own life. 

[ you should take time out at this point, recalling to your mind 
any known names or circumstances - especially if there have 
been rapes or seductions that you know about, from or towards 
you, or that you participated in or witnessed. Take each 
situation and person individually and ask the Lord to forgive 
you of your involvement and participation in each of these 
situations. Where the situation applies instead to others, ask 
that they would come to realize the wrongness of their action, 
and that they would be drawn to the Lord and that they would 
repent and be saved ] 

Lord, I hereby choose to renounce all unfruitful works of 
darkness, and have no further fellowship with them from this 
time forth (Romans 13: 12/Ephesians 5: 11) I do this through 
the Name of Jesus Christ, my Savior, through His Blood that 
was shed for me, through his precious Body given for me, 
through his Mind that suffered beyond anything I could ever 
suffer. I do this so that my whole being - body, mind, soul and 
spirit, may be completely set free from every sinful work of 
the past brought about by my sins or the sins of those before 
me. I do this so that no Luciferian, Satanic, or evil covenant, 
curse, or fetish from the past be laid against my account - in 
heaven or in or on the earth. 



By this action right now today, I hereby serve notice that the 
handwriting of ordinances written against me and my 
generations are blotted out - effective as far back as needs be 
to the very first though, word, deed or gesture. (Ephesians 2: 
13-14).I do this so that from this day forward, I may go about 
serving You, Father, in reverence of You and seeking your 
counsel in everything I do. I submit my life unto You here and 
now as a living sacrifice - holy and acceptable in Your sight, 
which is my reasonable service. (Romans 12:1) Dear 
Heavenly Father, and Judge of the Universe, as I present this 
petition before you today, I thank You that You have heard me 
today, and granted my every expression in accordance with 
Your will. 

I know that You have done this solely because of what Your 
Son, the true and only Jesus Christ, accomplished for me, by 
dying and paying the price for my redemption on the cross. 
Thank You from the depth of all of my being, for hearing my 
prayers and granting my petition. Please remind me of your 
grace and love on a daily basis. Please help me to seek to 
serve and follow you, and help me to continue to remember 
that you have forgiven me, and that I can take you at your 
word and trust what you have given to me in your Bible. I 
pray that you would help me to not do wrong, and to decide to 
do what is right, and to take active steps to follow you. 

I pray that you would fill me with joy, comfort and hope and 
bring friends in my life who will strengthen my walk with You 
and encourage me to grow in the right spiritual path with you. 
I ask Lord that you would give me spiritual discernment so 
that I would not be deceived by others, and so that I would 
follow you in the ways that you want me to. I pray that you 
would help me to understand you and know you better and 
that you would help me be an effective messenger of yours to 
communicate the truths of the Gospel and live and stand up for 
You. You know Lord that I have asked all of these things in 
the name of Jesus Christ, and I thank you that I am now free in 



deed, according to what you have shared with me in the Bible 
(Romans 6:22, Galatians 5:1, Romans 8:1, Romans 7:24, 8:1, 
John 8:36, 1 Corinthians 12:27). In the name of Jesus Christ, 
Amen. 

LIST OF ACCURATE BOOKS on the OCCULT / 
DEMONIC SPIRITS for those who are CHRISTIANS 
and who sincerely want to know more to help 
themselves, and their family members 



These books are available at a bookstore online at 
www.amazon.com . They MAY be available through 
other places online (on the internet). 



Demonology Past and Present by Kurt Koch- Available 
ALSO in German 

Occult ABC by Kurt Koch - Available ALSO in German 

Other Books by Kurt Koch - Available ALSO in German 

Demons in the World Today: A Study of Occultism in the 
Light of God's Word by Merril Unger 

The Beautiful Side of Evil by J. Michaelsen 

Inside the New Age Nightmare: For the First Time Ever... a 
Former Top New Age Leader Takes You on a Dramatic 
Journey by Baer 

Hidden Dangers of the Rainbow by Constance Cumbey 

Die sanfte Verfiihrung (Cumbey Constance) 
Book Description: 1987. Die Autorin beschreibt in diesem 
Standardwerk Entstehung, Lehren, Ziele und okkulte Wurzeln 
der New-Age-Bewegung. Sie enthiillt beklemmende 



Parallelen zur ....biblischer Endzeitprophezeiungen. 
Hardcover, guter Zustand, Verlag Schulte & Gerth, 
Taschenbuch Neues Zeitalter (Geheimwissen), Religiose 
Zeitfragen S. 300, 

A Planned Deception: The Staging of a New Age Messiah 
(ISBN: 0935897003 / 0-935897-00-3) Cumbey, Constance 
Pointe Publishers 

The Adversary by Marc Bubeck 

Overcoming the Adversary by Marc Bubeck 

Destroying the Works ofWitchcraft Through Fasting & 
Prayer by Ruth Brown 



Orthodoxy & Heresy: A Biblical Guide to Doctrinal 
Discernment by Robert Bowman 

Beyond Seduction: A Return to Biblical Christianity by D. 
Hunt 

Pilgrim's Progress by John Bunyan - The most widely 
translated Christian book after the Bible. (Yes, an edition in 
German, Dutch, French, Italian, Spanish, Portugues, and 
Arabic have all been made). Note: Pilgrim's Progress by John 
Bunyan is available for FREE online. 



The Christian in Complete Armour, or, A treatise of the 
Saints by Pastor (Rev.) William GURNALL - in One Volume 
or in Three Volumes - available for FREE online 
(the term "saints" used here simply means Christians). 



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YISIJ' MASIH 



KA NAYA 'AHD-NAMA. 



IS KA TARJUMA YUNANI ZUBAN SE ZUBAN I URDU MEN 
BANARAS TRANSLATION COMMITTEE SE K1YA GAYA, JISE 
TAS.HIH KARKE AB TISRI'bAR CHHAPWATE. 



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LONDON: 

PRINTED FOR THE 

BRITISH AND FOREIGN BIBLE SOCIETY, 
INSTITUTED IN THE YEAR 1804. 



MDCCCLX. 



THE 


NEW TESTAMENT 


OF OUB 


LORD AND SAVIOUR 


JESUS CHRIST. 


1ST SGAU KAREJV. 


II COS 00 s ) 33l£ cSl & c8l 93 & » 


2d Edition.— 4000. 


Translated by Francis Mason 



MAULMAIN, 

AMERICAN MISSION PRESS, 
THOS. S. RANNEY. 

1850. 



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THE 

NEW TESTAMENT 

OF OIK 

LORD AND SAVIOUR JESUS CHRIST, 

IN TAMIL: 

WITH REFERENCES, CONTENTS OF THE CHAPTERS AND CHRONOLOGY, 
PROM THE ENGLISH. 



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LORD AND SAVIOUR JESUS CHRIST 

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THE BOOKS OF THE NEW TESTAMENT. 



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These texts conforms to the T.R. 
as far as we know. Anyone having questions about this 
text should compare it to the Stephens / Estienne Version 
in Koine (Ancient) Greek of 1 550/1 551 , which is the root 
standard historic Ancient Greek text of the New Testamen t 



LE 



NOUVEAU TESTAMENT 



DE 



NOTRE SEIGNEUR JESUS-CHRIST 



D'APRES LA VERSION REVtJE 



Par J. F. OSTERVALD 




PARIS 

SOCIETE BIBLIQUE DE FRANCE 

41, RUE LA BRUYBRE 
1872 
One of the Reliable copies of the French New Testament - Une Bible fidele. 
Available sometimes [and Free (gratis) ] atwww.archive.org 



TABLE DES LIVRES 



DU NOUVEAU TESTAMENT 



Evangile selon saint Matthieu . 
EVanfrile selon saint Marc . . . 
Evangile selon saint Luc . . . . 
Evaiigile selon saint Jeaa . . . 

Les Actes des Apotres 

Epitre de saint Paul aux Ho- 

mains 

I" Epitre aux Corinthiens . . . 
II* Epitre aux Corinthiens . . . 

Epitre aux Galates 

Epitre aux Ephesiens 

Epitre aux Philippiens 

Epitre aux Colossiens 

I" fipitre aux Thessalonicieus. 



rlcd 

chap. 


P»6 e » 


28 


1 


16 


52 


24 


85 


21 


139 


23 


179 


18 


232 


16 


253 


13 


277 


6 


292 


6 


300 


4 


307 


I 


313 


5 


318 



It* Epitre aux Thessaloniciens. 

£ re Epitre a Timothee 

H* Epitre k Timothee 

Epitre a Tite 

Epitre a Philemon 

Epitre aux Hebreux 

Epitre de saint Jacques 

l re Epitre de saint Pierre .... 
II e Emtre de saint Pierre .... 

I rt Epitre de saint Jean 

H e Epitre de saint Jean 

Ill 1 Epitre de saint Jean 

Epitre de saint Jude 

Apoealypse de saint Jean . ... 22 



Nombre 
del 

chap. 

3 


Page* 
323 


6 


326 


4 


332 


3 


336 


1 


339 


13 


340 


5 


357 


5 


362 


3 


369 


5 


37-3 


1 


379 


1 


380 


1 


381 



Le signe f indique la division du texte en paragraphes. 
La Bible la plus fidele = Texte Recu - Grec Koine - d'Estienne (1550-51) 



BOOKS OF TAB SEW TESTAMENT. 

Matthew 28 

Mark ... 16 

Luke 24 

John 21 

The Acts 28 

Epistle to the Komans ... 16 

I. Corinthians ... ... ... 16 

II. Corinthians... ... ... 13 

Galatians ... ... ... 6 

Ephesians 6 

Philippians ... ... ... 4 

Colossians 4 

I.'Thessalonians ... ... 5 

II. Thessalonians ... ... 3 

I. Timothy ... 6 

II. Timothy 4 

Titus 3 

Philemon ... ... ... 1 

Hebrews ... 13 

Epistle of James ... ... 5 

I.Peter 5 

II. Peter 3 

I. John ... 5 

II. John 1 

III John 1 

Jude 1 

Kevelation .. 22 



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mmmm 



Chinese Simplified - Request to God 



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am ^wMmstg;i;#MMMttM]T*M*ii# 
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Gebet zum Gott 

Lieber Gott, Danke, daB dieses Evangelium oder dieses neue Testament 
freigegeben worden ist, damit wir in der LageSIND, mehr iiber Sie zu erlernen. 
Helfen Sie bitte den Leuten, die fur das Zur Verfiigung stellen dieses 
elektronischen Buches verantwortlich sind. Sie wissen, daB wem sie sind und 
SieSIND in der Lage, ihnen zu helfen. 

Helfen Sie ihnen bitte, in der Lage zu SEIN, schnell zu arbeiten, und stellen Sie 
elektronischere Biicher zur Verfiigung Helfen Sie ihnen bitte, alle 
Betriebsmittel, das Geld, die Starke und die Zeit zu haben, die sie zwecks sein 
miissen fiir, Sie zu arbeiten zu halten. 

Helfen Sie bitte denen, die ein Teil der Mannschaft sind, das ihnen auf einer 
taglichen Grundlage helfen. Geben Sie ihnen die Starke bitte, um jedem von 
ihnen das geistige Verstandnis fiir die Arbeit fortzusetzen und zu geben, daB 
Sie sie tun wiinschen. Helfen Sie bitte jedem von ihnen, Furcht nicht zu haben 
und daran zu erinnern, daB Sie der Gott sind, der Gebet beantwortet und der 
verantwortlich fiir alles ist. 

Ich bete, daB Sie sie anregen wiirden und daB Sie sie schiitzen und die Arbeit u. 
das Ministerium, daB sie innen engagiert werden. Ich bete, daB Sie sie vor den 
geistigen Kraften oder anderen Hindernissen schiitzen wiirden, die sie 
schadigen oder sie verlangsamen konnten. 

Helfen Sie mir bitte, wenn ich dieses neue Testament benutze, um an die Leute 
auch zu denken, die diese Ausgabe zur Verfiigung gestellt haben, damit ich fiir 
sie und also, sie beten kann kann fortfahren, mehr Leuten zu helfen. 

Ich bete, daB Sie mir eine Liebe Ihres heiligen Wortes (das neue Testament) 
geben wiirden und daB Sie mir geistige Klugheit und Einsicht, um Sie besser zu 
kennen geben wiirden und den Zeitabschnitt zu verstehen, dem wir in leben. 
Helfen Sie mir bitte, zu konnen die Schwierigkeiten beschaftigen, daB ich mit 
jeden Tag konfrontiert werde. 

Lord God, helfen mir Sie besser kennen und zu wiinschen anderen Christen in 
meinem Bereich und um die Welt helfen wiinschen. Ich bete, daB Sie die 
elektronische Buchmannschaft und -die geben wiirden, die ihnen Ihre Klugheit 
helfen. Ich bete, daB Sie den einzelnen Mitgliedern ihrer Familie (und meiner 
Familie) helfen wiirden nicht Angelegenheiten betrogen zu werden, aber, Sie 
zu verstehen und Sie in jeder Weise annehmen und folgen zu wiinschen. Geben 
Sie uns Komfort auch und Anleitung in diesen Zeiten und ich bitten Sie, diese 
Sachen im Namen Jesus zu tun, amen, 



Prayer to God 

Dear God, 

Thank you that this Gospel or this New Testament has been released 
so that we are able to learn more about you. 

Please help the people responsible for making this Electronic book 
available. You know who they are and you are able to help them. 

Please help them to be able to work fast, and make more Electronic 
books available 

Please help them to have all the resources, the money, the strength 
and the time that they need in order to be able to keep working 
for You. 

Please help those that are part of the team that help them on an 
everyday basis. Please give them the strength to continue and give 
each of them the spiritual understanding for the work that you want 
them to do. 



Please help each of them to not have fear and to remember 
that you are the God who answers prayer and who is in charge of 
everything. 

I pray that you would encourage them, and that you protect them, and 
the work & ministry that they are engaged in. 

I pray that you would protect them from the Spiritual Forces or other 
obstacles that could harm them or slow them down. 

Please help me when I use this New Testament to also think of the 
people who have made this edition available, so that I can pray for 
them and so they can continue to help more people. 

I pray that you would give me a love of your Holy Word (the New 
Testament), and that you would give me spiritual wisdom and 
discernment to know you better and to understand the period of time 
that we are living in. 



Please help me to know how to deal with the difficulties that I am 
confronted with every day. Lord God, Help me to want to know you 
Better and to want to help other Christians in my area and around the 
world. 

I pray that you would give the Electronic book team and those who 
help them your wisdom. 

I pray that you would help the individual members of their family 
(and my family) to not be spiritually deceived, but to understand you 
and to want to accept and follow you in every way. 

Also give us comfort and guidance in these times and I ask you to do 
these things in the name of Jesus, Amen, 



Clicking on these links will take you to pages where these 
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n 



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ra 



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GREEK NEWTESTAMENT 

NOUVEAU TESTAMENT GRECQUE 



New Testament- CLASSIC KOINE - GREC ANCIENT - 



ISEWTESTAIVENT in LATIN 

NOUVEAU TESTAMENT -LATIN 



Telecharaez oour en arriver au oaaes IGratuit-evidement) 



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PERSIAN - PERSE - IRANIAN - FARSI 



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Farsca Yeni Ahit- Nuevo Testamento persa 
Persisch Neuen Testament -Testamento Novo persa 



Persian Farsi New Testament - P art # 1 



Persian Iranian New Testament - Part #2 

i 

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I z 

Persian Iranian New Testament - Part #4 
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Persian Iranian New Testament - Part #6 



Persian Farsi New Testament - Part #7 



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ETHIOPIC - AMHARIC 



New Testament 



EthiODic Amharic New Testament - Pdlt # 1 



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Ethiooic Amharic New Testament - Part #3 



Ethiooic Amharic New Testament - Part #4 



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fURKISH NEW TESTAMENT 



Neuen Testaments in turkischer 

Classic Turkish in ARABIC Serin 



New Testament - TURKISH in Arabic Scrip 

Turkish New Testament (Arabic Scrip / Scriptj-Tiirk Yeni Ahit - 
Neuen Testaments in turkischer- Nuevo Testamento en turco- 
Nouveau Testament en turc ■ Nieuwe Testament in het Turks 





Classic Turkish New Testament - 




1 Classic 


Turkish New Testament - 




I Classic 


Turkish New Testament - 




Classic 


Turkish New Testament - 




Classic 


Turkish New Testament - 




Classic 


Turkish New Testament - 




Classic 


Turkish New Testament - 




Classic 


Turkish New Testament - 




1 Classic 


Turkish New Testament - 




1 Classic 


Turkish New Testament - 




Classic 


Turkish New Testament - 




Classic Turkish New Testament - 



Part#1 



Part #2 



Part#3 



Part#4 



Part#5 



Part#6 



Part#7 



Part#8 



Part* 9 



Part* 1 



D 



Part* 11 



Part* 12 



NOUVEAU TESTAMENT HONGROIS - HONGRIE 



HUNGARIAN NT. Matthew - #1 



Hungarian - II Thes saloiiians - #14 



HUNGARIAN N.T. Mare 



HUNGARIAN -I Timothy -#15 



HUNGARIAN N.T. Luke 



HUNGARIAN N.T. J ohn 



■#4 



HUNGARIAN N.T. Acts 



-#5 



HUNGARIAN N.T. Romans -#6 



HUNGARIAN -I Corinthians -#7 



HUNGARIAN -II Corinthians- #8 




HUNGARIAN- Galatians - #9 

■ 



HUNGARIAN -Ephesians -#10 

■ 



HUNGARIAN -Philippians -#11 



HUNGARIAN -Colossians -#12 
■ 



HUNGARIAN - 1 Thessalonians - # 13 



HUNGARIAN -II Timothy -#16 



HUNGARIAN N.T.TITUS -#17 



HUNGARIAN -Philemon- #18 



HUNGARIAN -Hebrews -#19 



HUNGARIAN -James - #20 



HUNGARIAN -I Peter -#21 



HUNGARIAN -II Peter -#22 



HUNGARIAN- 1-3 J ohn -#23 



HUNGARIAN N.T. J ude 




HUNGARIAN -Revelation -#25 



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Classic Tamil New Testament 

Neues Testament des Tamil -Tamil dilinde yeni vasiyetname 

Nieuwe Testament in het Tamil-taal - 

An accurate & lasting translation 



TAMIL (Tamou) INDIA New Testament 



Part#l 



TAMIL (Tamou) INDIA New Testament 



TAMIL (Tamou) INDIA New Testament 



TAMIL (Tamou) INDIA New Testament 



TAMIL (Tamou) INDIA New Testament 



TAMIL (Tamou) INDIA New Testament 



TAMIL (Tamou) INDIA New Testam 



TAMIL (Tamou) INDIA New Testament 



TAMIL (Tamou) INDIA New Testament 



TAMIL NT -Part#13 



TAMIL NT -Part #15 



TAMIL NT -Part #14 



TAMIL NT -Part #16 



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i 



KAREN (Sgaii) NEW TESTAMENT 



New Testament 



3 




URDU - PAKISTAN / INDIA 



'ew Testame 



p 



B 



URDU New Testament -Part#l 



^2 r 



URDU New Testament - Pa 



B 



URDU New Testament -Part #3 



URDU New Testament 



-Part#4 



HINDI ■ HINDUSTANI New Testament 







TELEGU New Testament 



n 



n 



TAMIL New Testament 



KAREN New Testament 



BURMA MYANMAR New Testament 



ASSAMESE New Testament 



GUI ARAT NewTestamenl 



Chinese New Testament 



Sanscrit Sanskrit New Testament 



Ancient Greek New Testament 


Indonesia New Testament 





Arabic New Testament 



T 



| I 



izerbanan Azan Azen NewTestamen 



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BURMA MYANMAR Part#13 



BURMA MYANMAR Part#15 



BURMA MYANMAR 111 Part#14 



BURMA MYANMAR 



FJ Part* 16 



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MODERN GREEK NEWTESTAMENT 




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20 seconds for Fellow Christians - Dear Lord, 

Thank you that this PDF Ebook 

has been released so that we are able 

to learn more about you and wiser versions. 

Please help it to have wide circulation 

Please help the people responsible for 

making this Ebook available. 

Please help them to be able to have more 

resources available to help others. 

Please help them to have all the resources, 

the funds, the strength and the time that they 

need and ask for in order to be able 

to keep working for You. 

I pray that you would encourage them and 

that you protect them physically and 

spiritually, and the work & ministry that 

they are engaged in. 

I pray that you would protect them from the 
Spiritual or other Forces that could harm them 
or their work and projects, or slow them down. 

Please help them to find Godly friends who 

are able to help. Provide helpful transportation 

for their consistent use. 

Remind me to pray for them often as this 

will help and encourage them. 



Please give them your wisdom and 
understanding so they can better follow you, 
and I ask you to do 
these things in the name of Jesus, Amen,