The text of this edition of the Holy Scriptures is a reprint of the first edition of the complete 'New Translation' Bible published by Morrish in 1890, and subsequently (with condensed footnotes) by Stow Hill Bible and Tract Depot in 1939, save for the fact that a very few needed adjustments, particularly in the use of capital letters, have been made. No change has been made in the wording of the text.
The footnotes to this edition have been critically examined to make sure that the sense of the fuller notes in the 1890 edition has been accurately and adequately conveyed despite the rewording of many of them in the 1939 edition following the decision then to omit the references to original Hebrew and Greek manuscripts.
The opportunity has been taken to bring into this edition certain further notes from Mr. Darby's French Bible and from the editions of his German Bible published during his lifetime. A few notes have also been added derived from Mr. Darby's collected writings. Many of the notes added in the 1939 edition were in the form of cross-references, and, in the main, these have been retained as of value. Other notes added at that time have been scrutinized and confirmation from Mr. Darby's writings sought. Any notes which were judged to be of sufficient value to retain, but which could not be positively identified as being Mr. Darby's (apart from those which are capable of easy verification by reference to a concordance) have been marked by an asterisk.
The transliteration of Hebrew and Greek letters in the notes has been retained as being more convenient to the English reader. Such words are printed in italics. The use of italics in the text indicates emphasis.
LXX in the footnotes refers to the Septuagint, the Greek version of the Old Testament.
Keri signifies the marginal note of the Massorites, indicating their idea of how the text should be read. Chetiv is the Hebrew text as it is written. Cf. stands for 'compare'; Lit. for 'Literally'.
Square brackets in the text indicate (a) words added to complete the sense in English similar to those shown in italics in the Authorised Version; or (b), words as to which there are variations in the original manuscripts.
In order to give the reader of this edition as reliable an account as possible of the origin of the texts of both the Old and New Testaments, part of the Introductory Notice to the 1890 edition of the Old Testament, and Mr. Darby's own Revised Preface to the Second Edition (1871) of the New Testament are reprinted on the following pages.
EXTRACT FROM INTRODUCTORY NOTICE TO THE 1890 EDITION OF THE OLD TESTAMENT
This translation of the Old Testament has been derived from a study of the common Hebrew text, and represents at the same time a collation of the late J. N. Darby's German and French Versions, he having himself revised the first few books within a short time of his decease.
The completion by Mr. Darby of the French translation, which gives his matured views of the meaning of the Hebrew, was felt by many to be a legacy to the Church of Christ through the labours of His servant that could not be allowed to remain only in the language in which it was written. Those who use this English translation may accordingly expect to find incorporated with it whatever is of special value in the above-mentioned Versions, particularly the French, where the common English Bible is defective.
Much of Mr. Darby's Preface to his German version applies equally to the present Work, as where it is said: 'In the issue of this translation, the purpose is not to offer to the man of letters a learned work, but rather to provide the simple and unlearned reader with as exact a translation as possible. To this end however all available helps have been used, different versions and commentaries having been laid under contribution. All who have laboured in this field know that in many passages even the most learned men are embarrassed; since a language so ancient, quite different in construction and in form of thought from any modern one, must of course present difficulties in translation. But in these cases, as indeed altogether, we can conscientiously say we have worked carefully and prayerfully. In such passages, especially where able Hebraists have erred, and respecting which differences of opinion always continue to assert themselves, we do not pretend to have rendered the original text without fault; but we hope we can present the whole to the simple reader in a form both exact and intelligible. That is our object. Our work is not a revision of the Bible in common use' -- although the reader of the English translation will constantly meet with familiar words and phrases -- 'because, as we think, the object sought would not so be attained.' The reader may also be referred to Mr. Darby's remarks upon this subject in the Preface to the second edition of his English New Testament. (This is printed hereafter in this edition -- Ed.). The style of our own excellent so-called Authorised Version, happily familiar, is here preserved, as far as seems consistent with the exactness sought to be attained; the purpose being ever kept in view of putting the English reader in possession of labours of Mr. Darby which were undertaken in the interest of Christians abroad. The older forms of words are kept for the higher style, suited to the immediate utterances of God and strictly poetical parts.
Our English idiom has been studied, but the difficulty of presenting all in suitable English dress has often been felt, though our resource has been the vocabulary of the Authorised Version, which, from its remarkable richness, almost exhausts the phraseology of the language applicable to sacred subjects. When the common Bible afforded no help in this respect, aid has occasionally been sought from other English Bibles of repute, both ancient and modern. But a certain roughness, derived from close adherence to either the German or the French, will doubtless sometimes be apparent.
The notes are taken partly from the German, often from the French, while several are added from unpublished comments of Mr. Darby, which he supplied for the purpose, and others are occasionally introduced with the view of securing either greater uniformity or greater clearness. The names of God have been preserved as far as possible according to the original, either in the text or by help of the notes, and are distinguished as follows: --
Elohim is 'God.'
Eloah is åGod
El is çGod
In the Authorised Version of the English Bible 'GOD' is used as well as 'LORD' for Jehovah, and the form 'LORD' represents both Jehovah and Jah. This inconvenience is obviated by the use of the Hebrew words anglicised, that is 'Jehovah,' and 'Jah,' where they respectively occur, and by rendering Adonai regularly 'Lord.' In the later Psalms the form Hallelujah, 'Praise ye Jah,' has been maintained wherever the sense allowed it. It is a sort of heading to many Psalms. An exception may be noted in Psalm 147:1. For 'Jehovah Elohim,' see the note at Genesis 1:1. It will be noticed how characteristic is Adonai Jehovah, 'the Lord Jehovah,' of the Books of Ezekiel and Amos. [The English reader may compare the forms, 'the Lord GOD' and 'the LORD thy God,' in Isaiah 7:7,11.]
In the Prophets, brackets have been preserved at 'am' in the expression 'I [am] Jehovah,' &c., so often occurring, especially in Ezekiel, as they will help the reader the more readily to distinguish the character and use of the various names of God, as compared with 'I AM,' Exodus 3:14. In 'I,' Heb. ani (the pronoun without the verb), may be expressed the conscious will of existence which in a divine Being is associated with the existence in itself. Compare also 'I [am] HE,' Isaiah 41:4, &c.
Considerable difficulty has been experienced as to brackets, in which even the Authorised Version with its corresponding italics is often inconsistent. Such words as 'it' have not been bracketed when merely abstract, or when felt to be logically necessary; and so when a pronoun replaces a noun governed in Hebrew by two verbs: this cannot be considered a word added to the text. An exception has been made in the case of there being a legitimate doubt as to the propriety of the word supplied, in order to allow the reader the opportunity of replacing it by one he might consider more appropriate.
EXTRACTS FROM INTRODUCTORY NOTICE TO THE 1884 EDITION OF THE NEW TESTAMENT
The edition of the New Testament now put into the reader's hand is printed from a corrected copy of the second edition (1871), entirely completed by the translator before his death, and revised while going through the press, as carefully as circumstances would permit, from his own notes.
The text varies but little from that of the last edition; a few needed corrections have been made, and certain modifications and various readings, indicated formerly in the notes, have been occasionally introduced into the text, and a few fresh notes added.
The chief feature of novelty in the present edition is the indication in the notes of many of the sources from which the text and the various readings, as found in modern critical editions, are drawn -- as has been already explained in the preface to the second edition, to which the reader is referred for the translator's opinion of the comparative value of the Uncial MSS.
A few additional explanatory remarks are here offered in order to warn the reader against being unduly influenced by what is called diplomatic evidence, whether the concurrent testimony of the mass of the authorities, or the preponderating importance of a few very ancient witnesses. The modern editors of the text often furnish proof that conscientious adherence to their systems of comparative criticism may lead to singular mistakes. The latest editions are by no means the most trustworthy; and the reader should be at least cautious against too readily accepting their decisions. Cf. Revised Version of the first three Gospels considered, by Cook, and in particular Burgon's Revision Revised.
Though of course in many respects an older MS is entitled to greater weight, yet too many sources of corruption and error had already crept in to render admissible the principles laid down by Lachmann and Tregelles, and practically acquiesced in by Tischendorf, without at least a very serious and patient examination being accorded to the many later witnesses, which have often of recent years been too lightly set aside. A few examples, taken from many given by Burgon and others, will serve for illustration. Scrivener says in his Introduction (3rd ed. p.511): '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; that Ireneus and the African Fathers and the whole Western, with a portion of the Syrian Church, had far inferior manuscripts to those employed by Stunica, or Erasmus, or Stephens, thirteen centuries later, when moulding the Textus Receptus.'
Admitting the general soundness of this conclusion, we are no longer surprised to find that {aleph} and B, as well as C L U {gamma}, all interpolate in Matthew 27:49 some words which are in part borrowed, though changed, from John 19:34, but which have been shewn by Burgon in his Last Twelve Verses to be really derived from the heretical Tatian's Diatessaron or Harmony of the Gospels, composed in the second century. What is surprising is to find that Westcott & Hort have introduced it in brackets into their text and the Revisers into their margin. Tischendorf and Tregelles have rejected it. Nevertheless it was in the copies used by Chrysostom and Cyril of Alexandria.
In Luke 2:14, however, all these editors follow the corrupt testimony of {aleph} B D, besides quoting A for it, though in another part of A, in the hymn at the end of the Psalms, the correct reading is given; and {aleph} and B have both been corrected by later hands. This reading, which originated probably in a mere clerical error, is found in some old versions also: 'in the men of good pleasure.' The Fathers all reject this, as Burgon has proved; and every spiritual mind instructed in Scripture must resent such an expression, which, as being very anomalous Greek, has given rise to explanations that condemn themselves. Yet the Revisers have introduced it into their text, forcing the translation in an unjustifiable way, and have placed the better text in the margin.
Tischendorf in his 8th edition, influenced no doubt by his favourite {aleph}, supported also by B, 124, and some versions, has in Matthew 11:19 substituted 'works' for 'children', against all other authority and the evident teaching of scripture. The same corrupted reading has been adopted by Tregelles and the Revisers.
All these follow {aleph} B C D and others in admitting 'holy' into the text before 'spirit' in Luke 10:21, an interpolation which may be ascribed to over-zealous piety, or, as it has been suggested, to the misplaced desire to distinguish the word from 'spirits' used in another sense in the previous verse.
The extraordinary text given in Matthew 21:31 by Lach., Treg. and W. & H. on the authority, and that only partially, of B, with which they make the priests and elders answer 'The last', instead of 'The first', has been commented on by Scrivener and Burgon. Tregelles attempts an explanation in his Account of the Printed Text, p.107.
In Luke 6:1 the Revisers leave out the important word 'second-first', misled perhaps by Treg. and W. & H. on the precarious authority of {aleph} B L 1 33 69 and some versions. The word was evidently omitted by scribes who did not understand it. Tischendorf rightly inserts it. For another instance of this kind of modification of the text, see 1 John 2:13 and the note, and Rev. 22:14.
The omission in 1 Cor. 9:20 of 'not being myself under law' in K and a few cursive MSS and versions, probably arose from the same cause. But here the Editors and the Revisers insert the words, following the great mass of MS authority.
In John 1:18, {aleph} B C L, almost unsupported except by a few versions, and, as to be expected, by many ecclesiastical writers, have the astonishing reading of 'God' for 'Son' after 'only begotten'. It is scarcely conceivable that Treg. and W. & H. should have followed so manifest a corruption, and the Revisers have given it a place in their margin. Tisch. rejects it. But he has not been equally firm in John 9:35; for he has introduced into his 8th edition 'Son of man,' instead of 'Son of God,' on the testimony of {aleph} B D. So have W. & H. and the Revisers in their margin.
The addition of 'yet' in John 7:8, found in B and many others, is evidently an intentional change of ouk into oupw, from the desire to explain a text not understood.
Treg. and W. & H. agree with Tisch. in putting the imperative in 1 Cor. 15:49; though the latter had it right in his 7th edition, he now reads 'let us bear'. See the note at this passage. The Revisers have it right in text, but have given the false reading a place in their margin.
But the list might be almost indefinitely prolonged; so numerous and often extraordinary are the corruptions found in these venerable documents: witness the substitution of 'found' or 'discovered' (cf. 1 Samuel 20:15 (16) in the LXX, Cod. Vatic.), for 'burned up' in 2 Peter 3:10, by {aleph} B K P, acquiesced in by Treg. and by W. & H.
The omissions in these old MSS are constant, often doubtless mere errors of the scribe, whose eye unconsciously passed from one line to the second or third below it, especially if he was betrayed by similarity of ending or beginning in two or more consecutive lines, a constant source of error called homoeoteleuton. It was no easy matter to avoid it in copying MSS that have no division of words: it requires considerable practice even to read them, and the eye gets no rest in its fatiguing task.
The two oldest MSS, {aleph} and B, omit the end of Mark 16, against all other authority whatsoever, as Burgon has shewn with great pains; but in B, the fact that the scribe has here left a column blank -- the only one in the whole New Testament -- is strong presumptive evidence that if he did not find the passage in the MS he was copying from, he was aware of an omission. Such defects as these tend to throw discredit on these ancient MSS, as witnesses to the primitive integrity of the text. On the other hand, they are free from the bold interpolations of D (Codex Beza), and are constantly additional and valuable evidence against these. But none of the oldest MSS, not even several together, can be of themselves conclusive testimony as to the absolute correctness of a reading, although many facts tend to shew that, as a general rule, the so-called Alexandrian readings come nearest to the primitive text. They need to be controlled however by other evidence, as that of the Cursive MSS, versions, and, in many cases, by patristic citations. Every passage has to be examined apart on its own merits, in presence of the whole array of witnesses, and in dependence upon God's gracious guidance, special regard being paid to the context and the general teaching of scripture, which ecclesiastical corruption impaired.
